Fatwaa - Eating out of forgetfulness in Ramadan does not matter

What is the ruling on one who eats or drinks out of forgetfulness
during Ramadan?
Praise be to Allaah.
That does not matter and his fast is valid, because Allaah says at the
end of Soorat al-Baqarah (interpretation of the meaning):
"Our Lord! Punish us not ifwe forget or fall into error"
[al-Baqarah 2:286]
It was narrated in a saheeh report from the Messenger of Allaah (peace
and blessings of Allaah be upon him) that Allaah said, "I have done
that." And it was narrated from Abu Hurayrah (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Whoever forgets that he is fasting and eats or drinks, let him
complete his fast, for the One Who fed him and gave him to drink was
Allaah." (Agreedupon).
The same applies if he hasintercourse because of forgetfulness; his
fast is still valid according to the more correct of the two scholarly
opinions, because of this aayah and this hadeeth, and becausethe
Prophet (peace and blessings of Allaah be upon him) said:
"Whoeverbreaks his fast in Ramadaan out of forgetfulness, he does
nothave to make that day up and he does not have to offer any
expiation (kafaarah)." (Narrated andclassed as saheeh by al-Haakim).
This wording includes intercourse and other things that break the
fast, if the fasting person does them because of forgetfulness. This
is from the mercy, bounty and kindness of Allaah, for which we praise
and thank Him.
Majmoo' Fataawa al-Shaykh Ibn Baaz, vol. 4, p. 193.

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2b] Ramadan 2012, The 13th Day

2b]
There are Signs inthat for people who reflect.In the earth thereare
diverse regions side by side and gardens of grapes and cultivated
fields, and palm-trees sharing one root and others with individual
roots, all watered with the same water. And Wemake some things better
to eat than others. There are Signs in that for people who use their
intellect. (Surat a-Ra'd, 2-4)
It is He Who created the heavens and the earth in six days, then
established Himself firmly on the Throne. Heknows what goes into the
earth and what comes out of it, what comes down from heaven and what
goes up into it. He is with youwherever you are – Allahsees what you
do. (Surat al-Hadid, 4)
An Increase In The Number Of Earthquakes
Doomsday will not come until earthquakes multiply, strife appears, and
murders increase. (Portents of Doomsday, p.109)
Our Prophet (saas) stated in the above hadith that "a rise in the
number of earthquakes" will be a sign that the End Times is nigh.
Indeed, the twentieth century went down in history as one in which
many thousands of people lost their lives in earthquakes. The
devastating earthquake inKobe (Japan), and those that followed one
after the other in Turkey, Taiwan, Greece, and Mexico, are important
signs.
There will be earthquakes in my community. Ten thousand, twenty
thousand, thirty thousandpeople will die. Allah will make this a
counsel for the taqwa, a mercy on believers and a suffering for
unbelievers. (Ibn 'Asakır, Geleceğin Tarihi 1(History of the Future
1), Orhan Baytan, Mevsim Publishings, p. 81)
The days when you can find no homes to shelter you or animals to carry
you have come close. Earthquakes will demolishyour houses. (Barzanji,
Al-Isha`ah, p. 146)
If you see the caliphate has descended to the HolyLand, (al-ard
al-muqaddasa) know thatearthquakes, afflictions, and great events are
nigh.On that day, Doomsday is closer to humanity than this hand is to
my head. (Sunan Abu Dawud)
When the generations that follow my community insult those who went
before (with various pretexts and excuses), expect red winds,
earthquakes and changes of appearance (metamorphosis or stonesraining
from the sky). (Tirmidhi Hadiths, Fitan 39, p. 2211)
In the End Times, when amusements and dancers appear and alcohol is
said to be permitted, there willbe collapse; it will rain stones; and
people will change their appearance. (Sahl Ibn Sa`d, Ahmad Diya'
al-Din al-Kamushkhanawi,Rumuz al-Ahadith, 2:302/8)
Doomsday will not take place until knowledge vanishes, earthquakes
multiply, time is shortened, strife appears, and murders flourish.
(Sahih Bukhari, Ibn Majah)

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2a] Ramadan 2012, The 13th Day

2a]
Looking at the Qur'an in general, we see that men and women are
addressed in the same manner. This is yet another indication that
Allah is concerned only with a person's true and heart-felt belief and
not his or her age or gender. In this respect, the Qur'an addresses
men and women together and reminds them that they have the same
responsibilities. There are many such verses, among them:
"Anyone, male or female, who does right actions and believes, will
enter the Garden. They will not be wronged by so much as the tiniest
speck " (Surat an-Nisa, 124)
When revealing things about unbelievers, Allah also addresses them in
the same manner. He reveals that unbelievers and hypocrites of both
genders will be treated alike. For example:
Allah has promised the men and women of the hypocrites and unbelievers
the Fire of Hell, remaining in it timelessly, forever. It will suffice
them. Allah has cursed them. They will have an everlasting punishment.
(Surat at-Tawba, 68)
As these verses make clear, men and women are equal in their trial on
Earth as well as in the reward they receive in theHereafter.
A Response To The Claim That ''If Students Do Not Learn About
Evolution They Can Never Learn About The Diversity İn Nature''
The idea that "If studentsdo not learn about evolution they can never
learn about the diversity in nature" is part of the mass hypnosis that
Darwinists are trying to perpetrate. Darwinists spread the deceptive
idea that someone who is ignorant of evolution can never know about
the diversity in nature in order to spread the fraud that "evolution
is part of science" and use that fraud in order to place evolution
permanently in school curricula.
The fact is, however, that it is evolution that prevents people
appreciating and understanding the extraordinary structures and
glorious variety in life. It is impossible to be aware of beauty and
appreciate its extraordinary nature if one is under the spell of a
false religion that conditions people with the idea that everything
ispurposeless and random. It is certainly impossible to appreciate
beauty as beauty, understand it, be affected by it and feel admiration
for it so long as it is not appreciated.
Evolution is therefore like a plague that prevents people seeing and
grasping the magnificent and glorious diversity andbeauty on Earth.
It is impossible for people who believe in themselves to be descended
from animals, who live devoid of purpose or spirit in an empty and
aimless world, to delight in and appreciate, despite all its glory,
the loveliness of a nature that they believed came about by chance as
the result of accidents anderrors. Even if they praise the beauty of
nature, to whom can they direct that praise? Such people's false god
is unconscious, random and aimless chance. It is therefore impossible
for someone who believes in evolution to love nature and draw any
conclusions from it.
It is only possible to comprehend the glory in nature if Almighty
Allah, the Creator of all beauty, so ordains. Only then can one
appreciate and admire the beauty before one. Only then can one know He
to Whom these beauties belong and understand that all praise must be
directed toward Almighty Allah. One will then rejoice to think that
these delights will never vanish but will exist for alleternity and in
the most perfect and delightful forms in the hereafter. Only then can
one attach meaning to and appreciate beauty.
Allah has created all entities. They are all under Allah's knowledge
and protection. The diversity on Earth is the artistry of Omniscient
and Almighty Allah. Every detail exhibits glorious beauty so that one
can appreciate Almighty Allah.Properly appreciating andunderstanding
the extraordinary beauty in nature is a privilege bestowed on those
who understand and appreciate Allah, in other words, on believers.
In conclusion, the imposition of a child is wrong in this regard, as
it is on so many others. A child can only understand and appreciate
the glory in nature if he is able to understand and appreciate the
greatness of Almighty Allah. Allah tells us that for those
whounderstand and appreciate our Lord's might and greatness and who
look through the eyes of faith, there are "signs," or evidence, in
each and every detail:
Allah is He Who raised up the heavens without any support – you can
see that – and then established Himself firmly on the Throne. Hemade
the sun and moonsubservient, each running for a specified term. He
directs the whole affair. He makes the Signs clear so that hopefully
you will be certain about the meeting with your Lord.
It is He Who stretched out the earth and placedfirmly embedded
mountains and rivers in it and made two types of every kind of fruit.
He covers over day with night.

