If the person who is observing i'tikaaf comes out of his place of
i'tikaaf to wake his family up for sahoor, and that is because there
is no one athome, is this regarded as contrary to the conditionsof
i'tikaaf?.
Praise be to Allaah.
The one who enters i'tikaaf should not leave his place of i'tikaaf
during his i'tikaaf, except for necessary, unavoidable reasons and to
tend to hisneeds, such as bringing food and drink if there is no one
who can bring them for him, and relieving himself if there are no
washrooms in the mosque. There is nothing wrong with him going out at
the time of sahoor to wake his family up so that they can eat sahoor
at the proper time, and towake them up to pray Fajr if they cannot
wake up by themselves and there is no one else who can wake them up,
because that comes underthe heading of encouraging one another to do
good and enjoining them to do what is right. If an obligatory duty
cannot be done without athing, then that thing becomes obligatory. But
he should not sit at home after waking his family up; he should go
back to his place of i'tikaaf in the mosque.
And Allah is the source of strength. May Allah send blessings and
peace upon our Prophet Muhammad and his family and Companions. End
quote.
Fataawa al-Lajnah al-Daa'imah/
--
- - - - - - -
"GENERAL ARTICLES"
- Tamil -- Urdu -- Kannada -- Telugu --*-
Share
"BISMILLA HIRRAHMAAN NIRRAHEEM"
WELCOME! - AS'SALAMU ALAIKUM!!
******** *****
*****
[All] praise is [due] to Allah, Lord of the worlds; -
Guide us to the straight path
*- -*
* * In this Blog; More Than Ten Thousand(10,000) {Masha Allah} - Most Usefull Articles!, In Various Topics!! :- Read And All Articles & Get Benifite!
* Visit :-
"INDIA "- Time in New Delhi -
*- WHAT ISLAM SAYS -*
-
Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
''HASBUNALLAHU WA NI'MAL WAKEEL''
-
''Allah is Sufficient for us'' + '' All praise is due to Allah. May peace and blessings beupon the Messenger, his household and companions '' (Aameen) | | |
| | |
|
Share
Follow Me | |
**
Share
-
-*- *: ::->
*
Saturday, July 21, 2012
1a] How can he maintain his fast in the face of these sins?
1a]
This is the primary aim of fasting. The Prophet (peace and blessings
of Allaah be upon him) affirmed that when he said: "Whoever does not
give up false speech and acting upon it and ignorant behaviour, Allaah
has no need of his giving up his food and drink." So if a person
refrains from disobeying Allaah, this is true fasting. As for outward
fasting, this is abstaining from things that invalidate the fast and
refraining from things that break the fast from dawn until sunset asan
act of worship towardsAllaah, because of the verse in which Allaah
says(interpretation of the meaning):
"So now have sexual relations with them and seek that which Allaah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall"
[al-Baqarah 2:187].
We call this kind of fastingoutward fasting, which is the fasting of
the body only. As for the fasting of the heart, which is the primary
aim of fasting, this means refraining from disobedience towards
Allaah, may He be glorified and exalted.
Based on this, if a person observes the fast outwardly, in the
physical sense, but he does not fast in his heart, then his fast is
severely deficient, but we do not say that it is invalid, rather we
say that it is lacking. Similarly,we say concerning prayer that the
aim of prayer is humility before Allaah, may He be glorified and
exalted, and prayer of the heart comes before prayerof the limbs, but
if a person prays physically but not with his heart, notfocusing at
all, then his prayer is very deficient, but it is still valid as it
appears to be, but is very deficient. Similarly the fastis very
deficient if a person does not refrain from disobeying Allaah, but it
is valid, because acts of worship in this world are to be judged as
they appear to be. End quote.
Liqaa'aat al-Baab il-Maftoohah (116, p. 1).
Secondly:
The scholars divided patience into three categories: patience in
obeying Allaah, patience in refraining from disobeying Him, and
patience in accepting the Divine decree. Fasting combines all these
kinds of patience.
