Category Archives: Fiqh

The Salaf and the practice of Wisaal (Continuous Fasting)

Bismillahi wal hamdullillah was salaatu was salaamu ‘alaa rasoolillahi

Ammaa ba’d:

From the issues related to fasting that arises often is a question connected to the affair of Al Wisaal (Continuous fasting). Wisaal is that a person continues to fast past maghrib. It may continue in some instances for two days and in some accounts from certain individuals from the salaf that they did so for three day continuously. The messenger – Sallallahu alaihi Was Salam prohibited the practice as occurs in the hadeeth of Abdullah Ibn Umar – Radhiyallahu ‘anhu who said that the prophet – Sallallahu alaihi Was Salam prohibited Al Wisaal so the companions said: “but you practice wisaal” So he said: “I am not like you, indeed I am fed by my lord and given drink, so carry out actions you are able to perform!” (Agree upon) Continue reading

Is eating while walking the same as eating while standing?

Bismillahi wal hamdu lillah was salaatu was salaamu ‘alaa rasolilahi

Ammaa ba’d:

I was recently asked about this issue and promised I would look into its authenticity and came across this benefit and thought I would share it.

Is eating walking the same as eating standing? Continue reading

Inheritance Revision Table 1

Bismillahi wal hamdu lillah was salaatu was salaamu ‘alaa rasolilahi

Ammaa ba’d:

The following are a set of revision tables that corrolate with part 4 of the explanation of ‘Ar-Rahbiyah’ in the law of Islamic inheritance class as promised

(http://www.salafisounds.com/ar-rahbiyyah-in-the-laws-of-inheritance-by-abu-hakeem-bilaal-davis/

This is table one.

Inheritance revision table 1a

100 observations against Al Hajoori

Bismillahi Wal Hamdulillah Was Salaatu Was Salaamu Was Salaaamu ‘Alaa Rasoolillah

Ammaa ba’d:

As promised in the end of our dawra in Birmingham yesterday (30/6/2013), here are the 100 (or more) points and observations the people of knowledge have against Yahya Al Hajoori, collectively gathered from the writings and audio of the people of knowledge against him, I will mention them twenty at a time so as to make them easier to digest and they are of course simply listed since the intent here is not to mention them with their quotations and references, (that can be done at a later date) but simply to mention the issues in a bullet point for those who wish to be acquainted with the affair

Wa billahit Tawfeeq

1. His claim that the Messenger erred in regards to the means of giving da’wah (Wasaa’ilud Da’wah)

2. His belief that not all of the sunnah is revelation

3. His establishing that the statements of the Messenger – Sallallahu ‘Alaihi was Salam are not accepted except with evidence

4. His belittling some of the affairs of the religion that we have been commanded with (like his statement about Shaikh Muhammad Al Imaam, who gave a lecture during the period of the attack of the Hoothi shi’ites upon Ahlus Sunnah and he mentioned “Ahlus Sunnah will die from hunger and Killing and this one doesn’t even mention it! instead he speaks of the Hijaab and whether a woman should cover or not!”)

5. His holding that some of the people of hypocrisy (Munaafiqoon) were students of the Messenger – Sallallahu ‘alaihi was Salam

6. His claim that the deviation known as ‘Irjaa’ (the belief that imaan is in the heart alone (or the heart and tongue as some used to hold) and it doesn’t rise and fall, and that actions are not from Imaan) started with the Sahaabah and that the first the speak with it was Qudaama Ibn Madh’oon – Radhiyallahu ‘Anhu

7. His attack upon the rightly guided Khalifah Uthmaan – Radhiyallahu ‘Anhu

8. His claim that The Companions at the battle of Badr disobeyed Allah twice and so Allah made a calamity overcome them (this he claims, is the meaning of the verse 165 in Suratu Aali Imraam (“you smote your enemies with one (i.e a disaster) twice as great”..(Refering to their victory in the Battle of Badr) he claims the verse means they commited two sins in the battle of Badr!

9. His method of enumerating the errors of the companions similar to the raafidhah

10. His view that the Sahaabah participated in the killing Uthmaan

11. His view that whosoever curses all of the companions, then he doesn’t disbelieve until he intends by way of that to reject the whole religion or to disparage it

12. His claim that the companions forsook uthmaan – Radhiyallahu ‘Anhum

13. His claim that if Allah punished all of his slaves without them having sinned or committed a crime, then he wouldn’t have oppressed them, which is the belief of the Jahmiyah and the Ash’arees (The belief of Ahlus Sunnah is that Allah would never do such a thing rather he only punishes due to actions committed and Ahlus Sunnah do not even make the suggestion since it opposses the attribute of Justice)

14. His claim that whosoever doesn’t know the truth (I.e From the people of knowledge) after researching, then that is due to his negligence, for if he had researched correctly then he would have found it. This is the belief of the Qadariyah and the Mu’tazilah. Ahlus Sunnah Hold that the Mujtahid who strives to come to the truth and exerts all his efforts doing so then he is rewarded for his efforts and is not punished or considered negligent

15. His claim that Pharoah and the Kuffaar called to Tawheed Ar Ruboobiyah

16. His view that Ahlus Sunnah is the ‘closest’ of the groups to the truth

17. His claim that there is no difference between innovators who call to their innovation and those who do not call and thus he claims that the speech of the Salaf in that regard is false empty speech

18. His declaring someone an innovator due to sin (like him declaring on the tape ‘Tubayin Al Kadhib’ when asked about a man that leads people in Salaah but he is homosexual he responded ‘A homosexual is not from Ahlus Sunnah!’ what is a Sunni?! Is he merely the one who affirm the names and attributes?!)

