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#2
January 10th, 2008, 01:34
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Re: Ramadhaan
Question: A person masturbated during the daytime in Ramadaan and he was saddened and wants to know how to make amends for this.
Answer: The Shaykh حفظه الله said that what he did was not lawful and he (the person) has to make it up. In a hadith, it says "the fasting person gives up his food, his drink and his desires".[1] So he should make up that day and he should not repeat this act which he committed. Answered by: Shaykh Abdul Azeez aal Shaykh Title of Lecture: Virtues of Fasting Date of the Lecture: 15th October 2005 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] Reported as part of a hadeeth in Saheeh al-Bukhaaree with the following wording in Kitaab as-Sawm (#1795). Last edited by s_ali : July 10th, 2008 at 06:32. 
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#3
January 10th, 2008, 01:40
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Re: Ramadhaan
Question: Is it better for a woman to pray Taraaweeh in the masjid or to pray at home? We have a musalla for prayer, but one of the sisters says it is better to go to pray in a masjid instead of a musalla and that masjid is not upon the Sunnah. So what is your advice?
Answer: The Shaykh حفظه الله said it is better for her to pray at home and if she prays in a masjid where they are upon the Sunnah, then it is okay. Answered by: Shaykh Abdul Azeez aal Shaykh Title of Lecture: Virtues of Fasting Date of the Lecture: 15th October 2005 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here Last edited by ummkulthoom : June 18th, 2008 at 08:55.
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#4
January 10th, 2008, 01:42
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Re: Ramadhaan
Question: Is it permissible for a single sister to go to the masjid at the time of iftaar (breaking the fast), and then stay there until Salaatut-Taraaweeh and to make 'itikaaf for the last ten days in the masjid?
Answer to question: The principle in respect to the Salaah of the lady is that it is better for her to pray at home. However, it is permissible for her to go to the masjid if there is no fitnah involved in her doing so. The Prophet صلى الله عليه وسلم mentioned that “If the wife of any one of you asks permission (to go to the mosque) do not forbid her.”[1] Also, ‘Aaisha رضى الله عنها said that: “Allaah's Apostle used to offer the Fajr prayer when it was still dark and the believing women used to return (after finishing their prayer) and nobody could recognize them owing to darkness, or they could not recognize one another.”[2] So the condition stipulated in that is that there should be no fitnah involved in her doing so, and there should be no mixing with the men. This is the same regulation for the ‘itikaaf – as long as there is no fitnah involved and no mixing, this is permissible. Answered by: Shaykh Abdul Azeez aal Shaykh Title of Lecture: Virtues of Fasting Date of the Lecture: 15th October 2005 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] Reported in Saheeh al-Bukhaaree, Kitaab an-Nikaah (#4940) and in Saheeh Muslim, Kitaab as-Salaah (#442). [2] Reported in Saheeh al-Bukhaaree with the following wording in Kitaab Mawaaqeetis-Salaah (#553). Last edited by s_ali : November 6th, 2008 at 15:41.
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#5
January 16th, 2008, 13:43
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Re: Fasting/ Ramadhaan
Question: In the last ten days of Ramadaan is it permissible to make i`tikaaf in any masjid other than the one of our beloved Prophet صلى الله عليه وسلم?
Answer: I have just mentioned in my introduction that there are different opinions of the scholars (on this matter). There is no clear evidence for that (limiting the masaajid where i’tikaaf may be done) except for the hadith: There is no i’tikaaf except in the three masaajid (meaning Masjid Al-Haram, Masjid An-Nabawi and Masjid Al-Aqsa)[1] This hadith is authentic but it is not understood to mean only in the three masaajid. As Shaykh Uthaymeen رحمه الله said “it is treated as the hadith: Prayer is not to be prayed when food is served or when somebody is pushed by urine or stool. [2] And the Shaykh said that this hadith does not mean that the salaah of one who prays while food is served is not accepted, but his salaah is not a perfect Salaah and he is not going to have a complete reward because his mind is going to be busy (preoccupied) with food, especially when he is hungry. And he said that the same thing (applies) with i’tikaaf when you are in the three masaajid in Makkah, Madinah and Palestine – may Allaah return it back to the Muslims. The reward in these three masaajid for every prayer is more than in other places. For Masjid Al-Haram it is one hundred thousand (100,000) times, Masjid Ar-Rasool صلى الله عليه وسلم in Madinah is one thousand (1,000) times and in Masjid Al-Aqsa is five hundred times (500) times. So this is an encouragement to obtain more reward than in other places, but many scholars said that i’tikaaf in other masaajid is allowed. Many of the Salaf did i’tikaaf in the masaajid of al-Basra, al-Kufa, ash-Sham and many other places, Wallaahu A’lam. So i’tikaaf is allowed (in any masjid) and even those who said that i’tikaaf is in three masaajid they said that no one doubts that it is better for the person to stay in masjid. There are many ahaadeeth where the Prophet صلى الله عليه وسلم said: “Waiting for the Salaah ( if you join the Salaah and wait for other Salaah in the masjid) that is Ribaat, that is like staying with the Mujaahideen on the borders of the lands of Islaam to push the enemies away.” [3] Also, the Prophet صلى الله عليه وسلم mentioned that: “Angels will seek forgiveness for the man who stays in the place where he prayed until the other prayer comes.” [4] So there are many evidences which show the benefits of staying in the mosque; and staying in the mosque means freeing oneself from being nervous and fighting and backbiting. It is a place where only good is seen there. So I chose the opinion of most of the scholars that i’tikaaf is allowed in any mosque in the world, but it is better to be in the three mosques, the three holy mosques – the Masjid Al-Haram, Masjid Ar-Rasool and Masjid Al-Aqsa. This is the opinion we take. Wallaahu A’lam. Answered by: Shaykh Muhammad al-Maliki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] Shaykh al-Albaani رحمه الله says Saheeh in Silsilah as-Sahihah (#2786) [2] Reported in Saheeh Muslim, Kitaab al-Masaajid wa Mawaadi` as-Salah (#560) [3] Reported in Saheeh Muslim - Kitaab at-Tahaarah (#251) [4] Reported with the following wording in Saheeh al-Bukhaari, Kitaab al-Jamaa`ah wal-Imaamah (#628) Last edited by s_ali : November 6th, 2008 at 15:45.
