3]
Its said that we should listen to azan.but what about a person whois
breaking his fast on hearing magrib azan?is heexempted as he is having
food to break fast?similarly abot having sahri during fajr azan?.
Praise be to Allaah.
The scholars differed concerning the ruling on repeating after the
muezzin and repeating the words of the adhaan. The correct view –
which is the view of the majorityof scholars – is that repeating it is
mustahabb,not obligatory. This is the view of the Maalikis, Shaafa'is
and Hanbalis.
Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo' (3/127):
Our view is that repeating(the words of the adhaan)is Sunnah, not
obligatory. This is the view of the majority of scholars. Al-Tahhaawi
narrated thatsome of the salaf held a different view and said that it
is obligatory. End quote.
In al-Mughni (1/256) it is narrated that Imam Ahmad said: If he does
not repeat his words there is nothing wrong with that. End quote.
This is indicated by the words of the Prophet (peace and blessings of
Allaah be upon him) to Maalik ibn al-Huwayrith and those who were with
him: "When the time for prayer comes, let one of you give the adhaan
and let the oldest of you lead you in prayer."
This indicates that repeating the words of the adhaan is not
obligatory. This conclusion is based on thefact that the Prophet
(peace and blessings of Allaah be upon him) was teaching them, and in
thiscase there was a need to explain everything they needed to know.
This delegation of people may not have had any knowledge of what the
Prophet (peace and blessings of Allaah be upon him) said about
repeating the words of the adhaan, and the fact that the Prophet
(peace and blessings of Allaah be upon him) did not mention it, even
though there may have been a need to explain it to them, and this
delegation stayed with him for twenty days then left, indicates that
repeating the words of the adhaan is not obligatory. This is the most
correct view. End quote from al-Sharh al-Mumti' (2/75).
Maalik narrated in al-Muwatta' (1/103) from Ibn Shihaab that Tha'labah
ibn Abi Maalik al-Qurazi told him: At the time of 'Umar ibn
al-Khattaab they would pray on Friday until 'Umarcame out. When 'Umar
came out and sat on the minbar and the muezzin gave the adhaan,
Tha'labah said: We would sit and talk, then when the muezzins fell
silent and 'Umar stood up to deliver the khutbah, we would listen
attentively and none of us would speak.
Ibn Shihaab said: When the imam comes out, prayer should stop, and
when he speaks, speakingshould stop.
Shaykh al-Albaani (may Allaah have mercy on him) said in Tamaam al-Minnah (340):
This report indicates that it is not obligatory to repeat the words of
the muezzin, because what was done at the time of 'Umar was that
people spoke during the adhaan, and 'Umar did not say anything about
that. I have often been asked about the evidence that repeating the
words of the adhaan is not obligatory, and I have replied in this
manner. End quote.
Based on the above, thereis no sin on the one who does not repeat the
words of the muezzin, whether that is because he is busy with eating
or anything else. But by doing that he is missing out on a great
reward with Allaah.
Muslim (385) narrated that 'Umar ibn al-Khattaab (may Allaah be
pleased with him) said:The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: "If the muezzin says, 'Allaahu akbar,
Allaahu akbar (Allaah is most great, Allaah is most great),' and one
of you says, 'Allaahu akbar, Allaahu akbar (Allaah is most great,
Allaah is mostgreat)'; then he says, 'Ashhadu an laa ilaaha ill-Allaah
(I bear witness that there is no god except Allaah),' and you say,
'Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god
except Allaah)'; then he says, 'Ashhadu anna Muhammadan rasool-Allaah
(I bear witness thatMuhammad is the Messenger of Allaah),' and you
say, 'Ashhadu anna Muhammadan rasool-Allaah (I bear witness
thatMuhammad is the Messenger of Allaah)'; then he says, 'Hayya
'ala'l-salaah (Come to prayer),' and you say, 'La hawla walaa quwwata
illa Billaah (There is no power and nostrength except with Allaah)';
then he says, 'Hayya 'ala'l-falaah (Come to prosperity),' and you say,
'Laa hawla wa laa quwwata illa Billaah (There is no power and
nostrength except with Allaah)'; then he says,
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Monday, August 6, 2012
3] Which is more important, repeating the word of the adhaan or hastening to break the fast?
