Q) What is the ruling on a husband who says to his wife, “Your bed is haraam for me” in order to deter her from doing something?
A) Praise be to Allaah.
This wording may be understand as referring to zihaar (a jaahili form of divorce), or it may be understood as referring to talaaq (divorce), or it may be understood as an oath.
That depends on the intention of the husband who spoke these words, because he knows what he intended when he said that.
If what he meant was that his wife was haraam for him, like his mother’s back, then this is zihaar, and it is not permissible for him to approach his wife until he has offered the expiation for zihaar, which Allaah has mentioned in the verse where He said (interpretation of the meaning):
“And those who make unlawful to them (their wives) by Zihaar and wish to free themselves from what they uttered, (the penalty) in that case is the freeing of a slave before they touch each other. That is an admonition to you (so that you may not repeat such an ill thing). And Allaah is All‑Aware of what you do.
4. And he who finds not (the money for freeing a slave) must fast two successive months before they both touch each other. And he who is unable to do so, should feed sixty Masaakeen (poor). That is in order that you may have perfect faith in Allaah and His Messenger. These are the limits set by Allaah. And for disbelievers, there is a painful torment”
[al-Mujaadilah 58:3,4]
If he intended by these words that divorce (talaaq) should take place, then it counts as a divorce, If it is the first or second talaaq then he may take his wife back so long as her ‘iddah has not yet ended. If it is a third talaaq then she is not permissible for him until she has been married to another husband.
If he intended to prevent himself from sleeping in her bed, and he did not intend zihaar or talaaq, then it is an oath. If he breaks it, he must offer kafaarat yameen (expiation for breaking an oath), which Allaah mentions in the verse where He says (interpretation of the meaning):
“Allaah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masaakeen (poor persons), on a scale of the average of that with which you feed your own families, or clothe them or manumit a slave. But whosoever cannot afford (that), then he should fast for three days. That is the expiation for the oaths when you have sworn. And protect your oaths (i.e. do not swear much). Thus Allaah makes clear to you His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) that you may be grateful”
[al-Maa’idah 5:89].
See the answer to question no. 45676 for detail on the rulings on the expiation for breaking an oath.
And Allaah knows best.
Islam Q&A
Wednesday, October 22, 2008
He became Muslim at the time of prayer; should he make up what came before it?
Q) If a person becomes Muslim at the time of prayer, does he have to make up what came before it?
A) Praise be to Allaah.
He does not have to make up what came before it, because Allaah says (interpretation of the meaning):
“Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven”
[al-Anfaal 8:38].
i.e., if they give up their kufr and become Muslim, then Allaah will forgive them their previous sins, whether these were sins of neglecting obligatory duties or doing haraam acts. But he must offer the prayer at the time of which he became Muslim, if there remained enough time to do one rak’ah or more, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever catches up with a rak’ah of the prayer has caught up with the prayer.”
As for the prayers that came before, he does not have to make them up, such as if he became Muslim after ‘Asr, he has to make up ‘Asr, but he does not have to make up Zuhr, because the time for it had ended. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/5,6).
A) Praise be to Allaah.
He does not have to make up what came before it, because Allaah says (interpretation of the meaning):
“Say to those who have disbelieved, if they cease (from disbelief), their past will be forgiven”
[al-Anfaal 8:38].
i.e., if they give up their kufr and become Muslim, then Allaah will forgive them their previous sins, whether these were sins of neglecting obligatory duties or doing haraam acts. But he must offer the prayer at the time of which he became Muslim, if there remained enough time to do one rak’ah or more, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever catches up with a rak’ah of the prayer has caught up with the prayer.”
As for the prayers that came before, he does not have to make them up, such as if he became Muslim after ‘Asr, he has to make up ‘Asr, but he does not have to make up Zuhr, because the time for it had ended. End quote.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him).
Al-Ijaabaat ‘ala As’ilat al-Jaaliyaat (1/5,6).