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#6
January 16th, 2008, 13:55
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Re: Fasting/ Ramadhaan
Question: We have a masjid to which many people come, especially during the month of Ramadaan. However, there are two major problems which occur: First, the issue of the food – what is your advice to those who do not clean the masjid after eating even though they are asked constantly by the Administration to cleanup after the food because this can lead to the Musalleen (those performing salaah) having to pray on dirty carpet with food everywhere?
Secondly, once the food is over, most of the sisters do not pray Taraaweeh, but instead sit in the back of the Musallah or in the hallway and talk with laughter and loudness, destroying our khushoo’. And they also allow the children to disturb us as well. All this is with the fact that we constantly try to advise and plead with the Muslims to have mercy on their brothers and sisters and respect Allaah's House, but to no avail. Is it permissible to ask them not to come to the masjid if they are not going to pray or listen to the tilaawatul Qur’aan (recitation of Qur’aan) or to prevent them from bringing their small children? Please advice. Baarak Allaahu feekum. Answer: Na’am jazahallaahu khairan. The sister is asking about two points. The first point is cleaning the mosque. First of all let us emphasize the reward of cleaning the mosque even in regular times. We all know that There was in the time of the Prophet صلى الله عليه وسلم a black woman who the Prophet صلى الله عليه وسلم missed one day and he asked the sahaabah about her and they told him that she died when he was having qailulah (sleeping at the Dhuhr time after praying Dhuhr). So he asked them what they did with her. They said they had her washed, then shrouded and did the prayer of janaazah and buried her. The Prophet صلى الله عليه وسلم got very angry and said “why didn’t you awake me, lead me to her grave.” So he went to the grave and did the janaazah prayer there and said that this woman is a woman of Jannah and he mentioned that she used to lift the small dirt from the mosque just the small dirt that could not be seen and she used to clean the mosque. [1] And he said: that cleaning the mosque or picking up dirt from the mosque is the mahr – the dowry of the Hoor al-‘Een.[2] And perhaps the sisters will say we won’t clean because the Hoor al-‘Een are female and we are female, and there is no mahr from a female to another female. We say that the Muslim women from the children of Aadam and Hawwaa are going to be the queens for the Hoor al-‘Een. If the one Hoor al-‘Een is so beautiful to the extent that if she just exposes her face in the dunya there will be no night, or if she spits into the sea it will all become sweet – if this is for one Hoor al-‘Een then what about many Hoor al-‘Een, and what about the queens of the Hoor al-‘Een? The queen of the Hoor al-‘Een is going to be given more beauty than the Hoor al-‘Een. So by cleaning the mosque you are pleasing Allaah and you are also at the same time gaining the highest rank in Jannah. The second point is that by dirtying the masjid you are dirtying the House of Allaah and disrespecting the House of Allaah. This is showing disrespect to Allaah. Allaah تعالى says in the Qur’aan: وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ {….and whosoever honors the Symbols of Allaah, then it is truly from the piety of the hearts.} [Al-Hajj 22:32] And Sha’aair includes the acts of worship and the places of worship. Observe when Abrahah came to disrespect the House of Allaah and he wanted to demolish it, Allaah destroyed him and his army. My advice to the sisters and the brothers, because we also see this from the brothers – that they don’t cleanup when they eat in the masjid. First of all, they are not allowed to bring food that has smell – especially the ones which are cooked with garlic or onions as well. Also, if they eat food in the masjid that has no bad smell they have to clean and they have to perfume (the masjid). We know that the Prophet صلى الله عليه وسلم encouraged cleaning and perfuming the masaajid with incense and other things. So we have to take care of the masaajid. If when we have guests in our house we don’t tolerate that our house is dirty then how is it that we keep the house of Allaah dirty whilst we see that guests are coming? The people who come to pray are the guests of Allaah. They come to pray in the mosque so we should not cause this type of disrespect to the mosque. Rather, we need to clean and show respect to the mosque which is the House of Allaah. The second thing, those who stay in the mosque after ‘Eesha whether from the brothers or the sisters, whether in your mosque or even what we see in Masjid Al-Haram and Masjid an-Nabawi after ‘Eesha where they (some of the people) say “we want to be on the Sunnah, we pray only eleven (11) raka’aat”. So they stay, talking to others, disturbing the people who are in prayer, and perhaps they joke and laugh and that is bad from two angles. Firstly they did not adhere the Sunnah as they say they wanted to because the sunnah is what the Prophet صلى الله عليه وسلم said: “One who prays with the Imaam until he leaves it is written for him that he prayed the whole night.”