Q) What about one who is grinding grain, and something flies into his mouth as a result of that whilst he is fasting?
A) Praise be to Allaah.
That does not spoil his fast, and his fast is valid, because when this happens it is not by their choice, and they did not mean for it to reach their stomachs. I would like to take this opportunity to explain that things which break a person’s fast – namely intercourse, eating, drinking, etc. – only do so if three conditions are met:
1 – that he knows (the ruling). If he does not know the ruling then it does not break his fast, because Allaah says (interpretation of the meanings):
“And there is no sin on you concerning that in which you made a mistake, except in regard to what your hearts deliberately intend”
[al-Ahzaab 33:5]
“Our Lord! Punish us not if we forget or fall into error”
[al-Baqarah 2:286]
And the Prophet (peace and blessings of Allaah be upon him) said: “My ummah is forgiven for mistakes and forgetfulness and for what they are forced to do.” The one who is ignorant is making a mistake, and if he knew he would not have done that, so if he does something that breaks the fast out of ignorance, then he is not to blame and his fast is complete and is valid, whether he was ignorant concerning the ruling or the time.
A similar case is when a person does something that breaks the fast, thinking that it does not break the fast, such as one who has cupping done, thinking that cupping does not break the fast. We would say to him, your fast is valid and you do not have to do anything. And there are other things which happen to a person not by his choice; so there is no blame on him and that does not break his fast, for the reasons we have mentioned.
In conclusion, the things that break the fast do not break it unless three conditions are met:
1 – he should know the ruling
2 – he should not have forgotten that he is fasting
3 – he should be doing that by choice.
And Allaah knows best.
Fataawa al-Shaykh Ibn ‘Uthaymeen, vol. 1, p. 508.
Saturday, September 13, 2008
Is it essential that the du’aa’s recited in prayer be proven in the Sunnah?
Q) When praying qiyaam al-layl, if the worshipper bows and prostrates for a long time, does he have to recite all the adhkaar that are narrated from the Prophet (peace and blessings of Allaah be upon him) or can he say whatever du’aa’ he likes?
A) Praise be to Allaah.
There is nothing wrong with a worshipper saying whatever du’aa’ he wants in his prayer, those that are narrated in the Sunnah – which are the best and most comprehensive of du’aa’s – or any kind of permissible du’aa’ that he wishes.
The one who recites du’aas that are narrated in sharee’ah will be rewarded for following what is narrated in sharee’ah, and he will be rewarded for his du’aa’.
Among the texts which show that du’aa’ in general is permissible is the words of the Prophet (peace and blessings of Allaah be upon him): “Then let him choose whatever supplications he wishes.” According to another report: “Then let him choose whatever du’aa’ he likes and say it.” Narrated by al-Bukhaari (835) and Muslim (402). This was narrated concerning du’aa’ before the salaam at the end of the prayer.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
It is prescribed for the believer to say du’aa’ during his prayer in the places when du’aa’ is allowed, whether the prayer is obligatory or supererogatory (naafil). The places where du’aa’ is allowed are prostration, between the two prostrations and at the end of the prayer after the tashahhud and blessings upon the Prophet (peace and blessings of Allaah be upon him) and before the tasleem, as it is proven that the Prophet (peace and blessings of Allaah be upon him) used to pray for forgiveness between the two prostrations and it is proven that he used to say between the two prostrations: “Allaahumma ighfir li wa’rhamni wa’hdini wa’jburni wa’rzuqni wa ‘aafini (O Allaah, forgive me, have mercy on me, guide me, enrich me, grant me provision and keep me safe and sound).
And he (peace and blessings of Allaah be upon him) said: “As for bowing, glorify the Lord therein, and as for prostrating, strive hard in du’aa’ therein because it is more likely that you will receive a response.” Narrated by Muslim in his Saheeh. Muslim also narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a lot of du’aa’ then.”
In al-Saheehayn it is narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that when the Prophet (peace and blessings of Allaah be upon him) taught him the tashahhud he said: “Then let him choose whatever supplications he wishes.” According to another report: “Then let him choose whatever du’aa’ he likes and say it.”
There are many ahaadeeth that speak of this, and they indicate that it is prescribed to say du’aa’ in these places in the prayer, whether it has to do with the Hereafter or with worldly matters, so long as the du’aa’ does not involve any sin or severing of family ties. And it is better to say a lot of du’aa’s that were narrated from the Prophet (peace and blessings of Allaah be upon him). End quote.
Fataawa al-Shaykh Ibn Baaz (11/171, 172).
He (may Allaah have mercy on him) also said:
There is nothing wrong with saying du’aa’ during prayer, whether that is for oneself or for one’s parents or anyone else. Rather that is prescribed, because the Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a lot of du’aa’ then.” … Then he quoted the ahaadeeth that we have mentioned above, then he said:
So if he says du’aa’ when he is prostrating or at the end of the prayer, for himself or for his parents or for the Muslims, there is nothing wrong with that, because of the general meaning of these ahaadeeth and others. End quote.