19. Him not making a difference between At-Tawwali (To show love and alliegence to the Kuffaar, and to love to see them and their religion aided and victorious over the Muslims) and Al Muwaalaat (as for Muwaalaat, then it resembles At Tawali in the affair of aiding and supporting but on occasions it is done for reasons related to deen and on occasions it is done for worldly purposes which is a sin but not considered Kufr)

20. He declares the son of Adam Qaabil (Kane) a Kaafir! And he passes the verdict of apostasy upon him! (Shaikh Ibn Baaz Mentions in Majmoo’ Al Fataawaa (3/117): “Indeed Qaabil (Kane) was sinful and killed his brother Haabil (Abel) without right but they were both upon Islaam!”)

Wallahu A’lam

Part 2: https://ah-sp.com/2013/07/15/100-observations-against-al-hajoori-2-21-30/

Addressing Anjem Choudhury Part 2

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillahi

Ammaa Ba’d:

As mentioned in part 1, Anjem and his group have produced a document entitled ‘Islamic Prevent’ He mentions the main title, then follows it with an explanatory subtitle that states ‘Preventing Secular Fundamentalism and the Occupation of Muslim Land’ it is clear then that the document represents the blueprint for his organisations approach, ideology and methodology.

It is presented with an introductory passage which is followed by an 18 point ‘Action Plan’ for every Muslim living in the U.K. It is then sealed with a conclusion and a reference to his (now inactive) website. In the introductory passage he states: “The pamphlet you are reading is intended to open the eyes of Muslims and non-Muslims to the responsibility of Muslims living in the UK..” Thus the intent is to ‘open the eyes’ of Muslims living in the U.K to their responsibility and (he states) to highlight the dangers of this UK government led campaign against them (I.e the ‘Prevent’ agenda). In this discussion I will not quote the whole document but address some if its issues hoping this will shed light upon Anjem and his group.

    Point 1: THE ONLY IDENTITY FOR MUSLIMS IS ISLAM

Under this point he states: “A Muslim cannot have any other identity than that of Al-Islam. He is a Muslim first and last. The Messenger Muhammad (saw) taught us that (he then mentions the following in bold to give the impression that it is a hadeeth of the Messenger -Sallallahu Alahi Was Salam) the Muslims are one community among the whole of mankind, their land is one, their war is one, their peace is one, their honour is one and any one of them can represent them all.” So the question then to Anjem is where are these ‘Teachings’ of the messenger – Sallallahu ‘Alaihi Was Salam recorded? Is this statement recorded in one of the well known collections of hadeeth? If so which one? Where are they in the Sunan, or the Masaaneed or the musanafaat or the Jawaami’ Or are these a collection of ‘teachings’ taken from individual Ahaadeeth? If that is the intent, then in which narration did the Messenger – Sallallahu alaihi was salam teach that their land is one? In which hadeeth did he teach that anyone of them may represent them all!? or is this just your way of trying to make your own statements pass as the statement of the Messenger – Sallallahu Alaihi Was Salam?

He further states: “..A Muslim cannot have any bond with other Muslims other than that of Al-Islam.

No doubt Allah has mentioned in the Qur‟an:

Cling to the rope of Allah together and do not be divided…” (Surah Aali Imraan Vs 103)

This verse no doubt commands us with unity to the best of our ability in accordance with that which is upright, correct and most apt depending upon our situation.

There is no proponent of any belief, except that he would love that the followers of his faith are united in every affair from their affairs, their reality though is very different.
While the ideal is that they strive for unity as much as possible, it has been decreed that this is something that will never occur.

Allah the most high says:

And they will never cease to disagree except him on whom your lord has bestowed his mercy…”
(Suratul Hud Vs118-119)

This then, is a decreed reality we must try and comprehend

And the Messenger (May Peace Be Upon Him) also said:

The Jews split into seventy one sects, seventy in the hell fire, one in paradise, the Christians split into seventy two sects, seventy one in the fire one in paradise and this nation will split into seventy three sects seventy two in the hell fire one in paradise. So the companions asked who is that one oh Messenger of Allah (May Peace Be Upon Him) ? So he responded “The one who is upon what I and my companions are upon today

(Just as correct guidance at the period after Moses was in following him and correctness after Jesus was in following him. Muslim belief is that the those groups that have veered away from the path of the prophet, if they are not forgiven prior to punishment, then they will be purified for their transgressions and deviations and then will ultimately enter paradise)

Thus the reality is that this absolute unity will not occur, but the Muslims have been commanded to make the best of all situations and strive to unify their ranks as best as possible.