[3] You are not the Imaam – you are the one who comes to pray behind the Imaam, so if you stay behind the Imaam until he leaves – and here it doesn’t mean the Imaam is Mr. So and So; for example in Makkah it doesn’t mean Shuraim or Sudais – no it means the (whichever Imaam leads until the) whole prayer (is finished). Even if Shuraim prays 10 raka’aat and leaves you cannot leave and say I’ll get the reward of whole night because the prayer is still continuing with Sudais. It is the same as when you are praying fard and the Imaam breaks the wudū’ and leaves, one from the rows will step forward and lead the jama’ah. So when one say that he made tasleem (gives salaams) because my Imaam finished – No, that is not acceptable. You are supposed to do the Salaah as it is. The saying of ‘Aishah that: “The Prophet صلى الله عليه وسلم did not pray more than eleven rak’ah in Ramadaan and other than Ramadaan.”[4] This is for the Imaam. We encourage the Imaam to pray eleven raka’aat but if he wants to pray more than that we can’t say that this is a bid’ah, to say this is haraam because the Prophet صلى الله عليه وسلم was asked and he said: صلاة الليل مثنى مثنى, فإذا خشي أحدكم الصبح صلّى ركعة واحدة, توتر له ما قد صلى
The night prayer is two rakah two rakah and if one fears the fajr he should pray one and that will make the witr for him for the whole night. [5]The guidance for the ma’moomeen (the one who pray behind the Imaam) is clearly stated by the Prophet صلى الله عليه وسلم himself, and not by ‘Aishah where he صلى الله عليه وسلم guided the ma’moomeen – the people who pray behind the Imaam to wait until the whole prayer is finished so they get the reward. The second thing, if they insist (on praying eleven) and they say “No, no, no, we are with the opinion which says only eleven raka’aat”. We say that those ‘Ulamaa who say eleven raka’aat also say it is forbidden for you to disturb the people who are praying. It is forbidden for you to stay and disrespect those in the masjid by talking a lot and joking and laughing, that is not allowed. You are not even allowed to disturb others by sitting aside, holding the Qur’aan and reading loudly; if it is not allowed for you to pray loudly in your house when your family is asleep so that you don’t disturb them, then how it is allowed to disturb the people who are praying (in the masjid)? That’s why we need to have fiqh of this Sharee’ah. Regarding this Sharee’ah, many people are unfortunately dealing with the nusoos (texts) as letters and text and that’s it. They don’t deal with the fiqh (understanding) of them (the texts). That is why there are people who have information and people who have knowledge. There is a difference between information and knowledge. Even Shaytaan has information, but he doesn’t have Knowledge. The kuffar have information on Islaam but don’t have knowledge and that is why they are the not guided. So we need to have the knowledge – the knowledge of fiqh. That is why when the Prophet صلى الله عليه وسلم supplicated for Ibn Abbas, he asked Allaah for two things for Ibn Abbas – ‘Ilm and Fiqh.[6] علمه التأويل وفقهه في الدين
So we have to differentiate between these two things and we need to have fiqh of this religion. والله أعلم Answered by: Shaykh Muhammad al-Maliki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] Reported with the following wording in Saheeh al-Bukhaari, Abwaab al-Masaajid (#446). Also reported in Saheeh Muslim with a similar wording - Kitaab al-Janaa'iz (#956). أن رجلا أسود، أو امرأة سوداء، كان يقم المسجد، فمات، فسأل النبي صلى الله عليه وسلم عنه، فقالوا: مات، قال: (أفلا كنتم آذنتموني به، دلوني على قبره، أو قال قبرها). فأتى قبرها فصلى عليها
[2] With the following wording Shaykh al-Albaani رحمه الله says Da`eef in Silsilah ad-Da`eefah 4/170 (#1675). ابنوا المساجد وأخرجوا القمامة منها فمن بنى لله مسجدا بنى الله له بيتا في الجنة قال رجل وهذه المساجد التي تبنى في الطريق قال نعم و إخراج القمامة منها مهور حور العين
[3] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami` (#2417) with the following wording: إنه من قام مع الإمام حتى ينصرف كتب له قيام ليلة
[4] Reported with the following wording in Saheeh al-Bukhaari, Abwaab at-Tahajjud (#1096). Also reported in Saheeh Muslim with a similar wording - Kitaab Salaah al-Musaafireen wa Qasruhaa (#738). ما كان رسول الله صلى الله عليه وسلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة
[5] Reported in Saheeh al-Bukhaari Kitaab al-Witr (#946) and Saheeh Muslim Kitaab Salaah al-Musaafireen wa Qasruhaa (#749). [6] Shaykh al-Albaani رحمه الله says Saheeh in Silsilah as-Saheehah 6/173 (#2589) with the following wording اللهم فقهه في الدين وعلمه التأويل Last edited by SalafiMuslimah88 : November 13th, 2008 at 21:37.
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#7
January 16th, 2008, 14:06
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Re: Fasting/ Ramadhaan
Question: Are there any supporting hadith for breaking the fast with dates or water? If not, then a person who breaks their fast with dates will not receive a greater reward than the one who uses other than dates. Afeeduna barakAllaahu feekum.