Fataawa al-Shaykh Ibn Baaz (11/173, 174).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
There is nothing wrong with a worshipper saying whatever du’aa’ he wants in his prayer, those that are narrated in the Sunnah – which are the best and most comprehensive of du’aa’s – or any kind of permissible du’aa’ that he wishes.
The one who recites du’aas that are narrated in sharee’ah will be rewarded for following what is narrated in sharee’ah, and he will be rewarded for his du’aa’.
Among the texts which show that du’aa’ in general is permissible is the words of the Prophet (peace and blessings of Allaah be upon him): “Then let him choose whatever supplications he wishes.” According to another report: “Then let him choose whatever du’aa’ he likes and say it.” Narrated by al-Bukhaari (835) and Muslim (402). This was narrated concerning du’aa’ before the salaam at the end of the prayer.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
It is prescribed for the believer to say du’aa’ during his prayer in the places when du’aa’ is allowed, whether the prayer is obligatory or supererogatory (naafil). The places where du’aa’ is allowed are prostration, between the two prostrations and at the end of the prayer after the tashahhud and blessings upon the Prophet (peace and blessings of Allaah be upon him) and before the tasleem, as it is proven that the Prophet (peace and blessings of Allaah be upon him) used to pray for forgiveness between the two prostrations and it is proven that he used to say between the two prostrations: “Allaahumma ighfir li wa’rhamni wa’hdini wa’jburni wa’rzuqni wa ‘aafini (O Allaah, forgive me, have mercy on me, guide me, enrich me, grant me provision and keep me safe and sound).
And he (peace and blessings of Allaah be upon him) said: “As for bowing, glorify the Lord therein, and as for prostrating, strive hard in du’aa’ therein because it is more likely that you will receive a response.” Narrated by Muslim in his Saheeh. Muslim also narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a lot of du’aa’ then.”
In al-Saheehayn it is narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that when the Prophet (peace and blessings of Allaah be upon him) taught him the tashahhud he said: “Then let him choose whatever supplications he wishes.” According to another report: “Then let him choose whatever du’aa’ he likes and say it.”
There are many ahaadeeth that speak of this, and they indicate that it is prescribed to say du’aa’ in these places in the prayer, whether it has to do with the Hereafter or with worldly matters, so long as the du’aa’ does not involve any sin or severing of family ties. And it is better to say a lot of du’aa’s that were narrated from the Prophet (peace and blessings of Allaah be upon him). End quote.
Fataawa al-Shaykh Ibn Baaz (11/171, 172).
He (may Allaah have mercy on him) also said:
There is nothing wrong with saying du’aa’ during prayer, whether that is for oneself or for one’s parents or anyone else. Rather that is prescribed, because the Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a lot of du’aa’ then.” … Then he quoted the ahaadeeth that we have mentioned above, then he said:
So if he says du’aa’ when he is prostrating or at the end of the prayer, for himself or for his parents or for the Muslims, there is nothing wrong with that, because of the general meaning of these ahaadeeth and others. End quote.
Fataawa al-Shaykh Ibn Baaz (11/173, 174).
And Allaah knows best.
Islam Q&A
Friday, September 12, 2008
Sleeping all day long during Ramadaan
Q) If a person stays up all night during Ramadaan, then he prays Fajr and sleeps until Zuhr, and prays and then sleeps until ‘Asr, and prays then sleeps until the time of iftaar, is his fasting valid?
A) Praise be to Allaah.
Yes, his fasting is valid.
The scholars are agreed that if a fasting person wakes up during the day, even if it is for a single moment, then his fasting is valid, but if he does not wake up and he sleeps all day whilst fasting, then the majority of scholars say that his fasting is still valid, because sleep does not invalidate fasting, as it does not mean that he is completely unconscious, rather if someone wakes him he will wake up.
See al-Majmoo’, 6/346; al-Mughni, 4/344
The Standing Committee was asked about that and replied:
If the matter is as mentioned, then the fast is valid but for a fasting person to spend most of the day asleep is a kind of negligence on his part, especially since the month of Ramadaan is a special time and the Muslim should strive to benefit from it by reading Qur’aan a great deal, seeking provision and acquiring knowledge.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah, 10/212
The following is the advice of Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) to those who are fasting and others to make the most of their time and not to waste it sleeping. He said:
There is nothing wrong with sleeping during the day or the night, so long as that does not lead to missing out on any of the obligatory duties or committing any haraam action. What is prescribed for the Muslim, whether he is fasting or not, is not to stay up late at night, and to hasten to sleep after doing whatever he is able to of qiyaam al-layl, then he should get up for suhoor if it is Ramadaan, because eating suhoor is a confirmed Sunnah as the Prophet (peace and blessings of Allaah be upon him) said, “Eat suhoor, for in suhoor there is barakah (blessing).” (Saheeh – agreed upon).