In more than one narration the Messenger (May Peace Be Upon Him) has commanded with this:

He said in the hadeeth narrated by Abu Huraira:

Strive to do that which is right, come as close as possible to correctness and give glad tidings if you do so..” (Saheeh bukhaari)

As far as Choudhurys statement: “their land is one…”

Then this has never been the case even at the time of the Messenger (May Peace Be Upon Him). Though the Islamic empire had one ruler, the Messenger of Allah (May Peace Be Upon Him), it has always been comprised of well-known countries, having known borders and having established boundaries. The Caliphs of Muhammad after his death established governors over those regions who governed in accordance with Islamic law, much like the well-known British empire of our time. Why did the caliphs of the Messenger (May Peace Be Upon Him) not abolish these known countries with their boundaries and make one united colony without borders and names?. Shaam (a region comprising of present day Syria, Jordan and Palestine) remained sham, the Yemen remained the Yemen, Hijaaz remained Hijaaz and the Najd remained the Najd.

In addition to retaining these names the caliphs of Muhammad also appointed governors for those regions

In order to attempt to establish this concept of a borderless Muslim empire, Choudhury fabricates a prophetic narration, the correct version of which is actually a refutation of him.

He mentions: “The division of Muslim land or placing of borders is also condemned, the Prophet said: “Whoever puts a border to land has been cursed

Nowhere in the well-known collections of prophetic traditions do we find this statement attributed to the Messenger (May Peace Be Upon Him) with an authentic chain of transmission.

What we do find though, is the authentic narration:

Cursed indeed is he who changes the borders of the land
The narration was collected in the mustadrak of Haakim 4/366, and likewise Sunanul Kubraa of Baihaqi 8/231 with an authentic chain of transmission

The classical commenters of hadeeth have mentioned that the hadeeth refers to an individual who owns land bordering the land of another, who then secretly changes the boundaries of his land in order to usurp land from his neighbour.

Thus the narration is in actuality a refutation of his claim, that division of Muslim land is condemned.

Here we see the Messenger (May Peace Be Upon Him) condemning someone who tries to claim land that isn’t theirs, so what of Choudhurys claim that Muslims lands are one or that whoever puts a border to land is cursed??

As far as the hadeeth that he quotes from the well-known hadeeth compilation Sunan Abi Daawood concerning Asabiyah (Nationalism, tribalism):

He is not one of us he who calls for`Asabiyyah, (nationalism/tribalism) or who fights for `Asabiyyah or who dies for`Asabiyyah.”
Then it is a weak narration. It is weak due to there being a break in its chain between the companion of the Messenger (May Peace Be Upon Him) who narrated it, namely Jubair ibn Mut‟im (Radhiyallahu „anhu) and the narrator in the chain of transmission who took it from the companion, a narrator known as Abdullah ibn Abi Sulaimaan.

The compiler of this collection Imaam Abu Dawood himself said about the hadeeth:

قال أبو داود : هذا مُرْسَلٌ ، عَبْد اللهِ بن أَبي سُلَيْمَان لم يَسْمع من جُبَيْر

This is Mursal (meaning that the chain of transmission is broken) Abdullah ibn Abi Sulaimaan didn’t hear from JubairYes, there is a version of the Hadeeth that is authentic but it is a version that carries a slightly different meaning, the wording of which is:

Whosoever fights under a banner of bigotry, he becomes angry due to tribalism, he supports and aids it and calls to it and then he is killed (i.e. in that path) then his death is like the death of the pre-Islamic era (Jahilliyah)”

Clearly the authentic version of the narration differs in meaning and is less general than the version used by Choudhury, since it refers to one who engages in battle for that cause and dies. No doubt tribalism, racism etc is still considered a sin and unrighteous but the point here is that this text doesn‟t support the claim that the Muslim can have no bond with another Muslim other than Islaam. Neither does it support that which Anjem alludes to.

The prophet named the Muslims who migrated with him from Makka to Madina as Muhaajiroon and those who welcomed him to Madina from its Muslim inhabitants Ansaar (as Allah does in the Qur’aan). Similarly attributing oneself to ones tribe was not abolished.

The companions continued to attribute themselves to their tribes which were for the most part pagan tribes, until the conquest of Makka which was close to the death of the Messenger (May Peace Be Upon Him).