Answer: The hadith that is mentioned about breaking the fast with dates or water is the hadith of ‘Aishah. She said thatthe Prophet صلى الله عليه وسلم used to break fast with rutab – fresh dates and if he didn’t find rutabaat then he broke his fast on tamaraat which is ripe dates and if he didn’t find rutab or tamr then he took some water and then went for prayer. [1] And there is a hadith where the Prophet صلى الله عليه وسلم mentioned about dates that “it is the best food that a person eats” [2] and he صلى الله عليه وسلم said about Suhoor (morning meal before fasting): نعم سحور المؤمن التمر“The best sahoor for the believer is date”.[3] And he also mentioned dates in another hadith where he said: بيت ليس فيها تمر أهله جياع“The house which does not have dates, the people who are living in it are hungry”[4] This is even if they have food. Why? Because date is rich, it is the richest food Allaah تعالى gave to mankind. That is why Allaah تعالى guided Maryam عليها السلام when she delivered ‘Eesa to shake the palm tree although she could not shake it, but Allaah تعالى wanted her to give a means by which the dates would fall down, Allaah made the dates come down for her. And Allaah تعالى said to her:فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا{So eat (from the dates) and drink (from the water) and be glad…} [Maryam 19:26] Also when the Prophet صلى الله عليه وسلم did tahneek – tahneek is to take some dates, chew it, and then take it (the chewed bits) and put it in the mouth of the newborn baby – when he صلى الله عليه وسلم put it in the mouth of one of the children of the Ansaar the boy immediately sucked it and he صلى الله عليه وسلم said the children of al-Ansaar love dates, because Madinah is the land of dates. [5] So there ahaadeeth concerning dates. But what is the reward? To my knowledge – I don’t say there are no ahaadeeth because if there are (such ahaadeeth) I will be lying, I say to my knowledge, there are no ahaadeeth which mention the reward of breaking fasting with dates or water. However, this is the Sunnah of the Prophet صلى الله عليه وسلم and medically, I was going through research from Muslim doctors and they said that the best thing for the liver is fresh dates, if not then ripe dates and if not then water. This is (after breaking fast) so you give the liver some time to absorb the sugar (from the dates) which is the best sugar ever found, and then it (the liver) starts functioning normally. This time is the time that you go pray and come back. This is the Sunnah of Prophet صلى الله عليه وسلم, but if one wants to break the fast with chocolate or a piece of cake or fruit or whatever food it’s up to him, it is not a sin, but he would have lost the benefit in this life of this blessed food – the date fruit, the tamr; and he would have lost the reward of following the Sunnah of the Prophet صلى الله عليه وسلم. And Allaah knows best. Answered by: Shaykh Mohammad al-Malki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] Reported in Abu Daawūd 2/306 (#2356) with the following wording, Shaykh al-Albaani رحمه الله says Hasan-Saheeh. However, note that this narration is related from Anas ibn Maalik and not `Aishah. كان رسول الله صلى الله عليه وسلم يفطر على رطبات قبل أن يصليفإن لم تكن رطبات فعلى تمرات فإن لم تكن حسا حسوات من ماء [2] Reference Pending [3] Reported in Sunan Abi Daawūd Vol.1 Kitaab as-Siyaam (#2345). Shaykh al-Albaani رحمه الله says with a Saheeh isnaad. [4] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami` (#2844) with the following wording: بيت لا تمر فيه جياع أهله [5] Reported with the following wording in Saheeh Muslim, Kitaab al-Aadaab (#2144). Note that this narration does not mention Madinah. ذهبت بعبدالله بن أبي طلحة الأنصاري إلى رسول الله صلى الله عليهوسلم حين ولد. ورسول الله صلى الله عليه وسلم في عباءة يهنأ بعيرا له. فقال (هل معكتمر؟) فقلت: نعم. فناولته تمرات. فألقاهن في فيه. فلاكهن. ثم فغر فا الصبي فمجه فيفيه. فجعل الصبي يتلمظه. فقال رسول الله صلى الله عليه وسلم (حب الأنصار التمر) وسماه عبدالله Last edited by SalafiMuslimah88 : November 13th, 2008 at 21:46.
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#8
January 24th, 2008, 09:36
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Re: Fasting/ Ramadhaan
Question: What ‘ebaadaat are encouraged during this month besides praying Taraaweeh? Also, for the sisters is it okay if they don’t go as much to the masjid or are they encouraged to go to the masaajid? And furthermore i’tikaaf for the sisters – are they required to do this in the masjid and for how long and what are their requirements?
Answer: The first masalah (issue) that she’s asking about is what ‘ebaadaat is encouraged in this month besides Taraaweeh. All ‘ebaadaat are encouraged. The Prophet صلى الله عليه وسلم has gathered about six ‘ebaadaat that are done especially in Ramadaan. They are: i) Qiyaamul-Layl i.e. Taraaweeh. ii) Supplication as in the hadith of ‘Aishah رضي الله عنها when she asked him صلى الله عليه وسلم “what should I say (if I see Laylaatul-Qadr)?” and he صلى الله عليه وسلم told her to say: [1]اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فاعْفُ عَنِّي
Also Allaah تعالى encouraged us to make a lot of du’aa.iii) Recitation of Qur’aan. iv) Feeding the needy and poor and even feeding or giving breakfast to those who are fasting. All of these are ‘ebaadaat. v) Also, having good relations with your family, your parents and your neighbours, and forgiving the Muslims for whatever harm they may have inflicted upon you. All these are ‘ebaadaat. And all ‘ebaadah is rewarded more in Ramadaan than outside of Ramadaan. But Qiyaamul-Layl has a special case in Ramadaan. We have to give more in Ramadaan and that’s why although the Prophet صلى الله عليه وسلم encouraged us to do Qiyaamul-Layl all throughout the year, in Ramadaan he صلى الله عليه وسلم said: [2] من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
[3] من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه
[4] من قام خلف إمامه حتى ينصرف كتب له قيام ليلة
All this shows us that it is very important to do the night prayer in Ramadaan – Why? It is because the Qur’aan was descended in (one of those) nights to the first level of the Heavens. إِنَّا أَنْـزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ {Verily, We have sent it (this Qur’aan) down in the night of Al-Qadr (Decree).} [al-Qadr 97:1] حم {1} وَالْكِتَابِ الْمُبِينِ {2} إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ {Haa.-Meem. By the manifest Book (this Qur’aan) that makes things clear. We sent it (this Qur’aan) down on a blessed night [(i.e. night of Al-Qadr, Surah No. 97) in the month of Ramadaan - the 9th month of the Islaamic calendar].