Why did Allaah create the heavens and the earth in six days when He is able to have created it in less time?
Q) If Allah intends a thing, his only word is "BE" and it is. can you please explain why he took 6 days to create the heavens and earth?
A) Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete Tawheed is that the Lord, may He be exalted, is able to do all things, and His power is without limits. He has absolute power, perfect will and ultimate control of all affairs. If He wills a thing, it happens as He wills it at the time when He wills it, and in the manner that He wills.
There are many definitive texts in the Book of our Lord and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him) which affirm this and state it clearly, with no ambiguity. It is sufficient here for us to quote some of the verses that indicate this, such as the verses (interpretation of the meaning):
“The Originator of the heavens and the earth. When He decrees a matter, He only says to it : ‘Be!’ — and it is”
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse (Tafseer 1/175): “Here Allaah explains the completeness of His power and the greatness of His authority, and that if He wills and decrees something, He simply says to it, ‘Be!’ – just once – and it is, i.e., it comes into existence as He willed it. This is like the verse in which Allaah says (interpretation of the meaning):
‘Verily, His Command, when He intends a thing, is only that He says to it, “Be!” — and it is!’
[Ya-Seen 36:82].”
And Allaah says (interpretation of the meaning):
“When He has decreed something, He says to it only: ‘Be!’ — and it is”
[Aal ‘Imraan 3:47]
“It is He Who gives life and causes death. And when He decides upon a thing He says to it only: ‘Be’ — and it is”
[Ghaafir 40:68]
“And Our Commandment is but one as the twinkling of an eye”
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261): “Here Allaah tells us how His will is executed in His creation, and how His decree is implemented. ‘And Our Commandment is but one’ means, We only issue a command once, and We do not need to repeat it a second time, and what We command happens in the twinkling of an eye, it is not delayed for an instant. How well the poet put it:
‘When Allaah wills something, all He says to it is “Be!”, once, and it is.’”
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that Allaah created the heavens and the earth in six days. For example, Allaah says (interpretation of the meaning):
“Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty)”
[al-A’raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it. This is one of the meanings of Allaah’s name al-Hakeem (The Most Wise). Allaah may or may not show this wisdom to us, and those who have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not make us deny it or object to the rulings of Allaah, or try to ask too much about this wisdom that Allaah has hidden from us. Allaah says (interpretation of the meaning):
“He [Allaah] cannot be questioned as to what He does, while they will be questioned”
[al-Anbiya’ 21:23]
Some scholars have attempted to explain the reason why the heavens and the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said in al-Jaami’ li Ahkaam al-Qur’aan, commenting on al-A’raaf 7:54 (4/7/140):
“Allaah mentions this period – i.e. six days – although if He had wanted to create it in an instant, He could have done so, because He is Able to say to it ‘Be!’ and is. But He wanted to:
- Teach His slaves kindness and deliberation in their affairs.
- Manifest His power to the angels step by step.
- And there is another reason: He wanted to create it in six days because Allaah has decreed a course for everything, for which reason He He delays the punishment for the sinners, because everything has an appointed time with Him.”
2 – Ibn al-Jawzi said in his tafseer called Zaad al-Maseer (3/162), commenting on the verse in Soorat al-A’raaf:
“If it is said, why did He not create it in an instant when He is Able to do so? There are five answers to this question:
(i) He wanted to create something each day to show His power to the angels and those who witnessed it. This was suggested by Ibn al-Anbaari.
(ii) He was preparing things for Adam and his offspring before Adam existed, to emphasize Adam’s high standing before the angels.
(iii) Doing things in a short time is more indicative of power, and deliberation is more indicative of wisdom. Allaah wanted to manifest His wisdom in that, just as He manifested His power when He said, ‘ “Be!” And it is.’
(iv) He taught deliberation to His slaves, because if the One Who does not make mistakes created the universe in a deliberate manner, then it is more appropriate for those who are vulnerable to making mistakes to do things in a deliberate manner.