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2] Ramadan 2012, The 13th Day

2]
I will not let the deeds of any doer among you go towaste, male or
female—you are both the same in that respect. Those who have left
their homes and were driven from their homes, and [who] sufferedharm
in My Way and fought and were killed, I will erase their bad
actionsand admit them into Gardens with rivers flowing under them, as
a reward from Allah. The best of all rewards is with Allah. (Surah Al
'Imran, 195)
Whoever meets Allah, without associating partners with Him, will enter
Paradise; and whoever meets Him as one who associated anything with
Him, will enter the Fire. (Muslim)
A woman and a man are both lower selves. They are souls. They are both
beings that come into being by Allah's breathing into them.
Consequently they have both the very same rights. A woman divorces as
she wishes, if she considers him to be abnormal and insincere. If he
is far removed from faith and religion, she divorces him. Even if she
does not divorce, their marriage becomes legally invalid. (A9 TV,
February 20, 2012)
The Qur'an Addresses Men And Women In The Same Manner
Every society knows all of the traditional arguments about women's
ideal role and place. Their social status and importance in the
family, whether or not they should work, and other social issues have
been discussed seemingly forever. For Muslims, these issues were
settled by the Qur'an: Men and women are equal. The facts that men and
women have different physical builds and that women are generally
weaker than men are irrelevant and cannot be used to reduce women's
value.
What truly matters in Islamic morality is not whether someone is male
or female, but whether or not he or she is a believer who fears and
respects Allah. Each believer is expected to strive to live by the
Qur'an's morality, for the results of this struggle are what Allah
values and will measure inthe Hereafter. Allah revealsthe qualities
that all Muslims, male or female, should have:
The men and women of the believers are friends ofone another. They
command what is right and forbid what is wrong, keep up prayer and
give the alms [zakat], and obey Allah and His Messenger. They are the
people on whom Allah will have mercy. Allah is Almighty, All-Wise.
(Surat at-Tawba, 71)
As Allah reveals, all Muslims, regardless of their gender, have the
same responsibilities: to worship Allah, live according to the
Qur'an's morality, command good and prevent evil, and abide by the
Qur'an's rules.Allah promises everyone who fears and respects
thelimits that He has established for humanity that He will give them
the ability to distinguish right from wrong:
O you who believe! If you have fear of [and respect] Allah, He will
give you discrimination, erase your bad actions, and forgive you.
Allah's favor is indeed immense. (Surat al-Anfal, 29)
Any man or woman who acts on the impulses of theintellect derived from
belief can achieve success in many areas. This depends on their will,
motivation, and persistence. Believers never rest on their laurels,
for it is part of Islamic morality to always strive to be more
intelligent, talented, responsible, and virtuous, as well as to seekto
always improve upon their character. Allah reveals that believers pray
to Him for a character that will make them role models for those
around them.
Islam states that men and women are totally equal. For both of them,
it all depends on their ability to exceed what is expected ofthem by
realizing the full potential of their characterand personality, and by
fulfilling their responsibilities. For this reason, believing women do
not struggle for equality with men, but exert themselves in the race
to do good, defined inthe Qur'an as the effort to win Allah's good
pleasure. For this end, they race to become the person most loved by
Allah so that theymay win His good pleasureand be the nearest to Him.
The equality between menand women is also seen in the fact that Allah
gives them equal rights in this world:
Every soul will taste death.We test you with both good and evil as a
trial. And you will be returned to Us. (Surat al-Anbiya', 35)
Allah gave each man and woman a fixed number of years, holds them both
responsible for their choices, gave them a senseof right and wrong,
and made their base instincts and Satan their enemies. He also reminds
men and women that no one will be treated unjustly as regards the
rewards they are to receive on Earth as well as in the Hereafter:
"Anyone who acts rightly, male or female, being a believer, We will
give them a good life and will recompense them according to the best
of what they did" (Surat an-Nahl, 97)

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1d] Sunnahs Neglected in Ramadhan

1d]
And our Messenger sallAllahu alaihi wa sallam said, "Beware of
(ghuluww) exceeding the limits in the Religion. Because those who came
before you were destroyedby their exceeding the limits in their
Religion."
So when Allah¹s Messenger, sallAllahu alaihiwa sallam, has made it
clear to us that there is in the matter of a persons taking suhoor ,
latitude and a margin of ease, to the extent that he said, "If one of
you hears the call to Prayer whilst the vessel is in his hand, then
let him not put it down until he has completed his need from it."
So it is opposition to Allah and to the Messenger that a person says
that one who hears the adhaan whilst he has food in his mouth must
spit it out upon the ground. This is not from the Sunnah . Rather this
is contrary to the Sunnah , and is contrary to the clear command of
the Messenger, sallAllahu alaihiwa sallam . And I have been asked many
times, soI will not leave the need for such a question, but rather I
will precede you init, by stating that this hadeeth is to be found in
some of the most famous books of the Sunnah . Fromthem being the Sunan
of Aboo Daawood, and it is the third book from the well-known six
books. Thefirst of which is Saheehul-Bukhaaree , the second being
Saheeh Muslim , and the third being the Sunan of Aboo Daawood.
This hadeeth is to be foundin it, and it is likewise reported by Aboo
Abdullaah al-Haakim in his Mustadrak , and it is likewise reported by
the Imaam, the Imaam of the Sunnah Ahmad ibn Hanbal, rahimahullaah ,
in his tremendous book known as the Musnad of Imaam Ahmad. So the
hadeth is not a strange hadeeth , rather it is a well-known hadeeth ,
and was reported by the Imaams ofthe sunnah in the early times, and
with an authentic chain of narration.
So here I say, to conclude this talk, since perhaps some of you have
questions, which we will answer if Allah wills, so I conclude it with
his, sallAllahu alaihi wa sallam, saying "Allah loves that
Hisallowances be acted upon just as He loves that His prescribed
duties be carried out," and in one narration, "Just as He hatesthat
disobedience to Him be committed."
So there are two narrations, "Allah loves that His allowances be acted
upon just as He lovesthat His prescribed duties be carried out" , and
the second narration is, "as He hates that disobedience to Him be
committed."
So therefore the Muslim should not practice false piety, and (as a
result) refrain from obeying the Prophet, sallAllahu alaihi wa sallam,
in that which he encouraged us upon and clarified to us.
And what has been said is sufficient, and all praise is for Allah, the
Lord of all of the creation."/<alhamdulillaah>

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1c] Sunnahs Neglected in Ramadhan