} [ad-Dukhaan 44:1-3] It was descended at night and so it’s better to do as much night prayer as you can, and much Qur’aan recitation and du’aa. That’s the first part of the question. The second part is whether it is better for the sister to pray in the masjid in Taraaweeh or to pray at home. It depends, if you are at your home or house and masha’Allaah you are someone who can concentrate on the Qur’aan without any disturbances, then its better (to pray) in the house. If you say, “Oh, in the house I cannot concentrate, my children make noise and there are lots of things going on and I cannot concentrate” then go to the masjid but with the permission of your husband and if you have no husband then with the permission of the wali, whether it is your father, brother or whoever your wali is. The third thing is when you go to the masjid it must be safe for you to go. You should not go at night if it is unsafe for you to go – you must be safe and you must be in complete hijaab, you must avoid perfume and you should go in tranquillity to the masjid if that is possible. If it is not possible then it is better to stay at home, in all cases the house is better for the woman as in the hadith of Prophet.[5] The last issue mentioned in the question pertains to i’tikaaf. I’tikaaf is only to be done in the masjid. There is no i’tikaaf in the house, neither for the man nor the woman. However, if someone wants to do i’tikaaf but he is unable to, Allaah will reward him as per his intention because Allaah تعالى deals with (matters of) the heart whilst we deal only with (matters of) the exposed body parts as we cannot know what is in the heart, but Allaah تعالى knows best. If you are willing to go (to the masjid) but you are afraid or scared that something may happen to you, then stay at home and Allaah will reward you, as the Prophet صلى الله عليه وسلم when he saw ‘Aishah, Hafsah and Zainab start building their tents in the masjid he asked “what is that?”. They said “these are tents of the mothers of the believers.” He said: آلبر أردن
Do they want complete submission and the Pleasure of Allaah then let them go home. And he stopped the i’tikaaf and they all went back home.[6] So i’tikaaf is in the masjid only but if that is not possible then there is no i’tikaaf, you just stay at home and do your best. Also, as I said before i’tikaaf can even be for part of the time i.e. you can do i’tikaaf for one hour as many scholars say, you just intend to do i’tikaaf meaning you stay in the masjid. You have the intention to stay there, not to meet anyone or to have a rest, but to worship Allaah تعالى. If you do this with that intention then Allaah تعالى will reward you. Wallaahu A’alam.Answered by: Shaykh Mohammad al-Malki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami` (#4423). [2] Reported in Saheeh al-Bukhaari, Kitaab al-Eemaan (#37) and Saheeh Muslim, Kitaab Salaah al-Musaafireen wa Qasruhaa (#759) [3] Reported in Saheeh al-Bukhaari, Kitaab as-Sawm as part of a longer hadith (#1802). [4] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami` (#2417) with the following wording: إنه من قام مع الإمام حتى ينصرف كتب له قيام ليلة
[5] Reported in Sunan Abi-Daawūd 1/155, Kitaab as-Salaah (#567). Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami` (#7458). [6] Reported with the following wording in Saheeh al-Bukhaari, Kitaab al-I`tikaaf (#1940). أن رسول الله صلى الله عليه وسلم ذكر أن يعتكف العشر الأواخر من رمضان، فاستأذنته عائشة فأذن لها، وسألت حفصة عائشة أن تستأذن لها ففعلت، فلما رأت ذلك زينب بنت جحش أمرت ببناء فبني لها، قالت: وكان رسول الله صلى الله عليه وسلم إذا صلى انصرف إلى بنائه، فبصر بالأبنية، فقال: (ما هذا). قالوا: بناء عائشة وحفصة وزينب، فقال رسول الله صلى الله عليه وسلم: (آلبر أردن بهذا؟ ما أنا بمعتكف). فرجع، فلما أفطر اعتكف عشرا من شوال
This Question is also listed under PRAYER Last edited by SalafiMuslimah88 : November 13th, 2008 at 21:49.
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#9
January 24th, 2008, 09:48
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Re: Fasting/ Ramadhaan
Question: What is allowed between the spouses that will not break the fast, (excluding intercourse, is there anything allowed)? According to the madhhab of Imaam ash-Shaafi’ee رحمه الله touching your husband or wife’s skin breaks your wudū’ and hence, kissing them also breaks the wudū’. How strong is this ruling in terms of dalaail (evidences) and what is the strongest opinion?
Answer: Alhamdulillaah, the strongest opinion on this issue – breaking wudū’ by touching a woman whether she is from the mahaarim or not, which is this opinion of Imaam ash-Shaafi’ee, was clarified by one who preceded Imaam ash-Shaafi’ee. He was Ibn Abbas, Habrul Ummah and Tarjumaanul Qur’aan (Interpreter of the Qur’aan), the one who said “I never knew anyone who has more knowledge of Qur’aan than I and if I knew that there is someone who knows more Qur’aan than I do, or understands Qur’aan better than I (understood it), I would go to him as long as the camel can reach that place.” That sahaabi, Ibn Abbas used the same evidence as Imaam ash-Shaafi’ee, Imaam Ash-Shaafi’ee came after him and said that “if a man touches a woman or a woman touches a man it breaks the man’s wudū’,” he said that Allaah تعالى said: أَوْ لاَمَسْتُمُ النِّسَاء {….Or you have been in contact with women (by sexual relations)….} [An-Nisa’ 4:43] Imaam Ash-Shaafi’ee said “or you touch a woman” , then he said that if you touch woman, based on this ayah your wudū’ is broken or nullified. Ibn Abbas before him, said that this ayah is a kinaayah [1] i.e. the Qur’aan is mentioning sexual intercourse in a very polite way instead of mentioning it by its known name – it was said as ‘laamastum’ and ‘laams’ means sexual intercourse; and in the other ayah: هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ {….They are Libâs [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with them - as in Verse 7:189) Tafsir At-Tabarî ], for you and you are the same for them….} [Al-Baqarah 2:187]. ‘Libaas’ means clothes or like that. It doesn’t mean that the woman is clothing for the man and the man is clothing for the woman. No, it means you enjoy each other by sexual intercourse. And also in the ayah of Ramadaan where Allaah تعالى said: وَلاَ تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ {….And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques….} [Al-Baqarah 2:187]. Here ‘mubaashirah’ is also kinaayah for sexual desire. Ibn Abbas says, in the ayah ‘aw laamastum’ (in an-Nisaa’ 4:43) which Imaam Ash-Shaafi’ee took as the proof and evidence for his opinion, doesn’t mean what Imaam Ash-Shaafi’ee understood, rather it means that if you have sexual intercourse with a woman then this kind of mulaamasah i.e. this kind of touching is the one which breaks the wudū’, and we know that this requires ghusl. This is what I can say about this opinion. What is between the man and woman from what they can do (in Ramadaan), is everything that Allaah has made permissible except if they are fasting, (in which case) they should avoid it. Also, if the man is doing i’tikaaf or the woman is doing i’tikaaf they should even avoid speech concerning it. Wallaahu A’lam. Answered by: Shaykh Muhammad al-Maliki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] A figure of speech in which one word or phrase is substituted for another with which it is closely associated, as in the use of Washington for the United States government or of the sword for military power. Taken from The American Heritage ® Dictionary of the English Language, Fourth Edition Copyright © 2000 by Houghton Mifflin Company. Last edited by SalafiMuslimah88 : November 13th, 2008 at 21:51.