For example we had the well-known four caliphs of the Messenger (May Peace Be Upon Him) all well known by their attributions to their tribes:

Abu Bakr As Sideeq (whose full name was Abdullah ibn abi Quhaafah At Taymee) attributed to the taymee tribe

Umar ibn Al Khataab Al Adawi (attributed to the Adawi tribe)

Uthmaan ibn „Affaan Al Amawi (attributed to the Amawi tribe)

Ali Ibn Abi Taalib Al Haashimi (attributed to the Haashimi tribe)

Abu Dharr Al Ghifaari (An attribution to the Ghifaari tribe)

Abu Huraira, also known as Abdur Rahmaan ibn sakhr Ad-Dausi (an attribution to the Dausi tribe)

And the list is endless,

From them were those who were attributed to their countries of origin for example,

Suhaib Ar Roomi (i.e. Suhaib the Roman)

Salmaan Al Faarisi (Salmaan the Persian)

Abu Raafi Al Qibti (Abu Raafi the Coptic)

Thus the attribution of a people to a tribe or place is not dispraised In Islaam, unless it leads to, or causes some form of discrimination.

Allah the most high states:
Oh Mankind! We have created you from a male and a female, an made you into nations and tribes, that you may know each other. Verily the most honourable of you with Allah is he who has most Taqwa (piety) Verily Allah is All-knowing All Aware” (Suratul Hujaraat Vs 13)

He then states towards the end of point one:

“..This will mean that nationalistic flags, clothes, emblems, anthems etc… or to support regional or national football teams are completely prohibited, let alone to join the non-Muslim armies and to protect or defend land for the sake of nationalism.

Anyone aquainted with the rhetoric of these people will know that what Anjem is attempting to do here is make you join their ‘Rally against the Rulers” Since (according to them) they put borders to your lands, they dont support and defend you when you are attacked, they prevent you from representing the Ummaah (regardless of whether you are an illiterate bedouin or an uneducated immature adolecent with a violent background) since any one of us can do so. They (the rulers) also call Non-Muslim Troops to a nationalistic war and will have you saluting the National anthem. Thus we have this Rabble-Rousing begining from this very first point…Allahul Musta’aan

The changing of the adhaan during difficult weather

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa rasoolillahi

Ammaa Ba’d:

A while ago one of my noble brothers requested from me the authentic wordings that the Messenger of Allah added to the adhaan during adverse weather.

After writing it for him on paper he suggested that I should perhaps produce it as a small article in order to make the benefit more general for all. Thus since we are now (in the UK) experiencing some severe cold weather, I saw that this would be a good enough time as any to respond to my brothers request, may Allah reward him with good.

Shaikh Al Albaani mentions in Ath thamar Al Musta’taab Vol 1 page 133-137:

If there is extreme cold or rain then he (the Mu’adhin) adds after his statement ‘Hayaa ‘alal Falaah, or after the adhaan itself ‘Saloo fee rihaalikum’ (pray in your abodes) or he says ‘Wa man Qa’ada fa laa Haraja ‘alaihi’ (he who remains at home then there is no harm upon him)

Shaikh Al Albaani then goes on to mention a number of narrations establishing this near abandoned sunnah.

From those ahaadeeth:

The Hadeeth of Ibn Abbaas that was narrated by Abdullah ibnil Haarith who mentioned:

Ibn Abbaas delivered a sermon to us on a rainy day. When the Mu’adhin reached (the statement) ‘Hayyaa ‘alas Salaah’ he (Ibn Abbaas) commanded him to call: ‘As Salaatu fir Rihaal’ ((establish) prayer in your abodes), so the people looked at each other, so he said: ‘This was done by one who is better than me (meaning the Messenger of Allah – Sallallahu Alaihi Was Salam) and indeed it is Azmah (binding upon you)”

(Collected by Bukhaari (2/77-78) and Muslim (2/148))

(Trans: This narration was in reference to Jumuah as the following version makes clear)

Abu Daawood narrated it with the following wording:

“Ibn Abbaas said to his mu’adhin on a rainy day when you say I bear witness that Muhammad is the Messenger of Allah’ then do not say ‘Hayyaa ‘alas Salaah but say ‘Salloo fee Buyootikum’ (pray in your houses). Then it was as though the people disliked that so he said:This was done by one who was better than me. Indeed Jumuah is azmah (I.e Compulsory upon you when you hear the call to it) and I do not wish to cause you any harm due to you walking in mud and rain

This was also one of the versions collected by Bukhaari (2/307) and Muslim also Ibn Maajah collected a similar narration (300))

2. The hadeeth of Ibn Umar narrated by Naafi’

Ibn Umar called the adhaan on a cold night in (a place on the outskirts of Makkah known as) Dhajnaan then he said: ‘Saloo fee rihaalikum’ (Pray in your Homes) for indeed we were informed that the messenger of Allah used to command a mu’adhin to call his adhaan then say at the end of it ‘Alaa Saloo fee rihaalikum’ Will you not pray in your homes’ on a cold night or a rainy night while on a journey’

(Collected by Bukhaari (2/89-90) and muslim (2/147))

3. The narration of Amr Ibn Aws who said:

We were informed by a man from (the tribe of) Thaqeef that that he heard the prophets caller say (in his call) on a rainy night while they were upon a journey hayyaa ‘alas Salaah Hayaa ‘alal Falaah, Saloo fee rihaalikum’

