Q) Is it true that sayi’aat (bad deeds) are multiplied in Ramadaan? Is the same true of hasanaat (good deeds)? Is there any evidence to that effect?
A) Praise be to Allaah.
Yes, both hasanaat and sayi’aat are multiplied at special times and in special places, but there is a difference between the multiplication of hasanaat and the multiplication of sayi’aat. The multiplication of hasanaat is in both quantity and quality. What is meant by quantity is number, so a good deed is multiplied by ten times the like thereof; and what is meant by quality is that the reward is great and vast. With regard to sayi’aat, it is multiplied in terms of quality only, i.e., the sin is greater and the punishment is more severe. With regard to quantity a bad deed receives one sayi’ah, and it cannot be more than one.
It says in Mataalib Uli al-Nuha (2/385):
“Hasanaat and sayi’aat are multiplied in a special place such as Makkah, Madeenah and Bayt al-Maqdis (Jerusalem), and in the mosques; and at special times such as on Fridays, during the sacred months and in Ramadaan. With regard to the multiplication of hasanaat, this is a matter concerning which there is no scholarly difference of opinion. With regard to the multiplication of sayi’aat, this was the view of a number of scholars, following Ibn ‘Abbaas and Ibn Mas’ood… Some scholars said that what Ibn ‘Abbaas and Ibn Mas’ood meant by the view on the multiplication of sayi’aat is that they are multiplied in quality but not in quantity.”
Shaykh Ibn Baaz (may Allaah have mercy on him) said: “Does fasting bring the Muslim expiation for both minor and major sins? Is the sin of an evil action compounded in Ramadaan?”
He replied: “What is prescribed for the Muslim in Ramadaan and at other times is to strive against his nafs (self) that is inclined towards evil until it becomes tranquil and inclined towards goodness. He must fight against the enemy of Allaah Iblees until he is safe from his evil and his whispers. The Muslim in this world is engaged in a great, ongoing struggle against his nafs, his desires and the Shaytaan. So he has to repent a great deal and pray for forgiveness at all times. But times vary one from another. The month of Ramadaan is the best month of the year, for it is the month of forgiveness, mercy and ransom from the Fire. If the month is special and the place is special, the hasanaat for good deeds are multiplied and the sayi’aat for sins are multiplied. An evil deed done in Ramadaan is more sinful than one done at any other time, just as an act of worship done in Ramadaan brings a greater reward from Allaah than one done at any other time. Because Ramadaan has such a great status, an act of worship done during this month is especially virtuous and its reward is greatly multiplied, and a sin committed during this month is worse and more serious than a sin committed at any other time. So the Muslim has to make the most of this blessed month by doing acts of worship and righteous deeds, and giving up bad deeds, so that Allaah may bless him by accepting his good deeds and helping to remain steadfast in adhering to the truth. But a bad deed receives one sayi’ah like it, and is not multiplied in terms of quantity either in Ramadaan or at other times. But a good deed may be multiplied ten or more times, because Allaah says in Soorat al-An’aam (interpretation of the meaning):
“Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allaah and His Messenger) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger) shall have only the recompense of the like thereof, and they will not be wronged”
[al-An’aam 6:160]
And there are many similar verses.
Similarly in special places such as the Haramayn [the Two Sanctuaries, i.e., in Makkah and Madeenah] deeds are multiplied greatly in quantity and quality; bad deeds are not multiplied in quantity but they are multiplied in quality when done at special times or in special places, as referred to above. And Allaah is the Source of strength.
From Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah, 15/446.
Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’, 7/262:
Both hasanaat and sayi’aat are multiplied when done in special places and at special times.
Hasanaat (good deeds) are multiplied in quantity and quality; sayi’aat (bad deeds) are multiplied in quality but not in quantity, because Allaah says in Soorat al-An’aam, which was revealed in Makkah, (interpretation of the meaning):
“Whoever brings a good deed (Islamic Monotheism and deeds of obedience to Allaah and His Messenger) shall have ten times the like thereof to his credit, and whoever brings an evil deed (polytheism, disbelief, hypocrisy, and deeds of disobedience to Allaah and His Messenger) shall have only the recompense of the like thereof, and they will not be wronged”
[al-An’aam 6:160]
And He says (interpretation of the meaning):
“… and whoever inclines to evil actions therein [i.e., in al-Masjid al-Haraam in Makkah] or to do wrong (i.e. practise polytheism and leave Islamic Monotheism), him We shall cause to taste from a painful torment”
[al-Hajj 22:25]
But He did not say, We will multiply that to him, rather He said, “We shall cause to taste from a painful torment”. So the way in which sayi’aat done in Makkah or in Madeenah are multiplied is in terms of quality.
And Allaah knows best.
Islam Q&A
Saturday, September 6, 2008
The dhikr that is prescribed when breaking the fast
Q) What is the ruling on the du’aa’ from hadeeth which they say are da’eef (weak), such as:
1 – Saying when breaking the fast: “Allaahumma laka sumtu wa ‘ala rizqika aftartu (O Allaah, for You I have fasted and by Your provision I have broken the fast).”
2 – Ashhadu an laa ilaaha ill-Allaah astaghfir Allaah as’aluka al-jannah wa a’oodhu bika min al-naar (I bear witness that there is no god but Allaah, I ask Allaah for forgiveness, I ask You for Paradise and I seek refuge with You from the Fire). Is this prescribed, permissible, not permissible, makrooh, not valid or haraam?
A) Praise be to Allaah.
Firstly:
Saying du’aa’ in the words mentioned when breaking the fast was narrated in a da’eef (weak) hadeeth which was narrated by Abu Dawood (2358) from Mu’aadh ibn Zuhrah, who heard that the Prophet (peace and blessings of Allaah be upon him) used to say, when he broke his fast, “Allaahumma laka sumtu was ‘ala rizqika aftartu (O Allaah, for You I have fasted and by Your provision I have broken the fast).”
There is no need for this, because we have the report narrated by Abu Dawood (2357) from Ibn ‘Umar (may Allaah be pleased with him) who said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) broke his fast, he would say: “Dhahaba al-zamau’a, wa abtallat al-‘urooq wa thabata al-ajr insha Allah (Thirst has gone, the veins are moist, and the reward is assured, if Allaah wills).” This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.
Secondly:
It is mustahabb for the fasting person to say du’aa’ whilst he is fasting and when breaking the fast, because of the report narrated by Ahmad (8030) from Abu Hurayrah (may Allaah be pleased with him) who said: We said: O Messenger of Allaah, when we see you our hearts are softened and we are people of the Hereafter, but when we leave you we are attracted by this world and by our womenfolk and children. He said: “If you were always as you are when you are with me, the angels would shake hands with you and they would visit you in your houses. If you did not commit sin, Allaah would bring another people who would commit sin so that He could forgive them.” He said: We said: O Messenger of Allaah, tell us about Paradise, what is it built of? He said: “Bricks of gold and bricks of silver; its mortar is musk, its pebbles are pearls and rubies, its soil is saffron. Whoever enters it will be happy and will never be miserable, he will abide therein forever and never die. His clothes will never wear out and his youth will never fade. There are three whose du’aa’ will not be rejected: a just ruler, a fasting person until he breaks the fast, and the prayer of one who has been wronged. It is borne on the clouds and the gates of heaven are opened for it, and the Lord, may He be glorified and exalted, says: ‘By My glory, I will grant you help even if it is after some time.’”