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
The best kind of patience is fasting, for it combines all three types
of patience.It is patience in obeying Allaah, may He be glorified and
exalted, and it is patience in refraining from disobeying Him, because
a person gives uphis desires for the sake of Allaah even though his
self may be longing for them. Hence it says in the saheeh hadeeth that
Allaah, may He be glorified and exalted, says: "All the deeds of the
son of Adam are for him, except fasting. It is for Me and I shall
reward for it, because he gives up his desire and his food and drink
for My sake." Fastingalso involves patience in accepting the
consequences which may result in hunger and thirstfor the fasting
person. Endquote.
Jaami' al-'Uloom wa'l-Hikam (p. 219).
Whoever manages to fast as Allaah has prescribed will attain a great
reward from his Lord, may He be blessed and exalted. It is sufficient
for him to knowthat Allaah says (interpretation of the meaning):
"Only those who are patient shall receive their reward in full,
without reckoning"
[al-Zumar 39:10]
Thirdly:
In order for the Muslim to protect his fasting from being deficient
due to committing sins, he must achieve patience in refraining from
sin. One ofthe scholars said that patience in refraining from sin is
greater than the other two types of patience.
Ibn al-Qayyim (may Allaahhave mercy on him) said:
Here there is an issue which people debated about: which type of
patience is better – patience in refraining from sin or patience in
obeying Allaah? One group of people suggested that the formeris
better, and they said that patience in refrainingfrom sin is the
attitude of the siddeeqeen, as some of the salaf said: Good deeds are
done by righteous and immoral alike, but no one has the power to
refrain from sin except a Siddeeq, and because the motive to commit
sin is greater thanthe motive to stop being obedient, because the
motive to commit sin is pleasure, but the motive to stop being
obedient is laziness and sloth, and undoubtedly the motive to commit
sin is stronger. They said: Sin may be promoted by one's own self,
whims and desires, the shaytaan, worldly reasons, a man's companions,
a desire to imitate, and natural inclinations......
--
- - - - - - -
This is the primary aim of fasting. The Prophet (peace and blessings
of Allaah be upon him) affirmed that when he said: "Whoever does not
give up false speech and acting upon it and ignorant behaviour, Allaah
has no need of his giving up his food and drink." So if a person
refrains from disobeying Allaah, this is true fasting. As for outward
fasting, this is abstaining from things that invalidate the fast and
refraining from things that break the fast from dawn until sunset asan
act of worship towardsAllaah, because of the verse in which Allaah
says(interpretation of the meaning):
"So now have sexual relations with them and seek that which Allaah has
ordained for you (offspring), and eat and drink until the white thread
(light) of dawn appears to you distinct from the black thread
(darkness of night), then complete your Sawm (fast) till the
nightfall"
[al-Baqarah 2:187].
We call this kind of fastingoutward fasting, which is the fasting of
the body only. As for the fasting of the heart, which is the primary
aim of fasting, this means refraining from disobedience towards
Allaah, may He be glorified and exalted.
Based on this, if a person observes the fast outwardly, in the
physical sense, but he does not fast in his heart, then his fast is
severely deficient, but we do not say that it is invalid, rather we
say that it is lacking. Similarly,we say concerning prayer that the
aim of prayer is humility before Allaah, may He be glorified and
exalted, and prayer of the heart comes before prayerof the limbs, but
if a person prays physically but not with his heart, notfocusing at
all, then his prayer is very deficient, but it is still valid as it
appears to be, but is very deficient. Similarly the fastis very
deficient if a person does not refrain from disobeying Allaah, but it
is valid, because acts of worship in this world are to be judged as
they appear to be. End quote.
Liqaa'aat al-Baab il-Maftoohah (116, p. 1).
Secondly:
The scholars divided patience into three categories: patience in
obeying Allaah, patience in refraining from disobeying Him, and
patience in accepting the Divine decree. Fasting combines all these
kinds of patience.
Ibn Rajab al-Hanbali (may Allaah have mercy on him) said:
The best kind of patience is fasting, for it combines all three types
of patience.It is patience in obeying Allaah, may He be glorified and
exalted, and it is patience in refraining from disobeying Him, because
a person gives uphis desires for the sake of Allaah even though his
self may be longing for them. Hence it says in the saheeh hadeeth that
Allaah, may He be glorified and exalted, says: "All the deeds of the
son of Adam are for him, except fasting. It is for Me and I shall
reward for it, because he gives up his desire and his food and drink
for My sake." Fastingalso involves patience in accepting the
consequences which may result in hunger and thirstfor the fasting
person. Endquote.