And the Prophet (peace and blessings of Allaah be upon him) said: “The thing that differentiates between our fasting and the fasting of the People of the Book is eating suhoor.” Narrated by Muslim in his Saheeh.
Those who are fasting and others must also adhere to offering the five daily prayers in congregation, and avoid being distracted from them by sleep or anything else. Those who are fasting and others must also do all their duties on time for the government or other duties, and not be distracted from them by sleep or anything else. And they must strive to seek halaal provision which they and their dependents need, and not be distracted from that by sleep or anything else.
In conclusion, my advice to everyone, men and women, those who are fasting and those who are not, is to fear Allaah in all situations, and to continue to perform duties on time in the manner enjoined by Allaah, and to avoid being distracted from that by sleep or any other permissible thing etc. If the thing that distracts them from that is an act of disobedience towards Allaah, then the sin is greater and more serious.
May Allaah guide the Muslims, enable them to understand their religion and make them steadfast in adhering to the truth, and guide their leaders, for He is Most Generous, Most Kind.
Fataawa al-Shaykh Ibn Baaz, 4/15.
Islam Q&A
A) Praise be to Allaah.
Yes, his fasting is valid.
The scholars are agreed that if a fasting person wakes up during the day, even if it is for a single moment, then his fasting is valid, but if he does not wake up and he sleeps all day whilst fasting, then the majority of scholars say that his fasting is still valid, because sleep does not invalidate fasting, as it does not mean that he is completely unconscious, rather if someone wakes him he will wake up.
See al-Majmoo’, 6/346; al-Mughni, 4/344
The Standing Committee was asked about that and replied:
If the matter is as mentioned, then the fast is valid but for a fasting person to spend most of the day asleep is a kind of negligence on his part, especially since the month of Ramadaan is a special time and the Muslim should strive to benefit from it by reading Qur’aan a great deal, seeking provision and acquiring knowledge.
And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.
Al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah, 10/212
The following is the advice of Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) to those who are fasting and others to make the most of their time and not to waste it sleeping. He said:
There is nothing wrong with sleeping during the day or the night, so long as that does not lead to missing out on any of the obligatory duties or committing any haraam action. What is prescribed for the Muslim, whether he is fasting or not, is not to stay up late at night, and to hasten to sleep after doing whatever he is able to of qiyaam al-layl, then he should get up for suhoor if it is Ramadaan, because eating suhoor is a confirmed Sunnah as the Prophet (peace and blessings of Allaah be upon him) said, “Eat suhoor, for in suhoor there is barakah (blessing).” (Saheeh – agreed upon).
And the Prophet (peace and blessings of Allaah be upon him) said: “The thing that differentiates between our fasting and the fasting of the People of the Book is eating suhoor.” Narrated by Muslim in his Saheeh.
Those who are fasting and others must also adhere to offering the five daily prayers in congregation, and avoid being distracted from them by sleep or anything else. Those who are fasting and others must also do all their duties on time for the government or other duties, and not be distracted from them by sleep or anything else. And they must strive to seek halaal provision which they and their dependents need, and not be distracted from that by sleep or anything else.
In conclusion, my advice to everyone, men and women, those who are fasting and those who are not, is to fear Allaah in all situations, and to continue to perform duties on time in the manner enjoined by Allaah, and to avoid being distracted from that by sleep or any other permissible thing etc. If the thing that distracts them from that is an act of disobedience towards Allaah, then the sin is greater and more serious.
May Allaah guide the Muslims, enable them to understand their religion and make them steadfast in adhering to the truth, and guide their leaders, for He is Most Generous, Most Kind.
Fataawa al-Shaykh Ibn Baaz, 4/15.
Islam Q&A
If a Muslim moves to another country during Ramadaan
Q) What should a Muslim do if he moves from one country to another during Ramadaan, where the people started fasting on a different day?
A) Praise be to Allaah.
If a person finds himself in a country where the people have already started fasting, he must fast with them, because he must follow the ruling of the country he is in. The Prophet (peace and blessings of Allaah be upon him) said, “Fast when the people fast, break your fast when the people break their fast, and offer your sacrifice when the people offer their sacrifice.” (Reported by Abu Dawood with a jayyid isnaad; there are corroborating reports narrated by Abu Dawood and others).
Suppose that he moved from a country where he had begun fasting with the people there, and went to another country. He has to either break his fast or continue fasting according to the ruling of the people in the country to which he has travelled, even if they end their fast earlier than the country where he started fasting. But if it turns out that he has fasted less than twenty-nine days, he must make up the fasts later on, because the hijri month cannot be less than twenty-nine days.
(Fataawa al-Lajnah al-Daa’imah, 10/124).
A) Praise be to Allaah.
If a person finds himself in a country where the people have already started fasting, he must fast with them, because he must follow the ruling of the country he is in. The Prophet (peace and blessings of Allaah be upon him) said, “Fast when the people fast, break your fast when the people break their fast, and offer your sacrifice when the people offer their sacrifice.” (Reported by Abu Dawood with a jayyid isnaad; there are corroborating reports narrated by Abu Dawood and others).