This hadeeth was classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.
It was also narrated by al-Tirmidhi (2525) with the words, “… the fasting person when he breaks his fast…” This was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
So you may ask Allaah for Paradise and seek refuge with Him from the Fire, and you can pray for forgiveness, and offer other du’aa’s that are prescribed in Islam. As for the du’aa’ in this particular form – Ashhadu an laa ilaaha ill-Allaah astaghfir Allaah as’aluka al-jannah wa a’oodhu bika min al-naar (I bear witness that there is no god but Allaah, I ask Allaah for forgiveness, I ask You for Paradise and I seek refuge with You from the Fire) – we could not find any source for it.
And Allaah knows best.
Islam Q&A
1 – Saying when breaking the fast: “Allaahumma laka sumtu wa ‘ala rizqika aftartu (O Allaah, for You I have fasted and by Your provision I have broken the fast).”
2 – Ashhadu an laa ilaaha ill-Allaah astaghfir Allaah as’aluka al-jannah wa a’oodhu bika min al-naar (I bear witness that there is no god but Allaah, I ask Allaah for forgiveness, I ask You for Paradise and I seek refuge with You from the Fire). Is this prescribed, permissible, not permissible, makrooh, not valid or haraam?
A) Praise be to Allaah.
Firstly:
Saying du’aa’ in the words mentioned when breaking the fast was narrated in a da’eef (weak) hadeeth which was narrated by Abu Dawood (2358) from Mu’aadh ibn Zuhrah, who heard that the Prophet (peace and blessings of Allaah be upon him) used to say, when he broke his fast, “Allaahumma laka sumtu was ‘ala rizqika aftartu (O Allaah, for You I have fasted and by Your provision I have broken the fast).”
There is no need for this, because we have the report narrated by Abu Dawood (2357) from Ibn ‘Umar (may Allaah be pleased with him) who said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) broke his fast, he would say: “Dhahaba al-zamau’a, wa abtallat al-‘urooq wa thabata al-ajr insha Allah (Thirst has gone, the veins are moist, and the reward is assured, if Allaah wills).” This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.
Secondly:
It is mustahabb for the fasting person to say du’aa’ whilst he is fasting and when breaking the fast, because of the report narrated by Ahmad (8030) from Abu Hurayrah (may Allaah be pleased with him) who said: We said: O Messenger of Allaah, when we see you our hearts are softened and we are people of the Hereafter, but when we leave you we are attracted by this world and by our womenfolk and children. He said: “If you were always as you are when you are with me, the angels would shake hands with you and they would visit you in your houses. If you did not commit sin, Allaah would bring another people who would commit sin so that He could forgive them.” He said: We said: O Messenger of Allaah, tell us about Paradise, what is it built of? He said: “Bricks of gold and bricks of silver; its mortar is musk, its pebbles are pearls and rubies, its soil is saffron. Whoever enters it will be happy and will never be miserable, he will abide therein forever and never die. His clothes will never wear out and his youth will never fade. There are three whose du’aa’ will not be rejected: a just ruler, a fasting person until he breaks the fast, and the prayer of one who has been wronged. It is borne on the clouds and the gates of heaven are opened for it, and the Lord, may He be glorified and exalted, says: ‘By My glory, I will grant you help even if it is after some time.’”
This hadeeth was classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.
It was also narrated by al-Tirmidhi (2525) with the words, “… the fasting person when he breaks his fast…” This was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
So you may ask Allaah for Paradise and seek refuge with Him from the Fire, and you can pray for forgiveness, and offer other du’aa’s that are prescribed in Islam. As for the du’aa’ in this particular form – Ashhadu an laa ilaaha ill-Allaah astaghfir Allaah as’aluka al-jannah wa a’oodhu bika min al-naar (I bear witness that there is no god but Allaah, I ask Allaah for forgiveness, I ask You for Paradise and I seek refuge with You from the Fire) – we could not find any source for it.
And Allaah knows best.
Islam Q&A
Making Taraweeh prayer lengthy
Q) An imam leads people in taraweeh prayer and recites one page each raka’ah, which may equal 15 verses. Some people say he prolongs reciting, and some say the opposite. What is known from the Sunnah regarding taraweeh prayer? Is there a way to know if it is long or not according to the Sunnah?
A) Praise be to Allaah.
It is proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night in Ramadaan and at other times, but he would make the recitation and other essential parts of the prayer so long that on one occasion he recited more than five juz’ (sipara) in a single rak’ah, reciting slowly and carefully.
And it is proven that he would get up halfway through the night, or shortly before or after that, and he would carry on praying until it was close to dawn, so he would pray thirteen rak’ahs in approximately five hours. This requires making the recitation and other essential parts of the prayer lengthy.
And it is proven that when ‘Umar united the Sahaabah in praying Taraweeh, they would pray twenty rak’ahs, reciting approximately thirty verses of al-Baqarah in each rak’ah, i.e., roughly four or five pages, so they would recite Soorat al-Baqarah in eight rak’ahs, and if they recited it in twelve rak’ahs they would think that it was short.
This is the Sunnah in Taraweeh prayer: if the recitation is kept short then the number of rak’ahs is increased to forty-one rak’ahs, as some of the imams said. If a person wants to limit himself to eleven rak’ahs or thirteen rak’ahs, then he should lengthen the recitation and other essential parts of the prayer. There is no set number for Taraweeh prayer, rather what is required is to pray in the time that will enable you to attain tranquillity and not rush, no less than an hour or so. Whoever thinks that this is too long is going against what has been narrated and no attention should be paid to him. End quote.
Shaykh Ibn Jibreen
Fataawa Islamiyyah (2/157, 158).
A) Praise be to Allaah.
It is proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night in Ramadaan and at other times, but he would make the recitation and other essential parts of the prayer so long that on one occasion he recited more than five juz’ (sipara) in a single rak’ah, reciting slowly and carefully.
And it is proven that he would get up halfway through the night, or shortly before or after that, and he would carry on praying until it was close to dawn, so he would pray thirteen rak’ahs in approximately five hours. This requires making the recitation and other essential parts of the prayer lengthy.
And it is proven that when ‘Umar united the Sahaabah in praying Taraweeh, they would pray twenty rak’ahs, reciting approximately thirty verses of al-Baqarah in each rak’ah, i.e., roughly four or five pages, so they would recite Soorat al-Baqarah in eight rak’ahs, and if they recited it in twelve rak’ahs they would think that it was short.
This is the Sunnah in Taraweeh prayer: if the recitation is kept short then the number of rak’ahs is increased to forty-one rak’ahs, as some of the imams said. If a person wants to limit himself to eleven rak’ahs or thirteen rak’ahs, then he should lengthen the recitation and other essential parts of the prayer. There is no set number for Taraweeh prayer, rather what is required is to pray in the time that will enable you to attain tranquillity and not rush, no less than an hour or so. Whoever thinks that this is too long is going against what has been narrated and no attention should be paid to him. End quote.