* Is the fast invalidated if pus comes out of the body?
* Does water (pus) coming out of acne wounds invalidate fast? And what if the amount of blood coming out of such wound is small? Does it invalidate fasting?.
Praise be to Allaah.
The fasting person is not affected if blood comes out of his wounds and that does not invalidate his fast. Rather the difference of scholarly opinion has to do with wet cupping in particular. The more correct opinion is that it does invalidate the fast because of the text which indicates that, which is the words of the Prophet (blessings and peace of Allah be upon him): “The cupper and theone for whom cupping is done both break their fast.”
Narrated by Abu Dawood, 2367; Ibn Maajah, 1679. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: If a person is fasting and he bleeds, does he have to break his fast or should he complete it?
He replied: Bleeding does not affect him, except in the case of cupping, if he is treated with cupping. The correct view is that the fast is broken by cupping. There is a difference of scholarly opinion concerning the matter, but the correct view is that it does break the fast, because the Prophet (blessings and peace of Allah be upon him) said: “The cupper and the one for whom cupping is done both break their fast.” But if he has a nosebleed or is injured in his foot or handwhen he is fasting, his fastremains valid and that does not affect him.
End quote from the Shaykh’s website on the following link:
http://binbaz.org.sa/mat/18726
Some of the scholars differentiate with regard to bleeding in general between that which occurs as the result of a person’s actions and choice and results in a lot of blood coming out, as inthe case of donating blood, for example, whichdoes break the fast, by analogy with cupping, and that in which he has no choice, such as injuries and the like, which does not break the fast even if there is a lot of blood. This has been discussed previously in the answer to question no. 37918 .
With regard to pus and the like coming out of wounds, this does not affect the one who is fasting. It says in ad-Diya’ al-Laami‘ min al-Khutab al-Jawaami‘ (5/465), by Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim): The fast is not broken by lancing a wound to drain the pus from it, even if blood comes out. End quote.
And Allah knows best.
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
Praise be to Allaah.
The fasting person is not affected if blood comes out of his wounds and that does not invalidate his fast. Rather the difference of scholarly opinion has to do with wet cupping in particular. The more correct opinion is that it does invalidate the fast because of the text which indicates that, which is the words of the Prophet (blessings and peace of Allah be upon him): “The cupper and theone for whom cupping is done both break their fast.”
Narrated by Abu Dawood, 2367; Ibn Maajah, 1679. Classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: If a person is fasting and he bleeds, does he have to break his fast or should he complete it?
He replied: Bleeding does not affect him, except in the case of cupping, if he is treated with cupping. The correct view is that the fast is broken by cupping. There is a difference of scholarly opinion concerning the matter, but the correct view is that it does break the fast, because the Prophet (blessings and peace of Allah be upon him) said: “The cupper and the one for whom cupping is done both break their fast.” But if he has a nosebleed or is injured in his foot or handwhen he is fasting, his fastremains valid and that does not affect him.
End quote from the Shaykh’s website on the following link:
http://binbaz.org.sa/mat/18726
Some of the scholars differentiate with regard to bleeding in general between that which occurs as the result of a person’s actions and choice and results in a lot of blood coming out, as inthe case of donating blood, for example, whichdoes break the fast, by analogy with cupping, and that in which he has no choice, such as injuries and the like, which does not break the fast even if there is a lot of blood. This has been discussed previously in the answer to question no. 37918 .
With regard to pus and the like coming out of wounds, this does not affect the one who is fasting. It says in ad-Diya’ al-Laami‘ min al-Khutab al-Jawaami‘ (5/465), by Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim): The fast is not broken by lancing a wound to drain the pus from it, even if blood comes out. End quote.
And Allah knows best.