Suppose that he moved from a country where he had begun fasting with the people there, and went to another country. He has to either break his fast or continue fasting according to the ruling of the people in the country to which he has travelled, even if they end their fast earlier than the country where he started fasting. But if it turns out that he has fasted less than twenty-nine days, he must make up the fasts later on, because the hijri month cannot be less than twenty-nine days.
(Fataawa al-Lajnah al-Daa’imah, 10/124).
Wednesday, September 10, 2008
Praying Taraaweeh in congregation in Ramadaan is Sunnah and not a bid’ah (innovation)
Q) Is praying Taraaweeh in congregation considered to be a bid’ah (innovation), because it was not done at the time of the Prophet and the first one who established that was ‘Umar ibn al-Khattaab (may Allaah be pleased with him)?
A) Praise be to Allaah.
The view that Taraaweeh prayer is a bid’ah is not valid. Rather we should ask whether it was one of the Sunnahs of ‘Umar ibn al-Khattaab, because it was not done at the time of the Prophet (peace and blessings of Allaah be upon him) but it was done in ‘Umar’s time, or was it one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him)?
Some people claim that it was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed…
But this opinion is da’eef (weak), and those who say this are ignoring the reports proven in al-Saheehayn and elsewhere, that the Prophet (peace and blessings of Allaah be upon him) “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271). So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah.
See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 78.
It was narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) would forgo doing something that he liked to do lest the people do it and it become obligatory upon them. (Narrated by al-Bukhaari, 1060; Muslim, Salaat al-Musaafireen, 1174).
Al-Nawawi said: This shows how kind he (peace and blessings of Allaah be upon him) was and how compassionate towards his ummah.
So there is no basis for saying that Taraaweeh prayer is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), rather it is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he forsook it for fear that it may be made obligatory upon his ummah. When he died, this concern no longer applied. Abu Bakr (may Allaah be pleased with him) was distracted by the wars against the apostates and his reign was short, lasting only two years. When the reign of ‘Umar came and the Muslims became secure and victorious, he commanded the people to gather together for Taraaweeh prayers in Ramadaan, as they used to gather with the Prophet (peace and blessings of Allaah be upon him). All that ‘Umar (may Allaah be pleased with him) did was to go back to that Sunnah and revive it. And Allaah is the Source of strength.
Sheikh Muhammed Salih Al-Munajjid
A) Praise be to Allaah.
The view that Taraaweeh prayer is a bid’ah is not valid. Rather we should ask whether it was one of the Sunnahs of ‘Umar ibn al-Khattaab, because it was not done at the time of the Prophet (peace and blessings of Allaah be upon him) but it was done in ‘Umar’s time, or was it one of the Sunnahs of the Prophet (peace and blessings of Allaah be upon him)?
Some people claim that it was one of the Sunnahs of ‘Umar, and they base that on the fact that ‘Umar “commanded Ubayy ibn Ka’b and Tameem al-Daari to lead the people in praying eleven rak’ahs.” He went out the same night and saw the people praying, and he said, “What a good innovation this is.” This indicates that it had not previously been prescribed…
But this opinion is da’eef (weak), and those who say this are ignoring the reports proven in al-Saheehayn and elsewhere, that the Prophet (peace and blessings of Allaah be upon him) “led his companions in praying for three nights, and on the third or fourth night he did not lead them, and he said: ‘I am afraid that it may be made obligatory upon you.’” This was narrated by al-Bukhaari (872). According to a version narrated by Muslim, “But I was afraid that prayer at night may be made obligatory upon you, and you would not be able to do it.” (1271). So it is proven that Taraaweeh is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) referred to the reason why he did not persist in it, which was the fear that it might become obligatory; he did not say that it is not prescribed. This fear no longer applied following the death of the Messenger (peace and blessings of Allaah be upon him), because when he (peace and blessings of Allaah be upon him) died, the revelation ceased and there was no longer any concern that it might become obligatory. Once the fear that it might become obligatory was no longer present, because the revelation had ceased, then the reason for not doing it was also removed, and so it was restored to its position of being Sunnah.
See al-Sharh al-Mumti’ by Ibn ‘Uthaymeen, vol. 4, p. 78.
It was narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) would forgo doing something that he liked to do lest the people do it and it become obligatory upon them. (Narrated by al-Bukhaari, 1060; Muslim, Salaat al-Musaafireen, 1174).
Al-Nawawi said: This shows how kind he (peace and blessings of Allaah be upon him) was and how compassionate towards his ummah.
So there is no basis for saying that Taraaweeh prayer is not part of the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), rather it is part of the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he forsook it for fear that it may be made obligatory upon his ummah. When he died, this concern no longer applied. Abu Bakr (may Allaah be pleased with him) was distracted by the wars against the apostates and his reign was short, lasting only two years. When the reign of ‘Umar came and the Muslims became secure and victorious, he commanded the people to gather together for Taraaweeh prayers in Ramadaan, as they used to gather with the Prophet (peace and blessings of Allaah be upon him). All that ‘Umar (may Allaah be pleased with him) did was to go back to that Sunnah and revive it. And Allaah is the Source of strength.