(v) Creation was accomplished step by step, lest anyone think that this happened as the result of an accident of nature.
3 – al-Qaadi Abu’l-Sa’ood said in his commentary on the verse in al-A’raaf (3/232):
“The fact that Allaah created things in stages although He is able to have created everything in one go is indicative of the Divine Will and is a sign of His power for those who understand, and it encourages deliberation in all things.”
And he said in his commentary on al-Furqaan 25:59 (6/226):
“The One Who created these great stars in this precise configuration in stages, even though He is able to create them in one go, (that was) for a great reason and sublime purpose, which human minds cannot comprehend fully.”
Based on the above, it is clear that Allaah has absolute power, ultimate will and perfect control, and He has wise reasons for everything that He creates, which no one knows but He, may He be exalted. Now you can understand some of the reasons why Allaah created the heavens and the earth in six days when He is able to have created them simply by saying “Be!”.
May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Islam Q&A
A) Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete Tawheed is that the Lord, may He be exalted, is able to do all things, and His power is without limits. He has absolute power, perfect will and ultimate control of all affairs. If He wills a thing, it happens as He wills it at the time when He wills it, and in the manner that He wills.
There are many definitive texts in the Book of our Lord and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him) which affirm this and state it clearly, with no ambiguity. It is sufficient here for us to quote some of the verses that indicate this, such as the verses (interpretation of the meaning):
“The Originator of the heavens and the earth. When He decrees a matter, He only says to it : ‘Be!’ — and it is”
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse (Tafseer 1/175): “Here Allaah explains the completeness of His power and the greatness of His authority, and that if He wills and decrees something, He simply says to it, ‘Be!’ – just once – and it is, i.e., it comes into existence as He willed it. This is like the verse in which Allaah says (interpretation of the meaning):
‘Verily, His Command, when He intends a thing, is only that He says to it, “Be!” — and it is!’
[Ya-Seen 36:82].”
And Allaah says (interpretation of the meaning):
“When He has decreed something, He says to it only: ‘Be!’ — and it is”
[Aal ‘Imraan 3:47]
“It is He Who gives life and causes death. And when He decides upon a thing He says to it only: ‘Be’ — and it is”
[Ghaafir 40:68]
“And Our Commandment is but one as the twinkling of an eye”
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261): “Here Allaah tells us how His will is executed in His creation, and how His decree is implemented. ‘And Our Commandment is but one’ means, We only issue a command once, and We do not need to repeat it a second time, and what We command happens in the twinkling of an eye, it is not delayed for an instant. How well the poet put it:
‘When Allaah wills something, all He says to it is “Be!”, once, and it is.’”
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that Allaah created the heavens and the earth in six days. For example, Allaah says (interpretation of the meaning):
“Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty)”
[al-A’raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it. This is one of the meanings of Allaah’s name al-Hakeem (The Most Wise). Allaah may or may not show this wisdom to us, and those who have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not make us deny it or object to the rulings of Allaah, or try to ask too much about this wisdom that Allaah has hidden from us. Allaah says (interpretation of the meaning):
“He [Allaah] cannot be questioned as to what He does, while they will be questioned”
[al-Anbiya’ 21:23]
Some scholars have attempted to explain the reason why the heavens and the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said in al-Jaami’ li Ahkaam al-Qur’aan, commenting on al-A’raaf 7:54 (4/7/140):
“Allaah mentions this period – i.e. six days – although if He had wanted to create it in an instant, He could have done so, because He is Able to say to it ‘Be!’ and is. But He wanted to:
- Teach His slaves kindness and deliberation in their affairs.
- Manifest His power to the angels step by step.
- And there is another reason: He wanted to create it in six days because Allaah has decreed a course for everything, for which reason He He delays the punishment for the sinners, because everything has an appointed time with Him.”