(Collected by Nasaa’i (106-107) and Ahmad (5/373))

4. The Hadeeth of Nu’aym Ibn Nahhaam who said:

I heard the Mu’adhin of the prophet – Sallallahu alaihi was sallam on a cold night while I was between my sheets, and I wished he would say ‘Saloo fee rihaalikum’. So when he got to ‘hayaa ‘alal Falaah he said ‘ Saloo fee rihaalikum (pray in your abodes). I Later asked him (the mu’adhin) about that and he said the prophet – Sallallahu alaihi was sallam commanded him to do so

(Collected by Ahmad (4/320) the narrators of this isnaad are all narrators from the six books other than the sheikh that was not named, but the narration has a variant version with varying wording…)

5. Upon the authority of Nu’aym also who said:

“The call for the dawn prayer was made on a cold day and I was wrapped up in my wifes’ thick sheet. I said: If only he would say: ‘man qa’ada fa laa haraja alaihi’ (whosoever remains (at home) then there is no harm upon him) so the caller of the prophet announced at the end of his adhaan ‘Man Qa’ada fa laa haraja alaihi'”

(Collected by Ahmad 5/320)

The shaikh then mentions a version in the Mu’jam al Kabeer of Imaamut Tabaraani that mentions in it:

‘..so when he said ‘As Salaatu Khairan minan nawm’ he said (after it) wa man qa’ada fa laa haraj’ (whoever remains in their abode then there is no harm)

The Sheikh thereafter mentions an important note, he states:

Note: The second version of the first hadeeth indicates that the mu’adhin removes the hay’alatain (i.e the two statements ‘hayyaa ‘alas Salaah Hayyaa alal Falaah) and mentions in their place ‘As Salaatu Fir Rihaal’. This is a position that was held by some of the scholars of hadeeth, since Imaam Ibn Khuzaima, who was followed by imam Ibn Hibbaan then Imaam Al Muhib At Tabari (all) placed as a chapter heading upon this hadeeth ‘The removal of Hayaa ‘alas Salaah on a rainy day’. This is that which the hadeeth would necessitate, if only the narrations being raised and attributed to the messenger (himself) was apparent. If that was established then the mu’adhin would have the choice between removing it, due to this hadeeth or leaving it, due to the other ahaadeeth and Allah Knows best.

6. The Hadeeth of Abu Hurairah that states:

The Messenger of Allah – Sallallahu Alaihi was Salam used to, if it was a cold or rainy night, command his mu’adhin to call the first Adhaan then when he was finished he would call ‘As Salaatu Fir Rihaal’ or ‘Fee Rihaalikum

(Collected by Abu Ahmad Ibn Adi as was mentioned in ‘Tarhu Tathreeb fee sharhit Taqreeb’ of Al Haafidh Al Iraaqi 1/319 but he did not mention anything about its chain of narration)

From these ahaadeeth and this discussion of the Shaikh we conclude the following:

1. That due to the principle in the shar’iah of the alleviation of harm we have this ruling that establishes ease for the believers.

2. That the announcement is made during cold, difficult and/or rainy weather

3. That the announcement has a number of wordings all of them permissible to use and they are:

  1. ‘Saloo fee rihaalikum’ – (Pray in your abodes)
  2. ‘Saloo fir Rihaal’ – (Pray in the houses)
  3. ‘Alaa Saloo fir Rihaal’ – (Will you not pray in your abodes)
  4. ‘As Salaatu Fir Rihaal’ – (The prayer (will be established) in the abodes
  5. ‘Saloo fee buyootikum’ – (Pray in your houses)
  6. ‘Wa man Qa’ada Falaa Haraj’ – (and whoever remains (at home) then there is no harm)
  7. ‘Wa man Qa’ada falaa haraja alaihi– (and whoever remains (at home) then there is no harm upon him)

4 . That the call is made either after the statement ‘Hayaa ‘alal falaah’ or it is made at the end of the adhaan

5. That to remove the hay’alatain (I.e Hayaa ‘alas Salaah and Hayaa alal Falaah) and to replace them with this announcement, though it was held permissible by some of the scholars of hadeeth, it is not present in a narration attributed to the Messenger of Allah – Sallallahu alaihi was Salam. Those who hold the position argue that the two terms are opposed to each other, so they hold that by virtue of the meaning of the wording, the call to come to salaah should be removed. The command to do so is authentically attributed to Ibn Abbaas – Radhiyallahu Anhumaa

6. The ease that is present in the Sunnah

May Allah grant us the tawfeeq to revive these near abandoned sunan of the Messenger – Sallallahu alahi was Sallam

Wallahu A’lam

www.twitter.com/abuhakeembilal

From the benefits of fasting

Bismillahi Wal Hamdullillah Was Salaatu Was Salāmu ‘alaa Rasūlillahi

Ammā Ba’d

Indeed the great act of worship, fasting, has been prescribed upon this ummah just as it was prescribed upon the previous nations. Allah the most high prescribed it upon us for many great benefits.