Jaami' al-'Uloom wa'l-Hikam (p. 219).
Whoever manages to fast as Allaah has prescribed will attain a great
reward from his Lord, may He be blessed and exalted. It is sufficient
for him to knowthat Allaah says (interpretation of the meaning):
"Only those who are patient shall receive their reward in full,
without reckoning"
[al-Zumar 39:10]
Thirdly:
In order for the Muslim to protect his fasting from being deficient
due to committing sins, he must achieve patience in refraining from
sin. One ofthe scholars said that patience in refraining from sin is
greater than the other two types of patience.
Ibn al-Qayyim (may Allaahhave mercy on him) said:
Here there is an issue which people debated about: which type of
patience is better – patience in refraining from sin or patience in
obeying Allaah? One group of people suggested that the formeris
better, and they said that patience in refrainingfrom sin is the
attitude of the siddeeqeen, as some of the salaf said: Good deeds are
done by righteous and immoral alike, but no one has the power to
refrain from sin except a Siddeeq, and because the motive to commit
sin is greater thanthe motive to stop being obedient, because the
motive to commit sin is pleasure, but the motive to stop being
obedient is laziness and sloth, and undoubtedly the motive to commit
sin is stronger. They said: Sin may be promoted by one's own self,
whims and desires, the shaytaan, worldly reasons, a man's companions,
a desire to imitate, and natural inclinations......
--
- - - - - - -
How can he maintain his fast in the face of these sins?
1]
How can I maintain my fast in the face of these sins?.
Praise be to Allaah.
You have done very well to ask this question; it indicates that you
are keen to make sure that your acts of worship do not go to waste or
be reduced because of these widespread sins.
We should all remember that the real meaning of fasting is not only
giving up food and drink, rather Allaah, may He be exalted,has
enjoined fasting in order that we may attain piety (taqwa). Hence real
fasting means refraining from sin by refraining from it and giving it
up; this is the fasting of the heart, not just the fasting of the
body. The Sunnah points to what we have said, and it has been
discussed and explained by the scholars.
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Whoever does not give up false speech and actingupon it,
Allaah has no need of his giving up his food and drink." Narrated by
al-Bukhaari (1804). And it was narrated that Abu Hurayrah (may
Allaahbe pleased with him) said:The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "It may be that all a fasting
person gets from his fast is hunger and thirst, and it may be that all
a person who prays at night gets from his prayeris sleeplessness."
Narratedby Ahmad (8693); classed as saheeh by Ibn Hibbaan (8/257) and
by al-Albaani in Saheeh al-Targheeb (1/262).
The Sahaabah and the early generations of this ummah were keen for
their fasting to be a purification for their souls as well as their
bodies, free from disobedience and sin.
'Umar ibn al-Khattaab (may Allaah be pleased with him) said: Fasting
does not mean abstainingfrom food and drink only, rather it is also
abstainingfrom lying, falsehood and idle speech.
Jaabir ibn 'Abd-Allaah al-Ansaari said: When youfast, then let your
hearing,sight and tongue fast from lying and sin and stop abusing
servants. Be tranquil and dignified on the day of your fast, and do
not let the day you do not fast and the day you fast be the same.
It was narrated that Hafsah bint al-Sireen – who was a scholar of the
Taabi'een – said: Fasting isa shield, so long as one does not make
holes in it it, and making holes in it means gheebah (backbiting).
It was narrated from Maymoon ibn Mahraam that the least of fasting is
giving up food and drink.
These reports were quoted by Ibn Hazm in al-Muhalla (4/308).
So it is no wonder if we learn that some scholars regarded the fast as
invalid if a person falls into sin during his fast, even though the
correct view is that this does not invalidate the fast, but
undoubtedly it detracts from it and goes against the real meaning of
fasting.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Backbiting damages the fast. It was narrated from 'Aa'ishah, and
al-Awzaa'i also said this, that backbiting breaks the fast of the
fasting person and he has to make up that day. Ibn Hazm went further
and said: It is invalidated by every sin that a person commits
deliberately, when he is aware that he is fasting, whether it is an
action or a word, because of the general meaning of the words "he
should not utter obscene speech or behave in an ignorant manner" and
because the Prophet (peace and blessings of Allaah be upon him) said:
"Whoeverdoes not give up false speech and acting upon it,Allaah has no
need of his giving up his food and drink." End quote.