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
1b] She cannot make up thefasts that she missed because she is too weak
1b]
as an excuse not to do what Allah has enjoined upon him of offering expiation. Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad SAW):Whether you hide what isin your hearts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is Able to do all things.”
[Aal ‘Imraan 3:29]
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
as an excuse not to do what Allah has enjoined upon him of offering expiation. Allah, may He be exalted, says (interpretation of the meaning):
“Say (O Muhammad SAW):Whether you hide what isin your hearts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is Able to do all things.”
[Aal ‘Imraan 3:29]
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1a] She cannot make up thefasts that she missed because she is too weak
1a]
no excuse, it will not be accepted, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours will have itrejected.” And because he has transgressed the limits set by Allah, and transgressing the limits set by Allah is wrongdoing, and good deeds are not accepted from the wrongdoer. Allah, may He be exalted, says (interpretation of themeaning):
“And whoever transgresses the limits ordained by Allah, then such are the Zalimoon (wrong-doers, etc.)”
[al-Baqarah 2:229].
And just as if he did this act of worship before the time for it began, it wouldnot be accepted from him,by the same token if he does it after the time for it has ended it will not be accepted from him unless he had an excuse.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 19/89
Thirdly:
If a person is not able to make up what he owes ofRamadan, because his excuse is ongoing, such assickness for which there isno hope of a cure, then hehas to feed one poor person for each day.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy onhim) was asked:
There is a woman who did not fast during Ramadan because of giving birth, and she did not make up that month. That was a long time ago,and she cannot fast. Whatis the ruling?
He replied:
What is this woman has to do is repent to Allah from what she has done, because it is not permissible for a person to delay making up Ramadan fasts until the next Ramadan except with a legitimate shar‘i excuse. So she has to repent, then if she is able to fast, even if it is on separate days, then she should fast. If she is not able to fast, then it depends. If it is for an ongoing reason, she should feed one poor person for each day; if it isfor a temporary reason which it is hoped will come to an end, she should wait until that reason no longer applies, then make up the days she owes. End quote
19/answer to question no.361
Fourthly:
What the Muslim should do is guard his oaths and not make too many vows.Allah, may He be exalted, says (interpretation of themeaning):
“And protect your oaths (i.e. do not swear much)”
[al-Maa’idah 5:89].
If he breaks his oath, thenhe must offer expiation. Allah, may He be exalted, says (interpretation of themeaning):
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families; or clothe them; or manumit a slave.But whosoever cannot afford (that), then he should fast for three days…”
[al-Maa’idah 5:89].
It is not valid to offer expiation by fasting, except for one who cannot afford to feed or clothe ten poor persons, or to free a slave.
See the answer to question no. 45676 for detailed information on expiation for breaking an oath (kafaarat yameen).
Fifthly:
If a person is unable to offer expiation, in that he cannot make up the days when he did not fast in Ramadan, or feed the poor for that, or he is unable to offer expiation for breaking an oath altogether, then the obligation to feed the poor and offer expiation is waived in his case, because of the shar‘i principle that obligations are waived when one is unable to fulfil them.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said: If a person is required to offer expiation for breaking an oath, but he cannot affordto feed poor persons and he is not able to fast, thenit is waived in his case, because Allah, may He be exalted, says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286].
And the Prophet (blessings and peace of Allah be upon him) said: “If I command you do a thing, then do as much of it as you can.”
And he does not have to do anything, because one of the established principles (in Islam) is thatobligations are waived if one is unable to do them, and one should then move to the alternative, ifthere is an alternative, or to something else if there is no alternative. If the alternative is not possible either, then it is waived altogether.
End quote from Fataawa Noor ‘ala’d-Darb
We should point out here that there is a difference between real inability to fast and simply fearing hardship. Whatever a person decides, he will be questioned about that, so he should fear Allah regarding that and realisethat Allah, may He be glorified and exalted, can see into his heart and knows how he really is; He knows whether he is really incapable or :->
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
no excuse, it will not be accepted, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever does an action that is not part of this matter of ours will have itrejected.” And because he has transgressed the limits set by Allah, and transgressing the limits set by Allah is wrongdoing, and good deeds are not accepted from the wrongdoer. Allah, may He be exalted, says (interpretation of themeaning):
“And whoever transgresses the limits ordained by Allah, then such are the Zalimoon (wrong-doers, etc.)”
[al-Baqarah 2:229].
And just as if he did this act of worship before the time for it began, it wouldnot be accepted from him,by the same token if he does it after the time for it has ended it will not be accepted from him unless he had an excuse.
End quote from Majmoo‘ Fataawa ash-Shaykh Ibn ‘Uthaymeen, 19/89
Thirdly:
If a person is not able to make up what he owes ofRamadan, because his excuse is ongoing, such assickness for which there isno hope of a cure, then hehas to feed one poor person for each day.
Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allah have mercy onhim) was asked:
There is a woman who did not fast during Ramadan because of giving birth, and she did not make up that month. That was a long time ago,and she cannot fast. Whatis the ruling?
He replied:
What is this woman has to do is repent to Allah from what she has done, because it is not permissible for a person to delay making up Ramadan fasts until the next Ramadan except with a legitimate shar‘i excuse. So she has to repent, then if she is able to fast, even if it is on separate days, then she should fast. If she is not able to fast, then it depends. If it is for an ongoing reason, she should feed one poor person for each day; if it isfor a temporary reason which it is hoped will come to an end, she should wait until that reason no longer applies, then make up the days she owes. End quote
19/answer to question no.361
Fourthly:
What the Muslim should do is guard his oaths and not make too many vows.Allah, may He be exalted, says (interpretation of themeaning):
“And protect your oaths (i.e. do not swear much)”
[al-Maa’idah 5:89].
If he breaks his oath, thenhe must offer expiation. Allah, may He be exalted, says (interpretation of themeaning):
“Allah will not punish you for what is unintentional in your oaths, but He will punish you for your deliberate oaths; for its expiation (a deliberate oath) feed ten Masakin (poor persons), on a scale of the average of that with which you feed your own families; or clothe them; or manumit a slave.But whosoever cannot afford (that), then he should fast for three days…”
[al-Maa’idah 5:89].
It is not valid to offer expiation by fasting, except for one who cannot afford to feed or clothe ten poor persons, or to free a slave.
See the answer to question no. 45676 for detailed information on expiation for breaking an oath (kafaarat yameen).
Fifthly:
If a person is unable to offer expiation, in that he cannot make up the days when he did not fast in Ramadan, or feed the poor for that, or he is unable to offer expiation for breaking an oath altogether, then the obligation to feed the poor and offer expiation is waived in his case, because of the shar‘i principle that obligations are waived when one is unable to fulfil them.
Shaykh Ibn ‘Uthaymeen (may Allah have mercy onhim) said: If a person is required to offer expiation for breaking an oath, but he cannot affordto feed poor persons and he is not able to fast, thenit is waived in his case, because Allah, may He be exalted, says (interpretation of the meaning):
“So keep your duty to Allaah and fear Him as much as you can”
[al-Taghaabun 64:16]
“Allaah burdens not a person beyond his scope”
[al-Baqarah 2:286].
And the Prophet (blessings and peace of Allah be upon him) said: “If I command you do a thing, then do as much of it as you can.”
And he does not have to do anything, because one of the established principles (in Islam) is thatobligations are waived if one is unable to do them, and one should then move to the alternative, ifthere is an alternative, or to something else if there is no alternative. If the alternative is not possible either, then it is waived altogether.
End quote from Fataawa Noor ‘ala’d-Darb
We should point out here that there is a difference between real inability to fast and simply fearing hardship. Whatever a person decides, he will be questioned about that, so he should fear Allah regarding that and realisethat Allah, may He be glorified and exalted, can see into his heart and knows how he really is; He knows whether he is really incapable or :->
/ - - - :-> Transtors: 1.http://free-translation.imtranslator.net/lowres.asp 2.http://translate.google.com/m?twu=1&hl=en&vi=m&sl=auto&tl=en
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