1c]
So from this ease is his, sallAllahu alaihi wa sallam, saying, "If one
of you hearsthe call to Prayer and the vessel is in the hand of oneof
you, then let him not put it down until he fulfils his need from it."
"If one of you hears the call to Prayer," and he has had his fill of
whatever he was eating, then it is not allowed for him to then have
any more, whether it be a drink, or some fruit."
But as for the one who hears the Adhaan and he has not yet taken what
he needs from the food and the drink, then the Messenger, sallAllahu
alaihiwa sallam, made that lawful for him. So he clearly said, in the
clear and eloquent Arabic language, "If one of you hears the call to
Prayer, and the vessel is in his hand, then let him not put it down
until he fulfils his need from it."
And what is meant here bythe call is the second call, the second
Adhaan . It is not the first Adhaan , which they wrongly call the
Adhaan for withholding ( al-Imsaak ). We must know that there is no
basis for calling the first Adhaan the Adhaan for withholding ( imsaak
).
The second Adhaan is when we are to withhold, and this is clearly
stated in the Quraan, since Allah, theMighty and Majestic, says: And
eat and drink until thewhite thread of dawn becomes clear to you
fromthe black thread of the night.
So eating becomes forbidden at the start of the time of the Fajr
Prayer. There is no separation between these two things.There is no
withholding from food and drink for a quarter of an hour, or less than
that, or more than that, before the start of the time for the Fajr
Prayer. Not at all. Because the Prayer becomes due when the true dawn
appears, and food becomes forbidden for the Fasting person when the
true dawn appears. So there is no separation between these two matters
at all.
So therefore there occurs in the hadeeth agreed upon by al-Bukharee
and Muslim, from the hadeeth of ¹Abdullaah ibn ¹Umar ibn al-Khattaab,
radiyAllahu ¹anhumaa , that the Prophet, sallAllahualaihi wa sallam,
said, "Let not the Adhaan of Bilaal deceive you," meaning, thefirst
Adhaan, "because he gives the Adhaan in order to awaken the person
whois sleeping, and so that theperson who wishes to eat the pre-dawn
meal can do so. So eat and drink until Ibn Umm Maktoon gives the
Adhaan."
Ibn Umm Maktoon, and hisname was 'Amr, he was a blind man, and he was
the one about whom the Saying of Allah, the Exaltedand Most High, came
down: He frowned and turned away, that the blind man came to him."
tothe end of the Aayahs .
So he used to give the second Adhaan , the Adhaan which means that
eating becomes prohibited, and that it is now time for the Fajr
Prayer.
How had he used to give the adhaan when he was blind? This is a
question which naturally occurs to some people. So 'Amr ibn Umm
Maktoom used to climb upon the roof of the mosque, and he could not
see the dawn, but he would wait until someone passing by saw the dawn.
So when someone saw that the dawn had appeared and spread across the
horizon, then they would say to him, It is morning. It is morning.
Then he would give the Adhaan .
So you will notice here that the Adhaan of 'Amr ibn Umm Maktoom was
after the Fajr had appeared, and had been seen by the people whilst
they were walking in the streets. So the when it was said to him, "It
is morning. It is morning," hewould give the Adhaan .
So therefore there is latitude in the affair, since the muadhdhin
would be delayed in giving the Adhaan until he heard the people
telling him, "It is morning, it is morning." And then Allah¹s
Messenger, sallAllahu alaihiwa sallam, said, "If one of you hears the
call to Prayer and the vessel is in his hand, then let him not put it
down until he has fulfilled his need from it."
So Allah, the Mighty and Majestic, spoke truly when He said at the end
of those Aayahs relating to Fasting: Allah desires to make things easy
for you, and Hedoes not desire to make things difficult for you.
and,
And that you should complete the number of days, and that you should
glorify Allah by mentioning takbeer for His having guided you, and
that you should be thankful.
So therefore from the Fiqh that is to be criticised, and which runs
contrary to this Sunnah , is that a person says, "If someone hears the
Adhaan and has some food in his mouth, then he must spit it out." So
this isover-strictness, and ( ghuluww ) exceeding the limits in the
Religion, and the Lord of all of the creation admonished us, and
reminded us, in His Book and in the Sunnah of His Prophet, sallAllahu
alaihi wa sallam, that we should not exceed the due limits in our
Religion. So He said, in the Noble Quraan:
O people of the Book! Do not exceed the limits in your religion, and
do not say anything about Allah except the truth.

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1b] Sunnahs Neglected in Ramadhan

1b]
But these time-tables are based upon astronomical calculations which
count the land as being a single flat plane. So they give a time for
this flat plain, whereas the reality is that the land, particularly in
this land of ours varies, varying between the depression of valleys
and the elevation of mountains. So it is not correct that a single
time be given which covers the shore, the plains and the mountains.
No, each part of the land has its own time. So therefore whoever is
able in his place of residence, in his city or his village, to see the
sun set with his own eye, then whatever time it sets at, then that is
the hastening that we have been commanded with in his, sallAllahu
alaihi wa sallam, saying, which we just mentioned, "My Ummah will
continue to be upon good as long as they hasten to break the fast." So
the Prophet sallAllahu alaihi wa sallam, was careful to implement this
Sunnah by teaching it, and by putting it into practice.
As for his teaching, then he, sallAllahu alaihi wa sallam, said, in
the hadeeth reported by al-Bukharee in his Saheeh (no. 1954), "If the
night appears from this side," and he pointed towards the east , "and
the day has departed from here," and he pointed towards the west ,
"and the sun has set,then the Fasting persons fast is broken."
What does, 'the Fasting persons fast is broken' mean? It means he has
entered under the ruling that he should break his fast. So then comes
the previous ruling where the Messenger, sallAllahu alaihiwa sallam,
encouraged hastening to break the Fast, and the Messenger, sallAllahu
alaihi wa sallam, used to implement this, even when he was riding on a
journey.
So it is reported in the Saheeh of al-Bukharee (no.1955) that the
Prophet, sallAllahu alaihi wa sallam, ordered one of his Companions to
preparethe Iftaar for him. So he replied, O Messenger of Allah it is
still daytime before us.¹ Meaning: the light of the sun, so even
though it had set, yet its light was still clear in the west. So the
Messenger, sallAllahu alaihi wa sallam, did not respond to what he had
said, rather he re-emphasised the command to him to prepare the Iftaar
. So the narrator of the hadeeth who said, "We could see daylight in
front of us (meaning: the light of day, the light of the sun) when we
broke our fast," said, "Ifone of us had climbed onto his camel he
would have seen the sun." The sun had set from their location, and the
Messenger, sallAllahu alaihiwa sallam, ordered one of the Companions
to prepare the Iftaar . Why? To hasten upon good "My Ummah will
continue upon good for as long as they hasten to break the Fast."
So what is important is that we notice that the Iftaar which is
legislated tobe hastened must be donewith a few dates. Then wemust
hasten to perform the Prayer. Then after this the people can sit and
eat as they need.
This is the first matter which I wanted to remind of, and it is how to
reconcile the two matters which the Prophet, sallAllahu alaihi wa
sallam, commanded we should hasten to perform. The first being the
command to hasten the breaking of the Fast, and the second being the
command to hasten to perform the Maghrib Prayer. So the Iftaar should
be done with some dates, as occurs in the Sunnah , and if dates are
not available, then with some gulps of water. Then the Prayer should
pray in congregation in the mosque. Then the other matter which I want
to remind of is what occurs in the previous hadeeth, " And they delay
the pre-dawn meal " Meaning: what is required here is the opposite to
the case of the Iftaar . So he, sallAllahu alaihi wa sallam,
commanded us to hasten to perform the Iftaar . But as for the Suhoor
, then it should be delayed. But what happens today is totally
contrary to this, since many people eat their Suhoor before the
appearance of Fajr by perhaps an hour. This is not befitting. This
is contrary to the Sunnah shown by the saying of the Prophet,
sallAllahu alaihi wa sallam, and by his practice. So the Companions
of the Prophet, sallAllahu alaihi wa sallam, used to leave the Suhoor
so late, that one of them would almosthear the Adhaan and he would
still be eating. He delayed the Suhoor .
Indeed there is an authentic hadeeth reported from the Prophet,
sallAllahu alaihi wa sallam, which shows the ease afforded by Islaam,
which is to be counted as one of the principles of Islaam, which the
Muslims are proud of, especially with regard to the matter of Fasting,
since Allah, the Mighty and Majestic, concluded the aayahs concerning
Fasting with His Saying:
Allah desires ease for you, and He does not desire to make things
difficult for you.