Sheikh Muhammed Salih Al-Munajjid
Amniotic fluid leaking during Ramadaan
Q) There is a woman who was in her ninth month of pregnancy when Ramadaan came, and at the beginning of the month she was leaking water (i.e., amniotic fluid), but not blood. She was fasting whilst that water was leaking. This happened ten years ago. My question is: does this woman have to make up the fast, noting that she fasted on those days when this water was leaking?
A) Praise be to Allaah.
If the situation was as you described, then her fast is valid and she does not have to make it up.
Fatwa of the Standing Committee, from the book Fataawa al-Jaami’ah, vol. 1, p. 355.
A) Praise be to Allaah.
If the situation was as you described, then her fast is valid and she does not have to make it up.
Fatwa of the Standing Committee, from the book Fataawa al-Jaami’ah, vol. 1, p. 355.
He needs to have an injection into a vein – will that affect his fast?
Q) One of my friends has been stricken with the onset of cancer and has to take a course of treatment in Ramadaan, consisting of a number of medicines dissolved in liquids which are to be administered intravenously. Is his fasting valid?
A) Praise be to Allaah.
Two scenarios may apply to having injections during the day in Ramadaan:
1 – Where the injection provides nourishment that takes the place of food and drink; this kind of injection invalidates the fast because it is like eating and drinking.
2 – Where what is injected is not a kind of nourishment; this does not break the fast or affect it. In this case it makes no difference whether the injection is into a vein or a muscle.
But if it is possible to have these injections at night, that is better and more on the safe side with regard to the fast.
Shaykh Ibn Baaz (15/257) was asked about the ruling on a person who had intravenous and intramuscular injections during the day in Ramadaan when he was fasting and completed his fast – was his fast invalidated and does he have to make it up, or not?
He replied:
His fast is valid, because an injection into a vein is not like eating or drinking; this applies more so in the case on an intramuscular injection. But if he makes it up in order to be on the safe side, that is better. If it can be delayed until nighttime, if he needs to have it, that is better too, so as to avoid an area of scholarly dispute.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 220) about the ruling on having injections into a vein, muscle or the buttock.
He replied:
There is nothing wrong with having injections into a vein, muscle or buttock, and that does not break the fast, because this is not one of the things that break the fast; it is not food or drink, and it is not like eating or drinking. We have already explained that this does not have any effect on the fast. What does affect the fast is when a sick person is given an injection of something that takes the place of food and drink.
The Standing Committee (10/252) was asked about the ruling on administering medicine via injection during the day in Ramadaan, whether that is nourishment or medication.
They replied: it is permissible to administer medicine by needle into a muscle or vein to a fasting person during the day in Ramadaan, but it is not permissible for the fasting person to be given a nourishing injection during the day in Ramadaan, because that comes under the ruling on eating or drinking, so that injection is regarded as a means of breaking the fast in Ramadaan. If the injection can be given into a muscle or vein at night, that is better.
Islam Q&A
A) Praise be to Allaah.
Two scenarios may apply to having injections during the day in Ramadaan:
1 – Where the injection provides nourishment that takes the place of food and drink; this kind of injection invalidates the fast because it is like eating and drinking.
2 – Where what is injected is not a kind of nourishment; this does not break the fast or affect it. In this case it makes no difference whether the injection is into a vein or a muscle.
But if it is possible to have these injections at night, that is better and more on the safe side with regard to the fast.
Shaykh Ibn Baaz (15/257) was asked about the ruling on a person who had intravenous and intramuscular injections during the day in Ramadaan when he was fasting and completed his fast – was his fast invalidated and does he have to make it up, or not?
He replied:
His fast is valid, because an injection into a vein is not like eating or drinking; this applies more so in the case on an intramuscular injection. But if he makes it up in order to be on the safe side, that is better. If it can be delayed until nighttime, if he needs to have it, that is better too, so as to avoid an area of scholarly dispute.
Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 220) about the ruling on having injections into a vein, muscle or the buttock.
He replied:
There is nothing wrong with having injections into a vein, muscle or buttock, and that does not break the fast, because this is not one of the things that break the fast; it is not food or drink, and it is not like eating or drinking. We have already explained that this does not have any effect on the fast. What does affect the fast is when a sick person is given an injection of something that takes the place of food and drink.
The Standing Committee (10/252) was asked about the ruling on administering medicine via injection during the day in Ramadaan, whether that is nourishment or medication.
They replied: it is permissible to administer medicine by needle into a muscle or vein to a fasting person during the day in Ramadaan, but it is not permissible for the fasting person to be given a nourishing injection during the day in Ramadaan, because that comes under the ruling on eating or drinking, so that injection is regarded as a means of breaking the fast in Ramadaan. If the injection can be given into a muscle or vein at night, that is better.