Shaykh Ibn Jibreen
Fataawa Islamiyyah (2/157, 158).
Hastening to break the fast is better than delaying it
Q) Is there any reward for delaying breaking the fast until after praying Maghrib?
A) Praise be to Allaah.
There is no reward for delaying breaking the fast, rather it is better to hasten to break the fast as soon as the sun has set; this brings a more complete reward.
Al-Bukhaari (1957) and Muslim (1098) narrated from Sahl ibn Sa’d that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The people will continue to do well so long as they hasten to break the fast.”
Abu Dawood (2353) narrated the same from Abu Hurayrah; his report includes the additional phrase, “… because the Jews and Christians delay it.” Classed as hasan by al-Albaani in Saheeh Abi Dawood, 2353.
Al-Nawawi said:
This hadeeth urges us to hasten to break the fast as soon as it is established that the sun has set. What this means is that the ummah will continue to be in a sound state and they will be fine so long as they continue to adhere to this Sunnah. If they delay it, that will be a sign that corruption has arisen among them.
With regard to the words, “… because the Jews and Christians delay it,” al-Teebi said:
This reason indicates that the basis of the true monotheistic religion is the opposite of what its enemies among the People of the Book do, and that agreeing with them leads to doom and destruction.
Muslim (1099) narrated that ‘Aa’ishah (may Allaah be pleased with her) was asked about a man among the companions of Muhammad (peace and blessings of Allaah be upon him) – ‘Abd-Allaah ibn Mas’ood – who hastened to pray Maghrib and break the fast. She said: This is what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do.
Al-Shaafa’i said in al-Umm:
Hastening to break the fast is mustahabb.
Ibn Hazm said in al-Muhalla (4/380):
It is Sunnah to hasten to break the fast and to delay suhoor, i.e., when the sun disappears beneath the horizon of the fasting person and no more.
The scholars have mentioned a number of reasons why it is recommended to hasten to break the fast, including the following:
1- To be different from the Jews and Christians
2- To follow the Sunnah
3- So as not to make the day longer and take from the night
4- It is kinder to the fasting person and gives him more strength for worship
5- To hasten to eat that which Allaah has permitted to him, for Allaah is generous and the one who is generous likes to see people enjoying his generosity. So He likes His slaves to hasten to enjoy that which Allaah has permitted to them as soon as the sun sets.
The scholars are unanimously agreed that the time for that is when it is established that the sun has set, by seeing it with one's own eyes or by being informed of that by two witnesses of good character, or of one according to the correct opinion. This was the view of al-Haafiz.
See: Fath al-Baari, commentary on hadeeth no. 1957; al-Sharh al-Mumti’, 6/267.
Islam Q&A
A) Praise be to Allaah.
There is no reward for delaying breaking the fast, rather it is better to hasten to break the fast as soon as the sun has set; this brings a more complete reward.
Al-Bukhaari (1957) and Muslim (1098) narrated from Sahl ibn Sa’d that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The people will continue to do well so long as they hasten to break the fast.”
Abu Dawood (2353) narrated the same from Abu Hurayrah; his report includes the additional phrase, “… because the Jews and Christians delay it.” Classed as hasan by al-Albaani in Saheeh Abi Dawood, 2353.
Al-Nawawi said:
This hadeeth urges us to hasten to break the fast as soon as it is established that the sun has set. What this means is that the ummah will continue to be in a sound state and they will be fine so long as they continue to adhere to this Sunnah. If they delay it, that will be a sign that corruption has arisen among them.
With regard to the words, “… because the Jews and Christians delay it,” al-Teebi said:
This reason indicates that the basis of the true monotheistic religion is the opposite of what its enemies among the People of the Book do, and that agreeing with them leads to doom and destruction.
Muslim (1099) narrated that ‘Aa’ishah (may Allaah be pleased with her) was asked about a man among the companions of Muhammad (peace and blessings of Allaah be upon him) – ‘Abd-Allaah ibn Mas’ood – who hastened to pray Maghrib and break the fast. She said: This is what the Messenger of Allaah (peace and blessings of Allaah be upon him) used to do.
Al-Shaafa’i said in al-Umm:
Hastening to break the fast is mustahabb.
Ibn Hazm said in al-Muhalla (4/380):
It is Sunnah to hasten to break the fast and to delay suhoor, i.e., when the sun disappears beneath the horizon of the fasting person and no more.
The scholars have mentioned a number of reasons why it is recommended to hasten to break the fast, including the following:
1- To be different from the Jews and Christians
2- To follow the Sunnah
3- So as not to make the day longer and take from the night
4- It is kinder to the fasting person and gives him more strength for worship
5- To hasten to eat that which Allaah has permitted to him, for Allaah is generous and the one who is generous likes to see people enjoying his generosity. So He likes His slaves to hasten to enjoy that which Allaah has permitted to them as soon as the sun sets.
The scholars are unanimously agreed that the time for that is when it is established that the sun has set, by seeing it with one's own eyes or by being informed of that by two witnesses of good character, or of one according to the correct opinion. This was the view of al-Haafiz.
See: Fath al-Baari, commentary on hadeeth no. 1957; al-Sharh al-Mumti’, 6/267.
Islam Q&A
The reward for qiyaam al-layl
Q) What is the reward for qiyaam al-layl?
A) Praise be to Allaah.
Qiyaam al-layl is Sunnah mu’akkadah (a confirmed Sunnah). Many texts of the Qur’aan and Sunnah encourage it and speak of its high status and great reward.
Qiyaam al-layl plays a great role in strengthening one's faith and helping one to do good deeds. Allaah says (interpretation of the meaning):
“O you wrapped in garments (i.e. Prophet Muhammad)!
2. Stand (to pray) all night, except a little —
3. Half of it or a little less than that,
4. Or a little more. And recite the Qur’aan (aloud) in a slow, (pleasant tone and) style.
5. Verily, We shall send down to you a weighty Word (i.e. obligations, laws).
6. Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing oneself, and most suitable for (understanding) the Word (of Allaah)”
[al-Muzzamil 73:1-6]
Allaah praises those who have faith and are pious for their noble characteristics and good deeds, one of the most special of which is qiyaam al-layl. Allaah says (interpretation of the meaning):
“Only those believe in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), who, when they are reminded of them, fall down prostrate, and glorify the Praises of their Lord, and they are not proud.
16. Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (in charity in Allaah’s Cause) out of what We have bestowed on them.
17. No person knows what is kept hidden for them of joy as a reward for what they used to do”
[al-Sajdah 32:15-17]
Allaah describes them elsewhere in the following terms (interpretation of the meaning):
“And those who spend the night in worship of their Lord, prostrate and standing.
65. And those who say: “Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable, permanent punishment.”
66. Evil indeed it (Hell) is as an abode and as a place to rest in.
67. And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).
68. And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. 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.
71. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance.
72. 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.
73. And those who, when they are reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.
74. And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqoon (the pious).”
75. Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect.