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1a] Sunnahs Neglected in Ramadhan

1a]
This is because the people have become used to thinking that Fasting
is just to refrain from the first category, to withhold from the
material things. But there is another category of things which
disrupt the Fast, which we are able to call the non-material things
which disrupt the Fast.
So you have just heard his, sallAllahu alaihi wa sallam, saying,
"Whoever does notabandon falsehood in speech and action, then Allah
has no need that he should leave his food and drink."
Therefore every Fasting person should examine himself and see: is he
just withholding from the material things, or is he also withholding
from those non-material things? Meaning: has he made his manners and
behaviour good when the blessed month of Ramadaan comes? If that is
the case, then he has fulfilled the Saying of Allah, the Exaltedand
Most High, at the end of the aayah :
So that you may become people of Taqwaa .
But as for he one who restricts himself in his Fasting to just
withholdingfrom food and drink, but who continues and persists upon
the evil manners which he was upon previously, before Ramadaan, then
this is notthe Fasting that is desired and required from the wisdom
behind the legislation of this noble month, which our Lord, the Mighty
and Majestic indicates in His Saying:
So that you may become people of Taqwaa .
Therefore we advise and remind our brother and sister Muslims that
they should remind this other category of things, those that are
non-material, which disrupt the Fast, andit is something which the
admonishers and those who seek to direct the people to the correct way
rarely speak about, not to mention the general people, who are not
awareof this category of things which disrupt the fast, i.e., the
non-material things.
This is what I wanted to remind our brothers and sisters who are
present in this fine gathering about, if Allah wills, so that it maybe
cause of their increasing in acts of worship seeking to draw closer to
Allah, the Exalted and Most High, in this blessed month, the month of
Fasting, which is such that we hope that Allah, the Exalted and Most
High, will guide and grant us all the success of fulfilling the due
right of this blessed month, which is that we withhold from both the
material and the non-material things which disrupt the Fast.
Then in addition to this word, I hope that you will pay attention to
some affairs which have been neglected by the majority of the general
Muslims, indeed and also by those having knowledge.
There is a hadeeth which isvery often neglected because of another
hadeeth , because the majority of people are unable to reconcile in
practice and application between them. So this hadeeth is his,
sallAllahu alaihi wa sallam, saying, "My Ummah will continue to be
upon good for as long as they hasten to break the fast and delay the
pre-dawn meal."
So here two matters were mentioned, and they are neglected by most of
the people, and they are: hastening to break the fast, and delaying
the pre-dawn meal ( Suhoor ).
As for neglect of the first matter, which is hastening to break the
Fast, then in the view of some people itcontradicts another hadeeth ,
which is his, sallAllahu alaihi wa sallam, saying, "My Ummah will
continue to be upon good for as long as they hasten to pray the
Maghrib Prayer."
So here we have two commands, to hasten withtwo matters. So it appears
to some people that we cannot hasten to perform both of them together.
But reconciling between the command to hasten with breaking the Fast
andthe command to hasten topray the Maghrib Prayer is a very easy
matter. So it issomething which our Prophet, sallAllahu alaihi wa
sallam, made clear to us by his action and practice. So he,
sallAllahu alaihi wa sallam, used to break the Fast with three dates.
He would eat three dates. Then he would praythe Maghrib Prayer, then
he would eat again if he found that he needed to eat the evening meal.
But today we fall into two offences:
Firstly we delay the Adhaan from its legislated time. Then after this
delaycomes another delay, which is that we sit down for a meal -
except for a few people who are eager and pray the Maghrib Prayer in
the mosque. But the majority of the people wait until they hear the
Adhaan , and then they sit down to eat as if they are having a dinner,
or their evening meal, and not justbreaking their fast.
So the Adhaan these days -in most of the lands of Islaam, is,
unfortunately, I have to say, and not just inJordan, and I have known
this from investigation, in most of the lands of Islaam - the Adhaan
for Maghrib is given after the time it becomes due. And the reason
for this is that we have abandoned adhering to and applying the
Islamic rulings, and instead we have come to depend upon
astronomicalcalculations. We depend upon the timetable.

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1] Sunnahs Neglected in Ramadhan

1]
Question: "Could the Shaikh give us some words of benefit for the
blessed month of Ramadaan, on this fine occasion?"
Shaikh al-Albaanee, may Allah have mercy upon him replied:
"Allah, the Exalted and Most High, says in the Noble Quraan:
O you who believe! Fasting is prescribed for you as it was prescribed
for those before you, so that you may become people having Taqwaa.
Soorah al-Baqarah (2):183
So in this aayah , as will not be hidden to all those who are present,
Allah, theMighty and Majestic, informs the Ummah of Muhammad,
sallAllahu alaihi wa sallam, through this aayah , that He has made
Fasting obligatory upon them just as He had made its like obligatory
upon the nations before us. This is a matter that is well-known to
all of the Muslims who read this aayah , and clearly understand its
meaning. But what I wish to speak about is something else, a matter
which very few of the general people notice-‹and this is the saying of
Allah, the Exalted and MostHigh, at the end of this aayah :
So that you may become people having Taqwaa .
So Allah, the Mighty and Majestic, when He commands His believing
servants, or obligates them with some Legislation, (then He) usually
just mentions the command, without explaining the wisdom for it. This
is because the general wisdom behind Allah, the Mighty and Majestic¹s,
placing duties upon His servants is that He should test them by it, so
that it should become apparent (as to) those whowill obey Him and
those who will disobey Him, the Exalted and Most High.
However in this aayah, He mentioned something thatis not found
frequently in the Noble Quraan, which isthat He mentioned the reason
for the order to Fast, by His Saying:
So that you may become people of Taqwaa .
So the wisdom behind the Believers to fast is not just that they
should prevent themselves from enjoyableand permissible and good
things, even though this is an obligation upon the Fasting person -
but this is not the only thing that is required and intended by this
Fasting. So Allah, the Mighty and Majestic, concluded His command
tofast by His Saying:
So that you may become people of Taqwaa .
Meaning: that the wisdom behind the prescription of Fasting is that
the Muslim should increase in obedience to Allah, the Exalted and Most
High, in the month of Fasting, and become more obedient than he was
before it.
Then the Prophet, sallAllahu alaihi wa sallam, clearly stated and
completely clarified this point of divine wisdom, byhis, sallAllahu
alaihi wa sallam, saying, as is reported in the Saheeh of al-Bukhaaree
(no. 1903), that he sallAllahu alaihi wasallam, said, "Whoever does
not abandon falsehood in speech and action, then Allah has no need
that he should leave his food and drink." Meaning: that Allah, the
Mighty and Majestic, did not intend and desire, by the obligation of
Fasting - which is to withhold for a stated time, well known toyou all
- that they should only withhold from eating and drinking. Rather
they should also withhold from that which Allah, the Mighty and
Majestic, has forbidden with regard to sins and acts of disobedience
to Him; and from that is falsehood in speech and action.
So the Messanger, sallAllahu alaihi wa sallam, is emphasizing the aayah :
So that you may become people of Taqwaa .
i.e. that you should, as an act of worship to draw youcloser to Allah,
the Mighty and Majestic, in addition towithholding from food and
drink, also withhold from forbidden actions such as backbiting,
carrying tales to cause harm to people, false witness, lying and so
on, with regard to those forbidden manners that we are all aware of.
Therefore it is obligatory that all the Muslims shouldbe aware that
actions which disrupt the Fast are not just the physical acts, which
are generally known, which are eating, drinking and sexual
intercourse. The Fast is not just that you withhold from this.
Therefore some of the scholars differentiate, and divide those things
which disruptthe Fast into two categories, and this is what I intend
by this talk of mine at this time that is blessed, if Allah wills.
This is especially importantsince those who deliver Khutbahs and
admonish the people during Ramadaan , when they speak about those
things which disrupt the Fast, then they only speak about the material
things, those things that we have just mentioned (eating, drinking and
sexual intercourse). But what they should do, as sincere advisers and
people who give reminder to the Muslims in general, is to concentrate
a great deal upon the second category of things which disrupt theFast.
....