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#10
January 24th, 2008, 10:01
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Re: Fasting/ Ramadhaan
Question: What are the times when du'aa are accepted during Ramadaan? What specific du'aa should you say during the different parts of Ramadaan and on Laylatul-Qadr or the last 10 days of Ramadaan?
Answer: Wallaahi, the first issue: the times of du’aa are mentioned, they are:
What is the best du’aa? The best du’aa is what has been mentioned in the Qur’aan and what the Prophet صلى الله عليه وسلم used to say. There is a book called Ar-Ruqaa ad-Du’aa or Ar-Ruqaa fil Kitaabi was-Sunnah by Shaykh Sa’eed ibn Wahf al-Qahtaanee. He gathered all the du’aa from the Qur’aan and from the authentic Sunnah, so I advise brothers and sisters to get that if it is translated, or they can read it directly from the text (Arabic). And the best du’aa is what Prophet صلى الله عليه وسلم used to say between the Rukn Yamaani and Hajr Aswad (i.e. between the Yemeni Corner and the Black Stone during tawaaf of the Ka’bah) : رَبَّنَا آتِنَا فِي الدّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ {…Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!} [Surah al-Baqarah 2:201] And what he صلى الله عليه وسلم taught ‘Aishah to say in Laylatul-Qadr : اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي
“O Allaah You are One who forgives and You love forgiveness so forgive me.”[1]And what he taught her to say on ‘Arafah [2]: لاَ إلَهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ, يُحْيِي وَيُمِيتُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير
And the du’aa for your parents:رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ {My Lord! Forgive me, and my parents…} [Nooh 71:28] This is if they die as Muslims, but if they died as kuffar (disbelievers), you don’t seek forgiveness for them but you seek (forgiveness) for yourself and for your children as Allaah تعالى said in Surah al-Furqaan: رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا {…Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqûn} [al-Furqaan 25:74] It is better to ask Allaah تعالى what Allaah commanded his Prophet صلى الله عليه وسلم to ask Him as Allaah تعالى said to him: وَقُلْ رَّبِّ زِدْنِي عِلْمًا {… and say: "My Lord! Increase me in knowledge." } [Taa-Haa 20:114] This is the only place where Allaah commanded the Prophet صلى الله عليه وسلم to ask Him for something, and He told Prophet صلى الله عليه وسلم to ask Him for more Knowledge. So ask Allaah for more knowledge and Allaah تعالى will guide you. The best is also what the Prophet صلى الله عليه وسلم used to do in the night prayer: [3] اللهم رب جبرائيل وميكائيل...
Also: [4] يا مقلب القلوب ثبت قلبي على دينك
And the like. Wallaahu A’lam. Answered by: Shaykh Muhammad al-Maliki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] Reported by Ahmed, At-Tirmidhi, An-Nasaa`ee and Ibn Maajah and authenticated by Imaam At-Tirmidhi and Haakim. Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami` (#4423). [2] With the following wording, Shaykh al-Albaani رحمه الله says Hasan in Saheeh al-Jaami` (#3274).
خير الدعاء يوم عرفة وخير ما قلت أنا والنبيون من قبلي لا إلهإلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير
[3] Reported with the following wording in Saheeh Muslim Kitaab Salaah al-Musaafireen wa Qasruhaa (#770). اللَّهمَّ رَبِّ جَبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ،فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَتَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فيه يَخْتَلِفُونَ، اهْدِنِي لِمَااخْتُلِفَ فيه مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَىصِرَاطٍ مُسْتَقِيمٍ
[4] Shaykh al-Albaani رحمهالله says Saheeh in Saheeh al-Jaami` (#7987). Last edited by s_ali : November 6th, 2008 at 15:58.
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#11
January 26th, 2008, 15:49
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Re: Fasting/ Ramadhaan
Question: If a person is fasting and takes a pill without water for a pain due to a tooth does it break the fast?
Answer: Swallowing anything into the stomach is considered to be an invalidator or nullifier of the siyaam (fast), so one cannot take anything through the throat into the stomach. If necessary, they can break the fast if they are ill and cannot wait until Maghrib. They can break the fast and recover it after Ramadaan, but they cannot take anything, even without water. It is not only water that can make our siyaam invalid, but anything that goes into the stomach is considered to be invalidator of Siyaam. Moderator: What about placing it under the tongue so that it will dissolve itself? Shaykh: That is different. If it is like the small tablets for the heart which those people who are suffering from a weak heart use – where they put a small tablet beneath the tongue and it melts and mixes with the saliva, this many ‘Ulamaa say doesn’t invalidate Siyaam. Wallaahu A’lam. Answered by: Shaykh Muhammad al-Maliki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here Last edited by s_ali : November 6th, 2008 at 15:59.