76. Abiding therein excellent it is as an abode, and as a place to rest in”
[al-Furqaan 25:64-76]
From this we may note the virtue of qiyaam al-layl and its good consequences that cannot be ignored; it is one of the means of avoiding the punishment of Hell and attaining Paradise, and we may note the great blessing it brings of conversing with the Lord. May Allaah make us among those who attain success thereby.
Allaah has described the pious in Soorat al-Dhaariyaat as having a number of characteristics – including praying qiyaam al-layl – by means of which they attain Paradise. Allaah says (interpretation of the meaning):
“Verily, the Muttaqoon (the pious) will be in the midst of Gardens and Springs (in the Paradise),
16. Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinoon (good‑doers).
17. They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]”
[al-Dhaariyaat 51:15-17]
The Prophet (peace and blessings of Allaah be upon him) encouraged us to pray qiyaam al-layl in many ahaadeeth, such as the following:
The Prophet (peace and blessings of Allaah be upon him) said: “The best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163.
And he said: “You should pray qiyaam al-layl, for it is the custom of the righteous who came before you and it brings you closer to your Lord, and expiates sins and prevents misdeeds.”
Narrated by al-Tirmidhi, 3549; classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 452.
“The custom of the righteous” means it was their usual practise.
“It brings you closer to your Lord” means, it is an act of worship by means of which one may draw closer to Allaah.
“and prevents misdeeds” means, it prevents one from committing sin. Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”
[al-‘Ankaboot 29:45]
It was narrated that ‘Amr ibn Murrah al-Juhani said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) from Qadaa’ah and said to him: “O Messenger of Allaah, what do you think if I bear witness that there is no god except Allaah and that you are His Messenger, and I pray the five daily prayers, and fast the month (of Ramadaan), and pray qiyaam in Ramadaan, and pay zakaah?” The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies doing that will be one of the siddeeqs and martyrs.”
Narrated by Ibn Khuzaymah; classed as saheeh by al-Albaani in Saheeh Ibn Khuzaymah, 2212.
Al-Tirmidhi (1984) narrated that ‘Ali said: The Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are apartments the outside of which can be seen from the inside and the inside of which can be seen from the outside.” A Bedouin stood up and said: “Who are they for, O Messenger of Allaah?” He said: “They are for those who speak good words, feed others, fast regularly and pray to Allaah at night when people are sleeping.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Al-Haakim narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘O Muhammad, live as long as you want, for you will die. Love whomever you want, for you will leave him. Do whatever you want for you will be requited for it. Remember that the believer’s honour is his praying at night, and his pride is his being independent of people.” Classed as hasan by al-Albaani in Saheeh al-Jaami’, 73.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the negligent. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”
Narrated by Abu Dawood, 1398; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The muqantireen are those who will be given a qintaar of reward. A qintaar is a large amount of gold, and most of the scholars of Arabic language are of the view that it is four thousand dinars.
And it was said that a qintaar is a bull’s hide full of gold, or eighty thousand, or a large but unspecified amount of wealth. See al-Nihaayah fi Ghareeb il-Hadeeth by Ibn al-Atheer.
What is meant by this hadeeth is to emphasize the greatness of the reward earned by the one who recites a thousand verses. Al-Tabaraani narrated that the Prophet (peace and blessings of Allaah be upon him) said: “A qintaar is better than this world and everything in it.” Classed as hasan by al-Albaani in Saheeh al-Targheeb, 638.
Note:
Al-Haafiz Ibn Hajar said: From Soorat Tabaarak [al-Mulk] to the end of the Qur’aan is one thousand verses.
Whoever prays qiyaam reciting from Soorat Tabaarak to the end of Qur’aan has prayed qiyaam with one thousand verses.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Qiyaam al-layl is Sunnah mu’akkadah (a confirmed Sunnah). Many texts of the Qur’aan and Sunnah encourage it and speak of its high status and great reward.
Qiyaam al-layl plays a great role in strengthening one's faith and helping one to do good deeds. Allaah says (interpretation of the meaning):
“O you wrapped in garments (i.e. Prophet Muhammad)!
2. Stand (to pray) all night, except a little —
3. Half of it or a little less than that,
4. Or a little more. And recite the Qur’aan (aloud) in a slow, (pleasant tone and) style.
5. Verily, We shall send down to you a weighty Word (i.e. obligations, laws).
6. Verily, the rising by night (for Tahajjud prayer) is very hard and most potent and good for governing oneself, and most suitable for (understanding) the Word (of Allaah)”
[al-Muzzamil 73:1-6]
Allaah praises those who have faith and are pious for their noble characteristics and good deeds, one of the most special of which is qiyaam al-layl. Allaah says (interpretation of the meaning):
“Only those believe in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), who, when they are reminded of them, fall down prostrate, and glorify the Praises of their Lord, and they are not proud.
16. Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (in charity in Allaah’s Cause) out of what We have bestowed on them.
17. No person knows what is kept hidden for them of joy as a reward for what they used to do”
[al-Sajdah 32:15-17]
Allaah describes them elsewhere in the following terms (interpretation of the meaning):
“And those who spend the night in worship of their Lord, prostrate and standing.
65. And those who say: “Our Lord! Avert from us the torment of Hell. Verily, its torment is ever an inseparable, permanent punishment.”
66. Evil indeed it (Hell) is as an abode and as a place to rest in.
67. And those who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes).
68. And those who invoke not any other ilaah (god) along with Allaah, nor kill such person as Allaah has forbidden, except for just cause, nor commit illegal sexual intercourse and whoever does this shall receive the punishment.
69. The torment will be doubled to him on the Day of Resurrection, and he will abide therein in disgrace;
70. 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.
71. And whosoever repents and does righteous good deeds; then verily, he repents towards Allaah with true repentance.
72. 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.
73. And those who, when they are reminded of the Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord, fall not deaf and blind thereat.
74. And those who say: “Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqoon (the pious).”
75. Those will be rewarded with the highest place (in Paradise) because of their patience. Therein they shall be met with greetings and the word of peace and respect.
76. Abiding therein excellent it is as an abode, and as a place to rest in”
[al-Furqaan 25:64-76]
From this we may note the virtue of qiyaam al-layl and its good consequences that cannot be ignored; it is one of the means of avoiding the punishment of Hell and attaining Paradise, and we may note the great blessing it brings of conversing with the Lord. May Allaah make us among those who attain success thereby.
Allaah has described the pious in Soorat al-Dhaariyaat as having a number of characteristics – including praying qiyaam al-layl – by means of which they attain Paradise. Allaah says (interpretation of the meaning):
“Verily, the Muttaqoon (the pious) will be in the midst of Gardens and Springs (in the Paradise),
16. Taking joy in the things which their Lord has given them. Verily, they were before this Muhsinoon (good‑doers).
17. They used to sleep but little by night [invoking their Lord (Allaah) and praying, with fear and hope]”
[al-Dhaariyaat 51:15-17]
The Prophet (peace and blessings of Allaah be upon him) encouraged us to pray qiyaam al-layl in many ahaadeeth, such as the following:
The Prophet (peace and blessings of Allaah be upon him) said: “The best prayer after the obligatory prayer is prayer at night.” Narrated by Muslim, 1163.