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Help Others and Help Yourself

The Prophet Muhammad (salallahu alaihi wa sallam)said,
"Whoever relieves a believer of a hardship from the hardships of this
world, then Allah will relieve him of a hardship from the hardships of
the Day of Resurrection… Allah is helping the servant as long as the
servant is helping his brother, " [Hadith Tirmidhi /Muslim].
Do you need help? Help others, and Allah will help you.
Helping others doesn't have to consist of anythinggrand. Even a smile
is sadaqah. Removing a harmful thing from the road is sadaqah.
Speaking gentle words to someone in distress, or feeding a meal to
someone who is hungry, or making a donation to help an orphan… or
donating blood, or working a few hours a month for a charity, or
visiting someone who is sick… all those things are valuable. They are
not nothing. Theyare important and worthwhile acts.
Changing the world starts with every person doing one small thing. And
in theprocess, you help your own soul, and you bring happiness to your
own heart, and you get the blessings and barakah of Allah. What a
deal!

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What's the point of going to Jumah?

A Muslim wrote a letter tothe editor of the Jammat newspaper and
complained that it made no sense to go to Mosque every Friday.
"I've gone for 30 years now," he wrote, "and in that time I have heard
something like 3,000 sermons. But for the life of me I can't remember
a single one of them. So I think I'm wasting my time . . . and the
Imaam they are wasting theirs bygiving sermons at all."
This started a real controversy in the"Letters to the Editor" column,
much to the dismay of the editor. It went on for weeks until someone
wrote this clincher:
"I've been married for 30 years now. In that time my wife has cooked
some32,000 meals. But for the life of me, I cannot recall what the
menu was for a single one of those meals.But I do know this: they all
nourished me and gave me the strength I needed to do my work. If my
wife had not given methose meals, I would be dead today."
No comments were made on the sermon contents anymore.
"The lips of the righteous nourish many . . ."

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Eyes open at the face of death

This is something that is very personal and important to me. I hope
that you will learn and benefit from it. Let me begin by
saying"Bismillah".
When I first started University I had met another Muslim brother. We
had become good friends, but this friendshipwas not like any other
ordinary friendship, I would have done anything for him, he was like
my real brother.
During our last year of University, this brother of mine announced
that he was engaged and that he was to be married after he graduates
this year and finds himself a job. I was glad for him and so was he.
He talked non stop about getting married, I was sort of getting
jealous of him because the brother had it made for him, finishing
school, getting married, and especially coming from a wealthy family.
One day this brother was to meet me at the coffee shop. He showed up,
but astonishingly he wasn't smiling and wasn't talkingabout his
fiancee. I asked him what was wrong, he asked if we could talk
somewhere privately and we did. Finally I knew why he was upset.
He had told me that he found out that he had a brain tumor which was
malignant, which meant ithad become cancerous. When he told me the
news his voice was quivering and tears were streaming down his cheeks.
I had never seen him like this before. I tried keepingin my tears and
I tried notto show that I was hurt also. I was burning up inside and
things were racing through my mind. Ikept thinking how could have this
happened? A man who had everything made and had everything perfect. I
kept it inside because I did not want him to see me upset.
I saw this brother slowly go down. He had to drop out of school at his
last year because he began to loose his memory and he started to
repeat himself over again. He did not have a chance at school without
his memory. This brother was intelligent, but after he became lost.
He had told his fiancee and her family and her parents did not want
theirdaughter to marry him, because he had no job and basically no
future.
This was hard for him, I remember he would cry to me about her and how
he cared for her and how hopeless he felt.
Later the brother had problems writing and his right eyesight was
fading.The tumor was on the leftside of his brain so it affected
everything on hisright. Because of his memory loss the brother soon
forgot suras and he even forgot how to pray. A year later his right
arm was paralyzed and his eyesight was taken away from him.
It was the hardest thing for me to see. The brotherI loved so much was
going through so much. I began coming over everyday helping him recite
suras.
When I was reciting sura Fatiha to him and he was slowly repeating
after me.I looked at him and I thought, This was the same brother who
was sointelligent and was to finish school, this was the same brother
who came from such a wealthy family, this was the same brother who
talked for days about getting married and raising a family, this was
the same brother who had everything. But now he can barely remember
what I said to him ten minutes a ago, he can't get married, and now he
is struggling to read Qur'an, he was not much of a practicing Muslim
so it was harder for him to recite the Qur'an.
This man was now turning towards Allah, he dropped EVERYTHING and
turned towards Allah. Allah gave him everythingand he could take
everything away just as easily.
A month ago, I had gottena call saying that the brother passed away
and that his janaza is today. I washed his body with a couple of other
brothers and I saw his lifeless body. He was buried and after I
returned home. Thenext day I sat down wondering to myself about the
power of Allah. My brother's death made me realize that we forget what
our purpose of being here is for: To serve Allah. You could have
everything, but do you have anything that is important? I spent six
years knowing this brother, and caring for him. I never once shed a
tear when he was alive and not even when he passed away. But the day
after his death I did cry because I thought about the power of Allah.
I thought about my brother. We always say that we will return to
Allah, but we never really believe it. If we did then we would
struggle to read Qur'an and pray to Allah like my brother did. My
brother had his eyesight taken away fromhim, his arm was paralyzed and
his memory was lost but he still got up every morningand he insisted,
and I repeat insisted on recitingthe Qur'an. But we are able, but we
still do not struggle to read the Qur'an. We do not really believe
that we will return to Allah or else we would struggle for Allah.

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Recognise the bounties of Allah - story of three men

Once Rasulullah sallallahu alayhi wa sallam related that there were
three men from the Banu Isra'eel. One of them was a leper, the other
bald, and the third blind. Allah Ta'ala wanted to test them, so He
sent an angel to them. The angel first went to the leper and asked
him: "What would you like best?" He replied:"I would like a nice
complexion, a beautiful skin, and that this sicknessgoes away from me
whereby people do not allow me to sit with themand which they hate."
Theangel passed his hand over the body of that person. He was
immediately cured and a nice skin and beautiful complexion appeared.
Theangel then asked him:"What type of wealth do you like the most?" He
replied: "Camels." So he gave him a pregnant camel and told him: "May
Allah Ta'ala give you barakah in this."
The angel then went to the bald person and askedhim: "What would you
like best?" He replied:"That my hair grows nicely and that this
sickness which people dislike goes away from me!" The angel passed
hishand over his head, he was immediately cured and beautiful hair
began to grow. He then asked him: "What type of wealth do you like the
most?" He replied:"Cows." So he gave him a pregnant cow and told him:
"May Allah Ta'ala give you barakah in this."
Eventually, the angel went to the blind person and asked him: "What
would you like most?" He replied: "That Allah gives me back my sight
so that I may be able to see everyone." The angel passed his hand over
his eyes and Allah gave him back his sight. He then asked him: "What
type of wealth do you like the most?" He replied:"Goats." So he was
given apregnant goat. The animals of all three delivered their babies.
In a short time, the jungle was filled with his camels,his cows, and
his goats.
Thereafter, under the orders of Allah Ta'ala, thatangel went in his
previousform to the leper and saidto him: "I am a poor person. All my
provisions for my journey are finished. Today I have no means of
reaching home except through Allah and then through your help. In the
name of that Allah who has blessed you witha nice skin and a
beautifulcomplexion, I ask you for a camel which I could rideand reach
my home." He replied: "Get far away from here! I have a lot of other
commitments to fulfil. I do not have anything to spare which I could
give you." The angelsaid: "I think I recognize you. Were you not a
leper,for which people despisedyou? Were you not very poor, and then
Allah blessed you with so muchof wealth?" He replied:"What are you
talking? I inherited this wealth frommy ancestors." The angel said:
"If you are lying, may Allah return you as you were before."
The angel then went to the bald person in his previous form and asked
him the same questions and he also replied in the same way. So the
angel said to him: "If you are lying, may Allah return you as you were
before."
Eventually he went to the blind person in that same original form and
said to him: "I am a traveller and all my provisions are finished.
Today I have no means except Allah and then you. In the name of that
Being who returned to you your eye-sight, I ask you for a goat with
which I could do my workand complete my journey." He replied:"Without
doubt, I was blind. It was only out of His mercy that Allah Ta'alagave
me back my eye-sight. Take as much as you want and leave behind as
much as you want. By Allah, I will not stop you from taking anything."
The angel replied: "Keep your wealth with you, I do not want anything.
I had only come to test you three. Now the test is over. Allahis
pleased with you and displeased with the other two."
Lesson: Just imagine, that because of the ungratefulness of those two,
all those bounties were taken away and they were left as they were
before. Allah became displeased with them and they are forsaken both
in this world and in the hereafter. Due to his gratefulness, that
person'sbounties remained intact, Allah was pleased with him, and he
is contented both in this world and in the hereafter.