Fath al-Baari (4/104).
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
As for the thing from one which must abstain when fasting, perhaps you
will be surprised if I tell you that the thing from one which must
abstain when fasting is sin. A person must abstain from sin when
fasting because thisis the primary aim of fasting, because Allaah, may
He be blessed and exalted, says (interpretation of the meaning):
"O you who believe! Observing As-Sawm (the fasting) is prescribed for
you as it was prescribed for those before you, that you may become
Al-Muttaqoon (the pious)"
[al-Baqarah 2:183].
It is not so that you may become hungry, or so thatyou may become
thirsty, or so that you may refrainfrom relations with your wife! No;
He says "that you may become Al-Muttaqoon (the pious)."This is the
primary aim of fasting.
--
- - - - - - -
How can I maintain my fast in the face of these sins?.
Praise be to Allaah.
You have done very well to ask this question; it indicates that you
are keen to make sure that your acts of worship do not go to waste or
be reduced because of these widespread sins.
We should all remember that the real meaning of fasting is not only
giving up food and drink, rather Allaah, may He be exalted,has
enjoined fasting in order that we may attain piety (taqwa). Hence real
fasting means refraining from sin by refraining from it and giving it
up; this is the fasting of the heart, not just the fasting of the
body. The Sunnah points to what we have said, and it has been
discussed and explained by the scholars.
It was narrated that Abu Hurayrah (may Allaah be pleased with him)
said: The Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Whoever does not give up false speech and actingupon it,
Allaah has no need of his giving up his food and drink." Narrated by
al-Bukhaari (1804). And it was narrated that Abu Hurayrah (may
Allaahbe pleased with him) said:The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: "It may be that all a fasting
person gets from his fast is hunger and thirst, and it may be that all
a person who prays at night gets from his prayeris sleeplessness."
Narratedby Ahmad (8693); classed as saheeh by Ibn Hibbaan (8/257) and
by al-Albaani in Saheeh al-Targheeb (1/262).
The Sahaabah and the early generations of this ummah were keen for
their fasting to be a purification for their souls as well as their
bodies, free from disobedience and sin.
'Umar ibn al-Khattaab (may Allaah be pleased with him) said: Fasting
does not mean abstainingfrom food and drink only, rather it is also
abstainingfrom lying, falsehood and idle speech.
Jaabir ibn 'Abd-Allaah al-Ansaari said: When youfast, then let your
hearing,sight and tongue fast from lying and sin and stop abusing
servants. Be tranquil and dignified on the day of your fast, and do
not let the day you do not fast and the day you fast be the same.
It was narrated that Hafsah bint al-Sireen – who was a scholar of the
Taabi'een – said: Fasting isa shield, so long as one does not make
holes in it it, and making holes in it means gheebah (backbiting).
It was narrated from Maymoon ibn Mahraam that the least of fasting is
giving up food and drink.
These reports were quoted by Ibn Hazm in al-Muhalla (4/308).
So it is no wonder if we learn that some scholars regarded the fast as
invalid if a person falls into sin during his fast, even though the
correct view is that this does not invalidate the fast, but
undoubtedly it detracts from it and goes against the real meaning of
fasting.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
Backbiting damages the fast. It was narrated from 'Aa'ishah, and
al-Awzaa'i also said this, that backbiting breaks the fast of the
fasting person and he has to make up that day. Ibn Hazm went further
and said: It is invalidated by every sin that a person commits
deliberately, when he is aware that he is fasting, whether it is an
action or a word, because of the general meaning of the words "he
should not utter obscene speech or behave in an ignorant manner" and
because the Prophet (peace and blessings of Allaah be upon him) said:
"Whoeverdoes not give up false speech and acting upon it,Allaah has no
need of his giving up his food and drink." End quote.
Fath al-Baari (4/104).
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said:
As for the thing from one which must abstain when fasting, perhaps you
will be surprised if I tell you that the thing from one which must
abstain when fasting is sin. A person must abstain from sin when
fasting because thisis the primary aim of fasting, because Allaah, may
He be blessed and exalted, says (interpretation of the meaning):
"O you who believe! Observing As-Sawm (the fasting) is prescribed for
you as it was prescribed for those before you, that you may become
Al-Muttaqoon (the pious)"
[al-Baqarah 2:183].