Islam Q&A
If a slanderer repents, can his testimony be accepted?
Q) If a slanderer repents from his slander and mends his ways, can his testimony be accepted or not?
A) Praise be to Allaah.
Allaah has stipulated three punishments for slander. They are: the hadd punishment; rejection of testimony; and describing the slanderer as an evildoer (Faasiq).
Allaah says (interpretation of the meaning):
“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever. They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah).
5. Except those who repent thereafter and do righteous deeds; (for such) verily, Allaah is Oft‑Forgiving, Most Merciful”
[al-Noor 24:4-5].
With regard to the hadd punishment, the fuqaha’ are unanimously agreed that the hadd punishment for slander is eighty lashes if the slanderer is a free person [i.e., not a slave], man or woman, because Allaah says (interpretation of the meaning):
“flog them with eighty stripes”
[al-Noor 24:4].
As for his testimony not being accepted, the scholars are unanimously agreed that the testimony of the slanderer should not be accepted so long as he has not repented, because he has committed a major sin, namely slander, and has not repented from it, so he cannot be described as being of good character, and good character is a condition of testimony being accepted; and because he is a liar and an evildoer according to the text of the verse: “They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah).”
“Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allaah they are the liars”
[al-Noor 24:13].
The testimony of the evildoer and liar cannot be accepted, because Allaah says (interpretation of the meaning): “And take as witness two just persons from among you (Muslims)” [al-Talaaq 65:2]. So it is stipulated that the witness should be of good character, and the evildoer and liar are not of good character.
If he repents from slander and admits that he was lying, then the majority of scholars (Maalik, al-Shaafa’i and Ahmad) are of the view that his testimony may be accepted. They said:
1. Because repentance erases the sins that came before it, so if he repents his sin and its effects are erased completely, and non-acceptance of testimony is one of the effects of that sin.
Imam al-Shaafa’i said in al-Umm (7/94):
If he admits that he lied, his testimony may then be accepted, but if he does not do that then his testimony cannot be accepted, until he does that, because the sin for which his testimony is rejected is slander, but if he admits that he was lying then he has repented. End quote.
2. Because the expression “forever” in the verse applies so long as he persists in evildoing. Hence after that the verse mentions after the ruling that he is an evildoer: “and reject their testimony forever. They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah).” If the description of evildoer ceases to apply to him, then the reason for rejecting his testimony also ceases to exist.
3. It was narrated from ‘Umar (may Allaah be pleased with him) that he said to those who had slandered al-Mugheerah ibn Shu’bah, after he had carried out the hadd punishment of flogging on them: “Whoever repents, his testimony will be accepted.” Narrated by al-Bukhaari in a mu’allaq majzoom report.
His repentance means that he admits that he was lying about the slandered person whom he accused of zina. Hence the words of ‘Umar according to Ibn Jareer were, “Whoever admits that he was lying, his testimony will be accepted.”
If the slanderer repents and mends his ways, his testimony will be accepted, like any other Muslim of good character.
Al-Mughni (12/386); al-Majmoo’ (22/98-101).
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Allaah has stipulated three punishments for slander. They are: the hadd punishment; rejection of testimony; and describing the slanderer as an evildoer (Faasiq).
Allaah says (interpretation of the meaning):
“And those who accuse chaste women, and produce not four witnesses, flog them with eighty stripes, and reject their testimony forever. They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah).
5. Except those who repent thereafter and do righteous deeds; (for such) verily, Allaah is Oft‑Forgiving, Most Merciful”
[al-Noor 24:4-5].
With regard to the hadd punishment, the fuqaha’ are unanimously agreed that the hadd punishment for slander is eighty lashes if the slanderer is a free person [i.e., not a slave], man or woman, because Allaah says (interpretation of the meaning):
“flog them with eighty stripes”
[al-Noor 24:4].
As for his testimony not being accepted, the scholars are unanimously agreed that the testimony of the slanderer should not be accepted so long as he has not repented, because he has committed a major sin, namely slander, and has not repented from it, so he cannot be described as being of good character, and good character is a condition of testimony being accepted; and because he is a liar and an evildoer according to the text of the verse: “They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah).”
“Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allaah they are the liars”
[al-Noor 24:13].
The testimony of the evildoer and liar cannot be accepted, because Allaah says (interpretation of the meaning): “And take as witness two just persons from among you (Muslims)” [al-Talaaq 65:2]. So it is stipulated that the witness should be of good character, and the evildoer and liar are not of good character.
If he repents from slander and admits that he was lying, then the majority of scholars (Maalik, al-Shaafa’i and Ahmad) are of the view that his testimony may be accepted. They said:
1. Because repentance erases the sins that came before it, so if he repents his sin and its effects are erased completely, and non-acceptance of testimony is one of the effects of that sin.