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#12
January 26th, 2008, 15:55
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Re: Fasting/ Ramadhaan
Question: Is it permissible to use calculated prayer schedules for five daily prayers and schedules to start your fast or break your fast?
Answer: Wallaahi, the Prophet صلى الله عليه وسلم said: نحن أمة أمية لا نكتب ولا نحسب الشهر عندنا هكذا وهكذا
“We are an illiterate Ummah, we don’t write and we don’t calculate. The month to us is like this” and he showed by his hand 29 and then he said “or this” meaning 30 days. [1] So the month is either 29 or 30 days. And he صلى الله عليه وسلم said: صوموا لرؤيته وأفطروا لرؤيته
So we have to fast on sighting the moon and break fasting (for ‘Eed) on sighting the moon.[2] For the prayer, Jibreel عليه السلامcame one day and led the Prophet صلى الله عليه وسلم for five prayers in their times at the beginning of the time of each prayer. And the second day he came and led him at the end of the time of each prayer, and he said prayer is in between these two times.[3] So we are supposed to follow the natural indicators of times for salaah and fasting, but if the calculation for salaah is made perfectly and is exercised (verified) and known then it is okay. However, for fasting we don’t accept calculations because the Prophet صلى الله عليه وسلم specifically mentioned fasting and said “we don’t count (calculate)” [1] and he said that it is either 29 or 30 and he صلى الله عليه وسلم also said “fast on sighting the moon and break fast on sighting the moon.” [2] Wallaahu A’lam. Answered by: Shaykh Muhammad al-Maliki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here [1] Reported with the following wording by Saheeh al-Bukhaari, Kitaab as-Sawm (#1814) إنا أمة أمية، لا نكتب ولا نحسب، الشهر هكذا وهكذا
[2] Reported as part of a longer hadeeth in Saheeh al-Bukhaari, Kitaab as-Sawm (#1810) and in Saheeh Muslim, Kitaab as-Sawm (#1081). [3] Shaykh al-Albaani رحمه الله says Saheeh in Irwaa al-Ghaleel Vol. 1. (#250) and also reported in Sunan an-Nasaa`ee 1/263 Kitaab al-Mawaaqeet (#526) and Shaykh al-Albaani رحمه الله says with a Saheeh isnaad. Last edited by s_ali : November 6th, 2008 at 16:01.
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#13
January 26th, 2008, 15:58
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Re: Fasting/ Ramadhaan
Question: We have some questions about brushing the teeth after the fasting has closed i.e. after Fajr.
Answer: Using toothpaste is allowed with the condition that none of it is swallowed. The taste which remains in the saliva or the mouth doesn’t harm and doesn’t break the fast. However, it is better to leave it until after Maghrib or to do it before Fajr. However, if someone does it between these two times and he avoids swallowing any of it (the toothpaste) then his Siyaam is Saheeh. Wallaahu A’lam. Answered by: Shaykh Muhammad al-Maliki Title of Lecture: Ramadaan 1427 = 2006 Date of the Lecture: Saturday, October 14th, 2006 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here Last edited by s_ali : November 6th, 2008 at 16:02.
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#14
February 9th, 2008, 12:51
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Re: Fasting/ Ramadhaan
Question: When you can't fast and you must feed a poor person everyday, what is the fiqh of a ‘poor person’ and does it apply here in America? If not, do we send money to a poor country?
Answer: As for the expiation, (for example, here it is pertaining to a person who broke his fast because of a valid reason; the elderly person or the person who doesn’t have the ability to fast), these people have to feed a poor person who is unable (to maintain himself). The miskeen (the needy) is described and defined by the People of Knowledge as ‘the one who cannot find even half of that which he needs’; or put another way, he has some of the things he needs and he is in need of the remainder. As for the faqeer (the poor), he is the one who doesn't have anything at all; or, he has less than half of the things which he actually needs to survive. For example; a person who is married and has a wife and children, but his monthly salary is not enough to buy food and drinks for his entire family, or to pay the rent; so he finds himself at the end of every month needing to go and ask people (for assistance) – this person is a miskeen, a needy person. On the other hand, you may find a person who has no job, no monthly salary at all. This is a poor person (faqeer). The principle pertaining to this issue is that the person who is feeding the poor or the needy people (as expiation), should feed them in the place or country where he resides. But, as you asked in your question, if the country that you are in is not a Muslim country, then the person has to first determine if there are Muslims in this non-Muslim country and feed them. If there are no Muslims and there are no poor Muslims in that country in which you reside, then it is okay Inshaa’ Allaah, to send that which is enough to feed other poor people in other Muslim countries and Allaah knows best. Answered by: Shaykh Fahad Al Fuhayd حفظه الله Title of Lecture: Golden Naseehah to the Seekers of Knowledge Date of the Lecture: November 19th, 2005 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here Last edited by s_ali : November 6th, 2008 at 16:04.
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#15
July 7th, 2008, 22:34
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Re: Fasting/ Ramadhaan
Question: I work in a large company as a Manager and sometimes I have to meet the people and I have to shake hands with the women that have power in this company; does this break my fast?
Answer: 'No'. Talking, shaking hands or touching does not break the fast but what breaks it is having relations or penetrating or foreplay causing liquid to come out, these would break the fast. But as for playing or talking where the manee, (seminal fluid) does not come out, then this does not break the person's fast. Answered by: Shaykh Saalih al-Luhaydaan Title of Lecture: Obligation of Muslims in Ramadaan Date of the Lecture: October 16, 2004 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here Last edited by s_ali : November 6th, 2008 at 16:05.