From the greatest of its benefits the attainment of piety

Allah the most high informs us (the meaning of which):

Oh you who believe! Fasting has been prescribed upon just as it was prescribed upon those who came before you that perhaps you may receive piety

(Suratul Baqarah Vs

Likewise from the benefits of fasting, the development of Sabr (patience). Since fasting itself is an exercise in patience, it requires patience and it develops patience and due to it, one receives the reward of the patient!

Allah the most high states (the meaning of which):

Indeed the patient will receive their reward without measure

(Suratuz Zumar Vs 10)

From its benefits is that it is from the things that expiates ones wrong-doings related to his family wealth children and neighbours

Upon the authority of Hudhaifa who said the Messenger of Allah (ﷺ) said:

The wrongdoings of an individual related to his family, his wealth, himself and his children are expiated by fasting, prayer , charity and enjoining the good and forbidding the evil

(Collected by Bukhāri and Muslim)

From the benefits of fasting is that preparing for it earns a person the good mention of Allah and the supplications of the Angels

Indeed Allah mentions his servant in the gathering of the heavens and the angels supplicate for those who take the pre-dawn meal

(Collected by Ibn Hibbān and At Tabarāni in ‘Al Awsat’ and declared ‘Hasan’ by Shaikh Al Albāni in Sahīhul Jāmi’ (1844))#

From the benefits of fasting is that the fasting person is distanced from the fire and has a trench distancing him from the fire due to it

Upon the authority of ‘Uqbah Ibn ‘Aamir wo said the Messenger of Allah (ﷺ) said:

Whoever fasts a day for the sake of Allah, then Allah distances him from Jahannam the distance of one hundred years

(Collected by Nisā’i and declared ‘Hasan’ by Shaikh Albāni in ‘Sahīhul Jāmi’ (6330))

Upon the authority of Abu Umāmah who said the Messenger of Allah (ﷺ) said:

Whoever fasts a day for the sake of Allah, Allah will make a trench between him and the hellfire like the distance between the heavens and the earth

(Collected by At Tirmidhi and declared ‘Sahīh’ by Shaikh Al Albāni in As Sahīhah (563))

From the benefits of fasting is that the one who dies while fasting enters Jannah

Upon the authority of Hudhaifa – Radhiyallahu ‘anhu who said that the Messenger of Allah (ﷺ) said:

“Whosoevers’ final deed is a days fast will enter Jannah

(Collected by Ahmad in his Musnad and Ibn Shāhīn and others and declared ‘Sahīh’ by Shaikh Al Albāni in Sahīhul Jāmi’ (6224))

In Jannah it will be said to those who used to fast ‘Eat and drink!’

Allah the most high says regarding that which the people of Jannah will be told (the meaning of which):

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

(Suratul Haqqah Vs 24)

Mujāhid and others from the scholars of tafseer-Rahimahumullah said:

This was revealed concerning people who used to fast

(See Fathul Qadīr 5/284)

From its benefits is that the fragrance of the mouth of the fasting person smells sweeter than musk to Allah

Upon the authority of Abu Huraiah who said that the Messenger of Allah (ﷺ) said:

By him is whose hands is the soul of Muhammad the fragrance of the breath of the fasting person smells sweeter to Allah on the day of Judgement than the fragrance of musk.”

(Collected by Muslim (2762))

From the benefits of fasting is the two periods of joy the fasting person receives

Upon the authority of who said that the Messenger of Allah (ﷺ) said:

The fasting person has two occasions of joy! One when he breaks his fast and one when he meets his lord

(Collected by Muslim (2762)

Alongside the many other benefits fasting brings from, from nurturing the believer upon suppressing his desires for the sake of Allah, reminding him of the state of those less well off than him, those who regularly experience hunger and other health related benefits. Thus all praise is due to Allah who has guided us to the most noble of actions, Wa lillhil hamdu wal minah!  

Was Sallallahu ‘alaa Nabiyinā Muhammad

Abu Hakeem

www.twitter.com/abuhakeembilal

 

From the rulings of Fasting – 1

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘alaa Rasoolillahi

Ammaa Ba’d

The following are some basic rulings related to fasting.

The Pillars of Fasting

1. The Niyyah

From the issues related to all acts of worship, that which if it is absent then the act of worship is null and void, the Niyyah (intention)

Fasting like all other acts of worship must have the Niyyah of the worshipper to perform the action for the sake of Allah. As is the case with all other acts of worship the place of the niyaah is the heart, in no act of worship is the niyyah uttered.

Allah the most high mentions (the meaning of which):

Say: Do you inform Allah concerning your religion? While Allah knows all that is in the heavens and all that is in the earth, and Allah is All-aware of everything

(Suratul Hujuraat Vs 16)

The Messenger of Allah – Sallallahu alaihi Was Salam also said:

Whosoever does not have the intention (to fast) before fajr, then he has no fast

(Collected by Abu Dawood upon the authority of Hafsah – Radiyallahu ‘Anhaa) 7/122 and it is declared ‘Saheeh’ by shaikh Al Albaani in Saheehul Jaami’ (6538)

One should have the niyyah to fast the whole of ramadhaan and not just certain days.