2 – Ibn al-Jawzi said in his tafseer called Zaad al-Maseer (3/162), commenting on the verse in Soorat al-A’raaf:
“If it is said, why did He not create it in an instant when He is Able to do so? There are five answers to this question:
(i) He wanted to create something each day to show His power to the angels and those who witnessed it. This was suggested by Ibn al-Anbaari.
(ii) He was preparing things for Adam and his offspring before Adam existed, to emphasize Adam’s high standing before the angels.
(iii) Doing things in a short time is more indicative of power, and deliberation is more indicative of wisdom. Allaah wanted to manifest His wisdom in that, just as He manifested His power when He said, ‘ “Be!” And it is.’
(iv) He taught deliberation to His slaves, because if the One Who does not make mistakes created the universe in a deliberate manner, then it is more appropriate for those who are vulnerable to making mistakes to do things in a deliberate manner.
(v) Creation was accomplished step by step, lest anyone think that this happened as the result of an accident of nature.
3 – al-Qaadi Abu’l-Sa’ood said in his commentary on the verse in al-A’raaf (3/232):
“The fact that Allaah created things in stages although He is able to have created everything in one go is indicative of the Divine Will and is a sign of His power for those who understand, and it encourages deliberation in all things.”
And he said in his commentary on al-Furqaan 25:59 (6/226):
“The One Who created these great stars in this precise configuration in stages, even though He is able to create them in one go, (that was) for a great reason and sublime purpose, which human minds cannot comprehend fully.”
Based on the above, it is clear that Allaah has absolute power, ultimate will and perfect control, and He has wise reasons for everything that He creates, which no one knows but He, may He be exalted. Now you can understand some of the reasons why Allaah created the heavens and the earth in six days when He is able to have created them simply by saying “Be!”.
May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.
Islam Q&A
Thursday, October 16, 2008
The virtue of fasting six days of Shawwaal
Q) What is the ruling on fasting six days of Shawwaal? Is it waajib (obligatory)?
A) Praise be to Allaah.
Fasting six days of Shawwaal after the obligatory fast of Ramadaan is Sunnah Mustahabbah, not waajib. It is recommended for the Muslim to fast six days of Shawwaal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). Abu Ayyoob (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan and follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” (Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah).
The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report: “Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421). It was also narrated by Ibn Khuzaymah with the wording: “Fasting for the month of Ramadaan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”
The Hanbali and Shaafa’i fuqaha’ explained that fasting six days of Shawwaal after fasting Ramadaan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.
Another of the important benefits of fasting six days of Shawwaal is that is makes up for any shortfall in a person's obligatory Ramadaan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allaah be upon him) said: “The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allaah] will say, Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Abu Dawood).
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
A) Praise be to Allaah.
Fasting six days of Shawwaal after the obligatory fast of Ramadaan is Sunnah Mustahabbah, not waajib. It is recommended for the Muslim to fast six days of Shawwaal, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet (peace and blessings of Allaah be upon him). Abu Ayyoob (may Allaah be pleased with him) reported that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan and follows it with six days of Shawwaal, it will be as if he fasted for a lifetime.” (Narrated by Muslim, Abu Dawood, al-Tirmidhi, al-Nisaa’i and Ibn Maajah).
The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report: “Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421). It was also narrated by Ibn Khuzaymah with the wording: “Fasting for the month of Ramadaan brings the reward of ten like it, and fasting for six days brings the reward of two months, and that is the fasting of the whole year.”
The Hanbali and Shaafa’i fuqaha’ explained that fasting six days of Shawwaal after fasting Ramadaan makes it as if one has fasted for an entire year of obligatory fasts, because the multiplication of the reward applies even to naafil fasts, because each hasanah brings the reward of ten like it.