Imam al-Shaafa’i said in al-Umm (7/94):
If he admits that he lied, his testimony may then be accepted, but if he does not do that then his testimony cannot be accepted, until he does that, because the sin for which his testimony is rejected is slander, but if he admits that he was lying then he has repented. End quote.
2. Because the expression “forever” in the verse applies so long as he persists in evildoing. Hence after that the verse mentions after the ruling that he is an evildoer: “and reject their testimony forever. They indeed are the Faasiqoon (liars, rebellious, disobedient to Allaah).” If the description of evildoer ceases to apply to him, then the reason for rejecting his testimony also ceases to exist.
3. It was narrated from ‘Umar (may Allaah be pleased with him) that he said to those who had slandered al-Mugheerah ibn Shu’bah, after he had carried out the hadd punishment of flogging on them: “Whoever repents, his testimony will be accepted.” Narrated by al-Bukhaari in a mu’allaq majzoom report.
His repentance means that he admits that he was lying about the slandered person whom he accused of zina. Hence the words of ‘Umar according to Ibn Jareer were, “Whoever admits that he was lying, his testimony will be accepted.”
If the slanderer repents and mends his ways, his testimony will be accepted, like any other Muslim of good character.
Al-Mughni (12/386); al-Majmoo’ (22/98-101).
And Allaah knows best.
Islam Q&A
Tuesday, September 9, 2008
The virtues of Ramadaan
Q) What is RAMADAN ?
A) Praise be to Allaah.
Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:
1 – Allaah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”
[al-Baqarah 2:185]
and it was narrated in al-Saheehayn (al-Bukhaari, 8; Muslim, 16) from the hadeeth of Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; fasting Ramadaan; and Hajj to the House (the Ka’bah).”
2 – Allaah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”
[al-Baqarah 2:185]
And Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”
[al-Qadr 97:1]
3 – Allaah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5]
“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”
[al-Dukhaan 44:3]
Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.”
Narrated by al-Nasaa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albaani in Saheeh al-Targheeb, 999.
And Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” Narrated by al-Bukhaari, 1910; Muslim, 760.
4 – Allaah has made fasting Ramadaan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Saheehayn (al-Bukhaari, 2014; Muslim, 760) from the hadeeth of Abu Hurayrah according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” And al-Bukhaari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”
The Muslims are unanimously agreed that it is Sunnah to pray qiyaam at night in Ramadaan. Al-Nawawi said that what is meant by praying qiyaam in Ramadaan is to pray Taraweeh, i.e., one achieves what is meant by qiyaam by praying Taraaweeh.
5 – In this month, Allaah opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in al-Saheehayn (al-Bukhaari, 1898; Muslim, 1079), from the hadeeth of Abu Hurayrah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
6 – Every night Allaah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadeeth of Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said: “At every breaking of the fast, Allaah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnaad; and it was classed as saheeh by al-Albaani in Saheeh al-Targheeb, 987.
Al-Bazzaar (Kashf 962) narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has people whom He redeems every day and night – i.e., in Ramadaan – and every Muslim every day and night has a prayer that is answered.”
7 – Fasting Ramadaan is a means of expiation for the sins committed since the previous Ramadaan, so long as one avoids major sins. It was proven in Saheeh Muslim (233) that the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”
8 – Fasting in Ramadaan is equivalent to fasting ten months, as is indicated by the hadeeth in Saheeh Muslim (1164) narrated from Abu Ayyoob al-Ansaari: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be like fasting for a lifetime.” Ahmad (21906) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”
9 – Whoever prays qiyaam in Ramadaan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawood (1370) and others from the hadeeth of Abu Dharr (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15
10 – ‘Umrah in Ramadaan is equivalent to Hajj. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman among the Ansaar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in Ramadaan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”
11 – It is Sunnah to observe i’tikaaf (retreat for the purpose of worship) in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) always did that, as it was narrated in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in i’tikaaf until he passed away, then his wives observed i’tikaaf after him.” Narrated by al-Bukhaari, 1922; Muslim, 1172.
12 – It is mustahabb in the sense of being strongly recommended in Ramadaan to study the Qur’aan together and to read it a great deal. You may study the Qur’aan together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibreel used to meet the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. Narrated by al-Bukhaari, 6; Muslim, 2308.
Reading Qur’aaan is mustahabb in general, but more so in Ramadaan.
13 – It is mustahabb in Ramadaan to offer iftaar to those who are fasting, because of the hadeeth of Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647. see question no: ( 12598 )
And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:
1 – Allaah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”
[al-Baqarah 2:185]
and it was narrated in al-Saheehayn (al-Bukhaari, 8; Muslim, 16) from the hadeeth of Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; fasting Ramadaan; and Hajj to the House (the Ka’bah).”
2 – Allaah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning):
“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”
[al-Baqarah 2:185]
And Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”
[al-Qadr 97:1]
3 – Allaah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allaah says (interpretation of the meaning):
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).
And what will make you know what the Night of Al-Qadr (Decree) is?