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#16
July 7th, 2008, 22:35
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Re: Fasting/ Ramadhaan
Question: If the crescent is seen in a Muslim land, is it upon the Muslims in a non-Muslim land to follow suit because there isn't an Islaamic law system there?
Answer: Yes – if the crescent is seen in an Eastern land, then whoever is west (of that land) must also fast because if the moon was seen in the East, then it is to be seen in the West. If the moon in a Muslim land or a non-Muslim land is seen in the East, then it would be seen in the West, but not the opposite. For instance, if it is seen in Saudia, it is not binding upon the Japanese to fast because between us and them is more than a night and the Scholars have noted that “whoever the night brings between them together, then they have the same crescent, they have the same ru'yah (sighting) of the crescent (new moon).” If it seen in the West and it is not seen in the East because the moon did not depart from the sun until after it had passed over that land, then it is not binding upon its people to fast. And from what the Scholars have always said, the person in Kharasaan – that is today in the Eastern part of Iran, I believe, he doesn't have to fast based on the people seeing it in al-Andalus – that is the Peninsula which is now Spain and Portugal in Europe. Answered by: Shaykh Saalih al-Luhaydaan Title of Lecture: Obligation of Muslims in Ramadaan Date of the Lecture: October 16, 2004 Listen to Lecture: Click Here Read the Transcribed Lecture: Click Here Last edited by s_ali : November 6th, 2008 at 16:06.
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#17
July 8th, 2008, 10:19
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Re: Fasting/ Ramadhaan
Question: What is the latest time for sahoor (predawn meal)? Is it the time of the adhaan of fajr or can one consume food until the Muadhdhin finishes the adhaan?
Answer: The Shaykh حفظه الله mentions that Allaah سبحانه و تعالى mentions this in the Qur'aan: وَكُلُواْ وَاشْرَبُواْ حَتَّى يَتَبَيَّنَ لَكُمُ الْخَيْطُ الأَبْيَضُ مِنَ الْخَيْطِ الأَسْوَدِ مِنَ الْفَجْرِ
{...and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)...} [Al-Baqarah 2:187] Allaah سبحانه و تعالى has made this a sign or an indication for all to depend on, in determining the time when a person should refrain from taking in any type or food or anything that would invalidate the fast. Some individuals call the adhaan before the time of the true dawn, others after. It is possible to depend on the calendars that we have in determining the time of the true dawn. If a person happens to be in the Kingdom, he may depend on the calendar from Ummul-Qura; if he is outside, he may depend on the calendar that they have in their locality. However, we should remember that Allaah سبحانه و تعالى has made the appearance of the true dawn as a sign in the sky (to indicate) when a person should refrain from consuming. Answered by: Shaykh Abdullaah al-Ghudyaan Title of Lecture: Ramadaan Part 2 - Time of the Nīyah Date answered: September 30th, 2006 Listen to Lecture: Click here Read the Transcribed Lecture: Click here Last edited by s_ali : November 6th, 2008 at 16:07.
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#18
July 8th, 2008, 10:22
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Re: Fasting/ Ramadhaan
Question: Is it permissible to fast without eating? If you don't wake up for sahoor or Fajr, should I continue eating or should I fast that day?
Answer: The response of the Shaykh to this question: It is compulsory for him to refrain from food and drink - continuing his fast. And it is compulsory for him to make up that day because he did not have his intention in place before the true dawn appeared. However, if a person went to sleep after the night prayer and he had made the intention to fast for the following day and he got up after the rising of the sun, this person's fast is correct because he had his intention before the coming of the true dawn the following day. Answered by: Shaykh Abdullaah al-Ghudyaan Title of Lecture: Ramadaan Part 2 - Time of the Nīyah Date answered: September 30th, 2006 Listen to Lecture: Click here Read the Transcribed Lecture: Click here Last edited by s_ali : November 6th, 2008 at 16:07.
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#19
July 8th, 2008, 10:22
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Re: Fasting/ Ramadhaan
Question: In our community the Imaam makes frequent mistakes in his recitation during the taraawih prayer. What should be done in such a situation?
Answer: The response of the Shaykh: If the type of mistakes made by this individual changes the meaning, then it is not correct for this person to be in the position of the imaam and you should choose/search for an individual who does not make these types of mistake. However, if the person has perfected an area or certain parts of the Qur'aan, the last part for example, then he prays reciting those parts of the Qur'aan that he has perfected and he leads the people in prayer reciting those verses/chapters that he has perfected. Answered by: Shaykh Abdullaah al-Ghudyaan Title of Lecture: Ramadaan Part 2 - Time of the Nīyah Date answered: September 30th, 2006 Listen to Lecture: Click here Read the Transcribed Lecture: Click here Last edited by s_ali : November 6th, 2008 at 16:08.
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#20
July 8th, 2008, 10:23
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Re: Fasting/ Ramadhaan
Question: If a pregnant woman dies before keeping (making up) her missed fast then what is the ruling in Islaam? Does the fast for her need to be made up by her son or by her husband?
Answer: The response of the Shaykh: If this lady who was pregnant was unable to fast and she passed away before being able to make up the fast, if the reason for her not fasting was to remove harm from herself, then the only thing that has to be done is that the fast be made up on her behalf. If it is because of her and because of her unborn child, then the fast has to be made up on her behalf and also, some atonement should be given - a kilo and a half of wheat, rice or dates for each day missed. Answered by: Shaykh Abdullaah al-Ghudyaan Title of Lecture: Ramadaan Part 2 - Time of the Nīyah Date answered: September 30th, 2006 Listen to Lecture: Click here Read the Transcribed Lecture: Click here Last edited by s_ali : November 6th, 2008 at 16:08.
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