And he said: “You should pray qiyaam al-layl, for it is the custom of the righteous who came before you and it brings you closer to your Lord, and expiates sins and prevents misdeeds.”
Narrated by al-Tirmidhi, 3549; classed as hasan by al-Albaani in Irwa’ al-Ghaleel, 452.
“The custom of the righteous” means it was their usual practise.
“It brings you closer to your Lord” means, it is an act of worship by means of which one may draw closer to Allaah.
“and prevents misdeeds” means, it prevents one from committing sin. Allaah says (interpretation of the meaning):
“Verily, As‑Salaah (the prayer) prevents from Al‑Fahsha’ (i.e. great sins of every kind, unlawful sexual intercourse) and Al‑Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed)”
[al-‘Ankaboot 29:45]
It was narrated that ‘Amr ibn Murrah al-Juhani said: A man came to the Messenger of Allaah (peace and blessings of Allaah be upon him) from Qadaa’ah and said to him: “O Messenger of Allaah, what do you think if I bear witness that there is no god except Allaah and that you are His Messenger, and I pray the five daily prayers, and fast the month (of Ramadaan), and pray qiyaam in Ramadaan, and pay zakaah?” The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies doing that will be one of the siddeeqs and martyrs.”
Narrated by Ibn Khuzaymah; classed as saheeh by al-Albaani in Saheeh Ibn Khuzaymah, 2212.
Al-Tirmidhi (1984) narrated that ‘Ali said: The Prophet (peace and blessings of Allaah be upon him) said: “In Paradise there are apartments the outside of which can be seen from the inside and the inside of which can be seen from the outside.” A Bedouin stood up and said: “Who are they for, O Messenger of Allaah?” He said: “They are for those who speak good words, feed others, fast regularly and pray to Allaah at night when people are sleeping.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
Al-Haakim narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Jibreel came to me and said: ‘O Muhammad, live as long as you want, for you will die. Love whomever you want, for you will leave him. Do whatever you want for you will be requited for it. Remember that the believer’s honour is his praying at night, and his pride is his being independent of people.” Classed as hasan by al-Albaani in Saheeh al-Jaami’, 73.
The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the negligent. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”
Narrated by Abu Dawood, 1398; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The muqantireen are those who will be given a qintaar of reward. A qintaar is a large amount of gold, and most of the scholars of Arabic language are of the view that it is four thousand dinars.
And it was said that a qintaar is a bull’s hide full of gold, or eighty thousand, or a large but unspecified amount of wealth. See al-Nihaayah fi Ghareeb il-Hadeeth by Ibn al-Atheer.
What is meant by this hadeeth is to emphasize the greatness of the reward earned by the one who recites a thousand verses. Al-Tabaraani narrated that the Prophet (peace and blessings of Allaah be upon him) said: “A qintaar is better than this world and everything in it.” Classed as hasan by al-Albaani in Saheeh al-Targheeb, 638.
Note:
Al-Haafiz Ibn Hajar said: From Soorat Tabaarak [al-Mulk] to the end of the Qur’aan is one thousand verses.
Whoever prays qiyaam reciting from Soorat Tabaarak to the end of Qur’aan has prayed qiyaam with one thousand verses.
And Allaah knows best.
Islam Q&A
Ruling on smoking various types of hasheesh (marijuana)
Q) Is it harm to smoke weed (Marijuana) occasionally especially when stressed out?
A) Praise be to Allaah.
Hasheesh of all types is haraam, whether it is marijuana or any other type.
Al-‘Allaamah Ibn Hajar al-Haythami said in al-Fataawa al-Fiqhiyyah (4/233), speaking of hasheeh:
The evidence for its being forbidden is the report narrated by Ahmad in his Musnad and by Abu Dawood in his Sunan with a saheeh isnaad from Umm Salamah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade all kinds of intoxicants and relaxants. The scholars said that relaxants are things that cause drowsiness and languor in the limbs. This hadeeth indicates that hasheesh in particular is haraam, because it intoxicates and relaxes, which is why those who consume it sleep a great deal. Al-Qaraafi and Ibn Taymiyah narrated that there is scholarly consensus that it is haraam and said: The one who regards it as permissible is a kaafir. He said: The only reason why the four imams (may Allaah have mercy on them) did not speak of it is that it was not known at their time, rather it only appeared at the end of the sixth century AH and the beginning of the seventh century when the Tatar state emerged. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa al-Kubra (3/425): Consuming this hasheesh in solid form is haraam, and it is one of the most evil of haraam plants, whether a little of it is consumed or a lot. End quote.
Consuming intoxicants is haraam regardless of the way in which they are consumed.
Al-‘Allaamah Ibn Qaasim al-Shaafa’i said: What is meant by the drinker is the consumer, whether it is drunk or consumed otherwise, whether there is consensus on its being forbidden or there is a difference of opinion concerning that, and whether it is solid or liquid, cooked or raw. End quote.
Sharee’ah only forbids the consumption of drugs and intoxicants because of the great harm that they cause to the mind, soul, family and society. We have discussed some of these harmful effects in the answer to question no. 66227.
As for stress and anxiety, you may rest assured that the remedy for them is not to be found in smoking hasheesh or any other haraam thing. Allaah has not put the remedy of this ummah in that which He has forbidden to it. In Saheeh Muslim (3670) it says that asked the Prophet (peace and blessings of Allaah be upon him) about alcohol and he forbade him or told him not to make it. He said: “But I make it as a remedy.” He said: “It is not a remedy, it is a disease.”
If you want to rid yourself of anxiety, then we advise you to do several things, including the following:
1- Pray a great deal for forgiveness with proper presence of mind.
2- Do wudoo’ and pray, for these are the greatest means of helping oneself to be patient in dealing with hardship and dispelling worry.
3- Remember Allaah a great deal (dhikr), because this is a sure way to attain peace of mind and tranquillity.
4- Send a great deal of blessings upon the Prophet (peace and blessings of Allaah be upon him). In Sunan al-Tirmidhi (2381) it is narrated that Ubayy (may Allaah be pleased with him) said: I said: O Messenger of Allaah, I send a great deal of blessings upon you. How much of my du’aa’ should I make for you? He said: “Whatever you wish.” I said: One-quarter? He said: “Whatever you wish, but if you do more it will be better for you.” I said: One half? He said: “Whatever you wish, but if you do more it will be better for you.” I said: Two-thirds? He said: “Whatever you wish, but if you do more it will be better for you.” I said: I will make all my du’aa’ for you. He said: “Then your worries will be taken care of and your sins will be forgiven.” Classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi.
This is in addition to avoiding the causes of stress and anxiety as much as possible. If the source of this anxiety and stress is worry about the future, such as how you will learn a living and so on, then you must think in positive terms of Allaah and sincerely put your trust in Him. Allaah says (interpretation of the meaning):
“And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:3]
May Allaah help us and you to do all good.
Islam Q&A
A) Praise be to Allaah.
Hasheesh of all types is haraam, whether it is marijuana or any other type.