The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,
(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”
[al-Qadar 97:1-5]
“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”
[al-Dukhaan 44:3]
Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.”
Narrated by al-Nasaa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albaani in Saheeh al-Targheeb, 999.
And Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” Narrated by al-Bukhaari, 1910; Muslim, 760.
4 – Allaah has made fasting Ramadaan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Saheehayn (al-Bukhaari, 2014; Muslim, 760) from the hadeeth of Abu Hurayrah according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” And al-Bukhaari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”
The Muslims are unanimously agreed that it is Sunnah to pray qiyaam at night in Ramadaan. Al-Nawawi said that what is meant by praying qiyaam in Ramadaan is to pray Taraweeh, i.e., one achieves what is meant by qiyaam by praying Taraaweeh.
5 – In this month, Allaah opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in al-Saheehayn (al-Bukhaari, 1898; Muslim, 1079), from the hadeeth of Abu Hurayrah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”
6 – Every night Allaah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadeeth of Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said: “At every breaking of the fast, Allaah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnaad; and it was classed as saheeh by al-Albaani in Saheeh al-Targheeb, 987.
Al-Bazzaar (Kashf 962) narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has people whom He redeems every day and night – i.e., in Ramadaan – and every Muslim every day and night has a prayer that is answered.”
7 – Fasting Ramadaan is a means of expiation for the sins committed since the previous Ramadaan, so long as one avoids major sins. It was proven in Saheeh Muslim (233) that the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”
8 – Fasting in Ramadaan is equivalent to fasting ten months, as is indicated by the hadeeth in Saheeh Muslim (1164) narrated from Abu Ayyoob al-Ansaari: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be like fasting for a lifetime.” Ahmad (21906) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”
9 – Whoever prays qiyaam in Ramadaan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawood (1370) and others from the hadeeth of Abu Dharr (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15
10 – ‘Umrah in Ramadaan is equivalent to Hajj. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman among the Ansaar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in Ramadaan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”
11 – It is Sunnah to observe i’tikaaf (retreat for the purpose of worship) in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) always did that, as it was narrated in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in i’tikaaf until he passed away, then his wives observed i’tikaaf after him.” Narrated by al-Bukhaari, 1922; Muslim, 1172.
12 – It is mustahabb in the sense of being strongly recommended in Ramadaan to study the Qur’aan together and to read it a great deal. You may study the Qur’aan together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibreel used to meet the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. Narrated by al-Bukhaari, 6; Muslim, 2308.
Reading Qur’aaan is mustahabb in general, but more so in Ramadaan.
13 – It is mustahabb in Ramadaan to offer iftaar to those who are fasting, because of the hadeeth of Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647. see question no: ( 12598 )
And Allaah knows best.
Islam Q&A
The time of Taraaweeh prayer
Q) Is it permissible to pray Taraaweeh about two hours before Fajr prayer? Or must it be done immediately after ‘Isha’?
A) Praise be to Allaah.
The time for Taraaweeh prayer lasts from after ‘Isha’ until dawn comes, so it is valid to perform this prayer at any time during this period.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’:
The time of Taraaweeh prayer begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and it lasts until dawn comes.
But if a man is going to pray in the mosque as an imam leading the people in prayer, it is better to pray Taraaweeh after ‘Isha’ prayer and not to delay it until the middle or the end of the night, so that this will not cause hardship for the worshippers and some of them may sleep and miss the prayer. This is what the Muslims usually do, they pray Taraaweeh after ‘Isha’ and do not delay it.
Ibn Qudaamah said in al-Mughni:
It was said to Imam Ahmad: Will you delay qiyaam – i.e., Taraaweeh – until the end of the night? He said, No, the practice of the Muslims is dearer to me.
But for one who prays Taraaweeh at home, he has the choice: if he wants, he can pray it at the beginning of the night and if he wants he can pray it at the end. And Allaah knows best.
Islam Q&A
A) Praise be to Allaah.
The time for Taraaweeh prayer lasts from after ‘Isha’ until dawn comes, so it is valid to perform this prayer at any time during this period.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’:
The time of Taraaweeh prayer begins when ‘Isha’ prayer is over, as was stated by al-Baghawi and others, and it lasts until dawn comes.
But if a man is going to pray in the mosque as an imam leading the people in prayer, it is better to pray Taraaweeh after ‘Isha’ prayer and not to delay it until the middle or the end of the night, so that this will not cause hardship for the worshippers and some of them may sleep and miss the prayer. This is what the Muslims usually do, they pray Taraaweeh after ‘Isha’ and do not delay it.
Ibn Qudaamah said in al-Mughni:
It was said to Imam Ahmad: Will you delay qiyaam – i.e., Taraaweeh – until the end of the night? He said, No, the practice of the Muslims is dearer to me.
But for one who prays Taraaweeh at home, he has the choice: if he wants, he can pray it at the beginning of the night and if he wants he can pray it at the end. And Allaah knows best.
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