2. That one avoids the Muftiraat (things that break ones fast) from the beginning of the true fajr until sunset.

Allah the most high Mentions (the meaning of which):

“..And eat and drink until the white thread (of dawn) appears to you distinct from the black thread (darkness of night).Then complete your fast until nightfall..”

(Suratul Baqarah Vs 187)

By ‘true fajr’ I mean the beginings of the light of dawn that spreads across the horizon and not the false fajr which is light that stretches up into the sky

The Muftiraat (Things that break the fast)

There are six main things that break ones fast:

1 and 2. Eating and drinking

Except that a person does so out of forgetfulness in which case there is no expiation upon him.

The Messenger – Sallallahu ‘alaihi Was Salam Said:

Whoever forgets while he is fasting and eats or drinks then let him complete his fast for indeed it was Allah who fed him or gave him drink

(Collected by Muslim 1155)

It is permissable though to complete ones suhoor meal, even if completing it takes one past the time of fajr, on the basis of the statement of the Messenger of Allah – Sallallahu alaihi Was Salam:

If one of you hears the call (to prayer) and the vessel is in his hand, then he should not put it down until he has taken his need from it

(Collected by Abu Dawood and authenticated by Sh Al Albaani in ‘Saheeh Abi Dawood 2/447)

3. Intentional vomitting

Though if he is overcome by vommiting there is nothing upon him

The Messenger _ Sallallahu alaihi Was Salam said:

Whosoever is overcome by vomitting then there is no need to make the fast up, and he who makes himself vomit intentionally must make it up

(Collected by Tirmidhi 716 and declared ‘Saheeh’ By Shaikh Al Albaani in ‘Saheehul Jaami’)

4 and 5. Menses and Post-Natal bleeding

6. Sexual Relations (specifically intercourse)

The expiation of which is a heavy expiation and that is two months consecutive fasting

Upon the authority of Abu Hurairah Indeed we were sitting with the Prophet when a man came to him and said: “Oh Messenger of Allah I am destroyed! He said “What is wrong with you?” He responded: “I have had relations with my wife while fasting! So the Messenger of Allah Sallallahu alaihi was Salam said to him: “Are you able to free a slave?” He said: “No” He said: “Are you able to fast for two consecutive months?” he said: ” No” he said “Then are you able to feed sixty poor people?” he said “No” then while we were there someone came and gave a weight of dates to the messenger – Sallallahu alaihi Was Salam so he said: “Where is the questioner?” So he said: “Here I am” He said take these and give them in charity” He said: “Should it be upon a family that is poorer than mine Oh Messenger of Allah? For there is not between the two areas of volcanic rock (referring to the two boundaries of Madinah) a household that is poorer than mine!” At which point the Messenger laughed until his incisors could be seen then he said: “Feed your family with it

(Agreed Upon)

In one version collected by Abu Dawood (2376 and declared ‘Saheeh’ By Shk Albaani in ‘Saheeh Abi Daawood (2096)) It mentions that the weight of dates was fifteen Saa’ and the Messenger mentioned “You and your family may consume it and fast a day and seek forgiveness from Allah

It should be known that what is commonly practiced by many, known as the fifteen minute precaution, where they consider the end of suhoor time fifteen minutes before its true end, the suhoor meal is consequently ended fifteen or so minutes before fajr, and at which point fasting ultimately begins for them, is an innovation.

Al Haafidh Ibn Hajr mentions: (after discussing the narration of ‘Amr ibn Maymoon collected by Abdur Razaaq As San’aani in his Musanaf ‘The companions of the Messenger of Allah – Sallallahu alaihi Was Salam were the quickest of the people to break the fast and the slowest in taking their Suhoor meal’)

From the evil innovations, is that which has been brought about in this time, from the second adhan of fajr being called some twenty minutes before fajr during ramadhaan, and putting the lanterns out as a sign that eating and drinking is not permissable for those who wish to fast. Claiming that this is for the purpose of taking precaution with this act of worship. This practice has lead them to delay calling the adhaan of maghrib by good a measure to ‘ensure the time has entered’. Thus they have delayed breaking the fast and finished the dawn meal before its time, and in doing so, have opposed the sunnah. For this reason we see little good coming from them and much evil among them. Wallahul Musta’aan

(Fathul Baari 4/199)

Wallahu a’lam

www.twitter.com/abuhakeembilal

The salaf and Fasting

Bismillahi Wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah

Ammaa ba’d

With this the beginning of this blessed month of Ramadhaan, and this period of good and mercy, We remind of that which the salaf of this umma were upon from fasting and other acts of worship in this month, that it may be a form of encouragement for us this ramadhaan and those that are to come, if Allah blesses us with life.