Al-‘Allaamah Ibn Hajar al-Haythami said in al-Fataawa al-Fiqhiyyah (4/233), speaking of hasheeh:
The evidence for its being forbidden is the report narrated by Ahmad in his Musnad and by Abu Dawood in his Sunan with a saheeh isnaad from Umm Salamah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) forbade all kinds of intoxicants and relaxants. The scholars said that relaxants are things that cause drowsiness and languor in the limbs. This hadeeth indicates that hasheesh in particular is haraam, because it intoxicates and relaxes, which is why those who consume it sleep a great deal. Al-Qaraafi and Ibn Taymiyah narrated that there is scholarly consensus that it is haraam and said: The one who regards it as permissible is a kaafir. He said: The only reason why the four imams (may Allaah have mercy on them) did not speak of it is that it was not known at their time, rather it only appeared at the end of the sixth century AH and the beginning of the seventh century when the Tatar state emerged. End quote.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa al-Kubra (3/425): Consuming this hasheesh in solid form is haraam, and it is one of the most evil of haraam plants, whether a little of it is consumed or a lot. End quote.
Consuming intoxicants is haraam regardless of the way in which they are consumed.
Al-‘Allaamah Ibn Qaasim al-Shaafa’i said: What is meant by the drinker is the consumer, whether it is drunk or consumed otherwise, whether there is consensus on its being forbidden or there is a difference of opinion concerning that, and whether it is solid or liquid, cooked or raw. End quote.
Sharee’ah only forbids the consumption of drugs and intoxicants because of the great harm that they cause to the mind, soul, family and society. We have discussed some of these harmful effects in the answer to question no. 66227.
As for stress and anxiety, you may rest assured that the remedy for them is not to be found in smoking hasheesh or any other haraam thing. Allaah has not put the remedy of this ummah in that which He has forbidden to it. In Saheeh Muslim (3670) it says that asked the Prophet (peace and blessings of Allaah be upon him) about alcohol and he forbade him or told him not to make it. He said: “But I make it as a remedy.” He said: “It is not a remedy, it is a disease.”
If you want to rid yourself of anxiety, then we advise you to do several things, including the following:
1- Pray a great deal for forgiveness with proper presence of mind.
2- Do wudoo’ and pray, for these are the greatest means of helping oneself to be patient in dealing with hardship and dispelling worry.
3- Remember Allaah a great deal (dhikr), because this is a sure way to attain peace of mind and tranquillity.
4- Send a great deal of blessings upon the Prophet (peace and blessings of Allaah be upon him). In Sunan al-Tirmidhi (2381) it is narrated that Ubayy (may Allaah be pleased with him) said: I said: O Messenger of Allaah, I send a great deal of blessings upon you. How much of my du’aa’ should I make for you? He said: “Whatever you wish.” I said: One-quarter? He said: “Whatever you wish, but if you do more it will be better for you.” I said: One half? He said: “Whatever you wish, but if you do more it will be better for you.” I said: Two-thirds? He said: “Whatever you wish, but if you do more it will be better for you.” I said: I will make all my du’aa’ for you. He said: “Then your worries will be taken care of and your sins will be forgiven.” Classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi.
This is in addition to avoiding the causes of stress and anxiety as much as possible. If the source of this anxiety and stress is worry about the future, such as how you will learn a living and so on, then you must think in positive terms of Allaah and sincerely put your trust in Him. Allaah says (interpretation of the meaning):
“And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”
[al-Talaaq 65:3]
May Allaah help us and you to do all good.
Islam Q&A
6 issues to do with intercourse during the day in Ramadaan
Q) It is well known that whoever has intercourse with his wife during the day in Ramadaan has to free a slave or fast two consecutive months or feed sixty poor persons.
My question is:
1- If a man has intercourse with his wife more than once on a number of days, does he have to fast two months for each day, or is two months sufficient to expiate for all the days on which he had intercourse?
2- If he did not know that this ruling applies to the one who has intercourse with his wife, and he thought that for each day that he had intercourse with his wife he had to make up just one day, what is the ruling in this case?
3- Is the wife subject to the same ruling as the husband?
4- Is it permissible to pay money instead of giving food?
5- Is it permissible to feed one poor person on behalf of himself and his wife?
6- If he cannot find a person to feed, is it permissible to give money to one of the charitable organizations such as Jam’iyyat al-Birr in Riyadh or another charity?.
A) Praise be to Allaah.
With regard to one who is obliged to fast:
1 – If he has intercourse with his wife during the day in Ramadaan, one or more times on one day, then he must offer one expiation. If he had intercourse on several days then he must offer multiple expiations, the same number as the days on which he had intercourse.
2 – He must offer expiation for having intercourse even if he was unaware of the fact that he would have to offer expiation for having intercourse.
3 – The wife must also offer expiation for having intercourse if she willingly went along with her husband in that. But if she was forced then she does not have to do anything.
4 – It is not permissible to give money instead of feeding a poor person, and that is not sufficient.
5 – It is permissible to feed one poor person half a saa’ on behalf of himself and half a saa’ on behalf of his wife. That will be considered to be one of the sixty poor persons who must be fed on behalf of them both.
6 – it is not permissible to give it all to one poor person, or to a charitable organization etc., because they may not distribute it to sixty poor persons. The believer must strive to discharge his duty with regard to expiations and other obligations.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
The Standing Committee for Academic Research and Issuing Fatwas.
Fataawa al-Lajnah, 10/320.
My question is:
1- If a man has intercourse with his wife more than once on a number of days, does he have to fast two months for each day, or is two months sufficient to expiate for all the days on which he had intercourse?
2- If he did not know that this ruling applies to the one who has intercourse with his wife, and he thought that for each day that he had intercourse with his wife he had to make up just one day, what is the ruling in this case?
3- Is the wife subject to the same ruling as the husband?
4- Is it permissible to pay money instead of giving food?
5- Is it permissible to feed one poor person on behalf of himself and his wife?
6- If he cannot find a person to feed, is it permissible to give money to one of the charitable organizations such as Jam’iyyat al-Birr in Riyadh or another charity?.
A) Praise be to Allaah.
With regard to one who is obliged to fast:
1 – If he has intercourse with his wife during the day in Ramadaan, one or more times on one day, then he must offer one expiation. If he had intercourse on several days then he must offer multiple expiations, the same number as the days on which he had intercourse.
2 – He must offer expiation for having intercourse even if he was unaware of the fact that he would have to offer expiation for having intercourse.
3 – The wife must also offer expiation for having intercourse if she willingly went along with her husband in that. But if she was forced then she does not have to do anything.
4 – It is not permissible to give money instead of feeding a poor person, and that is not sufficient.
5 – It is permissible to feed one poor person half a saa’ on behalf of himself and half a saa’ on behalf of his wife. That will be considered to be one of the sixty poor persons who must be fed on behalf of them both.
6 – it is not permissible to give it all to one poor person, or to a charitable organization etc., because they may not distribute it to sixty poor persons. The believer must strive to discharge his duty with regard to expiations and other obligations.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
The Standing Committee for Academic Research and Issuing Fatwas.
Fataawa al-Lajnah, 10/320.
Practising the secret habit (masturbation) in Ramadaan
Q) I have a friend who told me that he had practised the secret habit in Ramadaan and asked me: what is the ruling on that? After Ramadaan ended he made up that day – what is the ruling?