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Ramadan 2012, The 12th Day

The believers are brothers, so make peace between your brothers and
have fear of Allah so that hopefully you will gain mercy. (Surat
al-Hujurat, 10)
Do not envy each other, donot bid against each other,do not hate each
other, do not turn your backs on each other, and let none ofyou sell
upon the sale of another. Be slaves of Allah,brothers. A Muslim is the
brother of a Muslim, he does not wrong him, fail to assist him, lie to
him nor despise him. (Imam an-Nawawi, The Complete Forty Hadith, p.
122)
Many Muslims fail to attachsufficient important to the global reign of
Islam. It really is amazing. They genuinely attach importance to
prayer, and the hajj, but not to the global reign of the faith. They
do not even consider it important for the faith to spread in the
regions where they live. Nor among their own families. Yet this is the
greatest religious obligation. The Qur'an talks about this from start
to finish. (A9 TV, March 6, 2012)
Muslims Who Desire The Oppression In The World To End Should Seek For
The Islamic Union With All Their Hearts
Unity, cooperation, solidarity, friendship, self-sacrifice, support,
and similar other qualities are some of the beautiful attributes which
are the underlying foundation of the Qur'anic morality. This is stated
in many sayings of Our Prophet (saas). One of them reads:
'Believers are like the different parts of a building, each one
supporting the other.' Then he demonstrated what he meant by
interlocking his fingers. (Hadith of Al-Bukhari and Muslim, Words of
the Prophet Muhammad, p. 67)
Allah in many verses of theQur'an states that believers are guardians
of each other. The word"guardian [wali]" means friend, protector,
helper and supporter. According to this, fellow Muslims are obligated
to acquire each other as friends, defend each other and support each
other, because this is a command of Allah to them.
In a verse from Allah, the believers are required to guard one another:
Your friend is only Allah and His Messenger and those who believe:
those who perform prayer and give the alms, and bow. (Surat al-Ma'ida,
55)
In the next verse, Allah reveals that the believers befriending and
guarding each other would definitely be victorious in the intellectual
struggle they wage against the unbelievers:
As for those who make Allah their friend, and His Messenger and those
who believe: it is the party of Allah who are victorious! (Surat
al-Ma'ida, 56)
From this verse and many more verses of the Qur'an it is understood
that whenbelievers love and befriendone another, support each other,
they will surely end all evil that the unbelievers have been
implementing on believersand will establish good morality on earth
ordainedby Allah. Obviously, in order to stop injustices, oppressions
and wrongdoings against all Muslims in many parts of the world today,
they must embrace each other, eliminating the distance between them
and form the Islamic Union as soon as possible. Allah informs us in a
verse of the environment which will occur when believers do not unite:
Those who disbelieve are the friends and protectors of one another. If
you do not act in this way there will be turmoil in the land and great
corruption. (Surat al-Anfal, 73)
There is no doubt that no conscientious Muslim fearing Allah would
want to undertake the responsibility for the disorder and the
oppression that result from their turning their backs on their
brothers and sisters and not uniting. However, everyone who does not
strive for the unification ofMuslims will be responsible for the pain,
suffering, oppression and injustice they witness.
Our brothers and sisters who want to stop the persecution should pray
as"O Lord, bring about the Islamic Union soon"
All Muslims who love Allah,our Prophet (saas), and their Muslim
brothers and sisters, should feel the responsibility and want the
Islamic world to be in unity in order to bring peace and security to
the millions living in captivity, oppressed, persecuted, subjected to
torture, driven from their homes and forced to live in poverty around
the globe. In fact, the shortest, the most efficient and accurateway
to save our brothers and sisters is to ensure theIslamic Union.
Our brothers and sisters who want the Islamic Union in order to save
the Muslim world should pray as "O Lord, bring about theIslamic Union
soon," "establish the Islamic Union now." Allah answersbelievers'
prayers. Our brothers and sisters who pray this beautiful prayer will
soon see that their prayers come true inshaAllah. Persistently engaged
in this prayer andacting accordingly, believers will no doubt be
greatly rewarded.
Sectarian fighting must end; the differences shouldnot be seen as
justificationfor separation.

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The Sunnah is to hasten to break one’s fast

I would like to know if breaking fast (iftar) is fard (obligatory)or?
When a person apporching to the Masjid for Salatul Maghrib, during the
time of iftar, should he/she break the fast and join in the prayer or
pray first and then break the fast. I hope my question is clear
enough. Please, answer me in details and may Allah blessyou with His
mercy.
The Sunnah is to hasten to break one's fast. This is what is indicated
by the ahaadeeth. It was narratedfrom Sahl ibn Sa'd that the Messenger
of Allaah (peaceand blessings of Allaah be upon him) said: "The people
will still be fine so long as they hasten to break their fast."
(Narratedby al-Bukhaari, 1821; Muslim, 1838)
What one should do is to hasten to break the fast byeating small
morsels that will calm one's hunger, then get up to pray, then ifone
wishes, one may comeback and eat more.
This is what the Prophet (peace and blessings of Allaah be upon him)
used to do. It was narrated that Anas ibn Maalik said: "The Prophet
(peace and blessings of Allaah be upon him) used to break his fast
before praying by eating fresh dates, and if there were no fresh dates
he would eat dried dates; if there were no dried dates, he would have
a few sips of water." (al-Sawm, 632; classed as saheeh by al-Albaani
in Saheeh Abi Dawood, no. 560)
Al-Mubaarakfoori said in his commentary on the hadeeth: "This
indicates the lengths to which the Prophet (peace and blessings of
Allaah be upon him) in order to hasten to break his fast."

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He divorced his wife irrevocably then died during her ‘iddah

There is a man who divorced his wife irrevocably and he died during
her 'iddah. What is her 'iddah? Does she inherit from him?.
Praise be to Allaah.
If a man divorced his wife irrevocably when he was healthy, then he
died during her 'iddah, she should complete the 'iddah of divorce, not
the 'iddah of one whose husband has died. She does not inherit from
him and she should not observe mourning for him.
For more details of that, please see the answer to question no. 111905
. See also al-Mawsoo'ah al-Fiqhiyyah, 29/325
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: If the
husband dies, having divorced his wife irrevocably, during the time of
the 'iddah, should she observe mourning for him?
He replied: The correct view is that she should observe the 'iddah of
her divorce, not the 'iddah of one whose husband has died, and she
should not observe mourning for him.
If the divorce occurred during his final illness but he died, then she
inherits from him, but she should not observe mourning for him,
because her inheritance in this case is not because she was his wife,
but because he wanted to deprive her of it, so he is to be punished by
having his plan thwarted. Hence if she died during the 'iddah, he does
not inherit from her.

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Is it permissible for a group of girls to stay overnight in the mosque (“sleepover”)?