Abdur Rahmaan Ibn Ahmad Ad Daaraani said:

The key to the dunya is in being full, satiated and content. While the key to the hereafter is in hunger (I.e due to fasting). The origin of good in the dunya and the hereafter is in the fear of Allah. Indeed Allah gives his dunya to those who he loves and those he does not love. Hunger (i.e. fasting and its reward) is a treasure preserved with him, that he does not give except to the one he loves specifically. For me to give up a morsel from my late meal (i.e. due to fasting) is more beloved to me than for me to eat it and stand in prayer from the beginning to the end of the night

(Collected by Abdur Razzaaq As San’aani in Al Musannaf 3/307)

Abu Dardaa said:

If it were not for three things I wish not to remain in the dunya:

1. Placing my face down in prostration to my creator across the alternation of the day and the night, preparing for the (true) life to come

2. Experiencing thirst during the hottest part of the day (due to fasting)

3. And Sitting with a people who select and choose their words (i.e. are careful with their speech) the way fruit is selected

(Collected by As Suyooti in Ad Duril Manthoor 6/648)

Ibn Mas’ood – Radhiyallahu anhu said:

Fasting is a barrier like the barriers used in war

(Collected by Abdur Razaaq As San’aani in his Musanaf 4/307)

Ubaid Ibn Umair said:

It used to be said that when winter comes Oh people of the Qur’aan, the nights are long for your prayers, and the days are short for your fasts, so capitalise!

(Collected by Ibn Abi Shaibah in his Musannaf 7/172)

Upon the authority of Hishaam Ibn Urwa ibn Zubair who said that his father used to fast consistantly except for Eid al Fitr and Eid Al Adhaa and he died while he was fasting!”

(Siyar a’laamin nubalaa 4/436)

Yahya ibn Ma’een said Ghundar (Muhammad ibn Ja’far al Hudhali 293 H) turned to me one day and said “Do you know that for the last fifty years I have fasted one day and broke my fast the next! (referring to the fast of Daawood)”

(Siyar A’laamin Nubalaa 9/101)

Wallahu A’lam

www.twitter.com/abuhakeembilal

Does the menstruating woman make wudhu before sleep?

Bismillahi wal Hamdullillah Was Salaatu Was Salaamu ‘Alaa Rasoolillah

Ammaa Ba’d:

I was asked about this issue earlier today thus i share this benefit. Concerning this issue the scholars have a number of statements. Their statements revolve firstly around the fact that the Messenger Sallallahu alaihi was salam used to make Wudhu while in a state of Janaaba.

Upon the authority of Abu Salamah who said: “I asked Aaisha -Radhiyallahu anhaa Did the Prophet Sallallahu alaihi was Salam sleep while Junub? She said: “Yes! and he would make Wudhu

(Collected by Bukhaari (282))

Upon the authority of Aaisha – Radhiyallahu anhaa “The Messenger of Allah – Sallallahu alaihi Was Salam when he was in a state of ritual impurity, and he intended to eat or sleep then he would make wudhu like his wudhu for salaah

(Collected by Muslim (305))

As far as this wudhu is concerned, the scholars hold that it is done for the purpose of ‘Lightening’ the Janaaba (state of ritual impurity) of the person who is Junub

After mentioning some of the ahaadeeth that indicate the issue, Al Haafidh Ibn Rajab mentions in his ‘Fathul Baari’ (not that of Al Haafidh Ibn Hajr) (1/358):

The ahaadeeth mentioned in the chapter, indicate that the wudhu of the person who is junub (in a state of ritual impurity) ‘lightens’ his state of janabah

That is there is nothing that prevents him from being completely pure, except him making ghusl, and what is correct is that the woman is the same as the man in that regard.

With that being the case, the question that arises is, is the menstruating woman the same as the man or woman in a state of Janaabah?

What is correct is that she isn’t, due to the fact that she has a continual flow of blood that she would not become pure from even if she made ghusl.

Thus her having a ghusl would not put her in a state of tahaarah, while the man or woman in a state of janaabah IS purified with Ghusl and similarly, if they make wudhu their state is lightened.

With the exception of one woman, and that is the woman whos’ menses has ended but she has not yet made ghusl to purify herself, this woman is benefitted by wudhu if she intends to sleep in that state.

Al Haafidh ibn Hajr mentions the statement of Ibn Daqeeq al eid -Rahimahullah who said

Ash Shaafi’ee has stated that this is not for the menstruating woman (i.e. to make wudhu before sleep), because if she were to make ghusl it would not remove her state of impurity, while that is not the case with one who is junub, but if her flow of blood ceases, then that is permissable for her

(Fathul Baari 1/395)

Imaamun Nawwawi has a similar statement in his explanation of Muslim he states (3/218):

Our companions (i.e. the scholars of the Shaafi’ee madhab) are united upon the fact that it is not desirable for the the woman in a state of menses or post-natal bleeding to make wudhu (i.e. before sleep) because wudhu will have no effect upon her state of impurity, but if her menses ends then she becomes like the one who is Junub, Wallahu a’lam

www.twitter.com/abuhakeembilal

%d bloggers like this: