FOREWORD: SECOND EDITION INTRODUCTION

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FOREWORD: SECOND EDITION

Al-Hamdulillah (praise be to Allah), since the initial publication

of “Gift of the fasting Muslim” in November 2001, the public

response has been quite overwhelming. The first edition went out

of print within one month and the demand for copies has been

steadily increasing. Consequently, it became obvious that a

second print was in order. Rather than merely reprinting the first

edition however, I felt there is need to make the second printing

an improvement on the first.

Thus, the footnote references have been standardised to include

publishers, place and year of publication (where available), as

well as volume/part and page numbers. More footnotes have been

provided where necessary. Two headings namely „What to do

after Ramadaan‟ and „Observing voluntary fasts before making

up missed days from Ramadaan‟ have been added to the content

of the book in order to make it richer.

Beside these additions, there have also been some cosmetic

changes to both the text and cover design in an attempt to make

the book more visually attractive. As to the title, it has been

changed from “Gift of the fasting Muslim” to “Gift to the fasting

Muslim” based on the recommendations of some readers.

It is hoped that the readers will appreciate these improvements

and changes and that the educational goals of the book be

achieved.

Lastly, I pray Allah to accept these humble efforts as acts of

worship and add them to my scale of good deeds on the Day of

Recompense.

Ahmad Bello Dogarawa

Ramadaan, 1424

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INTRODUCTION

All Praise is due to Allah, we praise Him, seek His aid and His

forgiveness. We seek refuge in Allah from the evils of our souls

and the evils of our actions. Whomsoever Allah guides there is

none to misguide and whomsoever Allah misguides there is none

to guide. I bear witness that there is none worthy of worship

except Allah, alone, without any partners and I bear witness that

Muhammad is His servant and messenger.

To proceed:

There are many reasons why people do fast, depending upon the

social, cultural, economic and religious understanding of the

people or the individuals. Dr Allan Cott in his book, „Fasting the

Ultimate Diet‟, explains some of the reasons why people do fast.

According to the author of that book, the aims of fasting include:

to loose weight the quickest and easiest way; to feel better

physically and mentally; to look and feel younger; to save

money; to clean out the body; to give the whole system a rest; to

lower blood pressure and cholesterol levels; to cut down on

smoking and drinking; to get more out of sex; to let the body

heals itself; to relieve tension; to end dependency on drugs; to

sleep better; to digest food better; to regulate bowels; to feel

euphoric; to sharpen the senses; to quicken mental processes; to

save time; to boost self esteem; to learn better eating habits; to

share with the hungry; to gain control of oneself; to seek spiritual

revelations; to observe religious rites; to call attention to social

issues; and to slow the ageing process.

However, Muslims do fast as a religious obligation upon them, so

as to please Allah (the Most High) and to earn His blessings and

rewards.

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Fasting during the month of Ramadaan (the ninth month of the

Islamic calendar) is one of the five pillars of Islam. It has

innumerable spiritual, hygienic, economic and social benefits,

which are perceived only by those who perform it with belief and

sincere faith.

Fasting is not a mere abstinence from food and drink from dawn

to sunset. It is a spiritual experience in forbearance and self-

restraint from indulgence in legitimate pleasure for certain time.

Muslims draws practical lessons from fasting to handle

spiritualities and to qualify themselves for it, lest they would be

involved in absolute materialism.

The purpose of fasting is to lead men to a deeper and richer

perception of Allah and the obligations of human creatures in the

service of their Maker. It naturally puts an end to the despotic

domination of materialism, gives a chance to the body to get rid

of personal impurity, and enhance the morality and prestige of

believers to a rank similar to that of the Angels as far as the

purity of soul is concerned. A Muslim should therefore be loyal

to his fasting.

Loyalty to one‟s fasting requires knowledge of the dos and don‟ts

of fasting, hence the need to know the manner of the Prophet

Muhammad (peace and blessings of Allah be upon him)‟s fast.

Allah (the Most High) says in the Qur‟aan: “Indeed in the

Messenger of Allah you have a good example to follow…”1

It is common knowledge that the Qur‟aan was revealed unto

Prophet Muhammad (peace and blessings of Allah be upon him)

for the guidance of mankind. He was charged by Allah with

detail explanation of its meaning to his followers. His followers

1 Qur‟aan 33:21

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on the other hand, are charged with obeying and exemplifying

him.

The Sahaabah (companions of the Prophet) endeavoured to

follow the sayings and the deeds of the Messenger of Allah

(peace and blessings of Allah be upon him) as they were, which

they heard from him or saw him performing. The respectful

Imaams of the four Mazaahibs (schools of thought) also deed the

same. They have, throughout their lives, tried to copy the Prophet

(peace and blessings of Allah be upon him). In addition, all of

them ordered their companions and disciples to act upon the

Sunnah by relinquishing their sayings and opinions whenever

they are against the Qur‟aan or Sunnah.

Imaam Abu Haneefah, for example, states: “People, save

yourselves from speaking from intelligence in matters of religion

and make it obligatory to obey the Sunnah of the Messenger of

Allah (peace and blessings of Allah be upon him). Whoever

moves away from the Sunnah has gone astray”.2

Imaam Maalik says: “Without doubt I am a human being. My

saying can be correct or wrong. Therefore, ponder over my

statement. Whatever is in conformity with the holy Qur‟aan and

Sunnah of the Messenger of Allah (peace and blessings of Allah

be upon him) act upon it and what is contrary to it leave it.”3

Imaam Shafi`ee says: “Whenever you see anything in my book

which is against the Sunnah of the Messenger of Allah (peace

and blessings of Allah be upon him) leave my saying and act

according to the Sunnah of the Messenger of Allah (peace and

2 Muhammad Iqbal Kailani, Kitab Ittiba‟ as-Sunnah, (Darussalam Publishers and

Distributors, Riyadh, Saudi Arabia, 1998), p. 105 3 Muhammad Nasiruddeen al-Albaanee, al-Hadeeth hujjatun fi nafsih, (Dar as-

Salafiyyah, Kuwait, 1986), p.79

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blessings of Allah be upon him)”.4 In another transmission, it is:

“All the Muslims agree that whoever knows a Sunnah, it is illegal

for him to abandon it for the sake of a person‟s saying”.5

Imaam Ahmad states: “Whoever rejects the Sunnah is standing

on the brink of destruction”. 6 In another place, he says: “The

sayings of Auza‟i, Maalik and Abu Haneefah are just an opinion

(a view that can be held as probable), and they all rank equally.

Sunnah of Allah‟s Messenger (peace and blessings of Allah be

upon him) is the only authority unquestionable”.7

Unfortunately, today, a lot of people who observe Ramadaan fast

do not know the virtues and importance of the fast, neither do

they know or understand the necessity of emulating the Prophet

(peace and blessings of Allah be upon him) in its observance.

Thus you see them doing fast traditionally.

However, for any act of worship to be acceptable to Allah, it

must fulfil two basic conditions: first, the act must be done

sincerely for the pleasure of Allah and not for the recognition and

praise of human beings. The second condition is that the act be

done in accordance with the prophetic way (Sunnah).

It is the aim of this small book to highlight some of the DOS and

DON’TS of fasting as taught and practised by the Prophet (peace

and blessings of Allah be upon him). It is hoped that it will serve

as guide to Ramadaan fast, help remove some of the confusion

4 Muhammad Iqbal Kailani, Kitab Ittiba‟ as-Sunnah, (Darussalam Publishers and

Distributors, Riyadh, Saudi Arabia, 1998), p. 105 5 Muhammad Nasiruddeen al-Albaanee, al-Hadeeth hujjatun fi nafsih, (Dar as-

Salafiyyah, Kuwait, 1986), p. 80 6 Muhammad Iqbal Kailani, Kitab Ittiba‟ as-Sunnah, (Darussalam Publishers and

Distributors, Riyadh, Saudi Arabia, 1998), p. 107 7 Muhammad Iqbal Kailani, Kitab Ittiba‟ as-Sunnah, (Darussalam Publishers and

Distributors, Riyadh, Saudi Arabia, 1998), p. 108

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created by some Islamic literature (in the name of Mazaahibs) on

the things that make fast correct or incorrect, and ensure blissful

and joyful Ramadaan fast to the reader.

The book is written in bullet form comprising of fully

authenticated ahaadeeth and most correct and reliable opinions

of the Jurists on all its subjects. The texts of the ahaadeeth have

been deleted in most cases, maintaining only the meanings, with

the sole intent of keeping it at a moderate size. Sources of the

ahaadeeth authentication are the works of Ibn Hajar, as-

Shaukaanee, Ahmad Shaakir, and al-Albanee and some of his

students. References to ahaadeeth quoted and literature reviewed

have been duly provided as footnotes. It is recommended to read

footnotes along side with the texts for better understanding.

I ask Allah (the Most High) to accept and reward this little effort

of mine, and to make it beneficial to the Muslims. May Allah

assist and guide us aright, and may He overlook our

shortcomings.

Comments and contributions are highly welcomed.

Ahmad Bello Dogarawa

Ramadaan 1420

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RULING ON RAMADAAN FAST

Imaam An-Nawawi and Haafiz Ibn Hajar defined fast as:

“abstinence from specific things in a specific period based on

specific conditions.”8 A more elaborate definition of fast,

according to some scholars, is: “complete abstinence from

food, drink and sexual intercourse from dawn to sunset (with

the sole intention of worshipping Allah).”9

Ramadaan fast was made obligatory on the Muslims in the

second year after Hijrah.10

The fast of Ramadaan, according to the Qur‟aan, Sunnah and

Consensus (al-Ijma), is obligatory.11

The evidence from the Qur‟aan consists of the following two

verses: “O you who believe! Fasting is prescribed to you as it

was prescribed to those before you, that you may learn self-

restraint. (Fasting) for a fixed number of days…”12

It also

states: “Ramadaan is the (month) in which was sent down the

Qur‟aan, as a guide to mankind, also clear (signs) for

guidance and judgement (between right and wrong). So every

one of you who is present (at his home) during that month

should spend it in fasting…”13

8 Yahaya bn Sharaf an-Nawawi, Commentary on Saheeh Muslim, (Daar al-Hadeth, al-

Qaahirah, Vol.4, 1994), p. 200. See also Ahmad bn Aliyyu bn Hajar, Fath al-Baari

Sharh Saheeh al-Bukhaaree, (Daar al-Fikr, Beirut, Lebanon, Vol.4), p. 102 9 Fath al-Baari, p. 102 10 Muhammad bn Aliyyu bn Muhammad as-Shawkaanee, Nayl al-Awtaar Sharh

Muntaqaa al-Akhbaar, (Daar al-Fikr, Beirut, Lebanon, Part 4, 1994), p. 245 11 Sayid Saabiq, Fiqh as-Sunnah, (Daar al-Kitaab al-Arabee, Beirut, Lebanon, Vol.1,

1973), p. 432 12 Qur‟aan 2:183-184 13 Qur‟aan 2:185

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From the Sunnah, the Prophet (peace and blessings of Allah

be upon him) was reported to have said: “Islam is built upon

five things: testifying that there is no deity worthy of worship

except Allah and that Muhammad is His Apostle; establishing

the prayers; giving legal alms; pilgrimage to the House; and

fasting during Ramadaan”.14

The whole Muslim nation agrees that the fast of Ramadaan is

obligatory. It is one of the pillars of Islam, and if one disputes

this, he cannot be called a Muslim.15

Whoever breaks the fast during Ramadaan without a

legitimate excuse has committed a serious major sin. The

Prophet (peace and blessings of Allah be upon him) said,

describing a dream that he had seen: “… until I was at the

mountain, where I heard loud voices. I asked, „What are these

voices?‟ They said, „This is the howling of the people of

Hellfire.‟ Then I was taken (to another place), and I saw

people hanging from their hamstrings, with the corners of

their mouths torn and dripping with blood. I said, „Who are

these?‟ They said, „The people who broke their fast before it

was the proper time to do so,‟ i.e., before the time of iftaar.”16

Al-Haafiz al-Dhahabi (may Allah have mercy on him) said,

“Among the believers it is well-established that whoever does

not fast in Ramadaan without a valid excuse is worse than an

adulterer or drunkard; they doubt whether he is even a

Muslim at all, and they regard him as a heretic (zindiq) and

profligate (those who destroy Islam).”17

Shaykh al-Islam Ibn

14 al-Bukhaaree and Muslim 15 Fiqh as-Sunnah, 433 16 Ibn Khuzaimah and Ibn Hibbaan (Saheeh) 17 Muhammad bn Ahmad bn Uthmaan ad-Dhahabee, Kitaab al-Kabaa‟ir, (Daar Ibn

Katheer, Beirut, Lebanon, 1988), p. 64

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Taymiyah (may Allah have mercy on him) said: “If a person

does not fast in Ramadaan knowing that it is unlawful but

making it lawful for himself to do so, kill him; and if he does

it because he is immoral (but believes it is unlawful), then

punish him for not fasting.”18

If someone dies during Ramadaan, there is no “debt” on him

or his heirs with regard to the remaining days of the month.19

If someone abstains from the fast for a number of days, due to

sickness or travelling and later dies before making for the

missed days, his heirs should feed a poor person with half a

saa‟ (which is roughly equivalent to one and a half kilograms

of rice) of the staple food of his country for every day that he

has missed.20

18 Ahmad bn Abdil-Haleem bn Taymiyah, Majmoo` al-Fataawaa, (Maktabah Ibn

Taymiyah, Vol. 25), p. 265 19 Muhammad Saalih al-Munajjid, 70 matters related to fasting Courtesy of

www.islaam.com), p. 14. See also Muhammad Saalih al-Ùthaymeen, Fataawa as-

Siyaam, (Maktabah as-Safah, al-Qaahirah, 1999), p. 31 20 Abu Daawud, at-Tahhaawee and Ibn Hazam (Saheeh isnaad according to some

scholars. Others declared the isnaad Da‟eef. See Saheeh Fiqh Sunnah of Abu Maalik )

This is the opinion of À‟ishah, Ibn Abbas and Imaam Ahmad. Ibn Hazam and some

Shafiàite scholars maintain that his heirs should fast for him. But al-Albaanee

maintains that their evidence only applies for Saum Nazr (fasting of vow) and not Saum

Ramadaan (Ramadaan fast). See Muhammad Naasiruddeen al-Albaanee, Ahkaam al-

Janaa‟iz, (al-Maktab al-Islaamee, 1986), pp. 170-171

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WISDOM OF FASTING21

Fasting is a great act of worship the Muslim performs by

neglecting his desires to please his Lord and hope for reward

from Him. It is a common sense that one would not give up

desired things but for the sake of desirable ones. In this case,

the pleasure of Allah is the cost sought for the desire.

Fasting is the means of achieving piety and righteousness.

The heart, through fasting, is apt to maintain its tenderness;

since the desires are not sought rather shunned, and tends to

be more receptive to the words of Allah.

The rich will, through fasting, be more appreciative of

Allah‟s graces and bounties. He will suffer deprivation the

poor and needy experience under normal circumstances.

Thus, he would be motivated to help him.

It helps depress pride of the ego and maintain humbleness.

Fasting has health advantages by virtue of decreasing the

intake of food and relaxing the digestive system. One also

gets the benefits of body purification from toxins, weight

reduction and purity of brain.

In the case of Ramadaan, fasting confirms to the Muslims in

their entirety, regardless of their tribes, status, nations and

races, their equality before Allah their creator, and that the

21 For detail explanation, see Muhammad bn Abi Bakr bn al-Qayyim, Zaad al-Ma‟aad,

(Daar al-Manaar, Part 1, 1998), pp. 232 – 233, Al-Munajjid, 70 matters related to

fasting, pp. 6-7, Muhammad Jameel Zainoo, Siyaam Ramadaan, (Daar al-Funoon,

Jeddah), pp. 14-15, and Abdus-Salaam bn Abdil-Kareem, Zaad al-Muslim fi

Ramadaan, (Al-Maktabah al-Islaamiyyah, Ayn Shams, 1997), pp. 9 - 16

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best among them is he who fear Allah most; since both the

have and the have not, the popular and the unpopular, the

king and the servant, the free and the slave, the strong and the

weak, the learned and the ignorant fast all over the world in

the same format.

VIRTUES OF FASTING

Fasting protects its observer from immorality, uproar and

stupidity.22

Fasting protects from hellfire.23

Fasting enters its observer into paradise.24

Allah rewards countlessly those who fast.25

The one who is fasting is happy at two times: when he breaks

his fast and when he meets his Lord (on the day of

Judgement).26

The bad (breath) of the one who is fasting is better in the

sight of Allah than the smell of Musk.27

The face of the one who fast once is removed from fire

seventy years further.28

The fasting is expiation.29

22 al-Bukhaaree and Muslim 23 al-Bukhaaree and Muslim 24 Nasaa‟ee, Ibn Hibbaan and Haakim (Saheeh) 25 al-Bukhaaree and Muslim 26 al-Bukhaaree and Muslim 27 al-Bukhaaree and Muslim 28 Ahmad (Saheeh)

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The fasting and the Qur‟aan are two intercessors for the

servant of Allah in the day of reckoning.30

Ar-Rayyaan (name of a gate to paradise) is specially

preserved for the fasting Muslims.31

TYPES OF FASTING

There are two types of fasting: obligatory and voluntary.

Obligatory can be further subdivided into the fast of

Ramadaan, the fast of expiation and the fast of fulfilling a

vow.32

Voluntary fast include the following:

1. Six days of the month of Shawwaal (the month following

Ramadaan). The Prophet (peace and blessings of Allah be

upon him) says: “Whosoever fasts during the month of

Ramadaan and then follows it with six days of Shawwaal

will be (rewarded) as if he had fasted the entire year.”33

2. The day of Arafat (the 9th

day of Dhul Hijjah). The

Prophet (peace and blessings of Allah be upon him) says:

“Fasting on the day of Arafat is an expiation for two

years, the year preceding it and the year following it.”34

29 al-Bukhaaree and Muslim 30 Ahmad and Haakim (Saheeh) 31 al-Bukhaaree and Muslim 32 Fiqh as-Sunnah, p. 432 33 Muslim, Abu Daawud, Tirmidhee, Nasaa‟ee and Ibn Maajah 34 Muslim, Abu Daawud, Tirmidhee, Nasaa‟ee and Ibn Maajah

The day of Arafah is among the first ten days of the blessed month of Dhul-Hijjah.

The first ten days of Dhul-Hijjah is one of the special seasons of worship, which Allah

has preferred over all the other days of the year. Ibn „Abbaas (may Allah be pleased

with him and his father) reported that the Prophet (peace and blessings of Allah be

upon him) said: "There are no days in which righteous deeds are more beloved to Allah

than these ten days." The people asked, "Not even jihaad for the sake of Allah?" He

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said, "Not even jihaad for the sake of Allah, except in the case of a man who went out

to fight giving himself and his wealth up for the cause, and came back with nothing."

(al-Bukhaaree).

These text and others indicate that these ten days are better than all the other days of

the year, with no exceptions, not even the last ten days of Ramadaan. But the last ten

nights of Ramadaan are better, because they include Laylat al-Qadr ("the Night of

Decree"), which is better than a thousand months. Thus the various reports may be

reconciled. (See Tafseer Ibn Katheer).

The virtue of these ten days is based on many things:

Allah swears an oath by them, and swearing an oath by something is indicative of its

importance and great benefit. Allah says (interpretation of the meaning): "By the dawn;

by the ten nights" (al-Fajr 89:1-2). Ibn „Abbaas, Ibn al-Zubayr, Mujaahid and others of

the earlier and later generations said that this refers to the first ten days of Dhu‟l-Hijjah.

Ibn Katheer said: "This is the correct opinion." (Tafseer Ibn Katheer)

The Prophet (peace and blessings of Allah be upon him) testified that these are the

best days of this world, as we have already quoted above from saheeh hadeeth.

The Prophet (peace and blessings of Allah be upon him) encouraged people to do

righteous deeds because of the virtue of this season for people throughout the world,

and also because of the virtue of the place - for the pilgrims to the Sacred House of

Allah.

The Prophet (peace and blessings of Allah be upon him) commanded us to recite a lot

of Tasbeeh ("Subhan-Allah"), Tahmeed ("Al-hamdu Lillaah") and Takbeer ("Allahu

akbar") during this time. „Abdullaah ibn „Umar (may Allah be pleased with him and his

father) reported that the Prophet (peace and blessings of Allah be upon him) said:

"There are no days greater in the sight of Allah and in which righteous deeds are more

beloved to Him than these ten days, so during this time recite a great deal of Tahleel

("La ilaaha ill-Allah"), Takbeer and Tahmeed." (Ahmad and authenticated by Ahmad

Shaakir).

These ten days include the Day of „Arafah on which Allah perfected His Religion.

Fasting on this day will expiate for the sins of two years. These days also include the

Day of Sacrifice, the greatest day of the entire year and the greatest day of Hajj, which

combines acts of worship in a way unlike any other day.

Among the good deeds, which the Muslim should strive to do during the first ten days

of Dhul-Hijjah, are:

Fasting: It is Sunnah to fast on these days, especially on the ninth day of Dhul-Hijjah,

because the Prophet (peace and blessings of Allah be upon him) urged us to do good

deeds during this time, and fasting is one of the best of deeds. Allah has chosen fasting

for Himself, as is stated in the hadeeth qudsi: "Allah says: „All the deeds of the son of

Adam are for him, except for fasting, which is for Me and I am the One Who will

reward him for it.‟" (al-Bukhaari) The Prophet (peace and blessings of Allah be upon

him) used to fast the first ten days of Dhul-Hijjah. Hunaydah ibn Khaalid reported from

his wife that some of the wives of the Prophet (peace and blessings of Allah be upon

him) said: "The Prophet (peace and blessings of Allah be upon him) used to fast on the

ninth of Dhul-Hijjah, on the day of „Aashooraa‟, on three days of each month, and on

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the first two Mondays and Thursdays of each month." (al-Nasaa‟ee and Abu Daawud:

Saheeh).

Takbeer: It is Sunnah to say Takbeer ("Allahu akbar"), Tahmeed ("Al-hamdu

Lillaah"), Tahleel ("La ilaha ill-Allah") and Tasbeeh ("Subhaan Allah") during the first

ten days of Dhul-Hijjah, and to say it loudly in the mosque, the home, the street and

every place except where otherwise authentically stated, if any. Allah says: "That they

might witness things that are of benefit to them (i.e., reward of Hajj in the Hereafter,

and also some worldly gain from trade, etc.), and mention the name of Allah on

appointed days, over the beast of cattle that He has provided for them (for sacrifice)..."

(al-Hajj 22:28). The majority of scholars agree that the "appointed days" are the first

ten days of Dhu‟l-Hijjah, because of the words of Ibn „Abbaas (may Allah be pleased

with him): "The „appointed days‟ are the first ten days (of Dhul-Hijjah)."

The Takbeer may include the words "Allahu akbar, Allahu akbar, la ilaaha ill-Allah;

wa Allahu akbar wa Lillaahi‟l-hamd (Allah is Most Great, Allah is Most Great, there is

no god but Allah; Allah is Most Great and to Allah be praise)," as well as other phrases.

Takbeer at this time is an aspect of the Sunnah that has been forgotten, especially

during the early part of this period, so much so that one hardly ever hears Takbeer,

except from a few people. This Takbeer should be pronounced loudly, in order to

revive the Sunnah and as a reminder to the negligent. There is sound evidence that Ibn

„Umar and Abu Hurayrah (may Allah be pleased with him) used to go out in the

marketplace during the first ten days of Dhul-Hijjah, reciting Takbeer, and the people

would recite Takbeer when they heard them. The idea behind reminding the people to

recite Takbeer is that each one should recite it individually, not in unison, as there is no

basis in Sharee‟ah for doing this.

The saying of Takbeer in congregation, ie everyone pronouncing the Takbeer with one

voice, is not permissible since this has not been transmitted (to us) from the early

generations of the Sahabah and those who followed their ways. Verily, the Sunnah is

for everyone to say the Takbeer individually. And this is (generally) applicable to

Dhikr and supplications, except if the person doesn't know what to say. In that case he

may repeat after someone else until he learns (the words to be said). It is also

permissible to make Dhikr with all the different wording of Takbeer and Tahmeed and

Tasbeeh, and the rest of the Islamic legislated supplications (from the Qur'an and

Sunnah).

Performing Hajj and ‘Umrah: One of the best deeds that one can do during these ten

days is to perform Hajj to the Sacred House of Allah. The one whom Allah helps to go

on Hajj to His House and to perform all the rituals properly is included in the words of

the Prophet (peace and blessings of Allah be upon him): "An accepted Hajj brings no

less a reward than Paradise."

Doing more good deeds in general: This is because good deeds are beloved by Allah

and will bring a great reward from Him. Whoever is not able to go to Hajj should

occupy himself at this blessed time by worshipping Allah, praying (salaat), reading

Qur‟an, remembering Allah, making supplication (du‟aa‟), giving charity, honouring

his parents, upholding the ties of kinship, enjoining what is good and forbidding what is

evil, and other good deeds and acts of worship.

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3. Fasting during the month of Muharram (the first month of

lunar calendar). Abu Hurairah reported: “I asked the

Prophet: „Which prayer is the best after the obligatory

prayers?‟ He said: „Prayer during the middle of the night.‟

I asked: „Which fast is the best after the fast of

Sacrifice: One of the good deeds that will bring a person closer to Allah during these

ten days is offering a sacrifice, by choosing a high-quality animal and fattening it,

spending money for the sake of Allah.

Sincere repentance: One of the most important things to do during these ten days is to

repent sincerely to Allah and to give up all kinds of disobedience and sin. Repentance

means coming back to Allah and foregoing all the deeds, open and secret, that He

dislikes, out of regret for what has passed, giving it up immediately and being

determined never to return to it, but to adhere firmly to the Truth by doing what Allah

loves.

If a Muslim commits a sin, he must hasten to repent at once, without delay, firstly

because he does not know when he will die, and secondly because one evil deed leads

to another.

Repentance at special times is very important because in most cases people‟s thoughts

turn towards worship at these times, and they are keen to do good, which leads to them

recognizing their sins and feeling regret for the past. Repentance is obligatory at all

times, but when the Muslim combines sincere repentance with good deeds during the

days of most virtue, this is a sign of success, in sha Allah. Allah says: "But as for him

who repented, believed and did righteous deeds, then he will be among those who are

successful." (al-Qasas 28:67)

Eid prayer: It is incumbent for the Muslim (who is not performing Haj) to make every

effort to perform the Eid Prayer wherever it is performed, and to be present for the

Khutbah and benefit.

The Muslim must know the wisdom behind the legislation of this Eid (celebration). It

is a day of thankfulness and performing deeds of righteousness. So, he must not make it

a day of wildness, pride and vanity. He should not make it a season for disobedience

and increase in the forbidden things like music and singing, uncontrolled amusement,

intoxicants and the like - those things which could cause the cancellation of the good

deeds done in these days (of Zul-Hijjah).

The Muslim should make sure that he does not miss any of these important occasions,

because time is passing quickly. Let him prepare himself by doing good deeds which

will bring him reward when he is most in need of it, for no matter how much reward he

earns, he will find it is less than he needs; the time of departure is at hand, the journey

is frightening, delusions are widespread, and the road is long, but Allah is ever

watchful, and to Him will we return and render account.

17

Ramadaan?‟ He said: „The month of Allah that you call

Muharram.‟”35

4. Fasting the day of Àashooraa (the tenth day of

Muharram). The Prophet was asked about the fast of

Àashooraa, and he said: “It is an expiation for the

previous year.”36

5. It is encouraged to fast Taasoo‟aa (ninth day of

Muharram) with Àashooraa. Ibn Abbaas said: “When the

Messenger of Allah (peace and blessings of Allah be upon

him) fasted on Àashooraa and commanded the Muslims

to fast as well, they said, „O Messenger of Allah, it is a

day that is venerated by the Jews and Christians.‟ The


him) said, „If I live to see the next year, in shaa Allah, we

will fast on the ninth day too.‟ But it so happened that the

35 Muslim, Abu Daawud, Tirmidhee, Nasaa‟ee and Ibn Maajah

Muharram is one of the four sacred months. The Prophet (peace and blessings of

Allah be upon him) said: “The year is twelve months of which four are sacred, the three

consecutive months of Dhul-Qaàdah, Dhul-Hijjah and Muharram, and Rajab Mudar,

which comes between Jumaadah and Shaàbaan” (al-Bukhaaree). It is therefore so

called because it is a sacred month.

It should be noted that wrongdoing during the sacred months is more serious and more

sinful than wrongdoing at any other time. This is the opinion of Ibn Abbaas and

Qataadah. See Tafseer of Ibn Katheer on 9:36. 36 Muslim and Nasaa‟ee

The practice of fasting on Àashooraa was known even in the days of Jaahiliyyah,

before the Prophet‟s mission. Al-Qurtubee said: “Perhaps Quraysh used to fast on that

day on the basis of some past law, such as that of Ibraaheem, upon whom be peace.”

According to a hadeeth narrated by al-Bukhaaree, Ibn Àbbaas (may Allah be pleased

with him) said: “The Prophet (peace and blessings of Allah be upon him) came to

Madeenah and saw the Jews fasting on the day of Àashooraa. He said, „What is this?‟

They said, „This is a righteous day, it is the day when Allah saved the Children of Israel

from their enemies, so Moosa fasted on this day.‟ He said, „We have more right to

Moosa than you,‟ so he fasted on that day and commanded {the Muslims) to fast on

that day.”

18


him) passed away before the next year came.”37

6. Fasting most of the month of Sha‟abaan (the month

preceding Ramadaan). Usamah bn Zaid inquired: “O

Messenger of Allah, I never find you fasting in any month

like you do during the month of Sha‟abaan.” The Prophet

responded: “That is a month the people neglect. It comes

between Rajab and Ramadaan. It is a month in which the

deeds are raised to the Lord of the Worlds. I love that my

deeds be raised while I am fasting.”38

7. Fasting three days of every month (especially 13th

, 14th

and 15th

of every month). Abu Hurairah said: “The

Messenger of Allah ordered me to fast for three days of

every month.”39

Abu Dharr al-Ghafari reported: “The

Messenger of Allah ordered us to fast for three days of

every month – that is, on the days of the full moon (the

13th

, 14th

and 15th

of the lunar month).40

And He said: „“It

is like fasting the whole year.‟”41

8. Fasting Mondays and Thursdays. The Prophet (peace and

blessings of Allah be upon him) said: “The actions are

presented on every Monday and Thursday. I love that my

deeds be raised while I am fasting.”42

He also said: “Allah

37 Muslim

Imaam as-Shaafi`ee and his companions, Ahmad, Ishaaq and others said: “It is

mustahabb (encouraged) to fast on both the ninth and tenth days, because the Prophet

(peace and blessings of Allah be upon him) fasted on the tenth, and intended to fast on

the ninth.” 38 Nasaa‟ee (Hasan) 39 al-Bukhaaree, Muslim and Nasaa‟ee 40 Nasaa‟ee (Hasan) 41 al-Bukhaaree and Muslim 42 at-Tirmidhee(Saheeh)

19

forgives every Muslim or every believer on every

Monday and Thursday, except for those who are

boycotting each other. (About them) it will be said: „delay

these two until they are reconciled.‟”43

9. Fasting one day and not fasting the next. The Prophet

(peace and blessings of Allah be upon him) said: “The

fast most loved by Allah is the fast of David, and the most

loved prayer is the prayer of David. He would sleep half

the night, pray for a third of the night, and then sleep

during the last sixth of the night. He would also fast one

day and then eat on the next.”44

10. Fasting Saturdays and Sundays together. The Prophet use

to fast more often on Saturdays and Sundays than on the

other days. He would say: “They are the Eids (days of

honour) of the polytheists, and I love to differ from

them.”45

The merits of fore-mentioned voluntary fasts have been

reported from the Messenger of Allah (peace and blessings of

Allah be upon him) through authentic sources as presented

above. Every Muslim is therefore enjoined to observe them to

the best of his ability.

Muslims should not rely too much on the reward for fasting.

Rather, their effort should be geared more towards earning

43 Ibn Maajah (Saheeh) 44 al-Bukhaaree and Muslim 45 Ibn Khuzaimah and is declared Hasan by al-Albaanee in Saheeh at-Targheeb and his

taáleeq on Saheeh bn Khuzaimah (2168). However, his student Aliyu Hasan al-Halabee

declared it Da‟eef in Zahrur Raudh. Al-Albaanee himself seems to have changed his

position concerning the Hadeeth based on his statement in Irwaa‟ul Ghaleel 4/125,

even though he indicated in the footnote his preference for the former declaration.

20

the pleasure of Allah and remaining subservient to Him, their

Creator.46

Muslims should also, keep away from the things that people

do on `Aashooraa, such as wearing kohl, taking a bath,

wearing henna, shaking hands with one another, cooking

food, showing happiness and so on. All these are sinful

innovations smuggled into Islaam. Also, there is no basis for

what the other group do, such as grieving and mourning,

going without anything to drink, eulogizing and wailing,

reciting in a crazy manner, and rending their garments.47

46 In al-Mawsoo’ah al-Fiqhiyyah, Shaykh Muhammad Saalih al-`Uthaymeen said:

“Some people who are deceived rely too much on things like fasting on „Aashooraa‟ or

the day of „Arafah, to the extent that some of them say, “Fasting on „Aashooraa‟ will

expiate for the sins of the whole year, and fasting on the day of „Arafah will bring extra

rewards.” Ibn al-Qayyim said: „This misguided person does not know that fasting in

Ramadaan and praying five times a day are much more important than fasting on the

day of „Arafah and „Aashooraa‟, and that they expiate for the sins between one

Ramadaan and the next, or between one Friday and the next, so long as one avoids

major sins. But they cannot expiate for minor sins unless one also avoids major sins;

when the two things are put together, they have the strength to expiate for minor sins.

Among those deceived people may be one who thinks that his good deeds are more

than his sins, because he does not pay attention to his bad deeds or check on his sins,

but if he does a good deed he remembers it and relies on it. This is like the one who

seeks Allah‟s forgiveness with his tongue (i.e., by words only), and glorifies Allah by

saying “Subhaan Allah” one hundred times a day, then he backbites about the Muslims

and slanders their honour, and speaks all day long about things that are not pleasing to

Allah. This person is always thinking about the virtues of his tasbeehaat (saying

“Subhaan Allah”) and tahleelaat (saying “Laa ilaaha ill-Allah”) but he pays no attention

to what has been reported concerning those who backbite, tell lies and slander others, or

commit other sins of the tongue. They are completely deceived.” 47 Shaykh al-Islaam Ibn Taymiyyah (may Allah have mercy on him) in Majmoo` al-

Fataawa, Vol. 25, pp. 299-317, was asked about these things, and his reply was:

„Praise be to Allah, the Lord of the Worlds. Nothing to that effect has been reported in

any saheeh hadeeth from the Prophet (peace and blessings of Allah be upon him) or

from his Companions. None of the Imaams of the Muslims encouraged or

recommended such things, neither the four Imaams, nor any others. No reliable

scholars have narrated anything like this, neither from the Prophet (peace and blessings

of Allah be upon him), nor from the Sahaabah, nor from the Taabi‟een; neither in any

saheeh report or in a da‟eef (weak) report; neither in the books of Saheeh, nor in al-

21

Sunan, nor in the Musnads. No hadeeth of this nature was known during the best

centuries, but some of the later narrators reported ahaadeeth like the one which says,

“Whoever puts kohl in his eyes on the day of „Aashooraa‟ will not suffer from eye

disease in that year, and whoever takes a bath (does ghusl) on the day of „Aashooraa‟

will not get sick in that year,” and so on. They also reported a fabricated hadeeth that is

falsely attributed to the Prophet (peace and blessings of Allah be upon him), which

says, “Whoever is generous to his family on the day of „Aashooraa‟, Allah will be

generous to him for the rest of the year.” Reporting all of this from the Prophet (peace

and blessings of Allah be upon him) is tantamount to lying.‟

Then he (Ibn Taymiyah (may Allah have mercy on him)) discussed in brief the

tribulations that had occurred in the early days of this ummah and the killing of al-

Husayn (may Allah be pleased with him), and what the various sects had done because

of this. Then he said:

„An ignorant, wrongful group – who were either heretics and hypocrites, or misguided

and misled – made a show of allegiance to him and the members of his household, so

they took the day of „Aashooraa‟ as a day of mourning and wailing, in which they

openly displayed the rituals of Jaahiliyyah such as slapping their cheeks and rending

their garments, grieving in the manner of the Jaahiliyyah… The Shaytaan made this

attractive to those who are misled, so they took the day of „Aashooraa‟ as an occasion

of mourning, when they grieve and wail, recite poems of grief and tell stories filled

with lies. Whatever truth there may be in these stories serves no purpose other than the

renewal of their grief and sectarian feeling, and the stirring up of hatred and hostility

among the Muslims, which they do by cursing those who came before them… The evil

and harm that they do to the Muslims cannot be enumerated by any man, no matter how

eloquent he is. Some others – either Naasibis who oppose and have enmity towards al-

Husayn and his family or ignorant people who try to fight evil with evil, corruption

with corruption, lies with lies and bid‟ah with bid‟ah – opposed them by fabricating

reports in favour of making the day of „Aashooraa‟ a day of celebration, by wearing

kohl and henna, spending money on one's children, cooking special dishes and other

things that are done on Eids and special occasions. These people took the day of

„Aashooraa‟ as a festival like Eid, whereas the others took it as a day of mourning.

Both are wrong, and both go against the Sunnah, even though the other group (those

who take it as a day of mourning) are worse in intention and more ignorant and more

plainly wrong… Neither the Prophet (peace and blessings of Allah be upon him) nor

his successors (the khulafa‟ al-raashidoon) did any of these things on the day of

„Aashooraa‟; they neither made it a day of mourning nor a day of celebration…

As for the other things, such as cooking special dishes with or without grains, or

wearing new clothes, or spending money on one‟s family, or buying the year‟s supplies

on that day, or doing special acts of worship such as special prayers or deliberately

slaughtering an animal on that day, or saving some of the meat of the sacrifice to cook

with grains, or wearing kohl and henna, or taking a bath (ghusl), or shaking hands with

one another, or visiting one another, or visiting the mosques and mashhads (shrines)

and so on… all of this is reprehensible bid‟ah and is wrong. None of it has anything to

do with the Sunnah of the Messenger of Allah (peace and blessings of Allah be upon

22

There are some ahadeeth that explicitly prohibit fasting on

certain days. These are:

1. The days of Eid. Umar (may Allah be pleased with him)

testifies: “The Messenger of Allah has forbidden fasting

on these two days...”48

2. The days of Tashreeq (the three days following the Eid al-

Adha). The Prophet (peace and blessings of Allah be upon

him) said: “You are not to fast these days. They are days

of eating, drinking and remembering Allah.”49

3. It is forbidden to fast on the day of “day of doubt” (when

people are in doubt whether it is the last day of Sha‟abaan

or the first day of Ramadaan as they did not sight the

moon, but only fast to be on the safe side), except if it

occurs during one‟s regularly fasting period. The Prophet

(peace and blessings of Allah be upon him) said: “Do not

precede Ramadaan by fasting the day or two before it

unless it is a day on which the person usually fasts.”50

Ammaar bn Yasir said: “Whoever fasts the „day of doubt‟

has disobeyed Abul Qasim (the Prophet).”51

4. It is disliked to single out Friday as a day of fasting,

unless if observed together with the day before or the day

after.52

In fact, the Prophet (peace and blessings of Allah

him) or the way of the Khulafa‟ al-Raashidoon. It was not approved of by any of the

Imaams of the Muslims, not Maalik, not al-Thawri, not al-Layth ibn Sa‟d, not Abu

Haneefah, not al-Oozaa‟i, not al-Shaafi`ee, not Ahmad ibn Hanbal, not Ishaaq ibn

Raahwayh, not any of the imaams and scholars of the Muslims. 48 Al-al-Bukhaaree and Muslim 49 Ahmad and Abu Daawud (Saheeh) 50 al-Bukhaaree and Muslim 51 Abu Daawud, Tirmidhee, Nasaa‟ee and Ibn Maajah (Saheeh) 52 al-Bukhaaree and Muslim

23

be upon him) ordered Juwairiyyah bint al-Harith to break

her fast on a Friday when he asked her whether she fast

on Thursday or plan to fast on Saturday and she

answered: „No‟.53

5. It is forbidden to fast every day of the year. The Prophet

(peace and blessings of Allah be upon him) said: “There

is no (reward for) fasting for the one who perpetually

fasts.”54

6. It is not allowed for a woman to fast (voluntary fast)

while her husband is present (resident) except with his

permission. The Prophet (peace and blessings of Allah be

upon him) said: “A woman is not to fast (even) for one

day while her husband is present except with his

permission, unless it is during Ramadaan.”55

7. It is prohibited to fast consecutive days without eating at

all (al-Wisaal). The Prophet (peace and blessings of Allah

be upon him) said: “Do not perform al-Wisaal.”56

According to some scholars, performing Wisaal is only

makruh not haraam.

8. It is prohibited to single out Saturday as a day of fasting

except when observed together with either Friday or

Sunday. The Prophet (peace and blessings of Allah be

upon him) said: “Do not fast on Saturdays unless it is an

obligatory fast. (You should not fast) even if you do not

53 al-Bukhaaree and Abu Daawud 54 al-Bukhaaree and Muslim 55 Ahmad, al-Bukhaaree and Muslim 56 al-Bukhaaree and Muslim

24

find anything (to eat) save some grape peelings or a

branch of a tree to chew on.”57

9. Fasting the month of Rajab is not legislated at all. All the

ahaadeeth reported in respect of the virtue and merit of

observing fast in Rajab are either very weak or even

fabricated.58

In fact, Umar bn Khattab (May Allah be

pleased with him) used to beat the hands of people that

fast Rajab until they eat. He used to say: „It is a month

57 Abu Daawud and at-Tirmidhee. Many scholars declared the Hadeeth unauthentic

due to defects found in it. But al-Albaanee declared it Saheeh in Irwaa‟ul Ghaleel (960)

and Tamaamul Minnah, p. 406. Also, Aliyu Hasan al-Halabee declared it Saheeh in

Zahrur Raudh. Both al-Albaanee and al-Halabee refuted the arguments that the

Hadeeth is kazib or mansukh or mud-dharib or shaazh.

According to many scholars, what is disliked here is for a person to exclusively

choose Saturday as a day of fasting, as it is the day that the Jews honour. If however,

one fast Friday and Saturday together, or Saturday and Sunday together, or fast

Saturday because it coincides with a legislated day of fasting such as the day of Arafah

or Aashooraa, there is no harm. See Sunan at-Tirmidhee, Fath al-Baari, as-Sharh al-

Mumti` of al-Uthaymeen, Irwaa‟ul Ghaleel 4/125 and Saheeh Fiqh as-Sunnah of Abu

Maalik for detail.

Aliyu Hasan al-Halabee in Zahrur Raudh on the other hand, argued that it is not

permissible for one to observe fast on Saturday even if it is combined with a day before

or after, or it coincides with legislated days of fasting. His view is impliedly supported

by his teacher al-Albaanee in Tamaamul Minnah, pp. 406 – 408. However, both of

them did not consider the one that fast Saturday a sinner or an innovator. Instead, they

humbled themselves and said: „if their view is correct, then it is (a favour) from Allah.

If it is wrong, then it is due to their weakness (they seek Allah‟s forgiveness).‟ See

Tamaamul Minnah, p. 408 and Zahrur Raudh, p. 83.

Amazingly however, some duáats that are not even qualified to be called students of

knowledge in the real sense of the word are making issues out of this matter. They label

people, including those that taught them in the past, as innovators or sinners simply

because they fast or encourage others to fast Saturdays that coincide with Arafah or

Aashooraa. No wonder, al-Uthaymeen maintains that those that prevent people from

fasting Saturdays that coincide with legislated days of fasting or even scold or redicule

them, do so due to little knowledge or research (qillatul ilm/bahth). 58 Abul Khattaab Umar bn Hasan bn Dihyah, Adaa‟u maa Wajab min Bayaani Wad‟il

Waddaa‟een fee Rajab, al-Maktabul Islaamee, 1998; Ahmad bn Aliyyu bn Hajar,

Tabyeenul `Ajab Bimaa Warada fee Fadli Rajab, Matba‟atul Ma‟aahid, al-Qaahirah,

1351 A.H.; and Majmoo‟ al-Fataawaa of Ibn Taymiyah 25/290

25

honoured by the people of jaahiliyyah.‟59

Ibn Abbaas

(May Allah be pleased with him) also used to prevent

people from fasting the whole of Rajab.60

A similar

position was reported from Ibn Umar (May Allah be

pleased with him).61

However, one is free to fast Mondays

and thurdays or three days of the month but not with the

intention of fasting the month of Rajab.

ARRIVAL OF RAMADAAN

Ramadaan is reckoned as beginning when the new moon is

sighted in the evening of the 29th

of Sha‟abaan (the eighth

month of the lunar calendar).62

If its appearance is not confirmed, the month of Sha‟abaan

should continue for thirty days.63

The appearance of the moon at the beginning and end of

Ramadaan fast (as well as other months of the year) is

confirmed by way of naked eyes sighting and not by the use

of astronomical instruments. Relying solely on astronomical

instruments is not in conformity with the Sunnah.64

According to Shaykh Abdullah bn Abdur-Rahmaan bn Saalih

al-Bassaam, microscope and other similar instruments may be

used to make the new moon bigger and make the sighting

59 Ibn Abi Shaybah (Saheeh) 60 Abdur-Razzaaq (Saheeh) 61 Ibn Abi Shaybah (Saheeh) 62 al-Bukhaaree and Muslim 63 al-Bukhaaree and Muslim 64 Ibn Taymiyah, Majmoo al-Fataawa, Vol. 25, p. 146

26

easier. However, it is not to be relied upon as a basis of

sighting the new moon65

Using calculations to determine the onset of Ramadaan is

bid‟ah, because the hadeeth of the Prophet (peace and

blessings of Allah be upon him) clearly states: “Fast when

you see it (the new moon) and break your fast when you see

it.” If an adult, sane, trustworthy, reliable Muslim who has

good eyesight says that he has seen the crescent with his own

eyes, then we should take his word for it and act accordingly

(i.e., start fasting).66

Ramadaan fast is begun or terminated (at the end of the

month) when at least one reliable witness sights the new

moon.67

Some Scholars opine that the new moon of Shawwaal is only

confirmed by completing thirty days of Ramadaan or when at

least two just witnesses report its sighting.68

Sayyid Saabiq

65 Taudeeh al-Ahkaam min Buloogh al-Maraam, (Maktabah al-Asadiy, Makkah

Mukarramah, Saudi Arabia, 2003), Vol. 3, p.450 66 Al-Munajjid, 70 matters related to fasting, p. 12 67 Ibn Umar said: "The people saw the moon, so I informed the Prophet (peace and

blessings of Allah be upon him) that I saw it. He (peace and blessings of Allah be upon

him) started to fast and commanded the people to fast also". Abu Daawud, ad-Daarimi,

Ibn Hibbaan, al-Haakim and al-Baihaqi (Saheeh) 68 This is based on the hadeeth transmitted by Ahmad and Nasaa‟ee, and declared

sound by al-Albaanee in Saheeh al-Jami‟. Also, Abu Daawud transmitted a hadeeth

with similar meaning and was declared Saheeh by al-Albaanee in Saheeh Abi Daawud.

The text of the hadeeth goes as follows: "Fast when it is seen, and break the fast when it

is seen. However if it is cloudy then complete thirty days. If two witnesses (see it) then

fast and break the fast.” They argued that at the beginning of Ramadaan, if one just

witness sights the moon, the Muslims should commence fast based on the Hadeeth of

Ibn Umar quoted above (as it is an exception to this general rule). In the case of

terminating or breaking the fast at the end of the month, this hadeeth applies, as there is

no exception to its general ruling. Thus, two just witnesses are required or the

completion of thirty days at the end of Ramadaan.

27

said: “Scholars opine that the month of Shawwaal must be

sighted by at least two just witnesses except Aboo Thaur and

Ibn al-Munziree.”69

And this opinion is more preferred even

for the sake of harmonising the two ahaadeeth.

If the appearance of the new moon is confirmed and

announced by the appropriate authorities of a particular town

or country, it become necessary of every Muslim world wide

(to whom the information reached) to commence or break

fast.70

As-Sayyid Saabiq says: “according to the majority of

scholars, it does not matter if the new moon has been sighted

in a different location. In other word, after the new moon is

seen anywhere in the world, it becomes obligatory for all

Muslims to begin fasting, as the Prophet (peace and blessings

of Allah be upon him) said: “Fast due to its sighting and

break the fast due to its sighting.” This Hadeeth is a general

address directed to the whole Muslim world – that is, „if

anyone of you sees the moon in any place, that will be a

sighting for all of the people.‟71

69 Fiqh as-Sunnah, p.435 70 Ibn Taymiyah, Majmoo` al-Fataawa, pp. 116-118, as-Shaukaanee, Nayl al-Awtaar,

pp. 254-255, and Muhammad Naasiruddeen al-Albaanee, Tamaam al-Minnah, (Daar

ar-Raayah, Riyadh, Saudi Arabia, 1996), p. 398 71 Fiqh as-Sunnah, p. 436

According to 'Ikrimah, al-Qasim ibn Muhammad, Salim, Ishaq, the correct opinion

among the Hanafiyyah, and the chosen opinion among the Shaaf'iyyah, every "country"

(or territory) is to take into consideration its own sighting and not necessarily to follow

the sighting of others. This is based on what Kuraib said: "While I was in ash-Sham,

the new moon of Ramadaan appeared on Thursday night. I retuned to Madeenah at the

end of the month. There, Ibn 'Abbas asked me: 'When did you people see the new

moon?' I said: 'We saw it on Thursday night.' He said: 'Did you see it yourself?' I said:

'Yes, the people saw it, and they and Mu'awiyyyah fasted.' He said: 'But we saw it on

Friday night. We will not stop fasting until we complete thirty days or until we see the

new moon.' I said: 'Isn't Mu'awiyyah's sighting and fasting sufficient for you?' He said:

'No . . . This is the order of the Messenger of Allah.' " This is related by Ahmad,

28

Muhammad al-Jibaly said: "The above ahaadeeth carry a

general command to all Muslims to abide by the crescent

sighting. In the same spirit, Abu Hurairah, Aa‟ishah and

others reported that the Messenger of Allah (peace and

blessings of Allah be upon him) said: "(True) fasting starts on

the day that you start fasting; (true) Fitr (that is Eid) is on the

day that you end your fasting; (true) Adhaa (that is Eid) is on

Muslim, and at-Tirmidhee. (See Fiqh as-Sunnah). This is the opinion preferred by the

Fataawa Committee of Saudi Arabia as contained in „Fataawa al-Lajnah al-Daa‟imah‟.

Another opinion is that each land follows its sighting, as well as the areas that are

connected to it. This is the opinion preferred by as-Shaykh al-Bassaam in „Taudeeh al-

Ahkaam min Bulugh al-Maraam‟.

Imaam as-Shaukaanee and Muhammad Naasiruddeen al-Albaanee have conveniently

refuted the argument that every country (territory) is to take into consideration its own

sighting and not necessarily to follow the sighting of others based on Kurayb‟s

Hadeeth. As-Shaukaanee observed that the portion of the Hadeeth hold onto by

proponents of this opinion, which is, “This is the order of the Messenger of Allah” is in

line with his earlier statement, “that we will not stop fasting until we complete thirty

days or until we see the new moon”, which is also a direct reference to the authentic

Hadeeth related by Imaam al-Bukhaari, Muslim and others, “Fast after you have seen it

(the new crescent) and end the fast (at the end of the month) when you see it. If it is

hidden from you, then wait until the thirty days of Sha‟aban have passed.” Ibn Abbaas

is therefore, making reference to this Hadeeth in order to justify that they are to fast for

thirty days if they do not sight the new moon before that time and not to discard the

sighting of others provided the news reach them in good time. Where is the proof for

those saying that every location is to take into consideration its own sighting and not

necessarily to follow the sighting of others? Al-Albaanee added that Ibn Abbaas‟

statement (as understood by the proponents of this opinion) is only valid for the person

who commence fast based on the sighting of his own location and thereafter learn that

the new moon has been sighted before his own sighting in another place. In that case,

he is required to continue based on his own sighting. Otherwise, let these people

provide an authentic Hadeeth in support of their position that every country is to

discard the sighting of others until it sight its own even if it is aware of the sighting in

another place. (See Nayl al-Awtaar and Tamaam al-Minnah)

However, in the absence of any system for the sighting and announcing the

appearance of new crescent generally acceptable to the Muslim world today, the

Muslims of every country have no choice than to make use of their own sighting, at the

same time, working tirelessly to the realisation of a unified system especially now that

technology and means of communication is at its peak. This is what the authentic

Sunnah ordains. (See also Tamaam al-Minnah)

29

the day that you offer your sacrifice".72

Thus, when the moon

is sighted anywhere on the earth, by at least one trustworthy

Muslim, this means that the whole Ummah (Muslim

community) has sighted it. Based on this, as the above

hadeeth indicates all members of the Ummah are required to

observe the new month as long as the information reaches

them in a reasonable amount of time to be able to act upon

it."73

Astronomy is not regarded in the issue of moon sighting. Ibn

Umar (May Allah have mercy upon him) reported that the


him) said: "We are an illiterate nation. We do not use

astronomical writing or computation [for our fasting]. A

month is so and so (and he pointed with his hands three times,

folding the thumb on the third time, meaning twenty-nine

days) or so and so (and he pointed with his hands three times,

meaning thirty days)."74

Abu Daawud's narration further

adds: "Thus Ibn Umar used to end his fasting with the rest of

the people without relying on these computations". This

shows that the Messenger (peace and blessings of Allah be

upon him) wanted to keep this worship simple and at the level

of the common people, away from the influence of control of

specialized scientific knowledge (whether sound or doubtful).

This shows as well, as Ibn Taymiyah stated, that the

description of this nation here as being illiterate is one of

praise in that the nation is independent of any complicated

means in the performance of its basic acts of worship.

Anyone who rejects this would indeed overstep the consensus

of the scholars and would spoil the beauty and simplicity of

72 Abu Daawud and at-Tirmidhee (Saheeh) 73 Muhammad al-Jibaly, The Rulings of Ramadaan: A Comprehensive Guide, (The

University of Essex Islamic Society, 1999), p. 3 74 al-Bukhaaree, Muslim and Abu Daawud

30

this religion, and worst of all, would be bluntly disobeying

the Messenger of Allah (peace and blessings of Allah be upon

him).75

Muslims may use the mathematical parameters developed by

astronomers as guide to when and where the moon is likely to

appear. If however, their assumptions and calculations prove

faulty by contradicting naked eye sighting, the dating should

be discarded and the Sunnah be followed unquestionably.76

75 Majmoo` al-Fataawa, pp. 131-142, 179-185

71 Muhammad al-Jibaly in his The Rulings of Ramadaan: A Comprehensive Guideline

sheds more light on this issue. I found it very useful and decided to quote it for the

benefit of the reader. He said: "As the blessed month of Ramadaan approaches, we hear

the usual concerns and debates regarding the determination of its beginning and end.

We find people attempting to propagate various opinions in this regard. Some of these

opinions require reliance on astronomical computations. Others follow the moon

sighting of particular countries, and others believe in differences of zones, while at the

same time they consider all the North American or the African continent as one zone!

Some of these opinions are influenced by attitudes and policies towards certain

regions and countries. This is surely subject to the warnings of the Messenger (peace

and blessings of Allah be upon him): "He is not of us who calls to party

spirit/tribalism". Others are based on hasty and shallow conclusions from the available

evidences.

New moons determine Islamic Dates

Allah has set crescent sighting as the only means for establishing dates of various

Islamic occasions such as the Eed and Hajj. He says: “They ask you concerning the

new moons. Say: They are but signs to mark fixed periods of time for mankind and for

pilgrimage (hajj)” (Baqarah 2:189)

In particular the Messenger (peace and blessings of Allah be upon him) emphasized

that crescent sighting is required in determining the beginning and the end of the month

of Ramadaan. A large number of Companions reported that the Messenger (peace and

blessings of Allah be upon him) said: "Fast when you see the crescent. If it is obscured

to you, then complete thirty days of Sha‟abaan. And break your fast when you see the

crescent. If it is obscured to you then fast thirty days." (Bukhaaree and Muslim)

The Prophet (peace and blessings of Allah be upon him) took great care to determine

precisely the beginning of Sha‟aban, because one can count twenty-nine days and

watch for the crescent of Ramadaan or complete thirty days before starting to fast.

Aa‟ishah said: The Messenger of Allah (peace and blessings of Allah be upon him)

used to be more concerned about determining the beginning of Sha‟abaan than about

31

other months. Then he used to fast at the sighting (of the crescent of Ramadaan). If it

were obscured, he would count thirty days (of Sha‟abaan) then fast" (Ahmad and Abu

Daawood)

Witnesses needed to establish the month

The scholars agree that two trustworthy Muslim witnesses are sufficient to establish

moon sighting. This is based on the reports of a large number of Companions, that the

Messenger of Allah (peace and blessings of Allah be upon him) said: "If two just

muslims testify (that they saw it) then fast or break your fast" (Darqutnee and Ahmad)

Many other scholars, however further believe that only one trustworthy person's

testimony may be accepted as a basis for determining the beginning of the month. The

basis for this is that Ibn Umar said: "People were looking for the crescent (of

Ramadaan). I informed the Prophet (peace and blessings of Allah be upon him) that I

saw it. So he fasted (on the following day) and ordered the people to fast." (Abu

Daawood)

Astronomical Evidence

Some people suggest using astronomical computations either exclusively or partially

for determining the visibility and preciseness of crescent sightings. This is not a new

suggestion, as it was raised at the earliest times of Islaam and the Prophet (peace and

blessings of Allah be upon him) rejected it. Ibn Umar reported that the Messenger of

Allah (peace and blessings of Allah be upon him) said: "We are an illiterate nation. We

do not use astronomical writing or computation (for our fasting). A month is so and so

(and he pointed with his hands three times, folding the thumb on the third time,

meaning twenty-nine days) or so and so (and he pointed with his hands three times,

meaning thirty days)" (Bukhaaree and Muslim and Abu Daawood). Abu Daawood's

narration further adds: "Thus Ibn Umar used to end his fasting with the rest of the

people without relying on these computations".

This shows that the Messenger (peace and blessings of Allah be upon him) wanted to

keep this worship simple and at the level of the common people, away from the

influence of control of specialized scientific knowledge (whether sound or doubtful).

This shows as well, as Ibn Taymiyyah stated, that the description of this nation here as

being illiterate is one of praise in that the nation is independent of any complicated

means in the performance of its basic acts of worship. Anyone who rejects this would

indeed overstep the consensus of the scholars and would spoil the beauty and simplicity

of this religion, and worst of all, would be bluntly disobeying the Messenger of Allah

(peace and blessings of Allah be upon him).

Misconception: The true beginning of a month

A very common misconception and a great concern for many people is that if we do not

do our utmost to confirm (by astronomical evidence or otherwise) the testimonies of

32

those who claim to have seen the moon then we might run the risk of nullifying some

of our worship by fasting on wrong days. This approach is rejected on several grounds:

1. It involves casting doubt about the truthfulness of just Muslims. This is forbidden in

the texts of the Qur'aan and the Sunnah

2. It conflicts with the practice of the Messenger of Allah (peace and blessings of Allah

be upon him) who acted on the sighting of the people without delay and without

comparing it with astronomical evidence.

3. It resembles the behaviour of the Jews who tightened the laws on themselves.

Therefore Allah punished them by making their laws even more stringent. The

Messenger of Allah (peace and blessings of Allah be upon him) said: "Beware of

exaggeration in religion. Indeed, those before you were destroyed because of their

exaggeration in religion" (Nasaa'ee)

4. It displays an ignorance of when an Islamic month really begins. This point is

explained by Ibn Taymiyyah: "Many people think that once the new moon rises in the

skies, regardless of whether the people see it or not that night would be the first of the

month. This is not correct! It should appear to the people and they should see it to start

the month. That is why the Messenger of Allah (peace and blessings of Allah be upon

him) said: "(True) fasting starts on the day that your start" which means: this is the day

you know as being the time to fast. If you did not know it, then it would carry no value

for you". (Al Fataawaa 25/203)

This view is further clarified by the following narration: Abu al-Bukhturee said: "We

went to the Minor Pilgrimage and saw the crescent of Ramadaan at Dhaatu-Irq. It

seemed to have been two or three nights old. Later, we met Ibn Abbaas and mentioned

this to him. Ibn Abbaas informed us that Allah's Messenger (peace and blessings of

Allah be upon him) said: "Allah has set crescent sighting as an indication of Ramadaan.

Thus Ramadaan starts on the night that you see it. If it is obscured, then complete the

count". (Muslim)

But what if those claimed sighting of the new moon were lying or mistaken? As long

as they are apparently acceptable and trustworthy Muslims, we must follow their

testimony and fast (or end the fast). We have absolutely no right to reject their

testimony without a definite proof (applying the means which conform with the

Sunnah, as outlined above). If they happen to be indeed lying then the sin will be only

theirs, and we will be rewarded, if Allah wills, for sticking of the Sunnah.

Summary

The above discussion may be summarized in the following points:

33

No proof exists in both the Qur‟aan and Sunnah that the

moon seen at east in the morning could not be sighted on the

same day at west in the evening as a new crescent. This is the

opinion of Uthmaan bn Affaan, Aliyu bn Taalib, Ibn Umar,

Abu Haneefah, Maalik and as-Shaafi‟ as contained in al-

Istizkaar of Ibn Abdil-Barr. The claimed to the contrary is

just an opinion that cannot be substantiated with the sources

of Islamic law and cannot therefore earn the confidence of the

Muslims.

BENEFITS OF RAMADAAN

The benefits of the month of fasting are too many to be

counted. If one does recognise them and realise their

importance, he wishes to have the month of Ramadaan to be

throughout the whole year. Allah gives these blessings to the

1. The beginning of an Islamic month may be determined (for purposes of fasting,

pilgrimage and other Islamic occasions) only through naked eye sighting of the new

crescents or after the completion of thirty days for Sha‟abaan.

2. Astronomical evidence may not be used to establish moon sighting or to verify or

refute the sighting of trustworthy Muslims. Such calculations have been shown to be

inaccurate, are not to be relied upon and are the cause of disputes and divisions

amongst the Muslims

3. Once the new moon is sighted anywhere in the earth, people in all places who learn

about the sighting in a reasonable amount of time to be able to use it must do so.

4. A month starts when the new moon is seen regardless of whether this occurred

before, after or at the actual possible sighting.

It has to be emphasised that unifying Muslims and bringing their word together is one

of our main concerns; it is a heavy responsibility that no Muslim should neglect.

However, true unity cannot be achieved in any other way than what conforms to the

Qur‟aan and the Authentic Sunnah and the guidance of the Righteous Salaf (pious

predecessors). Any other claim to unity is unrealistic and short lived.

We call upon all Muslims to get involved in worship to attain the blessings of

Ramadaan instead of wasting their time and energies in futile arguments and

disagreements. May Allah (the Most High) enable us to follow the Sunnah in all our

beliefs and deeds.

34

fasting Muslims, who are to fast with full faith and

expectation. These blessings include the following:

Means of attaining Taqwa: This concept may mean the

following complementary descriptions: fearing of Allah (the

Most High), practising the revelations of Allah, accepting the

little things that one has achieved, preparing for departure

from this world to the hereafter, self-discipline, self-control,

self-restraint, self-education and self-evaluation. By accepting

these criteria and by practising them, the Muslim will achieve

the concept of Taqwa in his private and public life.77

The month in which the Qur‟aan was revealed as a guidance

to mankind; a manifestation of right from wrong; a

summation, purification and culmination of all previous

revelations; a glad-tiding to the believers; a healer and a

mercy.78

Whoever fasts two consecutive fasting of Ramadaan with

good intention will receive forgiveness for the mistakes

committed throughout the year provided he avoids major

sins.79

Gates to Hellfire are locked.80

Gates to Paradise are opened.81

The Devils are chained.82

77 See Qur‟aan 2:183 78 Qur‟aan 2:185 79 Muslim 80 al-Bukhaaree and Muslim 81 al-Bukhaaree and Muslim 82 al-Bukhaaree and Muslim

35

Multiplication of rewards for righteous deeds.83

Feeding others: whoever invites others to break the fast, and

whoever takes care of the hungry and needy during the month

of Ramadaan will receive equal rewards to the fasting

person(s).84

The month in which the Night of Honour and Decree

(Laylatul Qadr) – which is better than one thousand months

(83 years, 4 months) – is found.85

Whosoever fast Ramadaan with faith and seeking reward

from Allah will have his past sins forgiven.86

The month of emancipation from the hellfire.87

Fasting Muslims shall be raised in the company of the

righteous ones and those that attained martyrdom (died in the

path of Allah).88

Generosity in form of kindness, hospitality and visitation is

increased in the month of Ramadaan.89

83 This is based on the fact that righteous deeds are rewarded in multiple. And the

Prophet (peace and blessings of Allah be upon him) has enjoined the believers to

increase their generosity and the performance of righteous deeds. In fact, in an

authentic Hadeeth, „The Prophet was the most generous of people, but he would be his

most generous during Ramadaan‟. (al-Bukhaaree) 84 Tirmidhee, Nasaa‟ee, Ibn Maajah, Ibn Khuzaimah and Ibn Hibbaan (Saheeh) 85 al-Bukhaaree and Muslim 86 al-Bukhaaree and Muslim 87 Bazzar and Ahmad (Saheeh) 88 Ibn Hibbaan (Saheeh al-Isnad) 89 This is based on the hadeeth of al-Bukharee quoted earlier

36

Fasting also provides a great opportunity for those who are

calling others to Allah. In this month many people come to

the mosque who are coming for the first time, or who have

not been to the mosque for a long time, and their hearts are

open, so we must make the most of this opportunity by

preaching in a gentle manner, teaching appropriate lessons

and speaking beneficial words, whilst co-operating in

righteousness and good deeds. The da‟iyah (caller to Allah)

should not be so preoccupied with others that he forgets his

own soul and becomes like a wick that lights the way for

others while it is itself consumed.90

WHAT TO DO DURING RAMADAAN

Preparing oneself and one‟s environment for worship,

hastening to repent and turn back to Allah, rejoicing at the

onset of the month, fasting properly, having the right frame of

mind and fearing Allah when praying Taraaweeh, not feeling

tired during the middle ten days of the month, seeking Laylat

al-Qadr, reading the entire Qur‟aan time after time, trying to

weep and trying to understand what you are reading. „Umrah

during Ramadaan is equivalent to Hajj, and charity given

during this virtuous time is multiplied, and I‟itikaaf (retreat in

the mosque for worship) is confirmed (as part of the Sunnah).

There is nothing wrong with congratulating one another at the

beginning of the month. The Prophet (peace and blessings of

Allah be upon him) used to tell his Companions the good

news of the onset of Ramadaan, and urge them to make the

most of it. Abu Hurayrah (may Allah be pleased with him)

said: “The Messenger of Allah (peace and blessings of Allah

be upon him) said, „There has come to you Ramadaan, a

90 Al-Munajjid, 70 matters related to fasting, p. 7

37

blessed month. Allah has made it obligatory on you to fast

(this month). During it the gates of Paradise are opened and

the gates of Hell are locked, and the devils are chained up. In

it there is a night that is better than a thousand months, and

whoever is deprived of its goodness is deprived indeed.‟”91

According to the book of Khulaasatul Kalaam of as-Shaykh

Abdullah al-Jaarullah,92

:

1. Muslims should understand that Ramadaan is an

auspicious opportunity for believers to renew their

commitment to their Creator and the Sovereign of the Day

of Recompense. This commitment must be both outward

and inward, so that a Muslim not only recites more

Qur‟aan and offers more units of prayer, but that she or he

does so with reflection, humility and attentiveness.

2. Muslims must ensure they are not formalists who

concentrate only on the outward. Achieving Allah's

acceptance must be a believer's priority and is not easy.

"Indeed, Allah only accepts from the righteous (who fear

him - al muttaqoon)."93

3. Muslims should know that Ramadaan is a wonderful

opportunity for accounting of one's sins and making

repentance. If one does not repent in Ramadaan, when

will he or she do so?

4. Muslims should strive to worship Allah as best as they

can from the beginning of the month, for that increases

chances of the end of the month being good as well.

91 Nasaa‟ee (Hasan) 92 Courtesy of www.islaam.com 93 Qur‟aan 5:27

38

5. Muslims should consider what is it that they truly want to

achieve in Ramadaan, whether they want to be from the

winners or from the losers, and should make sure they do

not perform acts of worship simply because it is the

surrounding people's custom to do so.

6. Muslims must be firmly aware that Ramadaan is only a

means and not an end.

WHO MUST FAST

Fasting is obligatory upon every sane, adult, health Muslim

male who is not travelling at that time. As for a woman, she

must not be menstruating or having post-child bleeding.

People who are insane, minors and those who are travelling,

menstruating, or going through post-child bleeding and the

elderly and breast-feeding or pregnant women do not need to

observe the fast.94

For some, the fast is not obligatory at all, for example, the

insane. In the case of young people, their parents or guardians

should order them to fast. Some are to break and make up the

missed days of fasting, at a later date, while others are to

break the fast and pay a “ransom” (in which case they are not

obliged to make up the days they missed).95

The insane are not responsible for their deeds (their deeds are

not being recorded), but if a person is insane at times and

sane at other times, he must fast during his periods of sanity,

and is excused during his periods of insanity. If he becomes

94 Sayyid Saabiq, Fiqh as-Sunnah, p. 438 95 Sayyid Saabiq, Fiqh as-Sunnah, p. 438

39

insane during the day, this does not invalidate his fast, just, as

is the case if someone becomes unconscious because of

illness or some other reason, because he had the intention of

fasting when he was sane. A similar case is the ruling

governing epileptics.96

Those who have become senile and confused do not have to

fast or do anything else, and their family does not have to do

anything on their behalf, because such people are no longer

counted as responsible. If they are of sound mind sometimes

and confused at other times, they have to fast when they are

OK and they do not have to fast when they are confused.97

Children should be instructed to fast at the age of seven, if

they are able to, and some scholars said that a child may be

smacked at the age of ten if he does not fast, just as in the

case of Salaah.98

The child will be rewarded for fasting, and

the parents will be rewarded for bringing him up properly and

guiding him to do good. Al-Rubay‟ bint Mu‟awwidh (may

Allah be pleased with her) said, speaking about Ramadaan

when it was made obligatory: “We used to make our children

fast, and we would make them a toy made out of wool. If any

one of them started to cry for food, we would give them that

toy to play with until it was time to break the fast.”99

Al-

Munajjid said: „Some people do not think it is important to

tell their children to fast; indeed, a child may be enthusiastic

about fasting and may be capable of doing it, but his father or

mother may tell him not to fast, out of so-called “pity” for

96 Al-Munajjid, 70 matters related to fasting, p. 14 97 Al-`Uthaymeen, Fataawa as-Siyaam, pp. 36 – 38, and Al-Munajjid, 70 matters

related to fasting, p. 20 98 Ibn Qudaamah, al-Mughnee, (Maktabah ar-Riyadh al-Hadeethiyyah, Riyadh, Saudi

Arabia, Vol. 3), pp. 153 - 154 99 al-Bukhaaree

40

him. They do not realize that true pity and compassion consist

of making him get used to fasting. Allah says: “O you who

believe! Ward off from yourselves and your families a Fire

(hell) whose fuel is men and stones, over which are

(appointed) angels stern (and) severe, who disobey not, (from

executing) the Commands they receive from Allah, but do that

which they are commanded.” 100

Extra attention must be paid

to the matter of a girl‟s fasting when she has just reached

maturity, because she may fast when she has her period, out

of shyness, and then not make up the fast later.101

A person is deemed to have reached adulthood when any one

of the following three things occur: emission of semen,

whether in a wet dream or otherwise; growth of coarse pubic

hair around the private parts; attainment of fifteen years of

age. In the case of females, there is a fourth, namely

menstruation; when a girl reaches menarche (starts her

periods), she is obliged to fast even if she has not yet reached

the age of ten.102

A woman who has reached the age of puberty, but is too shy

to tell anyone, so she does not fast, has to repent sincerely to

Allah and make up the days she has missed. If the negligence

continues for years before she later realise the danger, she

should repent to and seek forgiveness from Allah. According

to the preferred opinion, she does not have to make up the

fasts she has missed but should however, increase voluntary

fasts and other acts of worship. Some scholars, on the other

hand, opine that she must make up the missed fasts as well as

feed a poor person for each day, as an act of expiation for

delaying her fast.

100 Qur‟aan 66:6 101 Al-Munajjid, 70 matters related to fasting, pp. 13 - 14 102 Al-Munajjid, 70 matters related to fasting, p. 13

41

A woman, who fasts the days of her period out of shyness,

has sinned. She should repent for violating the sanctity of

Ramadaan and make up the days later. If that continues for

years, the same ruling above applies.

If someone does not know that it is fard (obligatory) to fast

Ramadaan, or that it is haraam (forbidden) to eat or have

sexual intercourse during the day in this month, then

according to the majority of scholars, this excuse is

acceptable, as is also the case for a new convert to Islam, a

Muslim living in Daar al-Harb (non-Muslim lands) and a

Muslim who grew up among the kuffaar (non-Muslims). But

a person who grew up among the Muslims and was able to

ask questions and find out has no excuse.103

INTENTION

Intention (promptness) must be made (in the heart) before

dawn (fajr).104

Without intention fasting is not correct.105

Determination of intention is done in the heart, hence,

requires no pronouncement.106

Most scholars consider

pronouncement of intention with the tongue as an innovation

(bid‟ah). Thus, the place of the intention is the heart and

pronouncing it with the tongue is a bid‟ah even though many

people consider it to be good.107

Some scholars however,

opine that intention might be pronounced in the case of Hajj

(Pilgrimage). Restricting to the heart is in any case better.

103 Al-Munajjid, 70 matters related to fasting, p. 14 104 Abu Daawud, at-Tirmidhee and Nasaa‟ee (Saheeh) 105 al-Bukhaaree and Muslim 106 Muslim 107 Saleem bn Eed al-Hilaalee and Aliyyu Hasan Aliyyu `Abdul-Hameed al-Halabee,

Sifah Saum an-Nabiyyi, (Al-Maktabul Islaamiyyah, Oman, 1997), p. 30

42

Necessity of making the intention before dawn is peculiar to

obligatory fasting (Ramadaan fast, fast of expiation and fast

of vow).108

Some scholars included the ones with specific

days (e.g. Arafat day and Aashooraa). In the case of voluntary

fast, one can make intention even after dawn provided he has

not eaten anything.109

Sometimes the Messenger of Allah

(peace and blessings of Allah be upon him)) would come to

Aa'ishah other than in the month of Ramadaan and would ask

her: "Do you have any food? If not then I am fasting"110

It is

also established that Abu Darda, Abu Talha, Abu Hurairah,

Ibn Abbaas and other companions practised this in relation to

the voluntary fasting.111

If one is not aware that the new moon (of Ramadaan) has

been sighted until after dawn, he should make his intention

(at any hour of the day – before sunset) and fast the day. His

fast is correct, and therefore, will not make it up.112

According to Shaykh Muhammad al-Jibaly: "Whether or not

one ate or drank in the beginning of the day, if one becomes

aware that Ramadaan has started, then one must immediately

stop eating, drinking and all the other acts that break the fast.

In this case one does not have to make up that day.

Establishing the intention (before the Fajr prayer) is not

required in this case because one did not have the ability to do

108 As-Shaukaanee, Nayl al-Awtaar, Vol. 1, pp. 256 – 257; and Al-Hilaalee and Al-

Halabee, Sifah Saum an-Nabiyyi, pp. 30 - 31 109 Muslim and Nasaa‟ee 110 Muslim 111 Ibn Hajar, Fath al-Baari, Vol. 4, p. 140; and Al-Hilaalee and Al-Halabee, in Sifah

Saum an-Nabiyyi, pp. 31 112 Al-Hilaalee and Al-Halabee, in Sifah Saum an-Nabiyyi, pp. 31 – 33, have

conveniently refuted the argument advanced by the scholars who said the person is

required to make that day up.

43

so. This is based on a principle of Fiqh (Jurisprudence) that:

"in order for something to be conditional on the legally

capable Muslim then he must have the ability to do it".

Aa'ishah (R) said "The Messenger of Allah (peace and

blessings of Allah be upon him) commanded (the people) to

fast the Day of Aashooraa (10th Day of Muharram).

However, when Ramadaan was made obligatory, then

whoever wanted to fast, fasted and whoever did not want to

did not"113

It is narrated from Salamah bin al-Akwaa that he

said: "The Messenger (peace and blessings of Allah be upon

him) commanded a man from Aslam to inform the people that

whoever ate must fast the remainder of the day, and whoever

did not eat let him fast because this is the day of Aashooraa

(the 10th Day of Muharram)"114

. It must be noted that the

Messenger (peace and blessings of Allah be upon him)

commanded this for a fast that was obligatory and he did not

make it obligatory on them to fast another day because they

did not have the intention to begin the fast. Ramadaan is also

obligatory and so the same ruling will apply if the month

begins and one does not know. As soon as he becomes aware,

he must leave off everything and fast, and it will be

accepted.115

If one forgets to make intention before dawn, he should do so

whenever he remembers (at any hour of the day). His fast is

correct, and therefore, will not pay it when Ramadaan is over.

If one abstains, for a period of time, from fasting due to

illness or travelling, he must determine his intention

whenever he resumes to it.

113 Bukhaaree and Muslim 114 Bukhaaree and Muslim 115 The Rulings of Ramadaan, p. 7

44

PRE-DAWN MEAL (SAHOOR)

Taking the pre-dawn meal (Sahoor) is not compulsory, but

emphatically encouraged by the Prophet (peace and blessings

of Allah be upon him).116

According to the Prophet (peace and blessings of Allah be

upon him) there is blessing in the pre-dawn meal and that it

should not be neglected.117

Allah and His Angels salute those who take Sahoor.118

The pre-dawn meal is what differentiates between our fasting

(the Muslims) and that of the people of the book.119

It is not necessary for one to fill up his stomach. A date

(Dabino) or sip of water in lieu of the pre-dawn meal is

okay.120

The pre-dawn meal should be taken shortly before dawn.121

116 Ibn Hajar, Fath al-Baari, p. 109 117 Ahmad, al-Bukhaaree and Muslim

The reality that there are great blessings in the Sahoor (Pre-dawn meal) is very

apparent because there is in it:

(a) The following of the Sunnah,

(b) It makes the fast easier upon the person who is fasting,

(c) It increases the desire in the person to want to continue to fast because of the ease

upon the fasting person and

(d) There is also in it the principle of being different from the People of the Book

because they are prohibited from taking the Sahoor (pre-dawn meal).

For this reason the Messenger of Allah (peace and blessings of Allah be upon him)

called it the blessed meal. 118 Nasaa‟ee, Ahmad and Ibn Abi Shaybah (Saheeh) 119 Muslim 120 Abu Daawud, Ibn Hibbaan and al-Baihaqi (Saheeh) 121 al-Bukhaaree and Muslim

45

If one is in doubt whether or not the time of Fajr has begun or

not, he may continue to eat and drink until he is certain that it

is Fajr. He should not base his action on doubt or

suspicion.122

If one is taking his after-night meal (eating or drinking), and

the Mu‟azzin make the second call (at dawn), he may

continue until he is satisfied.123

But if he has not started until

the Azan begins, he should suspend, else, his fast becomes

void. Some Scholars opine that as soon as he hears the second

call, he should suspend and even spit out what remains in his

mouth. But this opinion cannot be substantiated.

If he does not know the muezzin‟s usual practice, or there are

differences among the muezzins, and he cannot determine the

time of dawn for himself – as is usually the case in cities

because of lighting and buildings – he should take the

precaution of referring to a printed timetable, so long as he is

sure that the calculations on which it is based are not

incorrect.124

Making it compulsory on oneself to suspend pre-dawn meal

before dawn out of fear that Fajr may appear while he is still

taking his meal is reprehensive (some scholars say it is a

sinful innovation), as there is no basis for it in the Sunnah.125

Shaykh al-Munajjid said: “The idea of being on the safe side

by stopping eating and drinking a certain time before Fajr,

122 Ibn Taymiyah, Majmoo` al-Fataawa, Vol. 25, p. 216; and Al-Hilaalee and Al-

Halabee, Sifah Saum an-Nabiyyi, p.47 123 Abu Daawud and Haakim and was declared Saheeh by al-Albaanee. 124 Al-Munajjid, 70 matters related to fasting, p. 24 125 Al-Albaanee, Tamaam al-Minnah, p. 418; and Al-Hilaalee and Al-Halabee, Sifatu

Saum an-Nabiyyi, pp. 41 - 42

46

such as ten minutes before, is bid‟ah. On some timetables you

can see one heading for “imsaak” (stopping eating and

drinking) and another for Fajr; this is something that is

contrary to Islam.126

If a person is engaged in the act of intercourse and dawn

comes, he is obliged to withdraw, and his fast will be valid

even if he ejaculates after withdrawal, but if he continues

having intercourse until after dawn, he has broken his fast,

and he must repent, make the fast up later, and offer

expiation.127

THE DURATION OF FASTING

The period of fasting is from dawn to sunset.128

Immediately sunset, fasting automatically terminates.129

If the sun sets and he breaks his fast on the ground, then the

plane takes off and he sees the sun, he does not have to stop

eating, because he has already completed his day‟s fasting,

and there is no way to repeat an act of worship that is

finished. If the plane takes off before sunset and he wants to

complete that day‟s fasting during the journey, he should not

break his fast until the sun has set from wherever he is in the

air. The pilot is not permitted to bring the plane down to an

altitude from which the sun cannot be seen just for the

purposes of breaking the fast, because this would just be a

kind of trickery, but if he brings the plane down lower for a

126 70 matters related to fasting, p. 24. See also Al-`Uthaymeen, Fataawa as-Siyaam,

p. 15 127 Al-Munajjid, 70 matters related to fasting, p. 29 128 Qur‟aan 2:187, al-Bukhaaree and Muslim 129 al-Bukhaaree and Muslim

47

genuine reason, and the disk of the sun disappears as a result,

then he may break his fast.130

The Muslims living in cities where there is a distinct

alternation of night and day in every twenty-four hour period

are obliged to fast, no matter how long the day is, so long as

that distinction between night and day is there. In some places

there is no such distinction between night and day; Muslims

in these places should fast according to the times in the

nearest city in which there is a distinct alternation of night

and day.131

BREAKING OF FAST (IFTAAR)

It is Sunnah to hasten iftaar immediately sunset.132

The people will continue to prosper so far they hasten iftaar

(breaking of fast).133

Waiting for the Maghrib call (before iftaar) is not necessary

provided it is sunset. Hastening iftaar is one of the manners

of the Prophet of Allah (peace and blessings of Allah be upon

him).134

Delaying iftaar for no reason until after Maghrib prayer

(especially when it becomes a habit) is a sinful innovation.135

130 Al-`Uthaymeen, Fataawa as-Siyaam, p. 18 131 Al-Munajjid, 70 matters related to fasting, pp. 24 – 25; and Al-`Uthaymeen,

Fataawa as-Siyaam, p. 61 132 Ibn Hibbaan (Saheeh) 133 Al-Bukhaaree and Muslim 134 Ahmad, Abu Daawud and Tabrani (Hasan) 135 Al-Hilaalee and Al-Halabee, Sifah Saum an-Nabiyy, p. 65

48

Date is most recommended for iftaar, followed by water. In

case of Dates however, it should be taken in odd number.136

In another Hadeeth, Anas bn Maalik reported: “The

Messenger of Allah would break his fast with ripe dates

before he would pray. If those were not available, he would

eat dried dates. If those were not available, he would drink

some water.”137

This shows that it is preferred to break the

fast in the above manner before praying. After the prayer, the

person may continue to eat, but if the evening meal is ready,

one may begin with that.138

The fasting person should know that Allah (the Most High)

listens to his supplication and answers it. Abu Hurayrah said

the Messenger of Allah (peace and blessings of Allah be upon

him) said: "The supplications of three groups of people's are

not rejected; the du'aa (Supplication) of the fasting person

when he is breaking his fast, the du'aa of the just Imaam and

the du'aa of the oppressed."139

So the fasting person should

make use of the time when he is breaking his fast to ask Allah

(the Most High) for all those things that would make his life

easy in this world and the next. However, although any Du'aa

can be made at that time the Messenger (peace and blessings

of Allah be upon him) also used to make a specific one,

which we should make sure we supplicate with, along with

whatever other supplication we desire.

It is recommended for the fasting Muslim to say the following

supplication when breaking the fast: “Dhahaba-z-Zama‟u

Wabtallatil Uruq Wathabatal ajru in sha‟Allah (Thirst is

136 Ahmad, Abu Daawud, Ibn Khuzaimah, at-Tirmidhee and Ibn Maajah (Hasan

Saheeh) 137 Ahmad, Abu Daawud, Ibn Khuzaimah and at-Tirmidhee (Saheeh) 138 Sayyid Saabiq, Fiqh as-Sunnah, p. 457 139 At-Tirmidhee, Ibn Maajah and Ibn Hibbaan (Saheeh)

49

gone, veins are flowing again, and the reward is certain, in

sha Allah).”140

The Hadeeth that contains the popular supplication:

“Allahumma laka Sumtu wa ala rizqika aftartu” is weak

according to Hadeeth experts. One should therefore

concentrate only on the first one.141

EATING HABIT AND GENEROSITY IN RAMADAAN142

Not eating too much, because the Prophet (peace and

blessings of Allah be upon him) said: “The son of Adam fills

no worse vessel than his stomach.”143

The wise person wants

to eat to live, not live to eat. The best type of food is that

which is there to be used, not that which is there to be served.

But people indulge in making all kinds of food (during

Ramadaan) and treating food preparation as a virtual art form,

so that housewives and servants spend all their time on

making food, and this keeps them away from worship, and

people spend far more on food during Ramadaan than they do

ordinarily. Thus the month becomes the month of indigestion,

fatness and gastric illness, where people eat like gluttons and

drink like thirsty camels, and when they get up to pray

Taraaweeh, they do so reluctantly, and some of them leave

after the first two rak‟ahs.

Being generous by sharing knowledge, giving money, using

one‟s position of authority or physical strength to help others,

and having a good attitude. Al-Bukhaaree and Muslim

reported that Ibn „Abbaas (may Allah be pleased with him)

said: “The Messenger of Allah (peace and blessings of Allah

140 Abu Daawud, Baihaqi and Haakim (Hasan) 141 Ibn al-Qayyim, Zaad al-Ma`aad, Part 1, p. 242 142 This section is from 70 matters related to fasting, pp. 9 - 10 143 At-Tirmidhee (Hasan)

50

be upon him) was the most generous of people (in doing

good), and he was most generous of all in Ramadaan when

Jibreel met with him, and he used to meet him every night in

Ramadaan and teach him the Qur‟aan. The Messenger of

Allah (peace and blessings of Allah be upon him) was more

generous in doing good than a blowing wind.” How can

people exchange generosity for stinginess and action for

laziness, to the extent that they do not do their work properly

and do not treat one another properly, and they use fasting as

an excuse for all this?

Combining fasting with feeding the poor is one of the means

of reaching Paradise, as the Prophet (peace and blessings of

Allah be upon him) said: “In Paradise there are rooms whose

outside can be seen from the inside and the inside can be seen

from the outside. Allah has prepared them for those who feed

the poor, who are gentle in speech, who fast regularly and

who pray at night when people are asleep.”144

The Prophet

(peace and blessings of Allah be upon him) said: “Whoever

gives food to a fasting person with which to break his fast,

will have a reward equal to his, without it detracting in the

slightest from the reward of the fasting person.”145

Shaykh al-

Islam (Ibn Taymiyah) (may Allah have mercy on him) said:

“What is meant is that he should feed him until he is

satisfied.”146

A number of the Salaf – pious predecessors (may Allah have

mercy on them) preferred the poor to themselves when

feeding them at the time of iftaar. Among these were „Abd-

Allah ibn „Umar, Maalik ibn Deenaar, Ahmad ibn Hanbal and

144 Ibn Khuzaymah (Hasan bi as-shawaahid) 145 At-Tirmidhee, Nasaa‟ee and Ibn Maajah (Saheeh) 146 Al-Ikhtiyaaraat al-Fiqhiyyah, p. 109

51

others. „Abd-Allah ibn „Umar would not break his fast unless

there were orphans and poor people with him.

WHAT TO REFRAIN FROM DURING FASTING

Fasting is a type of worship that draws one closer to Allah.

Allah (the Most High) has prescribed it to purify the soul and

to train it in good deeds. The fasting person must be on guard

against any act that may cause him to lose the benefit of his

fast.147

Fasting is not just refraining from eating and drinking, but it

is also refraining from everything else that Allah has

forbidden. The Prophet (peace and blessings of Allah be upon

him) said: “Fasting is not (abstaining) from eating and

drinking only, but also from vain speech and foul language. If

one of you is being cursed or annoyed, he should say: “I am

fasting, I am fasting”.148

Shaykh Muhammad Saalih al-Munajjid said: “Not allowing

oneself to be provoked, because the Prophet (peace and

blessings of Allah be upon him) said: “If someone fights him

or insults him, he should say, „I am fasting, I am fasting.‟”149

One reason for this is to remind him self, and another reason

is to remind his adversary. But anyone who looks at the

conduct of many of those who fast will see something quite

different. It is essential to exercise self-control and be calm,

but we see the opposite among crazy drivers who speed up

when they hear the adhaan for Maghrib.150

147 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 458 148 Ibn Khuzaimah, Ibn Hibbaan and Haakim (Saheeh) 149 Al-Bukhaaree 150 70 matters related to fasting, p. 9

52

The fasting Muslim should refrain from bad behaviour such

as lying and action in accordance with it, cheating, backbiting

and slandering others to create animosity among them. The

Prophet (peace and blessings of Allah be upon him) was

reported to have said: “When any of you is fasting, let him

not commit sin…”151

He also said: “Allah does not need the

fast of one who does not abandon false speech or acting

according to his false speech.”152

The fast of the person who engage in any of these

unbecoming acts, according to the most correct opinion, is

not void.153

However, he would not be rewarded for his

fast.154

The Messenger of Allah (peace and blessings of Allah

be upon him) was quoted to have said: “Perhaps a fasting

person will get nothing from his fast save hunger, and

perhaps the one who stands to pray at night will get nothing

from his standing except sleeplessness.”155

Shaykh Muhammad Saalih al-Munajjid said: “Among the

things that can destroy one‟s hasanaat (good deeds) and bring

sayi‟aat (bad deeds) is allowing oneself to be distracted by

quiz-shows, soap operas, movies and sports matches, idle

gatherings, hanging about in the streets with evil people and

time-wasters, driving around for no purpose, and crowding

the streets and sidewalks, so that the months of tahajjud, dhikr

and worship, for many people, becomes the month of

151 Al-Bukharee 152 Al-Bukhaaree, Abu Daawud, Tirmidhee, Nasaa‟ee and Ibn Maajah 153 Ibn Hazam in al-Muhalla, Vol. 4, p. 304, opine that the fast is void. The same

opinion was attributed to Imaam al-Auzaa‟ee by Abdul-Wahhaab bn Ahmad as-

Sha‟araanee in al-Meezaan al-Kubra, (Maktabah Mustafa al-Baabee, Part 2), p. 18. But

their opinion is irregular and cannot therefore be relied upon. 154 Al-`Uthaymeen, Fataawa as-Siyaam, pp. 57 – 58; and Al-Hilaalee and Al-Halabee,

Sifah Saum an-Nabiyyi, p. 52 155 Ibn Maajah and Daarimee (Saheeh)

53

sleeping in the day so as to avoid feeling hungry, thus missing

their prayers and the opportunity to pray them in

congregation, then spending their nights in entertainment and

indulging their desires. Some people even greet the month

with feelings of annoyance, thinking only of the pleasures

they will miss out on. In Ramadaan, some people travel to

kaafir lands to enjoy a holiday! Even the mosques are not free

from such evils as the appearance of women wearing makeup

and perfume, and even the Sacred House of Allah is not free

of these ills. Some people make the month a season for

begging, even though they are not in need. Some of them

entertain themselves with dangerous fireworks and the like,

and some of them waste their time in the markets, wandering

around the shops, or sewing and following fashions. Some of

them put new products and new styles in their stores during

the last ten days of the month, to keep people away from

earning rewards and hasanaat.”156

The fasting Muslim should therefore, keep away from these

ungodly practices in order to have the full benefits of

Ramadaan.

ACTS THAT DO NOT VOID THE FAST

Unintentional eating or drinking in the daytime.157

The

Prophet (peace and blessings of Allah be upon him) said: “If

he forgets, and eats and drinks, then let him complete his fast,

for Allah has fed him and given him to drink.”158

According

to another report, “He does not have to make the fast up later

or offer expiation (kaffaarah).”159

Al-Munajjid Said: “If a

156 70 matters related to fasting, pp. 8 - 9 157 This is the opinion of majority of the scholars. 158 Al-Bukhaaree 159 Al-Haakim

54

person sees someone else who is eating because he has

forgotten that he is fasting, he should remind him, because of

the general meaning of the verse: “… Help one another in

righteousness and piety…”160

, and the hadeeth, “if I forget,

remind me”; and because of the principle that this is an evil

action (munkar) that must be changed.161

The position taken

by Imaam Maalik in his „Muwatta‟ that unintentional eating

or drinking attracts atonement is not backed by any reliable

evidence from the Qur‟aan and Sunnah and was therefore

rejected by even some Maaliki Scholars.162

160 Qur‟aan 5:2 161 70 matters related to fasting, p. 28 162 See Muhammad bn Ahmad al-Qurtubee al-Maalikiy, al-Jaami` li ahkaam al-

Qur‟aan (Daar al-Qalam lit-turaath, al-Qaahirah, Vol. 2,), pp. 63 – 64. See also Ahmad

bn Muhammad bn as-Siddeeq, Masaaliku-d-Dilaalah fi Sharh al-Risaalah, (Daar al-

Fikr, Beirut, Lebanon), p. 110. This is also the opinion of Muhammad Zakariyya al-

Kaandahlawee in Awjaz al-Masaalik ila Muwatta Maalik, (al-Maktabah al-

Imdaadiyyah, Makkah, Vol. 5), pp. 126 - 127

One of our brothers in the Nigerian Muslims Network (NMN), Ahmad Abubakar

Gumi, observed, in an e-mail he sent me, the exaggeration he found in my earlier

assertion that the view was rejected by most Maaliki scholarsn as contained in the first

edition of the book. Ahmad Gumi said, „The adopted ruling on the issue by the

scholars of Maliki law is that 'that unintentional eating or drinking attracts atonement'.

See ar-risalah p. 298, Al-ma'onah -1/293, Az-zahirah, 2/521.

To Malikiyyah, the ruling is backed by the Qur‟aan, and Sunnah (cf hadeeth) as

understood by Malik. AlQadi Abdulwahab (died 422H) said of the reason: "then

complete the fast to the night" 2-187, requires imperatively a complete fast not broken

by anything (intentionally or otherwise). The Qur‟aan on the other hand is not specific

(positively or even implied) that 'Unintentional eating or drinking in the daytime does

not break the fasting nor attracts atonement. So the Qur‟aan is a point ahead that

requires a clear authentic proof against it. To Malikiyyah, a ghareeb Hadeeth of Abu

Hurairah narrated by Addar Qutny later, which was specific, is unacceptable (as

opposed to Qurtuby).

It is unacceptable to Malikiyah because the sunnah does not strengthens it, and the

Qiyas (which is stronger than such category of Hadeeth in the Mazhab) contradicts it.

This leaves the issue bordering on conjecture and high probability of error. Therefore

since doing the atonement is a positive action that is precautious, and leaving it is a

negative action, in such doubtful conditions, the positive action overweighs. That is

why the fatwa is that the fast should be atoned for- however only if it is a compulsory

one like Ramadan.

55

A cashier may pay a cheque despite a slight alteration of the signature if he is paying a

small amount say $1-100. However he would refuse to pay $100000 with the same

signature until verified because of the gravity of the matter. So a ghareeb hadeeth could

be adopted somewhere and refused somewhere else, it all depends on many interactive

factors. This is what Ash-Shawkany (1255AD) and the later scholars could not accept

(or at least refuse to understand) from Malikiya. The strength or weakness of a

probability does not squarely depends on mare attributing something to the prophet,

other facts also come into play, that is why Ahmad had only to laugh when told that

Malik has given a verdict that appears contrary to the hadeeth.

In a nut shell the issue goes beyond the text of the Hadeeth, but the fikh and Usul

behind each mazhab in consideration of the Hadeeth. But for the layman, since Malik is

a trusted Fakeeh that can be copied in such intellectual intricacies, he would be on the

safer side to repeat his unintentionally broken fast afterwards.

My response to the observation is as follows:

First, I thank brother Ahmad Gumi for the constructive and intellectual observation

and I agree with him to some extent that my earlier statement „is not backed by the

Qur‟aan and Sunnah‟ and „rejected by even most Maaliki scholars‟ is somewhat an

exaggeration. The statement should have been „is not backed by reliable evidence from

the Qur‟aan and Sunnah‟ and „rejected by some Maaliki scholars‟ as presented now

above. Alhamdu lillah, with his observation, I have now put the record straight as can

be seen by the reader.

Second, I still maintained that Maalikiyyah, with all the philosophical analysis

presented by Mujtahid-muqallid Ahmad Gumi, has no reliable evidence on the issue. In

the first place, not to accept ghareeb hadeeth – a hadeeth with single chain of narration

- (if it is authentic) is very wrong. An authentic ghareeb hadeeth is stronger that Qiyaas

or the practice of the people of Madeenah. Imaam as-Shaafi‟ee in his famous ar-

Risaalah and Ibn Hazam in al-Ihkaam fi Usool al-Ahkaam have confirmed this.

Muhammad Naasiruddeen al-Albaanee in al-Hadeeth hujjah li nafsih, has also refuted

the attitude of not accepting and using aahaad ahaadeeth. There would be no basis for

discarding any ghareeb hadeeth (provided its authenticity is confirmed) simply because

the practice of ahl madeenah or the Qiyaas has not strengthened it.

The ghareeb hadeeth of Abu Hurairah narrated by Ad-Daar Qutniy, which was

specific, is a good (hasan) hadeeth due to its corroborative chains of narration. Ibn

Hajar, in Fath al-Baari, Vol. 4, p. 158, has extensively discussed its chains of narration

and the supporting reports. As-Shaukaanee, in Nayl al-Awtaar, Part 4, p. 268; and as-

San‟aanee, in Subool as-Salaam, Part 2, p. 648, have all consented to the authenticity of

the hadeeth.

Third, the evidence for the correctness of the fast of the person who eats and or drinks

unintentionally in the day of Ramadaan, Ad-Daar Qutniy‟s hadeeth apart, is found in

Saheeh al-Bukhaaree and Muslim. “If one of you forgets, and eats and drinks, then let

him complete his fast, for Allah has fed him and given him to drink.” According to the

report of al-Haakim, declared Saheeh by Ibn Hajar in Bulugh al-Maraam, “If a person

forgets, and breaks his fast (eats and or drinks) in Ramadaan, he does not have to make

the fast up later or offer expiation (kafaarah).

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Pouring water over one‟s self and submersing one‟s self in

water.163

Rinsing the mouth and nose.164

Using Siwak (tooth stick). Some Jurist (Jurisprudence

experts) opines that one could also use toothbrush and tooth

paste at any hour of the day.165

According to al-`Uthaymeen

in his Fataawaa as-Siyaam, it is advisable to keep away from

strong toothpaste if one fears he cannot control it.166

Application of Collyrium (Kohl), eye drops or anything else

to the eyes. These acts are all permissible, as the eyes are not

passageway to the stomach. Also having a tooth extracted and

treating wounds do not break the fast. Application of

perfumes, ear and nose drops even if some taste from it finds

The Qur‟aan of course, is not specific (positively or even implied) that 'Unintentional

eating or drinking in the daytime does not break the fasting nor attracts atonement. The

two ahaadeeth quoted above however, are glaring and sufficient proof for the position

taken by the majority of scholars. They are therefore, clear authentic proof against the

provision of the Qur‟aan 2:187.

There will be no reason whatsoever, for any body to hold on to the opinion of any of

the Imams whenever it contradict the Sunnah. Imam Maalik himself has warned against

taking his statement when it contradicts the Sunnah. He says: “Without doubt I am a

human being. My saying can be correct or wrong. Therefore, ponder over my

statement. Whatever is in conformity with the holy Qur‟aan and Sunnah of the

Messenger of Allah (peace and blessings of Allah be upon him) act upon it and what is

contrary to it leave it.”

In a nutshell, Malikiyyah has no reliable evidence in the Qur‟aan and Sunnah to

support their position, despite the hullabaloo of the acclaimed Maaliki Mujtahid-

muqallid. 163 Ahmad and Abu Daawud (Saheeh) 164 Ahmad, Abu Daawud and at-Tirmidhee (Saheeh) 165 Muhammad Jameel Zainoo, Siyaam Ramadaan, p. 21; and al-`Uthaymeen, Fataawa

as-Siyaam, p.7 166 Fataawa as-Siyaam, p. 7

57

its way to the throat.167

There is nothing wrong with smelling

pleasant fragrances; using perfume or applying scented

creams and the like. There is nothing wrong with a fasting

person using bukhoor (incense), so long as he does not use it

as snuff.168

Sudden attack of vomiting, haemorrhage of the nose and

heaving of the stomach because one has no control over

them.169

Kissing and hugging of one‟s wife. The Prophet of Allah

(peace and blessings of Allah be upon him) has kissed and

hugged his wife in the daytime of Ramadaan.170

Some notable

Companions like Aa‟ishah, Umm Salmah, Umar, Aliyyu,

Abu Hurairah, Sa‟ad, Ibn Mas‟ood, Abu Sa‟eed and Huzaifah

(may Allah be pleased with him) were reported to have

practiced the same.171

It is detestable (makrooh) for a young man to kiss and/hug his

wife while fasting. The same ruling is extended to an old man

who gets aroused quickly and is unable to control himself due

to his very high sexual instinct. Specifically, it is detestable

for a young man to engage in such actions even if he fears not

the possibility of having actual sex with her.172

167 Ibn Taymiyyah, Majmoo` al-Fataawa, Vol. 25, pp. 266 – 267; al-`Uthaymeen,

Fataawa as-Siyaam, pp. 19, 21 – 22; and Zainoo, Siyaam Ramadaan, p. 21 168 Fataawa al-Lajnah al-Daa‟imah, (al-Idaarah al-Aamah lit-tiba‟i wat-tarjamah,

Riyadh, Saudi Arabia, Vol. 10, 1411AH) p. 314 169 Abu Daawud, Tirmidhee and Ibn Maajah (Saheeh) 170 Al-Bukhaaree and Muslim 171 Aliyyu bn Ahmad bn Sa‟eed bn Hazam, al-Muhalla, (Daar al-Fikr, Vol. 4), p. 347 172 As-Shaukaanee, Nayl al-Awtaar, Part 4, pp. 274 – 275; and al-Albaanee, Tamaam

al-Minnah, p. 420

58

In case ejaculation of sperm or seminal fluid follows the act

of kissing and/or hugging, some Scholars amongst the

Sahaabah and Tabi‟un opine that the fast is still correct.173

Some Scholars have however, opine that the fast becomes

incorrect and the victim is required to atone and expiate. In

the opinion of others, he is only required to atone.174

In any

case, refraining is better.

Cupping to drain blood.175

Wet dream in the daytime. As-Shaukaanee stated that it is a

consensus that wet dream in the daytime does not void fast 176

Swallowing of one‟s saliva, dust of the road and sifting

flour.177

Waking up in the morning while sexually defiled as a result

of wet dream or sexual intercourse that has taken place in the

night.178

Injections that are not given to replace food and drink but are

used to administer medications such as penicillin and insulin,

or tonics, or vaccinations, do not break the fast, regardless of

whether they are intra-muscular or intravenous. But to be on

173 Ibn Hazam, al-Muhalla, Vol. 4, p. 335; and as-San`aanee, Subul as-Salaam, Part 2,

p. 644 174 Al-Albaanee, in Tamaam al-Minnah, pp. 418 – 420, has refuted these opinions and

established that ejaculation of seminal fluid as a result of masturbation, kissing or

hugging in the daytime of Ramadaan does not vitiate fast. 175 Al-Bukhaaree 176 Nayl al-Awtaar, Part 4, p. 277 177 Al-`Uthaymeen, Fataawa as-Siyaam, pp. 26 - 27 178 Al-Bukhaaree and Muslim

59

the safe side, all these injections should be given during the

night.179

Puffers used for asthma do not break the fast, because this is

just compressed gas that goes to the lungs – it is not food, and

it is needed at all times, in Ramadaan and at other times.180

Having a blood sample taken does not break the fast and is

permissible because it is something that is needed.181

Medicines used by gargling do not break the fast so long as

they are not swallowed. If a person has a tooth filled and feels

the taste of it in his throat, this does not break his fast.182

The following things do NOT break the fast:183

Having the ears syringed; nose drops and nasal sprays –

so long as one avoids swallowing anything that reaches

the throat.

Tablets that are placed under the tongue to treat angina

and other conditions - so long as one avoids swallowing

anything that reaches the throat.

179 Al-Ùthaymeen, Fataawa as-Siyaam, pp. 16 – 17; Al-Hilaalee and A-Halabee, Sifah

Saum an-Nabiyy, p. 55, Al-Munajjid, 70 matters related to fasting, p. 25 180 Al-Ùthaymeen, Fataawa as-Siyaam, p. 26; and Al-Munajjid, 70 matters related to

fasting, p. 26 181 Al-Ùthaymeen, Fataawa as-Siyaam, pp. 19 – 20; and Al-Munajjid, 70 matters

related to fasting, p. 26 182 Al-Ùthaymeen, Fataawa as-Siyaam, pp. 19 – 20; and Al-Munajjid, 70 matters

related to fasting, p. 26 183 Al-Munajjid, 70 matters related to fasting, pp. 26 - 27

60

Anything inserted into the vagina, such as pessaries,

douches, scopes or fingers for the purpose of a medical

examination.

Insertion of a scope or intra-uterine device (IUD or “coil”)

and the like into the uterus.

Insertion into the urethra – for males or females – of a

catheter, opaque dye for diagnostic imaging, medication

or solutions for cleansing the bladder.

Dental fillings, tooth extractions, cleaning of the teeth,

use of siwaak or toothbrush - so long as one avoids

swallowing anything that reaches the throat.

Rinsing, gargling or applying topical mouth sprays - so

long as one avoids swallowing anything that reaches the

throat.

Subcutaneous, intramuscular or intravenous injections –

except for those used to provide nourishment.

Oxygen.

Anaesthetic gases – so long as the patient is not given

nourishing solutions.

Medications absorbed through the skin, such as creams

and patches used to administer medicine and chemicals.

Insertion of a catheter into veins for diagnostic imaging or

treatment of blood vessels in the heart or other organs.

61

Use of a laparoscope (instrument inserted through a small

incision in the abdomen) to examine the abdominal cavity

or to perform operations.

Taking biopsies or samples from the liver or other organs

– so long as this is not accompanied by the administration

of solutions.

Gastroscopy – so long as this is not accompanied by the

administration of solutions or other substances.

Introduction of any instrument or medication to the brain

or spinal column.

Those who need to break their fast in order to save someone,

whose life is in danger, may break their fast and should make

it up later on. This applies in cases where someone is

drowning, or when fires need to be put out.184

If he has gum ulcers or his gums bleed after using the siwaak

(tooth stick), it is not permissible for him to swallow the

blood; he has to spit it out. However, if some blood enters his

throat by accident, and he did not mean for that to happen,

there is no need to worry. Similarly, if vomit rises in his

throat then goes back down to his stomach without him

intending for this to happen, his fast is still valid.185

With regard to mucus coming from the head (nose and

sinuses) and phlegm coming from the chest by coughing and

clearing the throat, if it is swallowed before it reaches the

mouth, this does not break a person‟s fast, because it is a

problem which all people have; but if it is swallowed after it

184 Al-Munajjid, 70 matters related to fasting, p. 28 185 Fataawa al-Lajnah al-Daa‟imah, Vol. 10, p. 254

62

reaches the mouth, this does break the fast. However, if it is

swallowed unintentionally, it does not break the fast.186

Inhaling water vapours, as may happen to people working in

desalination plants, does not break the fast.187

If tears reach one‟s throat, or if a person applies oil to his hair

or moustache, or uses henna, and then detects the taste of it in

his throat, this does not break his fast. Using henna, kohl or

oil does not break the fast. This also applies to creams used to

moisturize and soften the skin.188

It is disliked (makrooh) to taste food unnecessarily, because

this carries the risk that the fast may be broken. Examples of

cases where it is necessary to taste food include a mother

chewing food for an infant when she has no other way to feed

him, tasting food to make sure that it is OK, and tasting

something when making a purchase. It was reported that Ibn

„Abbaas said: “There is nothing wrong with tasting vinegar or

anything that one wishes to buy.”189

ACTIONS THAT REQUIRE ONLY ATONEMENT

Intentional eating or drinking in the daytime.190

Al-Munajjid

said: “Anyone who eats and drinks deliberately during the

day in Ramadaan with no valid excuse has committed a grave

major sin (kabeerah), and has to repent and make up for that

fast later on. If he broke the fast with something haraam, such

186 Al-Munajjid, 70 matters related to fasting, p. 31 187 Fataawa al-Lajnah al-Daa‟imah, Vol.10, p. 276, and Al-`Uthaymeen, Fataawa as-

Siyaam, p. 26 188 Ibn Taymiyyah, Majmoo‟ al-Fataawa, Vol. 25, p. 233, 245 189 Al-Bukhaaree. See also Al-Munajjid, 70 matters related to fasting, 31 190 Qur‟aan 2:187. See Al-Hilaalee and Al-Halabee, Sifah Saum an-Nabiyyi, p. 70

63

as drinking alcohol, this makes his sin even worse. Whatever

the case, he has to repent sincerely and do more voluntary

(naafil) deeds, fasting and other acts of worship, so as to

avoid having any shortfall in his record of obligatory deeds,

and so that Allah might accept his repentance.191

Intentional vomiting.192

Menstruation and Post-child birth bleeding.193

Withdrawal of intention.194

According to Ibn Qudaamah, in

al-Mughnee, this is the opinion of Imaam as-Shaafièe, Abu

Thaur and Ahmad bn Hanbal.195

Among the things that break the fast are things that are

classified as being like eating or drinking, such as taking

medicines and pills by mouth, or injections of nourishing

substances, or blood transfusions.196

Kidney dialysis, whereby the blood is taken out, cleaned, and

put back with some chemicals or nourishing substances such

as sugars and salts added, is considered to break the fast.197

Smoking breaks the fast, and it cannot be used as an excuse

not to fast. How can a sin be taken as an excuse?!198

191 70 matters related to fasting, p. 27. 192 Abu Daawud, Tirmidhee and Ibn Maajah (Saheeh) 193 Al-Bukhaaree and Muslim 194 Ibn Hazam, al-Muhalla, Vol. 4, p. 285; and Al-Ùthaymeen, Fataawa as-Siyaam, p.

52 195 Ibn Qudaamah, al-Mughnee, Vol. 3, pp. 118 - 119 196 Al-Ùthaymeen, Fataawa as-Siyaam, pp. 17 – 18, and Al-Hilaalee and Al-Halabee,

Sifah Saum an-Nabiyy, p. 72 197 Fataawa al-Lajnah al-Daa‟imah, Vol. 10, p. 190 198 Al-Ùthaymeen, Fataawa as-Siyaam, pp. 53 – 54; and Al-Munajjid, 70 matters

related to fasting, p. 37

64

THINGS THAT REQUIRE BOTH ATONEMENT AND

EXPIATION

Sexual intercourse with one‟s wife in the daytime. Wilful

violation of fast by such practice requires both atonement and

expiation.199

The same ruling also applies in cases of zinaa

(adultery or fornication), homosexuality and bestiality.

If however, it occurs unintentionally or out of forgetfulness,

there are divergent opinions among Jurists on whether or not

he is required to atone and/or expiate. Ibn Taymiyyah in

Majmoo` al-Fataawaa however, prefers the view that says

neither atonement nor expiation is required.

Sexual intercourse is the only act punishable by both

atonement and expiation. Opinions contrary to this could not

be substantiated with authentic Sunnah.

If a person has intercourse during the day on more than one

day during Ramadaan, he must offer expiation for each day,

as well as repeating the fast for each day. Not knowing that

kaffaarah (expiation) is obligatory is no excuse.200

If a man wants to have intercourse with his wife but he breaks

his fast by eating first, his sin is more serious, because he has

violated the sanctity of the month on two counts, by eating

and by having intercourse. It is even more certain in this case

that expiation is obligatory, and if he tries to get out of it, that

only makes matters worse. He must repent sincerely.201

199 Al-Bukhaaree and Muslim 200 Fataawa al-Lajnah al-Daa‟imah, Vol. 10, p. 321 201 Ibn Taymiyyah, Majmoo‟ al-Fataawa, Vol. 25, p. 262

65

Expiation is done in the following order:202

1. Emancipating a slave boy or girl

2. Fasting two consecutive months

3. Feeding sixty needy

Inability to expiate is not punishable, as Allah did not

imposed on any soul what it cannot afford.203

The fasting woman whose husband has sexual intercourse

with her in the daytime is required to make up the void fast.

However, expiation is not liable on her.204

THOSE WHO ARE ALLOWED TO ABSTAIN FROM THE

FAST AND MAKE UP LATER

The traveller and the sick person.205

The traveller does not have to cover 48 miles before he could

abstain from the fast. A journey of 1 mile qualifies him to

break the fast provided it is considered a journey by that

locality. The same ruling applies to shortening of prayers

(Qasr). Also, he may abstain from the fast or shorten his

prayers even if he intends to stay in one place for a whole

month or more. Some scholars limit it to a total of nineteen

days.206

Another group limit it to twenty days207

, while others

202 Al-Bukhaaree and Muslim 203 Al-Hilaalee and Al-Halabee, Sifah Saum an-Nabiyy, p. 79 204 This ruling is discerned from the same hadeeth that talk about expiation. In the

hadeeth, the man was only asked to make expiation for himself while his wife was not

asked to expiate. See also Sifah Saum an-Nabiyy, p. 79 205 Qur‟aan 2:185, al-Bukhaaree and Muslim 206 This is based on an authentic hadeeth collected by at-Tirmidhee and Ibn Maajah

from Ibn Abbas (may Allah be pleased with him), he said: “whenever we intend to stay

for nineteen days in our journey we shorten our prayers, but if we intend to stay for

more than that, we complete”.

66

to fifteen days.208

Imaam Maalik, as-Shaafi`ee and Abu Thaur

on the other hand, limit it to only four days.209

Consideration is not given to the ease in travelling in the

present day due to modern technology (fast and quick means

of transportation). Once a Muslim is on a journey, he may

break the fast and make it up after Ramadaan. According to

Al-Hilaalee and Al-Halabee, „Some people think that because

the ways of travelling have become easier and abundant, this

ruling of breaking the fast on a journey does not apply any

longer. This is a serious misconception because Allah (the

Most High) devised His Laws for all times and places. He

says: “My Lord never errs nor does He forget”210

Allah

intends ease for the traveller; He is the deviser of Laws as

well as the Creator of man, time and place.‟211

A traveller may fast if he wishes, since breaking the fast

while on journey is not obligatory. However, from the

following hadeeth we can deduce that it is better not to fast

while on a journey. The Messenger of Allah (peace and

blessings of Allah be upon him) said: "Verily Allah loves that

His concessions be accepted just as He hates to be

disobeyed."212

Not to fast on a journey is the better choice for the one who

finds no hardship in fasting later to make up the missed days.

It must be noted also that it is not righteousness for a weak

207 This is the opinion of Imaam Ahmad bn Hanbal as stated by Ibn Qudaamah in al-

Mughnee, Vol. 1, pp. 132 – 133, and Ibn Taymiyyah in al-Muharrar fi al-Fiqh 208 Ibn Qudaamah stated and attributed it to Ibn Umar, at-Thauree, Ibn al-Musayyib,

Ibn Jubair and al-Layth. See al-Mughnee, Vol. 1, pp. 132 - 133 209 See al-Mughnee of Ibn Qudaamah, Vol. 1, pp. 132 - 133 210 Qur‟aan 20:52 211 Al-Hilaalee and Al-Halabee, Sifah Saum an-Nabiyy, pp. 58 - 59 212 Ahmad and Ibn Hibbaan (Saheeh)

67

traveller to fast as the Messenger (peace and blessings of

Allah be upon him) said: “It is not righteousness that you fast

while on journey.”213

One should therefore, consider his

nature, as Abu Sa‟eed al-Khudree (may Allah have mercy

upon him) puts it: “They (Companions of the Prophet)

consider fasting on a journey as the better choice for the one

who is strong, and not fasting on a journey as the better

choice for the one who is weak.”214

A person who habitually travels is permitted not to fast if he

has a home to which he returns, such as a courier who travels

to serve the interests of the Muslims (and also taxi drivers,

pilots and airline employees, even if their travel is daily – but

they have to make up the fasts later). The same applies to

sailors who have a home on land; but if a sailor has his wife

and all he needs with him on the ship, and is constantly

travelling, then he is not allowed to break his fast or shorten

his prayers. If nomadic Bedouins are travelling from their

winter home to their summer home, or vice versa, they are

allowed to break their fast and shorten their prayers, but once

they have settled in either their summer home or their winter

home, they should not break their fast or shorten their

prayers, even if they are following their flocks.215

If he starts Ramadaan in one city, then travels to another city

where the people started fasting before him or after him, then

he should follow the ruling governing the people to whom he

has travelled, so he should only end Ramadaan when they end

Ramadaan, even if it means that he is fasting for more than

213 Al-Bukhaaree and Muslim 214 Saheeh al-Tirmidhee. See also Al-Hilaalee and Al-Halabee, Sifah Saum an-Nabiyy,

pp. 57 - 58 215 Ibn Taymiyyah, Majmoo‟ Fataawa Ibn Taymiyah, Vol. 25, p. 213; and al-

`Uthaymeen Fataawa as-Siyaam, pp. 41 - 41

68

thirty days, because the Prophet (peace and blessings of Allah

be upon him) said: “Fast when everyone is fasting, and break

your fast when everyone is breaking their fast.” If it means

that his fast is less than twenty-nine days, he must make it up

after Eid, because the hijri month cannot be less than twenty-

nine days.216

If there is medical proof, or a person knows from his usual

experience, or he is certain, that fasting will make his illness

worse or delay his recovery, he is permitted to break his fast;

indeed, it is disliked (makrooh) for him to fast in such cases.

If a person is seriously ill, he does not have to have the

intention during the night to fast the following day, even if

there is a possibility that he may be well in the morning,

because what counts is the present moment.217

If fasting will cause unconsciousness, he should break his fast

and make the fast up later on.218

If a person falls unconscious

during the day and recovers before Maghrib or after, his fast

is still valid, so long as he was fasting in the morning; if he is

unconscious from Fajr until Maghrib, then according to the

majority of scholars his fast is not valid. According to the

majority of scholars, it is obligatory for a person who falls

unconscious to make up his fasts later on, no matter how long

he was unconscious. Some scholars issued fatwaas to the

effect that a person who falls unconscious or takes sleeping

pills or receives a general anaesthetic for a genuine reason,

and becomes unconscious for three days or less, must make

up the fasts later on, because he is regarded as being like one

who sleeps; if he is unconscious for more than three days, he

216 Al-Shaykh „Abd al-„Azeez ibn Baaz, Fataawa as-Siyaam, (Daar al-Watan), pp. 15 –

16; and al-`Uthaymeen, Fataawa as-Siyaam, p. 64 217 Al-Munajjid, 70 matters related to fasting, pp. 17 - 18 218 Ibn Taymiyyah, Majmoo` al-Fataawa, Vol. 25, p. 217

69

does not have to make up the fasts, because he is regarded as

being like one who is insane.219

If a person feels extreme hunger or thirst, and fears that he

may die or that some of his faculties may be irreparably

damaged, and has rational grounds for believing this to be so,

he may break his fast and make up for it later on, because

saving one‟s life is obligatory. But it is not permissible to

break one's fast because of bearable hardship or because one

feels tired or is afraid of some imagined illness. People who

work in physically demanding jobs are not permitted to break

their fast, and they must have the intention at night of fasting

the following day. If they cannot stop working and they are

afraid that some harm may befall them during the day, or they

face some extreme hardship that causes them to break their

fast, then they should eat only what is enough to help them

bear the hardship, then they should refrain from eating until

sunset, and they have to make the fast up later. Workers in

physically demanding jobs, such as working with furnaces

and smelting metals, should try to change their hours so that

they work at night, or take their holidays during Ramadaan,

or even take unpaid leave, but if this is not possible, then they

should look for another job, where they can combine their

religious and worldly duties. “And whoever fears Allah and

keeps his duty to Him, He will make a way for him to get out

(from every difficulty). And He will provide him from

(sources) he could never imagine.”220

At any rate, one should

consider his religious obligations first before any other

thing.221

219 Al-Munajjid, 70 matters related to fasting, p. 18 220 Qur‟aan 65:2-3 221 Fataawa al-Lajnah al-Daa‟imah, Vol. 10, p. 233, 235

70

Students‟ exams are no excuse for breaking one‟s fast during

Ramadaan, and it is not permissible to obey one‟s parents in

breaking the fast because of having exams, because there is

no obedience to any created being if it involves disobedience

to the Creator.222

For those who are fighting an enemy or are being besieged by

an enemy, if fasting would make them too weak to fight, they

are allowed to break the fast, even if they are not travelling. If

they need to break their fast before fighting, they can break

their fast. The Prophet (peace and blessings of Allah be upon

him) said to his Companions once, before fighting: “In the

morning you are going to meet your enemy and not fasting

will make you stronger, so do not fast.”223

This is also the

preferred opinion of Ibn Taymiyah. The scholars of

Damascus also issued fatwaas to the same effect when the

Tatars attacked their city).224

If a prisoner or captive knows that Ramadaan has begun by

sighting the moon himself or by being told by a trustworthy

person, he has to fast. If he does not know when the month is

beginning, he must try to work it out for himself (ijtihaad)

and act according what he thinks is most likely. If he later

finds out that his fasting coincided with Ramadaan, this is

fine according to the majority of scholars, and if his fasting

came after Ramadaan, this is fine according to the majority of

scholars, but if his fasting came before Ramadaan, this is not

acceptable, and he has to make up the fast. If part of his

fasting coincided with Ramadaan and part of it did not, what

coincided with it or came after it is fine, but what came before

is not OK. If the matter never becomes clear to him, then his

222 Fataawa al-Lajnah al-Daa‟imah, Vol. 10, p. 241 223 Muslim 224 Al-Munajjid, 70 matters related to fasting, p. 20

71

fasting is fine because he did the best he could, and Allah

burdens not a person beyond his scope.225

Menstruating women and women with post-child bleeding are

also required not to fast during Ramadaan but make up the

missed days later.226

According to Al-Hilaalee and Al-

Halabee, „There is consensus among the people of knowledge

that it is not permissible for the menstruating women and

women with post-child bleeding to fast. They are however,

required to make up the missed days later.227

If a woman knows that her period will come tomorrow, she

should still continue her intention and keep fasting; she

should not break her fast until she actually sees the blood.228

It is better for a menstruating woman to remain natural and

accept what Allah has decreed for her by not taking any

medication to prevent her from bleeding. She should be

content with what Allah accepts from her of breaking her fast

during her period and making those days up later. This is how

the Mothers of the Believers and the women of the salaf

were.229

Moreover, there is medical evidence to prove that

many of the things used to prevent bleeding are in fact

harmful, and many women have suffered from irregular

periods as a result of taking them. However, if a woman does

that and takes something to stop the bleeding, then fasts, this

is OK.230

225 Al-Munajjid, 70 matters related to fasting, p. 23 226 Al-Bukhaaree and Muslim 227 Sifah Saum an-Nabiyy, p. 59 228 Al-Munajjid, 70 matters related to fasting, p. 34 229 Fataawa al-Lajnah al-Daa‟imah, Vol. 10, p. 151 230 Al-`Uthaymeen, Fataawa as-Siyaam, p. 63

72

Istihaadah (non-menstrual vaginal bleeding) does not have

any effect on the validity of the fast.231

If a pregnant woman miscarries and the foetus is formed or

has a discernible outline of any part of the body, such as a

head or hand, then her blood is nifaas; if, however, she passes

something that looks like a blood clot („alaq) or a chewed

piece of meat that has no discernible human features, her

bleeding is istihaadah and she has to fast, if she is able,

otherwise she can break her fast and make it up later on.232

Once she becomes clean after having an operation to clean

the womb (D&C), she should fast. The scholars stated that the

embryo is considered to start taking shape after 80 days of

pregnancy.233

If a woman becomes clean from nifaas (post-child bleeding)

before forty days, she should fast and do ghusl (ritual bath) so

that she can pray. If the bleeding resumes within forty days

after the birth, she should stop fasting, because this is still

nifaas. If the bleeding continues after the fortieth day, she

should make the intention to fast and do ghusl (according to

the majority of scholars), and any bleeding beyond the

fortieth day is considered to be istihaadah (non-menstrual

bleeding) – unless it coincides with the usual time of her

period, in which case it is hayd (menstrual blood).234

Although most Maaliki scholars opine that nifaas extends up

to sixty days, their opinion could not be substantiated with

authentic ahaadeeth, and should not therefore be relied upon.

231 Al-Munajjid, 70 matters related to fasting, p. 35 232 Fataawa al-Lajnah al-Daa‟imah, Vol. 10, p. 224 233 Al-Munajjid, 70 matters related to fasting, p. 35; and Al-`Uthaymeen, Fataawa as-

Siyaam, pp. 38 - 39 234 Al-Munajjid, 70 matters related to fasting, p. 35

73

THOSE EXEMPTED FROM THE FAST BUT REQUIRED

TO PAY RANSOM (FIDYAH)

Elderly men and women who are too old to fast.235

Those who suffers from chronic illness.236

The sick person who hopes to recover should wait until he

gets better, and then make up for the fasts he has missed; he is

not allowed just to feed the poor. The person who is suffering

from a chronic illness and has no hope of recovery and

elderly people who are unable to fast should feed a poor

person with half a saa‟ (which is roughly equivalent to one

and a half kilograms of rice) of the staple food of his country

for every day that he has missed. It is permissible for him to

do this all at once, on one day at the end of the month,237

or to

feed one poor person every day. He has to do this by giving

actual food, because of the wording of the verse – he cannot

do it by giving money to the poor.238

But he can give money

to a trustworthy person or charitable organization to buy food

and distribute it to the poor on his behalf. 239

Pregnant and breast-feeding women if they fear for

themselves or their babies.240

This is the opinion of Ibn

Abbaas, Ibn Umar and Anas bn Maalik al-Ka`abee (may

Allah be pleased with them). Ibn Qudaamah stated that none

of the Sahaabah (Companions of the Prophet) disagree with

Ibn Abbaas (may Allah be pleased with him) on the issue that

235 Al-Bukhaaree and ad-Dara Qutni 236 Abdul-Azheem Badawee, Al-Wajeez fi fiqh as-Sunnah wal-Kitaab al-Azeez, (Daar

Ibn Rajab, 2000), p. 199 237 This is based on the practice of Anas bn Maalik (may Allah be pleased with him) 238 Fataawa al-Lajnah al-Daa‟imah, Vol. 10, p. 198 239 Al-Munajjid, 70 matters related to fasting, p. 19 240 Ibnul Jarud, Baihaqi, Abu Daawud and Tabari (Saheeh)

74

pregnant and breast-feeding women are not required to make

up the fast but only to pay ransom by feeding a poor person

or needy for every day that they have missed. According to

Al-Hilaalee and Al-Halabee, „Any claim contrary to this one

would not be acceptable as there is no reliable evidence in the

Qur‟aan and authentic Sunnah to support it.‟241

TARAAWEEH PRAYER

Taraaweeh, Qiyaamul Layl and Tahajjud are used

synonymously (in the month of Ramadaan).242

Some

scholars, out of ijtihaad opine that using any such names

depends on the time one performs the prayer in the night. If

he performs it immediately after Isha‟, it is called taraaweeh.

If he observes it at midnight, it is called qiyaamul layl. If on

the other hand, he delays it until after he sleeps and wakes up,

it is called tahajjud. It therefore, follows that, if one observes

taraaweeh or qiyaamul layl, he needs not to pray tahajjud.243

However, if one wakes up in the night after observing either

qiyaamul Layl or taraaweeh, he may engage in other forms of

worship such as recitation of the holy Qur‟aan and Zikr

(remembrance of Allah). He may also observe two units of

rak‟ah after performing ablution.

241 The argument that the pregnant and breast feeding women who fear for themselves

or their babies are not required to feed but make up the missed days after Ramadaan, or

feed and make up as well, is a weak argument. Al-Hilaalee and Al-Halabee have

extensively discussed the preference of this opinion and undeniably refuted all contrary

opinions. See Sifah Saum an-Nabiyy, pp. 80 - 85 242 The two unique books authored by Shaykh Muhammad Naasiruddeen al-Albaanee

on this subject; Salaat at-Taraaweeh and Qiyaam Ramadaan offered clue on this. 243 This is because the Prophet (peace and blessings of Allah be upon him) never

prayed more than eleven rak‟ats (in the night) neither in Ramadaan nor in any other

month.

75

Taraaweeh prayer is a Sunnah of the Prophet (peace and

blessings of Allah be upon him). He observed it in

congregation (for 3 nights and then stopped for his fear not to

be made compulsory on us) and individually.244

However,

observing it in congregation is most preferable since with the

death of the Prophet (peace and blessings of Allah be upon

him), the entertained fear is no more.245

It was Umar bn

Khattaab (may Allah be pleased with him) that revived its

observance in congregation,246

and not innovated it as

claimed by some ignoramus.

Reviving the Sunnah of congregation in the observance of

taraaweeh by Umar bn Khattab (may Allah be pleased with

him) is not an innovation (bid‟ah) in the legal sense of the

word. Remember Umar only revived and not innovated. It

cannot therefore, be used as a basis for introducing

innovations in Islam.247

Whosoever observes taraaweeh with faith and seeking his

reward from Allah will have his past sins forgiven.248

There are divergent opinions on the exact number of rak‟ahs

to be observed. Some Ulama (scholars) say thirteen (Shaf`

and Witr inclusive), some twenty, some thirty-six, some

twenty-one, some eleven and some no limit. However, the

opinion that tallies with the way and manner of the Prophet‟s

244 Al-Bukhaaree and Muslim 245 Ibn Hajar, Fath al-Baari, Vol. 4, p. 252. See also Muhammad Naasiruddeen al-

Albaanee, Salaat at-Taraaweeh, (Al-Maktab Al-Islaamee, 1985), p. 13; Qiyaam

Ramadaan, (Daar Al-Hijrah, Saudi rabia, 1989), pp. 20 – 21; and Al-Hilaalee and Al-

Halabee, Sifah Saum an-Nabiyy, p. 96 246 Al-Bukhaaree and Muslim 247 See Ibn Hajar, Fath al-Baari, Vol. 4, pp. 252 – 253; and Al-Albaanee, Salaat at-

Taraaweeh, pp. 42 - 45 248 Al-Bukhaaree and Muslim

76

taraaweeh is that the number should not exceed eleven (Shaf‟

and Witr inclusive).249

Observing more than eleven rak‟ats as

taraaweeh is not encouraged.250

Aa‟ishah (may Allah be

pleased with her) the wife of the Prophet (peace and blessings

of Allah be upon him) was asked about the number of rak‟ats

the Prophet (peace and blessings of Allah be upon him) use to

observe in his taraaweeh, and she said: “The Prophet (peace

and blessings of Allah be upon him) never prayed more than

eleven rak‟ats (in the night) neither in Ramadaan nor in any

other month.”251

When Umar (may Allah be pleased with him) revived the

Sunnah of taraaweeh in congregation, he ordained the two

Imaams; Ubay bn Ka‟ab and Tameem Ad-Daari to pray only

eleven rak‟ats as transmitted by Imaam Maalik in his

Muwatta with a sound and reliable chain of narrators.252

The Hadeeth that talk about thirteen rak‟ats is not on

taraaweeh. The Prophet (peace and blessings of Allah be

upon him) never observed more than eleven rak‟ats as

explained above. Some of the narrations talking about

thirteen rak‟ats included (in the stated number) rak‟ataal Fajr

(the two rak‟ats observed at dawn and before morning prayer)

as contained in Saheeh al-Bukhaaree on the authority of

249 Al-Bukhaaree and Muslim. See Ibn Hajar, Fath al-Baari, Vol. 4, p. 254; Al-

Albaanee, Salaat at-Taraaweeh, pp. 22 – 33; Qiyaam Ramadaan, pp. 22 – 23; and Al-

Hilaalee and Al-Halabee, Sifah Saum an-Nabiyy, pp. 97 - 98 250 Al-Albaanee, Salaat at-Taraaweeh, p. 22, 75; and Tamaam al-Minnah, pp. 255 -

256 251 Al-Bukhaaree and Muslim 252 In Tanweer al-Hawalik, a commentary on Muwatta Maalik, Jalaluddeen as-Suyuti

quoted al-Baaji as saying: “Umar bn Khattab ordained the two Imaams to observe a

total of eleven rak‟ats in order to copy the Messenger of Allah since Aa‟ishah said he

do not pray more than eleven.” See Tanweer al-Hawaalik, (Daar al-Fikr, Part 1), p. 138

77

Aa‟ishah (may Allah be pleased with her)253

; or the two

voluntary rak‟ats the Prophet (peace and blessings of Allah be

upon him) normally observe after Isha‟ prayer, as transmitted

by Abu Daawud;254

or the two short rak‟ats the Prophet

(peace and blessings of Allah be upon him) use to commence

night prayer with, as contained in Saheeh Muslim on the

authority of A‟ishah and Ibn Abbas.255

The Hadeeth that talk about twenty rak‟ah is a very weak

narration.256

Assuming it is sound, it become shaaz (irregular)

Hadeeth as it contradict more reliable narrations. In the

science of Hadeeth, an irregular Hadeeth is considered weak.

The Hadeeths that says twenty or twenty-one or twenty-three

rak‟ats were observed in the time of Umar and twenty in the

time of Aliyu bn Abi Talib (may Allah be pleased with them)

are defective.257

Even if they are not weak narrations, they are

deed, while the one quoted above in which Umar ordained the

two Imaam to observe a total of eleven rak‟ats (as in

Muwatta) is a command or saying. In Usoolul Fiqh,

command or saying is preferred to deed or action in the event

of contradiction. Beside, a true and sincere Muslim will

always prefer the teaching of our beloved Prophet (peace and

blessings of Allah be upon him). Also, even if observing

253 Al-Albaanee stated, in Tamaam al-Minnah, pp. 249 – 250, that the narration of

Hishaam bn `Urwah from Aa‟ishah that, The Prophet (peace and blessings of Allah be

upon him) used to observe thirteen rak‟ats at night and then observe two rak‟ats when

he hears the call to prayer (rak‟ataa al-fajr) at dawn‟, is irregular, as it contradicts the

reports of all those that narrated the same hadeeth from Aa`ishah. 254 Al-Albaanee, Salaat at-Taraaweeh, p. 17; and Tamaam al-Minnah, pp. 251 - 252 255 For detail discussion on this, see Al-Albaanee, Salaat at-Taraaweeh, pp. 16 – 17;

and Tamaam al-Minnah, p. 251 256 Ibn Hajar, Fath al-Baari, Vol. 4, p. 254; and Al-Albaanee, Salaat at-Taraaweeh, pp.

19 - 21 257 Al-Albaanee, Salaat at-Taraaweeh, pp. 48 – 58; Tamaam al-Minnah, p. 252; and

Al-Hilaalee and Al-Halabee, Sifah Saum an-Nabiyy, pp. 98 - 100

78

thirteen rak‟ats is correct, eleven is the best way of praying

taraaweeh, since it conforms with the way and manner

practiced by the Prophet of Allah (peace and blessings of

Allah be upon him). It is obvious that a rational Muslim will

go for the best.258

Sticking to thirteen or twenty rak‟ats simply because it is the

practice in Saudi Arabia (Makkah and Madeenah) or

elsewhere is wrong. Allah (the Most High) ordains the

Muslims to copy from the Prophet (peace and blessings of

Allah be upon him) not Makkah or Madina (in spite of their

position in the eyes of the Muslims all over the world). The


him) was reported to have said: “The best guidance is the

guidance of Muhammad (peace and blessings of Allah be

upon him)”.259

The argument that taraaweeh is a voluntary prayer and can

therefore be observed in any number is faulty. It is common

knowledge that rak‟ataal fajr is also a voluntary prayer. It is

however, a consensus that one cannot observe more than two

rak‟ats. Similarly, one is not allowed to observe, say, twenty

rak‟ats (as voluntary prayer) after Zuhr on the basis that the

Sunnah confirms only four. Then why should one observe

more than what the Sunnah approve in taraaweeh?260

The Muslims should avoid unnecessary argument on the

number of rak‟ats to be observed in taraaweeh that can lead to

disunity and differing among them. All that is expected of

you is to advice your brothers to follow the preferred manner

of observing taraaweeh. If however, they insist on observing

258 Al-Albaanee, Salaat at-Taraaweeh, pp. 39 – 40 259 Muslim 260 Al-Albaanee, Salaat at-Taraaweeh, pp. 25 – 39

79

more than eleven rak‟ats, you have the option of praying only

eleven with them and you then take your leave or going to

another mosque that observe only eleven. Making issue out of

this matter over which scholars of the past and present differ

is a sign of insincerity and love for tubuliyyaat.

I’ITIKAAF (SECLUSION IN THE MOSQUE)

I‟itikaaf is the seclusion and staying in the mosque with the

intention of becoming closer to Allah.261

It is a meritorious act of worship that could be done in any

month of the year. The Messenger of Allah (peace and

blessings of Allah be upon him) was reported to have done

i‟itikaaf in the month of Shawwaal.262

It is however, most recommended in the month of Ramadaan

and in particular the last ten days of Ramadaan.263

The

Prophet of Allah (peace and blessings of Allah be upon him)

use to perform i‟itikaaf for ten days every Ramadaan. In the

year that he died, he performed it for twenty days.264

It has no specific time limit. It can be fulfilled by staying in

the mosque with the intention of making i‟itikaaf for a long or

short time. The reward will be according to how long one

stays in the mosque.265

The objective of i‟itikaaf is for the heart to become fully

preoccupied with Allah (the Most High), concentrated upon

261 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 475 262 Al-Bukhaaree and Muslim 263 Al-Bukhaaree and Muslim 264 Al-Bukhaaree 265 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 476

80

Him alone, and cut-off from being preoccupied with the

creation. In the words of Ibn al-Qayyim „Allah also

prescribed i‟itikaaf for them, the objective being that the heart

becomes fully preoccupied with Allah – the Most High –

concentrated upon Him alone, and cut-off from being

preoccupied with the creation. Rather, the heart is only

engrossed with Allah – the Most Perfect – such that loving

Him, remembering Him, and turning to Him takes the place

of all the heart‟s anxieties and worries, so that he is able to

overcome them. Thus all his concerns are for Allah, and his

thoughts are all directed towards remembering Him and

thinking of how to attain His Pleasure and what will cause

nearness to Him and what leads him to feel contended with

Allah instead of people. This in turn prepares him for being at

peace with Allah alone, on the day of loneliness in the grave,

when there will be no one else to give comfort, nor anyone to

grant solace, except Him. So this is the greater goal of

i‟itikaaf.‟266

I‟itikaaf is only done in the mosque.267

There is a difference of opinion among the Jurists concerning

what mosques are acceptable for i‟itikaaf. Some say that it is

acceptable in any mosque.268

Some opine that it is valid in

any mosque in which the five prayers are held and which has

a congregation (Friday congregation).269

Another group of

scholars hold that i‟itikaaf can only be done in one of the

following mosques: the sacred mosque in Makkah; the

266 Zaad al-Ma`aad, Part 1, p. 257 267 Qur‟aan 2:187 268 The basis of this opinion is a weak Hadeeth. In fact, Ibn Abbas, as transmitted by

Baihaqi, said: “It is a sinful innovation to do i‟itikaaf in any mosque where Friday

congregation is not observed.” The Hadeeth of al-Baihaqi is Hasan (good). 269 Baihaqi (Saheeh)

81

Prophet‟s mosque in Madeenah; and the al-Aqsa mosque.270

While the issue of the mosques in which i‟itikaaf is

acceptable is still not concluded, students of knowledge and

du‟aats should fear Allah and not to cause disunity, differing

and hatred in the ummah. Since both scholars of the past and

present are not in agreement concerning this matter, we

should not try to make issue out of no issue. 271

A Muslim woman may perform i‟itikaaf with the consent of

her husband or guardian provided there is no entertained

fear.272

It is preferred for the one who is making i‟itikaaf to perform

many supererogatory acts of worship and to occupy himself

with prayers, reciting the Qur‟aan, glorifying and praising

Allah, extolling His oneness and greatness, asking His

forgiveness, sending salutations on the Prophet (peace and

blessings of Allah be upon him) and any other action that

brings one closer to Allah. Included among these actions is

studying and reading books of Tawheed, Tafseer and

Hadeeth, books on the lives of the Prophets (A.S), books of

Fiqh, and so on. It is also preferred to set up a small tent in

the courtyard of the mosque as the Prophet (peace and

blessings of Allah be upon him) did.273

270 Tahhaawi, Ismaa‟ilee and Baihaqi (Saheeh). Shaykh Muhammad Naasiruddeen Al-

Albaanee advocated this opinion and championed it. He also preferred it to all other

opinions. See Al-Albaanee, Qiyaam Ramadaan, pp. 36 – 37; and Silsilah al-Ahadeeth

as-Saheehah #2786. See also Al-Hilaalee and Al-Halabee, Sifah Saum an-Nabiyy, p. 93 271

For example, while al-Albaanee and most of his students maintain that i‟itikaaf has

to be performed only in one of the three sacred mosques, al-Uthaymeen and Muqbil al-

Waadi‟ee consider that to be mustahab 272 Al-Bukhaaree, Muslim and Abu Daawud. See Al-Albaanee, Qiyaam Ramadaan, p.

41 273 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 480

82

It is Sunnah for the person performing i‟itikaaf to fast,274

but

he is not under obligation to do so. Some Jurists see fasting as

a condition for the correctness of i‟itikaaf.275

It is permissible for one who is making i‟itikaaf to leave his

place of i‟itikaaf to bid a farewell to his wife or any other

person that visit him as the Prophet (peace and blessings of

Allah be upon him) did to his wife Safiyyah (may Allah be

pleased with her) when she visited him in the mosque.276

He

may also go out for some needs that he must perform such as

the call of nature, getting for himself food if there is no one to

bring it, washing one‟s self from sexual defilement and

cleaning his body or clothes from impurities.277

The person performing i‟itikaaf may eat, drink, and sleep in

the mosque, and he should also keep it clean. He may make

contracts for marriage, buying, selling, and so on in the

mosque.278

If a person performs one of the following acts, his i‟itikaaf

will be nullified:279

1. Intentionally leaving the mosque without any need to do

so, even if it is for just a short time.

2. Abandoning belief in Islam, as this would nullify all acts

of worship.

274 Baihaqi and Abdur-Razzaq (Saheeh) 275 Ibn al-Qayyim, Zaad al-Ma`aad, Part 1, p. 257; and Al-Albaanee, Qiyaam

Ramadaan, 38 276 Al-Bukhaaree and Muslim 277 Al-Bukhaaree, Muslim and Baihaqi. See Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p.

481 278 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 482 279 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 482 - 483

83

3. Loosing one‟s reason due to insanity or drunkenness, or

the onset of menstruation or post-child birth bleeding, all

of which disqualifies a person for i‟itikaaf.

4. Sexual intercourse.

THE NIGHT OF DECREE (LAYLATUL QADR)

The night of decree (Laylatul Qadr) is the most virtuous night

of the year.280

Allah (the Most High) says in the Qur‟aan:

“We revealed it (the Qur‟aan) on the night of decree (qadr).

What will tell you what the night of decree is? It is better than

a thousand month.”281

It is preferred to seek this night during the last ten nights of

Ramadaan, as the Prophet (peace and blessings of Allah be

upon him) trove his best in seeking it during that time.282

Scholars hold different opinions as to the night, which is the

night of qadr due to the different Hadeeths reported from the

Prophet (peace and blessings of Allah be upon him) about it.

Some are of the opinion that it is the 21st, some say 23

rd, some

25th

, some 27th

, and others hold 29th

.283

Another group say

that it varies from year to year but it is always among the last

ten nights of Ramadaan. Most Scholars, though, vouch for the

27th

.284

280 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 472 281 Qur‟aan 97:1-3 282 Al-Bukhaaree and Muslim 283 Al-Hilaalee and Al-Halabee, Sifah Saum an-Nabiyy, pp. 86 - 87 284 Usaamah bn Abdul-Lateef al-Qoosee, as-Siyaam wa ahkaamuh, (Daar al-Haramain,

Al-Qaahirah, 1991), p.33

84

It is recommended that one should spend the night in various

form of worship. He should also wake up his family to join

him in striving to earn to pleasure of Allah. The Prophet used

to strive his best in seeking it and wakes up his family. 285

The Prophet (peace and blessings of Allah be upon him) said:

“Whoever prays during the night of qadr with faith and

hoping for its reward will have all his previous sins

forgiven.286

The Messenger of Allah (peace and blessings of Allah be

upon him) when asked by his wife Aa‟ishah recommends for

the person who knows the night of qadr to supplicate with the

following prayer: “O Allah, You are pardoning and You love

to pardon, so pardon me” (Allahumma innaka afuwwun

tuhibbul afwa fa‟afu annee).287

ZAKAATUL FITR

Zakaatul Fitr is a type of sadaqah (charity), which must be

paid by every Muslim, young, and old, male and female, free

and slave, at the end of the month of fasting (Ramadaan).288

Its purpose is to purify one who fasts from any indecent act or

speech and to help the poor and needy.289

It is accepted as zakaat for the person who pays it before the

Eid prayer, and it is considered an ordinary sadaqah for the

285 Al-Bukhaaree and Muslim 286 Al-Bukhaaree and Muslim 287 Tirmidhee and Ibn Maajah (Saheeh) 288 Al-Bukhaaree and Muslim 289 Abu Daawud and Ibn Maajah (Hasan)

85

one who pays it after prayer.290

It is therefore, necessary for

every Muslim to pay his zakaatul fitr before prayer. Shaykh

Muhammad Saalih al-Munajjid said: “It is disliked (makrooh)

to delay giving it until after Salaat al-„Eid; some scholars said

that this is haraam and is counted as qadaa‟ (making up a duty

that has not been performed on time), on the basis of the

hadeeth, “Whoever pays it before the prayer, it is an accepted

zakaat, and whoever pays it after the prayer, it is just a kind of

charity.” It says in „Awn al-Ma‟bood Sharh Abi Dawood:

“Obviously, the one who gives zakaat al-fitr after the prayer

is like one who did not give it, because they have in common

the fact that they did not give this obligatory charity. Most of

the scholars think that giving it before Salaat al-„Eid is only

mustahabb, and they confirmed that it is OK to give it at any

time until the end of the day of Fitr, but this opinion is refuted

by the hadeeth. With regard to delaying it until after the day

of Eid, Ibn Ruslaan said: “This is haraam by consensus,

because it is zakaah, so the one who delays it must be

committing a sin, as is the case when one delays a prayer.” So

it is haraam to delay giving it for no good reason, because this

defeats the purpose, which is to save the poor from having to

ask on the day of joy. If a person delays giving it with no

excuse, he has committed a sin but he still has to make it

up.291

Every free Muslim must pay zakaatul fitr for himself, his

wife, children and servants.292

The required amount of zakaatul fitr is one sa‟i (equal to

approximately 3 kilograms) of wheat barley, raisons, dry

cottage cheese, rise, corn or similar items considered as basic

290 Abu Daawud and Ibn Maajah (Hasan) 291 www.islaam-qa.com 292 Baihaqi and ad-Dara Qutni (Saheeh)

86

food.293

In another sound Hadeeth, one-half of a sa‟i is given

out in lieu of wheat.294

It is permissible to pay zakaatul fitr a day or two before Eid

day.295

It is not permissible for one to pay, as a zakaatul fitr, an

equivalent value in cash. The text of Jaabir‟s Hadeeth clearly

shows that zakaatul fitr is only acceptable in food item and

not cash. This is why many scholars refuted the position of

Abu Haneefah, which sees the permissibility of paying an

equivalent value in cash.296

Shaykh Muhammad Saalih al-

Munajjid said “As for giving zakaat al-fitr in the form of

money, this is not permissible at all, because the Prophet

(peace and blessings of Allah be upon him) said that it must

be given in the form of food, not money. He clearly stated

that it is to be given in the form of food, so it is not

permissible to give it in any other form and Islam wants it to

be given openly, not secretly. The Sahaabah gave zakaat al-

fitr in the form of food, and we should follow, not innovate.

The giving of zakaat al-fitr in the form of food is regulated by

the measure of saa‟, and if it were to be given in the form of

money, it could not be regulated in this manner: according to

the price of what would it be worked out and given? There

are obvious benefits to giving it in the form of staple foods,

such as at times when businessmen are hoarding certain

goods; prices have gone up, or at times of war and inflation.

If someone were to say, “But money is more useful for the

poor, because then they can buy what they want, and they

might need something other than food, so the poor person

293 Al-Bukhaaree and Muslim 294 Tahhawi (Saheeh). Imaam Ahmad also transmitted a similar Hadeeth. 295 Al-Bukhaaree 296 See Usaamah bn Abdul-Lateef al-Qoosee, as-Siyaam wa ahkaamuh, p. 36

87

might sell the food and lose money.” The response to this is

that there are other sources for meeting the needs of the poor

with regard to shelter, clothing and so on, which are provided

for from the zakaat paid on people‟s wealth (zakaat al-maal),

general charity and other kinds of donations. Let us put things

into the proper Islamic perspective and adhere to what was set

out by the Prophet (peace and blessings of Allah be upon

him), who told us that giving a saa‟ of food to feed the poor is

obligatory. If we give food to a poor person, he will eat it and

will benefit from it sooner or later, because it is the kind of

food he uses anyway. On this basis, it is not permissible, for

the purposes of zakaat al-fitr, to give money for a person to

pay off his debts or to cover the cost of surgery for a sick

person or to pay for tuition for a needy student and so on.

There are other sources for this kind of help, as stated

above.297

Zakaatul fitr is distributed only to the poor and needy among

the Muslims.298

It is recommended that the zakaatul fitr of every society be

gathered in one place for onward distribution to the deserving

people. That was the practiced during the time of the Prophet

(peace and blessings of Allah be upon him) as contained in

Saheeh al-Bukhaaree on the authority of Abu Hurairah (may

Allah be pleased with him). Ibn Umar (may Allah be pleased

with him) used to give his zakaatul fitr to the people

delegated for its collection and disbursement.299

297 Culled from www.islaam-qa.com 298 Abu Daawud and Ibn Maajah (Hasan). See Ibn Taymiyyah, Majmoo` al-Fataawa,

Vol. 25, pp. 71 – 78; and Ibn al-Qayyim, Zaad al-Ma`aad, Part 1, p. 229 299 Ibn Khuzaimah (saheeh). See also Al-Hilaalee and Al-Halabee, Sifah Saum an-

Nabiyy, p. 106

88

If a man wants to give it to a particular person, but cannot

find him or a trustee who can accept it on his behalf, and he is

afraid that time is running out, he has to give it to another

entitled person, and not delay giving it. If a person wants to

give his zakaat al-fitr to a specific needy person, and is afraid

that he may not see him at the appropriate time, he should tell

him to appoint someone to accept it on his behalf, or to

appoint him (the giver) to take it from himself on his behalf.

Then when the time comes, he can take it to him in a bag or

whatever, or keep it for him as a trust until he sees him. If the

one who wants to give zakaat appoints someone else to give it

on his behalf, he is still responsible for it until he is certain

that his deputy has carried out his instructions.300

THE EID PRAYER

“Eid” is an Arabic word referring to something habitual, that

returns and is repeated. Eids or festivals are symbols to be

found in every nation, including those that are based on

revealed scriptures and those that are idolatrous, as well as

others, because celebrating festivals is something that is an

instinctive part of human nature. All people like to have

special occasions to celebrate, where they can come together

and express their joy and happiness.

The festivals of the non-Muslim nations may be connected to

worldly matters, such as the beginning of the year, the start of

an agricultural season, the changing of the weather, the

establishment of a state, the accession of a ruler, and so on.

They may also be connected to religious occasions, like many

of the festivals belonging exclusively to the Jews and

Christians, such as the Thursday on which they claim the

300 www.islaam-qa.com

89

table was sent down to Jesus, Christmas, New Year‟s,

Thanksgiving, and holidays on which gifts are exchanged.

These are celebrated in all European and North American

countries nowadays, and in other countries where Christian

influence is prevalent, even if the country is not originally

Christian. Some so-called Muslims may also join in these

holidays, out of ignorance or hypocrisy.

The Magians (Zoroastrians) also have their own festivals,

such as Mahrajaan, Nowruz and so on. The Baatinis have

their own festivals too, such as “Eid al-Ghadeer”, when they

claim that the Prophet (peace and blessings of Allah be upon

him) gave the khilaafah to „Ali (may Allah be pleased with

him) and to the twelve imaams after him.

The Muslims are however, distinguished by their festivals.

The Prophet‟s words “Every nation has its festival, and this is

your festival” indicate that these two Eids are exclusively for

the Muslims, and that it is not permissible for Muslims to

imitate the non-Muslims and idolatrous in anything that is a

distinctive part of their celebrations, whether it be food, dress,

bonfires or acts of worship. Muslim children should not be

allowed to play on those un-Islamic festivals, or to put up

decorations, or to join in with the non-Muslim on those

occasions. All non-Muslim or innovated festivals are not

permissible, such as Independence Day celebrations,

anniversaries of revolutions, holidays celebrating trees or

accessions to the throne, birthdays, Labour Day, the Nile

festival, Shimm al-Naseem (Egyptian spring holiday),

teachers‟ day, and al-Mawlood al-Nabawi (Prophet‟s

Birthday).

The Muslims have no festivals apart from Eid al-Fitr and Eid

al-Adhaa, because of the hadeeth narrated from Anas (may

90

Allah be pleased with him) who said: “The Messenger of

Allah (peace and blessings of Allah be upon him) came to

Madeenah and the people had two days when they would play

and have fun. He said, „What are these two days?‟ They said,

„We used to play and have fun on these days during the

Jaahiliyyah (pre-Islamic era). The Messenger of Allah (peace

and blessings of Allah be upon him) said, „Allah has given

you something better than them, the day of Adhaa and the day

of Fitr.‟”301

These two Eids are among the signs or symbols of Allah

which we must celebrate and understand the aims and

meanings behind them.

In the words of Hammudah Abdal-Ati,302

“The Islamic Eids

have the following matchless qualities:

1. Each Eid is a wholesome celebration of a remarkable

achievement of the individual Muslim in the service of

Allah. The first Eid comes after an entire month of

„absolute‟ fasting during the days of the month. The

second Eid marks the completion of Hajj to Makkah, a

course in which the Muslim handsomely demonstrates his

renouncement of the mundane concerns and hearkens

only to the Eternal voice of Allah.

2. Each Eid is a Thanksgiving Day where the Muslims

assemble in a brotherly and joyful atmosphere to offer

their gratitude to Allah for helping them to fulfil their

spiritual obligations prior to the Eid. This form of

thanksgiving is not confined to spiritual devotion and

301 Abu Daawud (Saheeh) 302 Islam in Focus, Islamic Call Centre, Bolade, Oshodi, Lagos

91

verbal expressions. It goes far beyond that to manifest

itself in a handsome shape of social and humanitarian

spirit. The Muslims who have completed the fasting of

Ramadan express their thanks to Allah by means of

distributing alms among the poor and needy on the first

Eid. Similarly, the Muslims who have completed the

course of Hajj at Makkah, as well as those who are at

home, offer their sacrifices by slaughtering oblations to be

distributed among the poor and needy. The distribution of

alms and oblations constitutes a major part of the Eid‟s

highlights.

3. Each Eid is a Day of Remembrance. Even in their most

joyful times the Muslims make a fresh start of the Day by

a plural session of worship to Allah. They pray to Him

and glorify His name to demonstrate their remembrance

of His favours. Along with that course, they remember the

deceased by prayer for their souls, the needy by extending

a hand of help, the grieved by showing them the

sympathy and consolation, the sick by cheerful visits and

utterances of good wishes, the absentees by cordial

greetings and sincere considerateness, etc. Thus the

meaning of Remembrance on the day transcends all limits

and expands over far-reaching dimensions of human life.

4. Each Eid is a Day of Victory. The individual who success

in securing his spiritual rights and growth receives the Eid

with a victorious spirit. The individual who faithfully

observes the duties, which are associated with the Eid, is a

triumphant one. He proves that he holds a strong

command over his desires, exercises a sound self-control

and enjoys the taste of disciplinary life. And once a

person acquires these qualities he has achieved his

greatest victory; because the person who knows how to

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control himself and discipline his desires from sin and

wrong, from fear and cowardice, from vice and

indecency, from jealousy and greed, from humiliation and

all other causes of enslavement. So, when he receives the

Eid, which marks the achievement of this freedom, he is

in fact celebrating his victory, and the Eid thus becomes a

Day of Victory.

5. Each Eid is a Harvest Day. All the good workers in the

service of Allah, all the faithful believers reap the fruits of

their good deeds on the Day, as Allah grants His mercy

and blessings abundantly.

6. Each Eid is a Day of Forgiveness. When the Muslims

assemble in the congregation of the Day, they all whole-

heartedly pray for forgiveness and strength of faith. And

Allah has assured those who approach Him with sincerity

of His mercy and forgiveness.

7. Each Eid is a Day of Peace. When the Muslim establishes

peace within his heart by obeying the Law of Allah and

leading a disciplinary life, he has certainly concluded a

most inviolable treaty of peace with Allah. Once a person

is at peace with Allah, he is at peace with himself and,

consequently, with the rest of the universe. So when he

celebrates the Eid in the right manner, he is actually

celebrating the conclusion of a Peace Treaty between

himself and Allah, and this marks the Eid as a Day of

Peace.”

The Eid prayer is very important for all Muslims. It has the

merits of the daily prayers, the effects of the weekly

convention (Jumu‟ah) and the characteristics of annual

reunions between Muslims.

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Eid prayer is compulsory on every Muslim male and female.

This is because the Messenger of Allah (peace and blessings

of Allah be upon him) has ordered the Muslims (men and

women) to observe it.303

Also, the Prophet (peace and

blessings of Allah be upon him) always performs Eid prayer

throughout his life. In addition, he instructed that women

should share their veil with those who do not have it in order

for them to attend Eid prayer.304

However, Some Scholars

hold that Eid prayer is not obligatory but an emphatic

Sunnah.305

Eid prayer should be offered when the sun is obvious above

the horizon. That is from the time the observance of nafl

(supererogatory) prayer is allowed after Fajr prayer.306

It is recommended that the observance of the prayer be earlier

during the Eid al-Adha than on the Eid al-Fitr.307

303 Al-Bukhaari and Muslim 304 The text of the hadeeth as reported by al-Bukhaaree reads: Hafsah bint Sirin said,

"On Eid we used to forbid our girls to go out for Eid prayer. A lady came and stayed at

the palace of Bani Khalaf and I went to her. She said, 'The husband of my sister took

part in twelve holy battles along with the Prophet and my sister was with her husband

in six of them. My sister said that they used to nurse the sick and treat the wounded.

Once she asked, "O Allah's Apostle! If a woman has no veil, is there any harm if she

does not come out (on Eid day)?"The Prophet said, "Her companion should let her

share her veil with her, and the women should participate in the good deeds and in the

religious gatherings of the believers."' 305 Al-Albaanee refuted the argument advanced by the proponents of this second

opinion in his Tamaam al-Minnah, p. 344. He concluded by saying that Eid prayer is

no doubt an obligatory form of worship since the Messenger of Allah always perform it

and has ordered men and women to perform it. In addition, he said it is a known fact

that if Eid occurs on Friday, it is not obligatory for anybody who observes Eid to attend

Jumu‟ah prayer. He stated that only an obligatory act of worship could replace another

obligatory act. See also Al-Albaanee, Salaat al-Eidain fi al-Musalla Khaarij al-Balad

hiya as-Sunnah, (Maktab Bileeli, Kano Nigeria), pp. 15 - 16 306 Abu Daawood and Ibn Maajah (Saheeh)

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307 Abu Daawud and Ibn Maajah (Saheeh). Ibn Qudaamah says: "It is a Sunnah to pray

Eid al-Adha early in order to allow more time for the people to perform the sacrifice,

and the Eid al-Fitr is to be delayed in order to give people time to pay Zakaat al-Fitr. I

know of no difference of opinion on this point."

The sacrifice been referred to here is called al-Udhiyah in Islaamic terminology.

Udhiyah refers to the animal (camel, cattle or sheep) that is sacrificed as an act of

worship to Allah, in the country in which the person offering the sacrifice lives, during

the period from after the Eid prayer on the Day of Nahr (Eid al-Adhaa) until the last of

the Days of Tashreeq (the 13th day of Dhul-Hijjah), with the intention of offering

sacrifice.

Udhiyah is one of the great rituals of Islam, in which we remember the Unity of Allah,

His blessings upon us and the obedience of our father Ibraaheem to his Lord, and in this

act of udhiyah there is much goodness and blessing. So the Muslim must pay attention

to its great importance.

Udhiyah is a confirmed Sunnah according to the majority of scholars. Some scholars

say that it is obligatory on every Muslim who is able. And this second opinion is

stronger because the Prophet (peace and blessings of Allah be upon him) said:

“Whosoever has the ability to offer sacrifice (udhiyah) but refuse to do so should stay

away from our prayer ground.” (Reported by Ibn Maajah and classed Hasan by al-

Albaanee). The Prophet (peace and blessings of Allah be upon him) also said:

“Whoever sacrifices before the prayer, let him repeat it, and whoever has not sacrifice,

let him do so.” (Reported by al-Bukhaari and Muslim). The Prophet (peace and

blessings of Allah be upon him) also said: “O people, sacrifice (udhiyah) is obligatory

each on every family.” (Reported by Ibn Maajah and classed Hasan by al-Albaanee).

The basic principle is that it is required at the appointed time from one who is alive on

behalf of himself and the members of his household, and he may include in the reward

for it whoever he wishes, living or dead. With regard to udhiyah on behalf of one who

is dead, if the deceased bequeathed up to one third of his wealth for that purpose, or

included it in his waqf (endowment), then these wishes must be carried out. But the

Sunnah is for a man to include the members of his household, living and dead, in his

udhiyah, and when he slaughters it, he should say, “Allahumma haadha „anni wa „an

aali bayti (O Allah, this is on behalf of myself and the members of my household” – he

does not have to make a separate sacrifice on behalf of every deceased person.

The scholars agreed that sacrificing the animal and giving its meat in charity is better

than giving its value in charity, because the Messenger (peace and blessings of Allah be

upon him) used to make the sacrifice, and he did not do anything but that which is best

and most befitting. This is the opinion of Abu Haneefah, al-Shaafi`ee and Ahmad.

A sheep is good enough as a sacrifice for one man and the members of his household

and his children, because of the hadeeth of Abu Ayyoob: “At the time of the Messenger

of Allah (peace and blessings of Allah be upon him), a man would sacrifice a sheep on

behalf of himself and the members of his household, and they would eat from it and

give some to others.” (Reported by Ibn Maajah and al-Tirmidhee, who classed it as

saheeh)

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The kinds of animals prescribed for sacrifice are camels, cattle and sheep. Some of

the scholars said that the best sacrifice is camels, then cattle, then sheep, then a share in

a she-camel or cow, because the Prophet (peace and blessings of Allah be upon him)

said concerning Friday prayers: “Whoever goes to (Friday prayers) early, it is

equivalent to him sacrificing a camel.” This is the opinion of the three Imaams Abu

Haneefah, al-Shaafi`ee and Ahmad. On this basis, a sheep is better than one-seventh of

a camel or cow. Maalik said that the best is a young sheep, then a cow then a camel,

because the Prophet (peace and blessings of Allah be upon him) sacrificed two rams,

and he never did anything but that which was the best. The response to that is that he

(peace and blessings of Allah be upon him) always chose what was more appropriate

out of kindness towards his ummah, because they would follow his example, and he did

not want to make things difficult for them. (Fataawa al-Shaykh „Abd al-„Azeez ibn

Baaz).

A camel or cow is enough for seven people, because of the report narrated by Jaabir

(may Allah be pleased with him) who said: “We sacrificed at al-Hudaybiyah with the

Prophet (peace and blessings of Allah be upon him), a camel for seven and a cow for

seven.” According to one version: “The Messenger of Allah (peace and blessings of

Allah be upon him) commanded us to share camels and cattle, each seven men sharing

one animal.” According to another version: “So a cow would be sacrificed on behalf of

seven men and we would share it.” (Reported by Muslim)

The animal should have reached the required age, which is six months for a lamb, one

year for a goat, two years for a cow and five years for a camel. It should be free of any

faults, because the Prophet (peace and blessings of Allah be upon him) said: “There are

four that will not do for sacrifice: a one-eyed animal whose defect is obvious, a sick

animal whose sickness is obvious, a lame animal whose limp is obvious and an

emaciated animal that has no marrow in its bones.” (Reported by Ibn Maajaah and

classed saheeh by Al-Albaanee). There are milder defects that do not disqualify an

animal, but it is makrooh to sacrifice such animals, such as an animal with a horn or ear

missing, or an animal with slits in its ears, etc. Udhiyah is an act of worship to Allah,

and Allah is Good and accepts only that which is good. Whoever honours the rites of

Allah, this has to do with the piety (taqwaa) of the heart.

It is forbidden to sell it. If an animal has been selected for sacrifice, it is not

permissible to sell it or give it away, except in exchange for one that is better. If an

animal gives birth, its offspring should be sacrificed along with it. It is also permissible

to ride it if necessary. The evidence for this is the report narrated by al-Bukhaari and

Muslim from Abu Hurayrah (may Allah be pleased with him), who said that the

Messenger of Allah (peace and blessings of Allah be upon him) saw a man leading his

camel and told him, “Ride it.” He said, “It is for sacrifice.” He said, “Ride it” a second

or third time.

It should be sacrificed at the specified time, which is from after the prayer and

khutbah of Eid – not from when the time for the prayer and khutbah starts – until before

sunset on the last of the days of Tashreeq, which is the 13th day of Dhul-Hijjah. The

Prophet (peace and blessings of Allah be upon him) said: “Whoever sacrifices before

the prayer, let him repeat it.” (Reported by al-Bukhaari and Muslim). „Ali (may Allah

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be pleased with him) said: “The days of Nahr (Sacrifice) are the day of al-Adhaa and

the three days following it.” This is also the opinion of al-Hasan al-Basri, „Ata‟ ibn Abi

Rabaah, al-Auzaa‟i, al-Shaafi`ee and Ibn al-Mundhir, may Allah have mercy on them

all.

It is mustahabb (liked, preferable) for the one who has made a sacrifice to not eat

anything on that day before he eats from it, if this is possible, because of the hadeeth,

“Let every man eat from his sacrifice.” (Classed as saheeh in Saheeh al-Jaami‟ of Al-

Albaanee, #5349). This eating should be after the Eid prayer and khutbah. This is the

opinion of the scholars, including „Ali, Ibn „Abbaas, Maalik, al-Shaafi`ee and others.

The evidence for this is the hadeeth of Buraydah (may Allah be pleased with him):

“The Prophet (peace and blessings of Allah be upon him) would not go out on the day

of Fitr until he had eaten, and he would not eat on the day of Adhaa until he had

slaughtered (his sacrifice).” (Reported by at-Tirmidhee and classed saheeh by Al-

Albaanee).

It is better for a person to slaughter the sacrifice himself, but if he does not, it is

mustahabb for him to be present when it is slaughtered.

It is mustahaab to divide the meat into three: one third to be eaten, one third to be

given as gifts and one third to be given in charity. This was the opinion of Ibn Mas‟ood

and Ibn „Umar (may Allah be pleased with them). The scholars agreed that it is not

permissible to sell anything from its meat, fat or skin. In a saheeh hadeeth, the Prophet

(peace and blessings of Allah be upon him) said: “Whoever sells the skin of his

udhiyah, there is no udhiyah for him (i.e., it is not counted as udhiyah).” (Classed as

hasan in Saheeh al-Jaami‟, 6118).

The butcher should not be given anything of it by way of reward or payment, because

„Ali (may Allah be pleased with him) said: “The Messenger of Allah (peace and

blessings of Allah be upon him) commanded me to take care of the sacrifice and to give

its meat, skin and raiment (covering used for protection) in charity, and not to give

anything of it to the butcher as a compensation. He said, „We will give him something

from what we have.‟” (Reported by Al-Bukhaaree and Muslim). It was said that it is

permissible to give the butcher something as a gift, and that it is permissible to give

some of it to a non-Muslim if he is poor or a relative or a neighbour, or in order to open

his heart to Islam. (Fataawa al-Shaykh „Abd al-„Azeez ibn Baaz).

The Sunnah indicates that the one who wants to offer a sacrifice must refrain from

taking anything from his hair, nails or skin from the first day of Dhul-Hijjah until he

offers his sacrifice, because the Prophet (peace and blessings of Allah be upon him)

said: “When you see the new moon of Dhul-Hijjah, if any one of you wants to offer a

sacrifice, let him not remove anything from his hair or nails until he has offered his

sacrifice.” According to another report: “Let him not touch any part of his hair or

nails.” (Reported by Muslim). This command implies obligation and the prohibition

implies that it is forbidden, according to the most correct opinion, because these are

absolutes with no exceptions. If a person deliberately takes something (from his hair or

nails), he must seek the forgiveness of Allah, but he does not have to pay any fidyah

(penalty), and his udhiyah is still valid. Whoever needs to remove some of his hair or

nails because leaving it will cause him harm, such as a torn nail or a wound in a site

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It should be observed outdoor in the open, specifically

provided for that purpose, i.e. in a desert or park field. If it is

wet or not possible to find a suitable outdoor place it can be

prayed in a mosque or a large hall. It is a sinful innovation to

covered by hair, should remove it, and there is no sin on him if he does so. This is not

more serious than the muhrim (person in ihraam for Hajj or „Umrah) who is allowed to

shave if not doing so will cause him harm. There is nothing wrong with men and

women washing their hair during the first ten days of Dhu‟l-Hijjah, because the Prophet

(peace and blessings of Allah be upon him) only forbade removing hair, and because

the muhrim is allowed to wash his head.

The wisdom behind the prohibition on removing hair and nails is because the one who

is going to offer a sacrifice is like the one who is in ihraam for Hajj and „Umrah with

regard to some rituals, which is the offering of a sacrifice in order to draw closer to

Allah. Thus some of the rulings of ihraam apply to the one who wants to offer a

sacrifice, so he should not touch his hair and nails until he has slaughtered his sacrifice,

in the hope that Allah will release him from the fire of Hell. And Allah knows best.

If a person removes some of his hair and nails during the first ten days of Dhu‟l-Hijjah

because he is not planning to offer a sacrifice, then he decides to sacrifice, he should

refrain from cutting his hair or nails from the moment he takes the decision.

There are some women who delegate their brothers or sons to do the sacrifice on their

behalf so that they can cut their hair during the first ten days of Dhu‟l-Hijjah. This is

not correct, because the ruling applies to the one who is making the sacrifice, whether

he or she delegates someone else to do the actual slaughter or not. The prohibition does

not apply to the person appointed, it applies to the person who wants to offer a sacrifice

on behalf of himself, as is indicated by the hadeeth. As for the person who is doing the

sacrifice on behalf of another, whether because of a will or because he has been

delegated to do so, the prohibition does not apply to him.

It is apparent that this prohibition applies to the one who is offering the sacrifice, and

does not extend to his wife or children, unless one of them is offering a sacrifice on his

or her own behalf. The Prophet (peace and blessings of Allah be upon him) used to

sacrifice on behalf of the family of Muhammad, and it was not reported that he forbade

them to remove anything of their hair or nails.

Whoever is planning to offer a sacrifice, then decides to go for Hajj, should not

remove anything of his hair or nails when he wants to enter ihraam, because this is

Sunnah only when there is a need for it. But if he is doing Hajj “tamattu‟” (where one

performs „Umrah, then ends ihraam and enters a new state of ihraam for Hajj), he

should shorten his hair when he finishes „Umrah because that is part of the ritual.

The things that are forbidden for the person who wants to offer a sacrifice are reported

in the hadeeth quoted above. It is not forbidden for him to wear perfume, to have

intercourse with his wife, or to wear sewn garments and so on. And Allah knows best.

(Culled from an article posted on www.islaam.com)

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make the mosque or it‟s surrounding a permanent place for

Eid prayer without any necessity.308

There is no Iqaamah or Adhaan for Eid prayer. There is no

Nafl prayer before or after the Eid prayer. Ibn Abbas and

Jabir (may Allah be pleased with him) reported: “Neither

Adhaan nor Iqaamah is made for both Eid al-Fitr and Eid al-

Adha”.309

Also Ibn Abbas (may Allah be pleased with him)

reported: “No doubt, Prophet Muhammad (peace and

blessings of Allah be upon him) used to pray two rak‟ats only

for Eid prayer. He did not pray anything before or after

that”.310

The Eid prayer consists of two rak‟ats. The two rak‟ats are

offered in the same manner as two rak‟ats of the usual prayer

except that there are seven takbeers in the first rak‟ah (after

the opening takbeers) and before the Qur‟aanic recital. During

the second rak'ah, one makes takbeers five times after the

takbeers, which is customarily made for standing after the

prostration.311

It is recommended that sura al-A‟ala and al-Ghashiyah be

recited in the first and second rak‟ats respectively after al-

Fatihah. The Prophet (peace and blessings of Allah be upon

him) use to recite these chapters in the two Eid prayers.312

Some authentic Hadeeths however, confirmed that the

Prophet (peace and blessings of Allah be upon him) sometime

recites surats al-Qaf and al-Qamar in place of the above.313

308 Al-Albaanee has extensively discussed this in his „Saalat al-Eidain fi al-Musalla

Kaharij al-Balad hiya as-Sunnah‟ 309 Al-Bukhaaree and Muslim 310 Al-Bukhaaree and Muslim 311 Abu Daawud and Ibn Maajah (Saheeh) 312 Muslim, Abu Daawud and Tirmidhee 313 Muslim, Abu Daawud and Tirmidhee

99

If one did not memorise any of the above, he can recite any

portion of the holy Qur‟aan.

After the prayer, the Muslims are enjoined to remain seated in

their places to listen to the khutbah (sermon), which comes

after the prayer.314

Abu Sa'id says: "On the Eid of breaking

the fast and of the sacrifice, the Prophet would go to the

prayer place and begin with the prayer and when he finished,

he would face the people while the people were sitting in

rows, and he would admonish them, advise them, and exhort

them (to do good deeds). And if he wished to send off an

army or order something, he would do so and then leave."315

Anyone who wants to leave during the khutbah is allowed to

do so. „Abdullah bn al-Saa‟ib said: “I attended Eid with the

Prophet (peace and blessings of Allah be upon him), and

when he finished the prayer, he said: “We will give the

khutbah, so whoever wants to sit (and listen to) the khutbah,

let him sit, and whoever wants to leave, let him go.‟”316

It is preferred for the Imaam to prepare a special khutbah for

Muslim women apart from the general one. The Messenger of

Allah (peace and blessings of Allah be upon him) use to

deliver a special sermon to the women during his own time.

Ibn 'Abbas reports: "I went out with the Prophet on the day of

breaking the fast or of the sacrifice, and he prayed and gave a

khutbah, and then he went to the women and admonished

314 Al-Bukhaaree and Muslim 315 Al-Bukhaaree and Muslim 316 Abu Daawud and classed saheeh by Al-Albaanee in Tamaam al-Minnah, p. 350

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them, reminded them of Allah, and ordered them to give

charity."317

Unlike Friday congregation, khutbah for Eid prayer is

delivered once. In other words, the khutbah is not split into

two parts. Whatever has been recorded which suggests that

there is two khutbahs for the Eid and the Imaam sits between

them (i.e., like the khutbah of Jumu'ah) such reports are

considered weak. An-Nawawi says: "There is nothing at all

substantiated about there being more than one khutbah."318

Also, there is no harm in taking the pulpit to the Eid ground

where the need is obvious, otherwise, it should be avoided.319

The khutbah is commenced with the praises of Allah (at-

Tahmeed) and not at-Takbeer. The Messenger of Allah (peace

and blessings of Allah be upon him) never started his sermons

with anything other than at-Tahmeed. It is however,

recommended that at-Takbeer should be chanted at

reasonable interval during the course of the khutbah.320

Shari‟ah requires women and children to go out and attend

Eid prayer. This includes married, single, young, old, or

menstruating women. However, menstruating women are not

317 Muslim 318 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 322 319 Ibn al-Qayyim, Zaad al-Ma`aad, Part 1, pp. 185 - 186 320 Ibn al-Qayyim, Zaad al-Ma`aad, Part 1, p. 186; Al-Albaanee, Tamaam al-Minnah,

p. 351

Shaikh al-Islam Ibn Taymiyyah says: "The Prophet began all of his speeches with

praises of Allah (Tahmeed). Concerning the statement of many jurists, i.e., he began

the 'prayer for rain' by asking forgiveness from Allah and the EId speech with takbir,

there is absolutely no proof for it in the Prophet's Sunnah. In fact the Sunnah

contradicts that statement as he began all of his speeches with the praises of Allah."

101

required to observe the Eid prayer but only to listen to the

sermon, join the entire Muslims in celebrating the praises of

Allah and supplication. Umm 'Atiyyah reports: "We were

ordered to go out with the single and menstruating women to

the two Eids in order to witness the good and the

supplications of the Muslims. The menstruating women

would be separate from the others."321

It is preferred for one to take a ritual bath before going to Eid

ground322

and dress in his best clothes.323

It is also preferred for a person to go to the Eid ground by one

route and then to return home through another route,

regardless of whether he be the Imaam or a member of the

congregation. Jaabir reports: "On the days of Eid, the Prophet

would take different routes."324

It is however, permissible to

return through the same route by which one goes to the Eid

ground.325

One is to eat before going to the prayer for Eid al-Fitr, (the

end of Ramadaan) but not to do so on the occasion of the Eid

al-Adha (commemorating Prophet Ibrahim‟s sacrifice). For

Eid al-Fitr, it is a Sunnah to eat an odd number of dates

before going to pray326

while for Eid al-Adha, the eating

should be delayed until one returns from the Eid prayers and

321 Al-Bukhaaree and Muslim 322 Al-Baihaqi (Hasan) 323 Tabraani(Jayyid al-Isnad). See also Silsilah al-Ahadeeth as-Saheehah of al-

Albaanee, #1279. 324 Al-Bukhaaree 325 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 319 326 Al-Bukhaaree and Tirmidhee. Ibn Qudaamah said: "I do not know of any difference

of opinion over the fact that one should hasten in eating (eat early) on the day of

breaking of the fast."

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then he may eat of his sacrifice if he has sacrificed an animal.

327

Chanting of at-Takbeer is recommended from the time one

leaves his house until the prayer is observed.328

The chanting

of at-Takbeers in the case of Eid al-Adha begins in the

morning of Arafat day and terminates after Asr of the last day

of Minna (three days after Eid day.)329

The chanting of Takbeers is done in the following way:

“Allahu akbar, Allahu akbar, La ilaha illallah, Allahu akbar,

Allahu akbar, wa lillahil hamd”.330

In another transmission:

“Allahu akbar, Allahu akbar, Allahu akbar, La ilaha illallah,

Allahu akbar, Allahu akbar, Allahu akbar, wa lillahil

hamd”.331

If the day of Eid occurs on Jumu'ah (Friday), then Friday

prayer is no longer an obligation upon those who performed

the Eid. Zaid Ibn Arqam says: "The Prophet (peace and

blessings of Allah be upon him) prayed the Eid and then he

gave an exemption concerning the Jumu'ah, saying: 'Whoever

wishes to pray it may pray it.'"332

Abu Hurairah reports that

the prophet (peace and blessings of Allah be upon him) said:

"Two festivals have occurred together on this day of yours.

327 Tirmidhee and Ibn Khuzaimah (Saheeh) 328 Ibn Abi Shaybah (Saheeh). 329 This is the opinion of Aliyyu bn Abi Talib, Ibn Abbas and Ibn Mas‟ud. See Al-

Albaanee, Tamaam al-Minnah, p. 356 330 Ibn Abi Shaybah and al-Baihaqi (Saheeh) 331 Al-Baihaqi (Saheeh al-Isnad) 332 Ahmad, Abu Daawud, Nasaa‟ee and Ibn Maajah. The Hadeeth is authenticated

Saheeh by al-Albaanee in Saheeh Abi Daawud.

103

For whosoever desires, this will suffice for his Jumu'ah, but

we are going to perform Jumu'ah."333

It is preferred for the Imaam to perform the Jumu'ah so that

anyone who wishes to perform it may do so as well as those

who were not able to attend the Eid prayer.334

According to the Hanbali School, the Zuhr prayer is

obligatory upon anyone who does not attend the Jumu'ah

because he has performed the Eid prayer. Nevertheless, it

apparently is not obligatory as there is a Hadeeth in which Ibn

az-Zubair says: "Eid and Jumu'ah occurred on the same day,

so he joined them and prayed two rak'ats at an early time, and

did not add anything to it until Asr.335

If one misses Eid he may pray two rak'ats and the same is the

case for the women or people in their houses or in the

countryside. This is based on the Prophet's words: 'O

Muslims, this is our festival."' Anas bn Maalik ordered his

protégé Ibn Abi-'Utbah, (who lived) in a remote area, to

gather his family and children and to pray (the Eid prayer)

like the people in the city and with takbeers similar to theirs.

'Ikrimah said: "The people of the country should gather for

the Eid and pray two rak‟ah as the Imaam does." 'Ata says: "If

you miss the Eid, pray two rak‟ah."336

333 Abu Daawud (Hasan). Ibn Qudaamah stated that the sufficiency of EId for Juma‟ah

is the opinion of as-Shaàbee, an-Nakhaèe and al-Auzaaèe. He said: “this same

opinion was also attributed to Umar, Uthmaan, Aliyyu, Saèed bn Abi Waqqaas, Ibn

Umar, Ibn Abbaas and Ibn az-Zubair”. 334 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 316 335 Abu Daawud (Hasan). See Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 316. The

above argument has been consented by al-Albaanee in Tamaam al-Minnah 336 Sayyid Saabiq, Fiqh as-Sunnah, Vol. 1, p. 321

104

If the people of a particular town or village miss Eid prayer

due to some excuse, they may go out and pray it the next day.

Abu 'Umair bn Anas reports: "My Ansaari uncles from

among the companions of the Messenger of Allah said to me:

'the moon for the month of Shawwaal was hidden from us

and, therefore, our companions fasted. Then at the end of the

day, riders came and they bore witness to the Prophet (peace

and blessings of Allah be upon him) that they had seen the moon

the previous night. The Prophet ordered the people to break

their fasts and to go out to the site of the Eid payer ground on

the next day.'"337

Recreation, amusements, and singing, if they stay within the

moral bounds, are permissible on the days of Eid. Anas

reports: "When the Prophet came to Medinah they had two

days of sport and amusement. The Prophet said: "Allah, the

Exalted, has exchanged these days for two days better than

them: the day of breaking the fast and the day of sacrifice."338

Aa‟ishah says: "The Abyssinians were performing in the

mosque on the day of Eid. I looked over the Prophet's

shoulders and he lowered them a little so that I could see

them until I was satisfied and left."339

In another Hadeeth, she

said: "Abu Bakr entered upon us on the day of Eid and there

were some slave girls who were recounting (in song the battle

of) Bu'ath in which many of the brave of the tribes of Aus and

Khazraj were killed. Abu Bakr said: 'Slaves of Allah, you

play the pipes of the Satan!' He said it three times. The

Prophet said to him: 'O Abu Bakr, every people have a

festival and this is our festival."'340

In al-Bukhaaree's version,

337 Ahmad, Nasaa‟ee and Ibn Maajah (Saheeh) 338 Nasaa‟ee and Ibn Hibbaan (Saheeh) 339 Al-Bukhaaree and Muslim 340 Ahmad, al-Bukhaaree and Muslim

105

A‟ishah said: "The Messenger of Allah, entered the house and

I had two girls who were singing about the battle of Bu'ath.

The Prophet lied down on the bed and turned his face to the

other direction. Abu Bakr entered and spoke harshly to me,

'Musical instruments of the Satan in the presence of the

Messenger of Allah!' The Messenger of Allah turned his face

to him and said: 'Leave them.' When Abu Bakr became

inattentive I signalled to the girls to leave. It was the day of

Eid and the Africans were performing with their shields and

spears. Either I asked him or the Prophet asked if I would like

to watch them (I don't recall now). I replied in the affirmative.

At this the Prophet made me stand behind him and my cheek

was against his. He was saying: 'Carry on, O tribe of

Arfadah,' until I tired. The Prophet asked: 'is that enough for

you?' I replied: "yes," so he said: 'Leave (then).'"

People may exchange congratulations and good greetings on

Eid, no matter what form the words take. For example they

may say to one another, “Taqabbal Allahu minnaa wa

minkum (May Allah accept (the fast and worship) from us and

from you” or “Eid mubaarak” and other similar permissible

greetings. Jubayr ibn Nufayr said: “At the time of the Prophet

(peace and blessings of Allah be upon him), when people met

one another on the day of Eid, they would say, „Taqabbal

Allahu minnaa wa minka (May Allah accept from us and

from you).‟”341

The practice of exchanging greetings was well known at the

time of the Sahaabah and scholars such as Imaam Ahmad and

others allowed it. There are reports, which indicate that it is

permissible to congratulate people on special occasions. The

341 Al-Albaanee, Tamaam al-Minnah, pp. 355 – 356. Ibn Hajar also declares the report

hasan.

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Sahaabah used to congratulate one another when something

good happened, such as when Allah accepted a person‟s

repentance and so on.

There is no doubt that congratulating others in this way is one

of the noblest kinds of good manners and one of the highest

social qualities among Muslims. At the very least, one can

return Eid greetings when they are given to you, and remain

silent if nothing is said, as Imaam Ahmad (may Allah have

mercy on him) said: “If someone congratulates me, I return

the greeting, but I do not initiate it.”

People should be warned against the following

wrongdoing:342

1. Some people think that Islam tells us to stay up and pray

on the night of Eid, quoting an unsound hadeeth, which

says, “Whoever stays up and prays on the night of Eid, his

heart will not die on the day when hearts die.” This

hadeeth was reported with two isnaads, one of which is

da‟eef (weak), and the other is very da‟eef. Islam does not

tell us to single out the night of Eid for staying up and

praying; if, however, a person habitually stays up and

prays at night (qiyaam), there is nothing wrong with him

doing so on the night of Eid as well.

2. Mixing of men and women in some prayer-places, streets,

etc. It is a pity that this happens not only in mosques but

also even in the most sacred of places, al-Masjid al-

Haraam (in Makkah). Many women – may Allah guide

them – go out uncovered, wearing make-up and perfume,

flaunting their adornment, when there is such serious

342 Eid: Etiquette and Ruling, (Courtesy of www.alharamain.org)

107

overcrowding in the mosques – the dangers of this

situation are quite obvious. So those who are in charge

must organize the Eid prayers properly, by allocating

separate doors and routes for women and delaying the

men‟s departure until the women have left.

3. Some people get together on Eid for the purpose of

singing and other forms of idle entertainment, and this is

not permitted.

4. Some people celebrate on Eid because Ramadaan is over

and they no longer have to fast. This is a mistake, the

believers celebrate at Eid because Allah has helped them

to complete the month of fasting, not because the fasting,

which some people regard as a heavy burden, is over.

WHAT TO DO AFTER RAMADAAN343

Ramadaan is a school of eemaan and a 'stop to recharge one's

spiritual batteries' - to acquire one's provision for the rest of

the year. The noble month is a true school of transformation

in which we change our actions, habits and manners that are

in variance with the Law of Allah (the Most High). Thus,

when will one take a lesson and change for better if not in the

month of Ramadaan?

At the end of Ramadaan, the fasting Muslim should evaluate

himself to know whether or not he has achieved the object of

Ramadaan fast. He should make sure he learns the many

important lessons contained in Ramadaan. From the many

343 Culled from „Wa maadhaa ba`da Ramadaan‟ by Daar al-Wataan (120); and

„Ahaadeeth as-Siyaam: Ahkaam wa Aadab‟ by as-Shaykh Saalih Fauzaan (Courtesy of

www.islaam.com)

108

important lessons to be learnt from Ramadaan fast, which the

fasting Muslim can use as yardstick in his evaluation, are:

(1) Gaining Taqwaa344

(2) Seeking Nearness to Allah 345

(3) Acquiring Patience 346

344 Allah (the Most High) says, „O you who believe! Fasting is prescribed for you, as it

was prescribed upon those before you in order that you may attain taqwaa.‟ (Qur‟aan

2:183)

Fasting is a means of attaining taqwaa, since it helps prevent from many sins that one

is prone to. Due to this, the Prophet (peace and blessings of Allah be upon him) said:

"Fasting is a shield with which the servant protects himself from the Fire." (al-

Bukhaaree and Muslim)

So we should ask ourselves, after each day of fasting: Has this fasting made us more

fearful and obedient to Allah? Has it aided us in distancing ourselves from sins and

disobedience? 345 The Prophet (peace and blessings of Allah be upon him) said: "Allah said:

Whosoever shows enmity to a friend of Mine, I shall be at war with him. My servant

does not draw near to Me with anything more beloved to Me than the obligatory duties

that I have placed upon him. My servant continues to draw nearer to Me with optional

deeds so that I shall love him." (al-Bukhaaree)

He also said: "Whosoever reaches the month of Ramadaan and does not have his sins

forgiven, and so enters the fire, then may Allah distance him." (Ahmad and al-

Bayhaqee: Saheeh)

So drawing closer to Allah (the Most High) in this blessed month, can be achieved by

fulfilling one‟s obligatory duties; and also reciting the Qur‟aan and reflecting upon its

meanings, increasing in kindness and in giving charity, in making du`aa (supplication)

to Allah, attending the taraaweeh Prayer, seeking out Laylatul-Qadr (the Night of

Power and Pre-Decree), a night which is better than a thousand months, attending

gatherings of knowledge, and striving in those actions that will cause the heart to draw

closer to its Lord and to gain His forgiveness. Our level of striving in this blessed

month should be greater than our striving to worship Allah in any other month; due to

the excellence and rewards that Allah has placed in it. Likewise from the great means

of seeking nearness to Allah in this month is making I`itikaaf (seclusion in the mosque

in order to worship Allah) – for whoever is able. 346 The Prophet (peace and blessings of Allah be upon him) said: "The month of

Patience, and the three days of every month, are times for fasting." (Ahmad and an-

Nasaa‟ee: Hasan)

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(4) Cultivating Good Manners347

Ibn `Abdul-Barr said: "What is meant by the month of Patience is the month of

Ramadaan …So fasting is called patience because it restrains the soul from eating

drinking, conjugal relations and sexual desires." (at-Tamheed)

The Prophet (peace and blessings of Allah be upon him) said: "O youths! Whoever

amongst you is able to marry, then let him do so; for it restrains the eyes and protects

the private parts. But whoever is unable, then let him fast, because it will be a shield for

him." (al-Bukhaaree and Muslim)

So fasting is a means of learning self-restraint and patience. With patience we are able

to strengthen our resolve to worship Allah alone, with sincerity, and also cope with

life‟s ups and downs. So – for example – with patience we are able to perform our

Prayers calmly and correctly, without being hasty, and without merely pecking the

ground several times! With patience we are able to restrain our souls from greed and

stinginess and thus give part of our surplus wealth in Zakaah (obligatory charity). With

patience we are able to subdue the soul‟s ill temperament, and thus endure the ordeal

and hardships of Hajj, without losing tempers and behaving badly. Likewise, with

patience we are able to stand firm and fight Jihaad against the disbelievers, hypocrites

and heretics – withstanding their constant onslaught, without wavering and buckling,

without despairing or being complacent, and without becoming hasty and impatient at

the first sings of hardship. Allah (the Most High) said: "O Prophet, urge the Believers

to fight … So if there are one hundred who are patient, they shall overcome two

hundred; and if there be one thousand, they shall overcome two thousand, by the

permission of Allah. And Allah is with the patient ones." (Qur‟aan 8:65-66).

Thus, without knowledge and patience, nothing remains, except zeal and uncontrolled

emotions, shouts and hollow slogans, speech that does not strengthen, but rather

weakness, and actions that do not build, but rather destroy! So in this month, we should

strive to develop a firm resolve for doing acts of obedience, and to adorn ourselves with

patience – having certainty in the saying of our Messenger (peace and blessings of

Allah be upon him): "And know that victory comes with patience, relief with affliction,

and ease with hardship." (Ahmad and at-Tabraanee: Saheeh) 347 The Prophet (peace and blessings of Allah be upon him) said: "Whosoever does not

abandon falsehood in speech and action, then Allah the Mighty and Majestic has no

need that he should leave his food and drink." (Al-Bukhaaree)

He also said: "Fasting is not merely abstaining from eating and drinking. Rather, it is

also abstaining from ignorant and indecent speech. So if anyone abuses or behaves

ignorantly with you, then say: I am fasting, I am fasting." (Ibn Khuzaymah and al-

Haakim: Saheeh)

These narrations point towards the importance of truthfulness and good manners.

Thus, this blessed month teaches us not only to abstain from food and drink, but to also

abstain from such statements and actions that may be the cause of harming people and

violating their rights – since the Messenger (peace and blessings of Allah be upon him)

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(5) Sensing Muslim Unity348

said whilst describing the true Believer: "A Muslim is one from whom other Muslims

are safe from his tongue and his hand." (al-Bukhaaree and Muslim)

Thus it is upon us as individuals, to examine the shortcomings in our character, and to

then seek to improve them – modelling ourselves upon the character of the last of the

Prophets and Messengers, and their leader, Muhammad (peace and blessings of Allah

be upon him) – aspiring also for the excellence which he mentioned in his saying: "I am

a guarantor for a house on the outskirts of Paradise for whoever leaves off arguing,

even if he is in right; and a house in the centre of Paradise for whosoever abandons

falsehood, even when joking; and a house in the upper-most of Paradise for whosoever

makes his character good." (Abu Daawood and al-Bayhaqee: Saheeh)

So by shunning oppression, shamelessness, harbouring hatred towards Muslims, back-

biting, slandering, tale-carrying, and other types of falsehood, we can be saved from

nullifying the rewards of our fasting – as Allah‟s Messenger (peace and blessings of

Allah be upon him) said: "It may be that a fasting person receives nothing from his fast,

except hunger and thirst." (Ahmad and Ibn Maajah: Saheeh) 348 The Prophet (peace and blessings of Allah be upon him) said: "Fast when they fast,

and break your fast when they break their fast, and sacrifice the day they sacrifice."

(At-Tirmidhee: Saheeh)

Thus, in this blessed month we can sense an increased feeling of unity and of being a

single Ummah due to our fasting and breaking our fast collectively. We also feel an

increased awareness about the state of affairs of the Muslims and of the hardships that

they endure, because: "During the fast, a Muslim feels and experiences what his needy

and hungry brothers and sisters feel, who are forced to go without food and drink for

many days – as occurs today to many of the Muslims in Africa." (Majmoo al-Fataawaa

of Ibn Baaz)

Indeed, the unity of the Muslims – and their aiding and assisting one another – is one

of the great fundamentals upon which the Religion of Islaam is built, as Allah (the

Most High) said: "And hold fast altogether to the rope of Allah and do not be divided."

(Qur‟aan 3:103). Allah (the Most High) also said: "The Believers – men and women –

and friends and protectors of one another." (Qur‟aan 9:44)

Thus we see that Islaam lays great importance in bringing hearts together and

encouraging collectiveness. This is not only reflected in the month of Ramadaan, but

also in the other acts of worship as well. So, for example, we have been ordered by the

Prophet (peace and blessings of Allah be upon him) to pray the five daily Prayers in

congregation, and that it has been made twenty-seven times more rewardful than

praying it individually. (Al-Bukhaaree and Muslim). Likewise, this similar collective

spirit is demonstrated in the act of Hajj (Pilgrimage).

Even in learning knowledge and studying it, blessings have been placed in

collectiveness, as Allah‟s Messenger (peace and blessings of Allah be upon him) said:

"No people gather in a house form the houses of Allah, reciting the Book of Allah and

studying it amongst themselves, except that tranquility descends upon them, mercy

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The fasting Muslim should be concerned with questions such

as, „now that I am leaving the blessed month of Ramadaan,

the month of the Qur‟aan, taqwaa, patience, jihad, mercy,

forgiveness and freedom from hellfire, its beautiful days and

its fragrant nights, what have I gained from Ramadaan? Have

I fulfilled the requirements of taqwaa and graduated from the

Ramadaan School with the diploma of the god-fearing? Have

I fought my soul and desire and defeated them, or have I been

overtaken by my customs and blind imitations? Have I

envelops them, the angels surround him, and Allah mentions them to those that are with

Him." (Muslim)

Likewise, even in our everyday actions such as, eating, Islaam teaches us

collectiveness. Thus, when some of the Companions of the Prophet (peace and

blessings of Allah be upon him) said to him: O Messenger of Allah, we eat but to do

not become satisfied. He replied: "Perhaps you eat individually?" They replied: Yes! So

he said: "Eat collectively and mention the name of Allah. There will then be blessings

for you in it." (Abu Daawood: Hasan). Indeed, even in the etiquettes of sitting the spirit

of collectiveness is demonstrated. So, one day the Prophet (peace and blessings of

Allah be upon him) came across the Companions who were sitting in separate circles,

so he said to them: "Why do I see you sitting separately!" (Muslim)

Similarly, Abu Tha`labah al-Khushanee (may Allah be pleased with him) said:

Whenever the people used to encamp, they used to split-up into the mountain passes

and valleys. So Allah‟s Messenger (peace and blessings of Allah be upon him) said:

"Indeed your being split-up in these mountain passes and valleys is from Shaytaan."

Thereafter, whenever they used to encamp, they used to keep very close together, to

such an extent that it was said: If a cloth were to be spread over them, it would cover

them all. (Aboo Daawood and Ibn Hibbaan: Saheeh)

Thus, Ramadaan is a time to increase our sense of unity and brotherhood, and our

commitment to Allah and His Religion. And there is no doubt that this sense of unity

necessitates that: "We work together as required by Islaam as sincere brothers – not due

to hizbiyyah (bigoted party spirit), nor sectarianism – in order to realize that which is of

benefit to the Islaamic Ummah and to establish the Islaamic society that every Muslim

aspires for – so that the Sharee`ah (Prescribed Law) of Allah is applied upon His earth."

(Suaal wa Jawaab Hawl Fiqh al-Waaqi` of al-Albaanee)

So we must examine ourselves during the Ramadaan and ask: What is my role – and

each of us has a role – in helping this precious Ummah to regain its honour, and return

to the Ummah its comprehensive unity and strength, and victory that has been promised

to it? Likewise, we should reflect upon our character and actions and ask: Are they

aiding the process of unity and brotherhood, or are they a hindrance to it?

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performed my actions in a way that fulfils the conditions for

receiving mercy, forgiveness and release from the Fire‟?

If he is from those who benefited from Ramadaan, fulfilled

the requirements of taqwaa, truly fasted the month, prayed in

it with truthfulness, and strove against his soul, then he

should praise and thank Allah, and ask Him for steadfastness

upon it until you meet your death.

The condition of one who returns to sinning and evildoing

after Ramadaan and leaves obedience and righteous actions

after achieving a lot in the month is like one who has sewn a

shirt and then destroyed it by pulling a thread by thread, or

the one who earns a fortune trading throughout the day, then

when the night comes, he throws away all that he earned,

kobo by kobo. What would people say about such a person?

So after he was favoured with the blessing of obedience and

enjoyment of communicating with Allah he returned to the

blaze of sins and evil actions.

It is unfortunate to find that some people perform worship by

doing different types of righteous deeds during Ramadaan.

They guard strictly upon their five daily prayers in the

mosque, they recite the Qur'aan a lot and they give in charity

from their wealth. But when Ramadaan comes to an end, they

grow lazy in their worship. Rather, sometimes they even

abandon the obligations, both generally, such as praying in

congregation, and specifically, such as praying the fajr prayer.

And they commit forbidden acts such as sleeping over the

time of prayers, indulging in places of foolishness and

entertainment, and mingling in parks, especially on the day of

`Eid. Obtaining help from these evils is only through the

grace of Allah. Indeed, this type of people take the example

of turning in repentance and ceasing from committing evil

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deeds as something specific and restricted to the month of

Ramadaan. And they stop doing these (good) acts when the

month stops. Thus, it is as if they have abandoned sinning for

the sake of Ramadaan, and not out of fear of Allah. Thus,

they demolish what they have constructed and destroy what

they have established. How evil are these people who do not

know Allah, except in Ramadaan! This is an indication of

deprivation and a sign of perdition. We ask Allah for His

safeguarding and protection.

The Muslim must continuously be in the state of obedience of

Allah, firm upon His Shareeàh (Divine Laws), steadfast

upon His Deen (Religion), so that he or she is not of those

who worship Allah only during one month or only in one

place. Rather, the believer knows that the Lord of Ramadaan

is also the Lord of other months, and that He is the Lord of all

times and places, so he is steadfast upon the Shareeàh of

Allah until he meets Him while He is pleased with him.

The Muslim should also remember that if the fasting in

Ramadaan has ended, then there remains voluntary fasting,

such as fasting six days in Shawwaal, on Mondays and

Thursdays, the three days in the middle of the month, the

days of Àashooraa and Àrafat, and others. If standing in

prayer at night during Ramadaan has ended, then there

remains voluntary night prayer throughout the year. If the

charities in Ramadaan and Zakaat al-Fitr have ended, then

there is the obligatory Zakaat, and also there are many other

open doors to charity, voluntary actions and jihad.

Reading of the Qur‟aan and contemplating it is not only for

Ramadaan, rather it is for all times. Righteous actions are for

all times and all places, so the Muslim should strive and

beware of laziness. And remember that it is not allowed for us

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to leave the obligatory actions or delay them, such as the five

daily prayers on time, in congregation etc. And should not fall

into forbidden actions, such as forbidden sayings, food and

drinks, or by looking at or listening to what is forbidden.

The Muslim should be steadfast and upright upon the Deen of

Allah at all times, for he do not know when he will meet the

Angel of Death. He should beware not to be taken by him

while he is in a state of sin.

OBSERVING VOLUNTARY FASTS BEFORE MAKING

UP MISSED DAYS FROM RAMADAAN

There is plenty of time to make up the missed days of

Ramadaan fast. The Qur‟aan and Sunnah are silent about the

time frame. Muslims must however, hasten to make up their

obligatory fast immediately after Ramadaan in line with the

saying of Allah (the Most High), „Be quick in the race for

forgiveness from your Lord...‟ 349

All missed days from

Ramadaan fast should therefore, be made up as quick as

possible provided there is no valid excuse that will necessitate

delay.350

Bukhaaree and Muslim reported from Aa‟ishah

(may Allah be pleased with her) that „She used to miss some

days in Ramadaan (due to menstruation), but will not be able

to make them up (after Ramadaan) until the month of

Sha‟abaan‟.

Making up missed days from Ramadaan fast may be

consecutive or inconsecutive depending on one‟s ability.

Making up the missed days is what the Qur‟aan requires.351

349 Qur‟aan 3:133 350 See Al-Albaanee, Tamaam al-Minnah, p. 420 351 Qur‟aan 2:184

115

Observing them consecutively is however, preferred unless if

there is valid excuse for not doing so.352

It is not permissible to deliberately delay making up missed

Ramadaan fast till the coming of another one. The ruling is

discerned from part of the statement of Aa‟ishah quoted

above, „…but will not be able to make them up until the

month of Sha‟abaan‟. Ibn Hajar says: “Her quest to fast in

Sha‟abaan (before the next Ramadaan) shows that it is not

permissible to delay the observance of the missed days until

another Ramadaan.353

The person that did not make up the obligatory fast of

Ramadaan until another Ramadaan, due to negligence, is

required to fast the present one and make up the fast of the

previous one thereafter. He is not required to feed a poor

person or needy for each day in addition to the fast as a result

of his negligence, as there is no reliable evidence in the

Qur‟aan and authentic Sunnah on that.354

The fuqahaa‟ (Islamic scholars) differed concerning the

ruling on observing voluntary fasts before a person has made

up days that he or she did not fast in Ramadaan.

The Hanafis said that it is permissible to observe voluntary

fasts before making up days from Ramadaan, and it is not

makrooh (reprehensive) to do so, because the missed days do

not have to be made up straight away. The Maalikis and

Shaafi‟is said that it is permissible but is makrooh, because it

352 This is based on the command of Allah (the Most High) in Qur‟aan 3:133, „Be quick

in the race for forgiveness from your Lord.‟ See Al-lbaanee, Tamaam al-Minnah, p.

424 353 Fath al-Baari, Vol. 4, p. 191 354 Ibn Hajar, Fath al-Baari, Vol. 4, p. 190

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means that one is delaying something obligatory.355

Al-

Dusooqi of Maalikiyyah said: “It is makrooh to observe a

voluntary fast when one still has to make up an obligatory

fast, such as a fast in fulfilment of a vow, or a missed

obligatory fast, or a fast done as an act of expiation

(kaffaarah), whether the voluntary fast which is being given

priority over an obligatory fast is something confirmed in

Sharee‟ah or not, such as „Aashooraa‟ and the ninth of Dhul-

Hijjah, according to the most correct opinion.”356

The Hanbalis on the other hand, said that it is haraam

(forbidden) to observe a voluntary fast before making up any

fasts missed in Ramadaan, and that a voluntary fast in such

cases does not count, even if there is plenty of time to make

up the obligatory fast. So a person must give priority to the

obligatory fasts until he has made them up.357

Ibn Hajar posits that there is no evidence for those who forbid

the observance of voluntary fast before making up any fasts

missed in Ramadaan.358

On the basis of this, it is permissible to observe voluntary

fasts before making up days from Ramadaan, and it is not

makrooh (reprehensive) to do so. However, priority should be

355 Mahmood bn Ahmad al-Àinee, al-Binaayah fi sharh al-Hidaayah, (Daar al-Fikr),

Vol. 3, p. 693 356 Muhammad Arafah ad-Dusooqi, Haashiyah ad-Dusooqi alaa as-Sharh al-Kabeer,

(Daar al-Fikr), Vol. 1, p. 475 357 Ibn Qudaamah, al-Mughnee ma` sharh al-Kabeer, (Jaamiàh al-Imaam Muhammad

bn Saòod al-Islaamiyah, Riyadh), Vol. 3, p. 47 358 Fath al-Baari, Vol. 4, p. 189. Some scholars argued that the hadeeth of Aa‟ishah

quoted above indicate that she uses not to observe any voluntary fasts throughout the

year. Another group of scholars refuted their opinion, saying, „it is inconceivable to say

that Aa‟ishah has not been observing any voluntary fasts (like Àashooraa and Arafah)

completely because she still has some days to make up from Ramadaan.

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given to the obligatory fasts until one has made them up as

discussed earlier.

Muslims should hasten to make up any missed fasts after

Ramadaan, so that they will be able to fast „Arafah and

„Aashooraa‟ without any problem.

CONCLUSION

I thank Allah (the Most High) Who, in His infinite mercy, has

given me the opportunity of writing this book. I ask Him to put

this little effort in my hasanaat and overlook my shortcoming

herein.

I also thank all those that have contributed in their various ways

to make me actualise the intention for which the work is written.

Comments and observations are highly welcome.

May Allah bless our Prophet Muhammad, and his family and

companions, and grant them peace.

FOREWORD: SECOND EDITION INTRODUCTION

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