I live in Denmark, we have a kinda of musalah or a majid in a lokal
town and my question is about,can girls overnight in the majid without
a muhram. The reason these girls are overnighting in majid is, to
spend time with each other and to speak about islamic things and
benefit each other. Though they are sleeping there without a muhram
they have permission from their parents/muhrams. And this
majid/musalah is saparated from the mens majid but they are still
close.(so they can be heard if they are to load or they can be seen of
themen just come in their side on purpose).
Praise be to Allaah.
Islam does not stipulate that a woman should have a mahram with her
except in the case of travel. If she wants to go to the mosque or the
marketplace or to visit a neighbour or relative, andthe place is
nearby and the one who goes there isnot regarded as being a traveller,
then there is nothing wrong with her going there on her own without a
mahram. But it is stipulated that the place should be safe, so the
route should be safe with no danger to her as she comes and goes.
If the route is safe and thegirl can reach the mosque,there is nothing
wrong with her meeting with her sisters to do some communal actions
such asseeking knowledge, or individual actions such as reading
Qur'aan and praying. As for staying overnight in the mosque with her
friends and sisters, it is permissible in principle if the women's
prayer space is secure andsafe from men entering it or from the
foolish trying to overstep the mark withthem. That is a matter to be
weighed up by the people in charge of the mosque, namely the
administration, the imam and the committee that looks after it, as
well as parents. Every environment has its own rulings. The most
important thing is that the girls should be safe from men entering
upon them and the foolish trying to overstep the mark with them. It is
preferable for there to be someone who can take charge and take care
of them, such as a woman who is a seeker of knowledge (taalibat 'ilm),
so that no fitnah will result from their gathering and so as to make
sure they behave themselves in accordance with Islamic guidelines and
do not waste their time.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy onhim)
said: Women may observe i'tikaaf so long as no fitnah results from
their doing so. If it will result in fitnah, then they should not be
allowed to do that, because if something that is mustahabb will result
in something that is forbidden, it must be prevented, just as if
something that is permitted will result in something that is
forbidden, it must be prevented…
… But it may be said: Howcan (a woman) observe i'tikaaf in a mosque in
which prayers in congregation are not held? Is that not a source of
fitnah?
The response is that it may or may not be so. This mosque may be safe
and secure, and no one enters it, so there is no fear of fitnah for
the women if they observe i'tikaaf there. Or it may bethe opposite.
The point is that if fitnah will occur, the women should not beallowed
to observe i'tikaaf, no matter which mosque it is.
End quote from ash-Sharhal-Mumti' Zaad al-Mustaqni', 6/510, 511
It is not permissible for women to raise their voices to the extent
that they may be heard by men. If women are forbidden to say tasbeeh
("Subhaan Allah") to alert the imam if he makes a mistake in the
prayer, andthey are forbidden to givethe adhaan (call to prayer), lead
the prayer and deliver the khutbah (sermon), all of which involve
dhikr or remembrance of Allah, then it is more appropriate that they
be forbidden to raise their voices in other kinds of speech.
Ibn Hajar (may Allah have mercy on him) Women are forbidden to say
tasbeeh (to alert the imam to a mistake in the prayer) because they
are enjoined to lower their voices in prayer in general, because of
the fear of temptation (fitnah).
End quote from Fath al-Baari, 3/77. See also theanswers to questions
no. 9279 and 39186
This is as far as the shar'i ruling is concerned. However we do not
advise staying over in the mosque for the purpose mentioned; we think
that it is sufficient for the girls to spend the day there, whether
that is studying together or worshipping together, then they should go
back to their homes at night.
We ask Allah to protect them, take care of them and help them to do
that which pleases Him.And Allah knows best.

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A girl gave him a silver bracelet, then he repented from his relationship with her. What should he do with the bracelet?

In Jahiliya, before Allah has guided me to the right path, my
girlfriend gifted me a silver bracelet.I had promised her that I will
not remove the bracelet from my hand. Now I stopped her relationship
for the sake of Allah. Recently I came to know that wearing silver
bracelet is haraam. Idont know what to do now.
1) Should I break the promise and remove the bracelet? or
2) I cannot return it to herIm not in touch. So, can I sell it if I
should not use it anymore? or
3) What should I do with the money If I can sell it?.
Praise be to Allaah.
Firstly:
It is haraam for you to wear this bracelet, because bracelets are
jewellery for women, whether they are made ofgold, silver or anything
else. So it is not permissible for men to wear them. Rather it is
permissible for them to wear rings of silver.
See the answer to question no. 1980 and 148059
Secondly:
If a person makes a promise to someone to do something haraam or not
do something obligatory, it is not permissible for him to fulfil his
promise.
It is not permissible for you to fulfil your promise to her to wear
the bracelet and never take it off, because it is a promiseto do
something haraam.
If a vow to commit sin should not be fulfilled, and in fact is not
permissible according to the consensus of the Muslims, as Ibn Qudaamah
(may Allah have mercy on him) said in al-Mughni (10/69), thenit is
even more appropriate to say that a promise to do something haraam
should not be fulfilled either.
Please see the answer to question no. 30861
Secondly:
Gifts are of two types:
(i)
Those that are purely giftsand are given as a token of respect or
friendship. These become the property of the recipient and it is not
permissible for the giver to take themback.
(ii)
Gifts given with the intention of getting something in return from the
recipient, which the fuqaha' call "gifts for which there is the hope
ofrecompense or reward". In this case, the giver maytake his gift back
if he does not get what he wanted.
Based on that, if this girl gave you the bracelet so that you would
carry on your relationship with her, and you ended the relationship,
it is permissible for her to takeback her gift. If she does not come
to you concerning it and does not ask for it, then there isno blame on
you and you do not have to give it back to her; you could give it to a
woman to wear if it is suitable for women, or you could sell it to a
jeweller or give it to him to make rings for men or jewellery that is
suitable for women.
And Allah knows best.

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1a] Why do we count the age of Islam from the beginning of the Hijrah and not from the beginning of the revelation and the call?

1a]
to start the calendar from the Hijrah, because in the case of his birth and the start of his mission, there would be uncertainty withregard to the exact year. As for the time of his death, they chose not to use it because remembering it would renew their grief. So there was no choice left except the Hijrah. And they chose to regard Muharram as thefirst month of the year rather than Rabee‘ al-Awwal because the planto migrate started to take shape in Muharram. The oath of allegiance (bay‘ah) – that was the precursor tothe Hijrah – had taken place during Dhu’l-Hijjah, and the first new moon after the oath of allegianceand the decision to migrate was that of Muharram. So it was appropriate to make it the first month of the year. This is the best explanation I have come across as to why the year starts with Muharram.
Al-Haakim narrated that Sa‘eed ibn al-Musayyab said: ‘Umar assembled the people and asked them what the first day of the calendar should be. ‘Ali said: (It should start) from the day when the Messenger of Allah (blessings and peace of Allah be upon him) migrated and left the land of shirk. So ‘Umar did that. End quote.
The one who says that the age of Islam started with the Hijrah is referring to the calendar and what the people agreed upon of creating a system so that people could know the dates of events and define the times of contracts, the dates of visits by delegations, and the like. This is something on which the people agreed during the caliphate of ‘Umar (may Allah be pleased with him) and it has remained so up until the present day. The start of this calendar marks, as ‘Umar intended, the establishment of the (Islamic) state, which only began with the Hijrah.
As for the beginning of Islam itself and people’s awareness of it, we do not need to point out that this took place before that time. Indeed the meaning of the word Islam in general includes the religion that Allah approved for His slaves and with which He sent HisProphets and Messengers. But this is not what we arediscussing here.
We do not believe that anyone could imagine thatIslam only began with the Hijrah and ignore the yearsof da‘wah during which the Prophet (blessings andpeace of Allah be upon him) and those who were with him in Makkah stroveto establish the faith. No one would say this.
And Allah knows best.
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Why do we count the age of Islam from the beginning of the Hijrah and not from the beginning of the revelation and the call?