It is not so that you may become hungry, or so thatyou may become
thirsty, or so that you may refrainfrom relations with your wife! No;
He says "that you may become Al-Muttaqoon (the pious)."This is the
primary aim of fasting.
--
- - - - - - -
Uttering the intention to fast out loud is an innovation (bid’ah)
In India we make the niyah of Saum as "ALLAH HUMMA ASOOMO JADAN LAKA
FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning,
but is it the right niyah?if yes please explain the meaning or please
give me the right niyah provedby Qu`ran and Hadith.
Praise be to Allaah.
The Ramadaan fast and other acts of worship are not valid unless
accompanied by the proper intention, because the Prophet (peace and
blessings of Allaah be upon him) said: "Actions are but by intentions,
and everyone shall have but that which he intended…"(Narrated by
al-Bukhaari, 1; Muslim, 1907)
The intention is subject tothe condition that it be made at night,
before the dawn comes, because the Prophet (peace and blessings of
Allaah be upon him) said: "Whoeverdoes not intend to fast before dawn,
there is no fast for him." Narrated by al-Tirmidhi, 730. According to
a version narrated by al-Nasaa'i (2334): "Whoever does not intend to
fast from the night before, there is no fast for him." Classed as
hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that
whoever does not intend to fast and resolve to do so from the night
before, his fast is not valid.
The intention (niyyah) is an action of the heart. TheMuslim should
resolve in his heart that he is going to fast tomorrow. It is
notprescribed for him to utter it out loud and say, "I intend to fast"
or "I will fast tomorrow" or other phrases that have been innovated by
some people. The correct intention is when a person resolves in his
heart that he is going to fast tomorrow.
Hence Shaykh al-Islam IbnTaymiyah said in al-Ikhtiyaaraat (p. 191):
If it crosses a person's mind that he is going to fast tomorrow, then
he has made the intention.
The Standing Committee was asked:
How should a person intend to fast Ramadaan?
They replied:
The intention is done by resolving to fast. It is essential that the
intention to fast Ramadaan be made everynight.
Fataawa al-Lajnah al-Daa'imah, 10/246
And Allaah knows best.
--
- - - - - - -
FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning,
but is it the right niyah?if yes please explain the meaning or please
give me the right niyah provedby Qu`ran and Hadith.
Praise be to Allaah.
The Ramadaan fast and other acts of worship are not valid unless
accompanied by the proper intention, because the Prophet (peace and
blessings of Allaah be upon him) said: "Actions are but by intentions,
and everyone shall have but that which he intended…"(Narrated by
al-Bukhaari, 1; Muslim, 1907)
The intention is subject tothe condition that it be made at night,
before the dawn comes, because the Prophet (peace and blessings of
Allaah be upon him) said: "Whoeverdoes not intend to fast before dawn,
there is no fast for him." Narrated by al-Tirmidhi, 730. According to
a version narrated by al-Nasaa'i (2334): "Whoever does not intend to
fast from the night before, there is no fast for him." Classed as
hasan by al-Albaani in Saheeh al-Tirmidhi, 573. What is meant is that
whoever does not intend to fast and resolve to do so from the night
before, his fast is not valid.
The intention (niyyah) is an action of the heart. TheMuslim should
resolve in his heart that he is going to fast tomorrow. It is
notprescribed for him to utter it out loud and say, "I intend to fast"
or "I will fast tomorrow" or other phrases that have been innovated by
some people. The correct intention is when a person resolves in his
heart that he is going to fast tomorrow.
Hence Shaykh al-Islam IbnTaymiyah said in al-Ikhtiyaaraat (p. 191):
If it crosses a person's mind that he is going to fast tomorrow, then
he has made the intention.
The Standing Committee was asked:
How should a person intend to fast Ramadaan?
They replied:
The intention is done by resolving to fast. It is essential that the
intention to fast Ramadaan be made everynight.
Fataawa al-Lajnah al-Daa'imah, 10/246
And Allaah knows best.
--
- - - - - - -
Subscribe to:
Posts (Atom)