Another of the important benefits of fasting six days of Shawwaal is that is makes up for any shortfall in a person's obligatory Ramadaan fasts, because no one is free of shortcomings or sins that have a negative effect on his fasting. On the Day of Resurrection, some of his naafil deeds will be taken to make up the shortcomings in his obligatory deeds, as the Prophet (peace and blessings of Allaah be upon him) said: “The first thing for which people will be brought to account on the Day of Resurrection will be their salaah (prayer). Our Lord, may He be glorified and exalted, will say to His angels – although He knows best – ‘Look at the salaah of My slave, whether it is complete or incomplete.’ If it is perfect, it will be recorded as perfect, and if something is lacking, He will say, ‘Look and see whether My slave did any voluntary (naafil) prayers.’ If he did some voluntary prayers, [Allaah] will say, Complete the obligatory actions of My slave from his voluntary actions.’ Then all his actions will be dealt with in a similar manner.” (Narrated by Abu Dawood).
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid
Ruling on paying fidyah for delaying making up missed fasts before making them up
Q) A woman is asking about making up missed Ramadaan fasts and feeding the poor (as fidyah for delaying that). Should she give food for each day, or should she give food for all the days in one go after she has finished making up the days?
A) Praise be to Allaah.
If a person delays making up missed Ramadaan fasts until the next Ramadaan begins, then if that was for a reason such as sickness, pregnancy or breastfeeding and the like, then he or she does not have to do anything except make up the missed days. But if there was no excuse, then he or she has sinned and must make up the missed days, but does he or she have to pay a fidyah or not? There is a difference of opinion among the scholars. The majority are of the view that the fidyah must be paid, and it is feeding one poor person for every day. In the answer to question no. 26865 we stated that the more correct view is that the fidyah is not obligatory, but the one who pays it in order to be on the safe side has done well.
This fidyah – according to those who say that it is required – becomes obligatory upon that person as soon as the next Ramadaan begins, and he may offer it at that time, or delay it until he makes up those fasts, but it is better to hasten to do it so as to fulfil his obligation.
It says in al-Mawsoo’ah al-Fiqhiyyah (28/76): Making up missed Ramadaan fasts may be done at any time but the majority of scholars limited it to a specific time frame within which they must be made up, which is before the next Ramadaan begins, because of the words of ‘Aa’ishah (may Allaah be pleased with her): “I would owe missed Ramadaan fasts but I would not be able to make them up except in Sha’baan, because of my duties towards the Prophet (peace and blessings of Allaah be upon him).” This is similar to prayer, which should not be delayed until the time for the next prayer comes.
According to the majority of scholars, it is not permissible to delay making up missed Ramadaan fasts until the next Ramadaan comes without an excuse, and that doing so incurs sin, because of this hadeeth of ‘Aa’ishah. If a person delays that then he must offer the fidyah: feeding one poor person for each day, because of the report narrated from Ibn ‘Abbaas, Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them) who said concerning the one who has to make up a missed fast but does not do so until the next Ramadaan comes: “He must make it up and feed one poor person for each day.” This fidyah is for delaying it. It is permissible to offer the food before making up the fast, at the same time, or afterwards. End quote.
Al-Mardaawi al-Hanbali (may Allaah have mercy on him) said:
He should offer food that is acceptable for expiation. It is permissible to give the food before making up the fast, at the same time, or afterwards. al-Majd – meaning Ibn Taymiyah, the grandfather of Shaykh al-Islam Ibn Taymiyah – said that the best is to give it beforehand, in his view, so as to hasten to do good and to rid oneself of the problem of postponing. End quote from al-Insaaf (3/333).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
If a person delays making up missed Ramadaan fasts until the next Ramadaan begins, then if that was for a reason such as sickness, pregnancy or breastfeeding and the like, then he or she does not have to do anything except make up the missed days. But if there was no excuse, then he or she has sinned and must make up the missed days, but does he or she have to pay a fidyah or not? There is a difference of opinion among the scholars. The majority are of the view that the fidyah must be paid, and it is feeding one poor person for every day. In the answer to question no. 26865 we stated that the more correct view is that the fidyah is not obligatory, but the one who pays it in order to be on the safe side has done well.
This fidyah – according to those who say that it is required – becomes obligatory upon that person as soon as the next Ramadaan begins, and he may offer it at that time, or delay it until he makes up those fasts, but it is better to hasten to do it so as to fulfil his obligation.
It says in al-Mawsoo’ah al-Fiqhiyyah (28/76): Making up missed Ramadaan fasts may be done at any time but the majority of scholars limited it to a specific time frame within which they must be made up, which is before the next Ramadaan begins, because of the words of ‘Aa’ishah (may Allaah be pleased with her): “I would owe missed Ramadaan fasts but I would not be able to make them up except in Sha’baan, because of my duties towards the Prophet (peace and blessings of Allaah be upon him).” This is similar to prayer, which should not be delayed until the time for the next prayer comes.
According to the majority of scholars, it is not permissible to delay making up missed Ramadaan fasts until the next Ramadaan comes without an excuse, and that doing so incurs sin, because of this hadeeth of ‘Aa’ishah. If a person delays that then he must offer the fidyah: feeding one poor person for each day, because of the report narrated from Ibn ‘Abbaas, Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them) who said concerning the one who has to make up a missed fast but does not do so until the next Ramadaan comes: “He must make it up and feed one poor person for each day.” This fidyah is for delaying it. It is permissible to offer the food before making up the fast, at the same time, or afterwards. End quote.
Al-Mardaawi al-Hanbali (may Allaah have mercy on him) said:
He should offer food that is acceptable for expiation. It is permissible to give the food before making up the fast, at the same time, or afterwards. al-Majd – meaning Ibn Taymiyah, the grandfather of Shaykh al-Islam Ibn Taymiyah – said that the best is to give it beforehand, in his view, so as to hasten to do good and to rid oneself of the problem of postponing. End quote from al-Insaaf (3/333).
And Allaah knows best.
Islam Q&A
Passing the meeqaat for one who intends to do Hajj and ‘Umrah, then goes back to it
Q) There is a pilgrim who intends to do Hajj, but he has business in Makkah then in Madeenah. He passed the meeqaat and did not enter ihraam, and he entered Makkah then he went to Madeenah, and entered ihraam from the meeqaat of Madeenah for Hajj. What is the ruling on his action?
A) Praise be to Allaah.
So long as the pilgrim went out to the meeqaat of the people of Madeenah, and came in ihraam, he does not have to do anything about his entering Makkaah previously without ihraam. But it would have been better for him to enter from his first meeqaat in ihraam.
And Allaah is the Source of strength.
Standing Committee for Academic Research and Issuing Fatwas, 11/155
A) Praise be to Allaah.
So long as the pilgrim went out to the meeqaat of the people of Madeenah, and came in ihraam, he does not have to do anything about his entering Makkaah previously without ihraam. But it would have been better for him to enter from his first meeqaat in ihraam.
And Allaah is the Source of strength.
Standing Committee for Academic Research and Issuing Fatwas, 11/155
It is essential to recite the phrases of the adhaan in order
Q) What is the ruling on one who says Hayya ‘ala al-Falaah (come to prosperity) before Hayya ‘ala al-salaah (come to prayer) in the adhaan? Please give the evidence.
A) Praise be to Allaah.
If he says Hayya ‘ala al-Falaah (come to prosperity) before Hayya ‘ala al-salaah (come to prayer), he has to repeat Hayya ‘ala al-Falaah (come to prosperity) after saying Hayya ‘ala al-salaah (come to prayer), because it is essential that the phrases of the adhaan be given in the right order. The adhaan was narrated in this particular order, so if a person inverts the phrases, he is doing something that is not in accordance with the command of Allaah and His Messenger, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does something that is not in accordance with this matter of ours will have it rejected.” End quote.
Fataawa al-Tahaarah wa’l-Salaah by Shaykh Ibn ‘Uthaymeen (p. 63).