A)
Praise be to Allaah.
Your friend has to realize that that this habit is haraam according to sharee’ah, as is indicated in the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him). We have already quoted the evidence in detail in question no 329. This habit is something that is repulsive to sound human nature and reason, and it is not befitting for a Muslim to lower himself to this level.
It should also be noted that sin has negative consequences a person, in this world and in the Hereafter, if he does not repent and if Allaah does not bestow His mercy upon him. We have already discussed this in the following questions: 23425, 8861 .
This habit has many harmful effects, such as weakening the body, and increasing the gulf between a person and his Lord. It is one of the major factors in depression.
With regard to the matter mentioned in the question, if he ejaculated as a result of masturbation then his fast is invalidated and he has sinned; he has to refrain from eating and drinking for the rest of the day, and he also has to make up that day.
We have already discussed this in detail in the answer to questions no. 38074 and 2571. And Allaah knows best.
Islam Q&A
A)
Praise be to Allaah.
Your friend has to realize that that this habit is haraam according to sharee’ah, as is indicated in the Book of Allaah and the Sunnah of His Prophet (peace and blessings of Allaah be upon him). We have already quoted the evidence in detail in question no 329. This habit is something that is repulsive to sound human nature and reason, and it is not befitting for a Muslim to lower himself to this level.
It should also be noted that sin has negative consequences a person, in this world and in the Hereafter, if he does not repent and if Allaah does not bestow His mercy upon him. We have already discussed this in the following questions: 23425, 8861 .
This habit has many harmful effects, such as weakening the body, and increasing the gulf between a person and his Lord. It is one of the major factors in depression.
With regard to the matter mentioned in the question, if he ejaculated as a result of masturbation then his fast is invalidated and he has sinned; he has to refrain from eating and drinking for the rest of the day, and he also has to make up that day.
We have already discussed this in detail in the answer to questions no. 38074 and 2571. And Allaah knows best.
Islam Q&A
Does having an anaesthetic via injection during Ramadaan break the fast?
Q) I am going to have two non-invasive medical procedures during the month of Ramadaan, and I am going to take a drug via injection during these two procedures. Will my fast be invalidated by that?
A) Praise be to Allaah.
Being given medicine via injection does not break the fast, whether it is intramuscular or intravenous, so long as the injected substance does not provide nutrition, because in that case it is like food and drink which are forbidden to the one who is fasting.
It says in Fataawa al-Lajnah al-Daa’imah (10/252):
It is permissible to be given medicine via injection into the muscles or veins when fasting during the day in Ramadaan. But it is not permissible for the fasting person to be given nutrients during the day in Ramadaan, because that comes under the same rulings as consuming food and drink, and this injection is regarded as a means of breaking the fast in Ramadaan. If it is possible to give the injection into a muscle or vein during the night, that is preferable. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the spread of anaesthesia through the body – does that break the fast? And what about the flow of blood when a tooth is extracted?
He replied:
Neither of these breaks the fast, but the blood that flows after removal of a tooth should not be swallowed. End quote.
Fataawa Ramadaan, p. 525
It makes no difference whether it is a local or general anaesthetic. Many of the fuqaha’ have stated that if a person who is unconscious is awake for even a moment of the day, his fast is valid, so long as he formed the intention to fast from the night before.
Imaam al-Shaafa’i said in al-Umm (8/153):
If a man loses consciousness for a day or two days during the month of Ramadaan, and he did not eat or drink anything, then he has to make up those days. But if he was awake for part of the day, then he is regarded as having fasted on that day. End quote.
Ibn Qudaamah said in al-Mughni (4/343):
If he was unconscious for the whole day and did not wake up at all, then his fast is not valid, according to the view of our imam (i.e., Imam Ahmad) and al-Shaafa’i…
If the person who was unconscious woke up for a part of the day, his fast is valid, whether that was at the beginning or the end of the day. End quote.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Being given medicine via injection does not break the fast, whether it is intramuscular or intravenous, so long as the injected substance does not provide nutrition, because in that case it is like food and drink which are forbidden to the one who is fasting.
It says in Fataawa al-Lajnah al-Daa’imah (10/252):
It is permissible to be given medicine via injection into the muscles or veins when fasting during the day in Ramadaan. But it is not permissible for the fasting person to be given nutrients during the day in Ramadaan, because that comes under the same rulings as consuming food and drink, and this injection is regarded as a means of breaking the fast in Ramadaan. If it is possible to give the injection into a muscle or vein during the night, that is preferable. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about the spread of anaesthesia through the body – does that break the fast? And what about the flow of blood when a tooth is extracted?
He replied:
Neither of these breaks the fast, but the blood that flows after removal of a tooth should not be swallowed. End quote.
Fataawa Ramadaan, p. 525
It makes no difference whether it is a local or general anaesthetic. Many of the fuqaha’ have stated that if a person who is unconscious is awake for even a moment of the day, his fast is valid, so long as he formed the intention to fast from the night before.
Imaam al-Shaafa’i said in al-Umm (8/153):
If a man loses consciousness for a day or two days during the month of Ramadaan, and he did not eat or drink anything, then he has to make up those days. But if he was awake for part of the day, then he is regarded as having fasted on that day. End quote.
Ibn Qudaamah said in al-Mughni (4/343):
If he was unconscious for the whole day and did not wake up at all, then his fast is not valid, according to the view of our imam (i.e., Imam Ahmad) and al-Shaafa’i…
If the person who was unconscious woke up for a part of the day, his fast is valid, whether that was at the beginning or the end of the day. End quote.
And Allaah knows best.
Islam Q&A
Ruling on working in insurance companies or broker companies when insurance becomes obligatory
Q) Health insurance is going to be compulsory for all companies and associations in our country. The insurance company will not have direct relationship with companies or associations, as there will be brokers in between, this is also compulsory.
The question is:
What is the ruling on working for these brokers? Its role is basically introducing offers to companies and individuals and dealing with claims.
A) Praise be to Allaah.
Firstly:
Health insurance is haraam like other types of commercial insurance, because it is based on ambiguity, gambling and riba (usury). This is what is stated in fatwas by the senior scholars. See the answer to question no. 39474 and 4210.
In Fataawa al-Lajnah al-Daa’imah (15/277) there is a quotation of a statement of the Council of Senior Scholars concerning the prohibition on insurance and why it is haraam:
1.
Commercial insurance contracts are transactions based on probability and extreme ambiguity, because the customer cannot know at the time of signing the contract what he will give or take. He may pay one or two instalments, then calamity may strike and he will be entitled to what the insurer committed to pay. Or no calamity may happen at all, so he pays all the instalments and takes nothing. Similarly the insurer cannot know what he will give or what he will take with regard to any individual contract. In the saheeh hadeeth it says that the Prophet (peace and blessings of Allaah be upon him) forbade ambiguous transactions.
2.