A) Praise be to Allaah.
If he says Hayya ‘ala al-Falaah (come to prosperity) before Hayya ‘ala al-salaah (come to prayer), he has to repeat Hayya ‘ala al-Falaah (come to prosperity) after saying Hayya ‘ala al-salaah (come to prayer), because it is essential that the phrases of the adhaan be given in the right order. The adhaan was narrated in this particular order, so if a person inverts the phrases, he is doing something that is not in accordance with the command of Allaah and His Messenger, and the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does something that is not in accordance with this matter of ours will have it rejected.” End quote.
Fataawa al-Tahaarah wa’l-Salaah by Shaykh Ibn ‘Uthaymeen (p. 63).
Ruling on plates on which there are images
Q) What is the ruling on plates on which there are images? Please note that they are not usually used except in cases of necessity?
A) Praise be to Allaah.
The basic principle is that it is haraam to make images of animate beings, because of the evidence that has been narrated concerning that. But if the images are treated in a humiliating manner or are partial images, then it is permissible to use the things they are drawn on, such as carpets and the like.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Fataawa al-Lajnah al-Daa’imah (1/677).
A) Praise be to Allaah.
The basic principle is that it is haraam to make images of animate beings, because of the evidence that has been narrated concerning that. But if the images are treated in a humiliating manner or are partial images, then it is permissible to use the things they are drawn on, such as carpets and the like.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions. End quote.
Standing Committee for Academic Research and Issuing Fatwas
Fataawa al-Lajnah al-Daa’imah (1/677).
He said to her, “Get in the car, I will divorce you”
Q) I am a short-tempered young man, and I do not know what I am saying when I get very angry, to such an extent that I feel as if I am not myself when I get angry. My wife was with me in the car and we argued, and she got out of the car and said to me, “Divorce me,” but she did not mean what she said, because she was upset. I said to her, “Get in the car, I will divorce you”, although I did not have the slightest intention of divorcing her. What is the ruling on this?
A) Praise be to Allaah.
Your saying to your wife, “Get in the car, I will divorce you” is not regarded as a divorce, rather it is a promise of divorce, so divorce has not taken place.
You have to deal with the problem of being too angry, and beware of uttering the word of divorce in all situations, even if your wife asks for it. See the answer to question no. 658.
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Your saying to your wife, “Get in the car, I will divorce you” is not regarded as a divorce, rather it is a promise of divorce, so divorce has not taken place.
You have to deal with the problem of being too angry, and beware of uttering the word of divorce in all situations, even if your wife asks for it. See the answer to question no. 658.
And Allaah knows best.
Islam Q&A
Monday, October 13, 2008
Should he start with the six days of Shawwaal before making up missed fasts, if there are not enough days left?
Q) Is it permissible to fast the six days of Shawwaal before making up days that I did not fast in Ramadaan, if there is not enough time left in the month to do both? May Allaah reward you with good.
A) Praise be to Allaah.
Fasting six days of Shawwaal is dependent upon having completed the Ramadaan fast, according to the correct view. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted a lifetime.” Narrated by Muslim, 1164.
The conjunction thumma (then) indicates that this must be done in this order. This indicates that the fast of Ramadaan must be completed first (by observing the Ramadaan fast and making up any missed fasts), then after that one may fast the six days of Shawwaal, so as to attain the reward mentioned in the hadeeth.
The one who still owes missed Ramadaan fasts is said to have fasted part of Ramadaan; we cannot say that he has fasted Ramadaan.
But if a person has an excuse that kept him from fasting the six days of Shawwaal in Shawwaal because he had to make up missed fasts – such as a woman who was bleeding followed childbirth and spent all of Shawwaal making up for Ramadaan – then she may fast six days of Shawwaal in Dhu’l-Qa’dah, because she was excused. Similarly for anyone who has an excuse it is prescribed to make up the six days of Shawwaal in Dhu’l-Qa’dah, after making up the missed Ramadaan fasts. But the one who lets the month of Shawwaal go by without fasting these days and with no excuse, will not attain this reward.
Shaykh Ibn ‘Uthaymeen was asked: What if a woman owes days from Ramadaan – is it permissible for her to give precedence to fasting the six days of Shawwaal over making up the days she owes, or should she give priority to the days she owes over fasting the six days of Shawwaal?
He replied: If a woman still owes days from Ramadaan, then she should not fast the six days of Shawwaal until after she has made up what she owes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal…” Whoever still has days to make up from Ramadaan has not fasted Ramadaan, so she will not attain the reward of fasting the six days of Shawwaal until after she has finished making up the days she owes. If we assume that this making up missed fasts lasts throughout Shawwaal, such as if a woman was bleeding following childbirth and did not fast at all in Ramadaan, then she started to make up her missed fasts in Shawaal and did not finish that until Dhu’l-Qa’dah began, then she may fast the six days, and she will have the reward of one who fasted them in Shawwaal, because she delayed it for a necessary reason, so she will have the reward.
Majmoo’ al-Fataawa, 20/19. See also questions no. 4082 and 7863.
In addition to that, it is obligatory to make up missed fasts for the one who had an excuse, indeed that is part of this pillar of Islam. Based on this, hastening to do it and to discharge this duty takes priority over doing actions that are mustahabb. See question no. 23429.
Islam Q&A
A) Praise be to Allaah.
Fasting six days of Shawwaal is dependent upon having completed the Ramadaan fast, according to the correct view. This is indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be as if he fasted a lifetime.” Narrated by Muslim, 1164.
The conjunction thumma (then) indicates that this must be done in this order. This indicates that the fast of Ramadaan must be completed first (by observing the Ramadaan fast and making up any missed fasts), then after that one may fast the six days of Shawwaal, so as to attain the reward mentioned in the hadeeth.
The one who still owes missed Ramadaan fasts is said to have fasted part of Ramadaan; we cannot say that he has fasted Ramadaan.
But if a person has an excuse that kept him from fasting the six days of Shawwaal in Shawwaal because he had to make up missed fasts – such as a woman who was bleeding followed childbirth and spent all of Shawwaal making up for Ramadaan – then she may fast six days of Shawwaal in Dhu’l-Qa’dah, because she was excused. Similarly for anyone who has an excuse it is prescribed to make up the six days of Shawwaal in Dhu’l-Qa’dah, after making up the missed Ramadaan fasts. But the one who lets the month of Shawwaal go by without fasting these days and with no excuse, will not attain this reward.
Shaykh Ibn ‘Uthaymeen was asked: What if a woman owes days from Ramadaan – is it permissible for her to give precedence to fasting the six days of Shawwaal over making up the days she owes, or should she give priority to the days she owes over fasting the six days of Shawwaal?
He replied: If a woman still owes days from Ramadaan, then she should not fast the six days of Shawwaal until after she has made up what she owes, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan then follows it with six days of Shawwaal…” Whoever still has days to make up from Ramadaan has not fasted Ramadaan, so she will not attain the reward of fasting the six days of Shawwaal until after she has finished making up the days she owes. If we assume that this making up missed fasts lasts throughout Shawwaal, such as if a woman was bleeding following childbirth and did not fast at all in Ramadaan, then she started to make up her missed fasts in Shawaal and did not finish that until Dhu’l-Qa’dah began, then she may fast the six days, and she will have the reward of one who fasted them in Shawwaal, because she delayed it for a necessary reason, so she will have the reward.
Majmoo’ al-Fataawa, 20/19. See also questions no. 4082 and 7863.
In addition to that, it is obligatory to make up missed fasts for the one who had an excuse, indeed that is part of this pillar of Islam. Based on this, hastening to do it and to discharge this duty takes priority over doing actions that are mustahabb. See question no. 23429.
Islam Q&A
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