Commercial insurance contracts are a type of gambling, because they involve the risk of financial compensation or penalties for no offence or cause on the part of the one who is paying the penalty, or gaining without paying something in return, or paying something that is not equal to the gains. The person who is insured may pay one instalment of the insurance, then an accident occurs, so the insurer will be obliged to pay the whole amount in accordance with the insurance policy. Or no accident may occur, but he pays all the instalments of insurance and gets nothing in return. When the ambiguity becomes prevalent, it becomes like gambling, whereupon it comes under the general prohibition on gambling in the verse in which Allaah says (interpretation of the meaning):
“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for sacrifices to idols etc), and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.
91. Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As‑Salaah (the prayer). So, will you not then abstain?”
[al-Maa’idah 5:90-91].
3.
Insurance contracts include both types of riba, riba al-fadl and riba al-nasa’. If the company pays the customer or his heirs or the beneficiary more than the sum that he paid, then this is riba fadl; and usually the insurer pays this money to the customer some time after the contract, and this is riba nasa’. If the company pays the customer only what he paid, this is riba nasa’ only. Both are haraam according to the texts and scholarly consensus.
4.
Commercial insurance contracts are a kind of haraam betting, because each party is getting involved in ignorance, ambiguity and gambling. Islam does not permit any type of betting except that which supports Islam and propagates Islam by means of proof and jihad. The Prophet (peace and blessings of Allaah be upon him) granted a concession allowing betting in only three cases, when he said: “There should be no (money) prizes for competitions except in camel-racing, horse-racing and archery.” Insurance does not come under these headings and cannot be likened to any of them, so it is haraam.
5.
Commercial insurance contracts take a person’s money without giving him anything in return, and taking money without giving anything in return in commercial transactions is haraam, because it comes under the general meaning of the prohibition in the verse (interpretation of the meaning):
“O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent”
[al-Nisa’ 4:29].
6.
Commercial insurance contracts involve commitment to something that sharee’ah does not make binding. If no accident happens to the customer and he does not cause any accident, then it is merely a contract with the insurer against danger on the basis that it might happen, in return for money that the customer pays to the insurer, and the insurer does not do anything for the customer, so it is haraam. End quote.
Secondly:
The fact that the state makes insurance compulsory does not make it permissible; rather the burden of sin is waived from the person or company who is obliged to do that. As for the broker company which is doing this work by choice, it is guilty of sin.
The same applies to the person who works in the insurance company or broker company; he is doing this work by choice, but this work is not permissible for him, because it is directly helping in sin, and Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2]
It says in Fataawa al-Lajnah al-Daa’imah (15/251):
Firstly: Commercial insurance of all types is haraam because it involves ambiguity, riba, uncertainty, gambling and consuming people’s wealth unlawfully, and other shar’i reservations.
Secondly: It is not permissible for the Muslim to get involved with insurance companies by working in administration or otherwise, because working in them comes under the heading of cooperating in sin and transgression, and Allaah forbids that as He says: “but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2]. End quote.
And Allaah knows best.
Islam Q&A
The question is:
What is the ruling on working for these brokers? Its role is basically introducing offers to companies and individuals and dealing with claims.
A) Praise be to Allaah.
Firstly:
Health insurance is haraam like other types of commercial insurance, because it is based on ambiguity, gambling and riba (usury). This is what is stated in fatwas by the senior scholars. See the answer to question no. 39474 and 4210.
In Fataawa al-Lajnah al-Daa’imah (15/277) there is a quotation of a statement of the Council of Senior Scholars concerning the prohibition on insurance and why it is haraam:
1.
Commercial insurance contracts are transactions based on probability and extreme ambiguity, because the customer cannot know at the time of signing the contract what he will give or take. He may pay one or two instalments, then calamity may strike and he will be entitled to what the insurer committed to pay. Or no calamity may happen at all, so he pays all the instalments and takes nothing. Similarly the insurer cannot know what he will give or what he will take with regard to any individual contract. In the saheeh hadeeth it says that the Prophet (peace and blessings of Allaah be upon him) forbade ambiguous transactions.
2.
Commercial insurance contracts are a type of gambling, because they involve the risk of financial compensation or penalties for no offence or cause on the part of the one who is paying the penalty, or gaining without paying something in return, or paying something that is not equal to the gains. The person who is insured may pay one instalment of the insurance, then an accident occurs, so the insurer will be obliged to pay the whole amount in accordance with the insurance policy. Or no accident may occur, but he pays all the instalments of insurance and gets nothing in return. When the ambiguity becomes prevalent, it becomes like gambling, whereupon it comes under the general prohibition on gambling in the verse in which Allaah says (interpretation of the meaning):
“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for sacrifices to idols etc), and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful.
91. Shaytaan (Satan) wants only to excite enmity and hatred between you with intoxicants (alcoholic drinks) and gambling, and hinder you from the remembrance of Allaah and from As‑Salaah (the prayer). So, will you not then abstain?”
[al-Maa’idah 5:90-91].
3.
Insurance contracts include both types of riba, riba al-fadl and riba al-nasa’. If the company pays the customer or his heirs or the beneficiary more than the sum that he paid, then this is riba fadl; and usually the insurer pays this money to the customer some time after the contract, and this is riba nasa’. If the company pays the customer only what he paid, this is riba nasa’ only. Both are haraam according to the texts and scholarly consensus.
4.
Commercial insurance contracts are a kind of haraam betting, because each party is getting involved in ignorance, ambiguity and gambling. Islam does not permit any type of betting except that which supports Islam and propagates Islam by means of proof and jihad. The Prophet (peace and blessings of Allaah be upon him) granted a concession allowing betting in only three cases, when he said: “There should be no (money) prizes for competitions except in camel-racing, horse-racing and archery.” Insurance does not come under these headings and cannot be likened to any of them, so it is haraam.
5.
Commercial insurance contracts take a person’s money without giving him anything in return, and taking money without giving anything in return in commercial transactions is haraam, because it comes under the general meaning of the prohibition in the verse (interpretation of the meaning):
“O you who believe! Eat not up your property among yourselves unjustly except it be a trade amongst you, by mutual consent”
[al-Nisa’ 4:29].
6.
Commercial insurance contracts involve commitment to something that sharee’ah does not make binding. If no accident happens to the customer and he does not cause any accident, then it is merely a contract with the insurer against danger on the basis that it might happen, in return for money that the customer pays to the insurer, and the insurer does not do anything for the customer, so it is haraam. End quote.
Secondly:
The fact that the state makes insurance compulsory does not make it permissible; rather the burden of sin is waived from the person or company who is obliged to do that. As for the broker company which is doing this work by choice, it is guilty of sin.
The same applies to the person who works in the insurance company or broker company; he is doing this work by choice, but this work is not permissible for him, because it is directly helping in sin, and Allaah says (interpretation of the meaning):
“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2]
It says in Fataawa al-Lajnah al-Daa’imah (15/251):
Firstly: Commercial insurance of all types is haraam because it involves ambiguity, riba, uncertainty, gambling and consuming people’s wealth unlawfully, and other shar’i reservations.
Secondly: It is not permissible for the Muslim to get involved with insurance companies by working in administration or otherwise, because working in them comes under the heading of cooperating in sin and transgression, and Allaah forbids that as He says: “but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment”
[al-Maa’idah 5:2]. End quote.
And Allaah knows best.
Islam Q&A
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