I hope insha allah this question reaches u in good health. My question is I have noticed when a non muslim asks about the age islam after prophet hood we as Muslims answer only withthe years after hijrah, my question is why do we always leave out the first 13 years of prophet hood before hijrah. I know the year of Hijrah was a great year yet we all know that prophet hood started 13 years before this so when answering why dont we mention this like now we are 1433 AH yet when answering why dont we say islam after prophet hood is 1446 adding the 13 years before the period. insha allah you can explain why we dont add the first 13 years into our answer.
Praise be to Allaah.
No doubt the years that the Prophet (blessings and peace of Allah be upon him) spent in Makkah before the Hijrah (migration to Madinah), when he was calling people to the path of his Lord, enduring persecution and patiently putting up with the annoyance and accusations of the foolish, could is part of the age of Islam; indeed they are among the greatest years of Islam because during this time the Prophet (blessings and peace of Allah be upon him) was relying completely upon his Lord, thinking positively of Him, and patiently bearing persecution for His sake.
This is something that no wise person would doubt and no one would deny it at all, whether he is Muslim or otherwise.
But the reason why the people adopted the Hijri calendar as a means of defining the year in whicha particular event took place, which is something that people need to do, is that this date is the one that the Sahaabah unanimously agreed to take as the beginning of their calendar. This decision was made at the time of ‘Umar ibn al-Khattaab (may Allah be pleased with him), because it is the actual date of the founding of the Islamic state, when the Prophet (blessings and peace of Allah be upon him) and migrated and settled in Madinah, and the people gathered around him and supported him, and he built the mosque, and other events that followed the Hijrah. So the features of the Islamicstate began to develop and it took on a clear form geographically, socially, militarily and politically. Before that the Muslims did not have a state or any political system to unite them.
The Sahaabah (may Allah be pleased with them) reached a unanimous decision in 16 AH – or, it was said, 17 AH or 18 AH – during ‘Umar’s caliphate,to make the Islamic calendar begin with the year in which the Hijrah occurred. That was because a case was referred to Ameer al-Mu’mineen ‘Umar (may Allah be pleased with him) concerning a contract that one man had with another, saying that what he owed him became due in Sha‘baan.
‘Umar said; Which Sha‘baan? The Sha‘baan ofthis year we are in now orof last year or of next year? Then he summonedthe Sahaabah and consulted them about adopting a calendar from which they could determine when debts became due and the like.
Someone suggested adopting the Persian calendar, but he did not like that. Someone else suggested adopting the Byzantine calendar, but he did not like that. Others suggested dating itfrom the birth of the Messenger of Allah (blessings and peace of Allah be upon him), or from the beginning of his mission, or from his migration (Hijrah) or fromhis death.
‘Umar (may Allah be pleased with him) was inclined to choose the date of the Hijrah becauseit is known when it occurred, and they agreedwith him.
The point is that they made the beginning of the Islamic calendar the year of the Hijrah, and they made the first monthof the Islamic year Muharram, as was narrated from them. This is the view of the majorityof imams, so that people could conduct their business on that basis, with no confusion.
See: al-Bidaayah wa’n-Nihaayah, 3/251-253
Al-Bukhaari narrated in his Saheeh (3934) that Sahl ibn Sa‘d said: They did not start the calendar from the beginning of theProphet’s mission or from his death; they only started it from the time ofhis arrival in Madinah.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
The incidents that are connected to the life of the Prophet (blessings and peace of Allah be upon him) and that could have been taken as the start of the calendar are four: his birth, the start of his mission, his migration (Hijrah) and his death. They thought it was best to start the calendar from the Hijrah,
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4a] When should one stop eating and drinking? And what is the ruling on one who has the vessel in his hand when hearing the adhaan?

4a]
Shaykh Ibn 'Uthaymeen (may Allah have mercy onhim) was asked: When
should a person stop eating? Is it as they say: when the muezzin says
Laa ilaaha ill-Allaah? Whatis the ruling if he drinks deliberately
after the adhaan? Is he like the onewho drinks after 'Asr or can he
still fast? Some people say that Fajr is not like a lamp which shines
instantly and the matter is broad in scope. What is the ruling?
He replied: If the muezzin gives the call to prayer when the dawn has
come,then the Prophet (blessings and peace of Allah be upon him) said:
"Eat and drink until Ibn Umm Maktoom gives the call to prayer, because
he does not give the call to prayer until dawn breaks." So if the
muezzin says: I have seen the dawn and I do not give the call to
prayer until I see the dawn, then it is obligatory for one to stop
eating and drinking from the moment he hears the adhaan, except in the
casein which a concession is allowed, which is if the vessel is in his
hand, in which case he may drink what he needs of it. But if the
adhaan is given according to a timetable, then the timetable in fact
is not connected to the actual times, rather it is based on
calculations -- the timetables that we have now for Umm al-Qura
[Makkah] or other cities are based on calculations, because they do
not look at the dawn or the sun or the meridianor the time when 'Asr
begins or the setting of the sun. End quote. Al-Liqa' al-Shahri, 1/214
To sum up: one should stop eating and drinking etc as soon as he hears
the adhaan, if he knows that the muezzin gives the call on time. But
if he is not sure about that, then he should limit it to drinking what
is in his hand, because it cannot be said that he may continue eating
and drinking until he is certainthat dawn has broken. In fact, he has
no means of ascertaining whether dawn has come because of lights and
electricity, and many people are unable to distinguish between the
true dawn and the false dawn.
And Allah knows best.

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4] When should one stop eating and drinking? And what is the ruling on one who has the vessel in his hand when hearing the adhaan?

4] When should one stop eating and drinking? And what is the ruling on
one who has the vessel in his hand when hearing the adhaan?
~
When exactly must one stop eating and drinking if one is going to
fast? Is itthe adhaan of Fajr when the muezzin says Allaahu akbar, or
what is the exact time? What should Ido if the cup is at my mouth and
I am drinking and the call to prayer begins?.
Praise be to Allaah.
With regard to fasting, it is obligatory to refrain from things that
break the fast from the onset of the true dawn, until the sun sets.
Allah 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].
Al-Bukhaari (1919) narrated from 'Aa'ishah (may Allah be pleased with
her) that Bilaal used to give the adhaan at night. The Messenger of
Allah (blessings and peaceof Allah be upon him) said: "Eat and drink
until Ibn Umm Maktoom gives the call to prayer, becausehe does not
give the call to prayer until dawn breaks."
Based on that, if a person knows that the true dawnhas broken, either
by seeing it himself or because someone else hastold him, then he must
stop eating and drinking. If he hears the call to prayer, he must stop
eating and drinking as soon as he hears it, if the muezzin give the
call on time and not ahead of time.
Some scholars made an exception if a person has the cup in his hand
when he hears the adhaan, and said that he may drink what he needs
from it, because of the report narrated by Abu Dawood (2350) from Abu
Hurayrah(may Allah be pleased with him) said: The Messenger of Allah
(blessings and peace of Allah be upon him) said: "When one if you
hears the call and the vessel is in his hand, let him not put it down
until he has fulfilled his need of it." Al-Albaani said in Saheeh Abi
Dawood: Its isnaad is hasan saheeh. It was also classed as saheeh by
al-Haakim, al-Dhahabi and'Abd al-Haqq al-Ishbeeli, and Ibn Hazm quoted
it asevidence. End quote.
The majority of scholars interpreted it as meaning that the muezzin
used to give the call to prayer ahead of time. For a detailed
discussion on that, please see the answer to question number 66202 .
Most of the muezzins nowadays rely on clocks and timetables, not on
actual sighting of the dawn, but this cannot be regarded as certainty
thatdawn has broken, so if a person is still eating at this time, his
fast is valid because he was not certain that dawn had broken. But it
is better and more on the safe sideto refrain from things thatbreak
the fast when one hears the adhaan.
Shaykh 'Abd al-'Azeez ibn Baaz (may Allah have mercy on him) was
asked:What is the shar'i ruling on the fast of one who hears the
adhaan of Fajr and continues eating and drinking?
He replied: What the believer must do is refrainfrom eating and
drinking and other things that break the fast as soon as it becomes
clear to him that dawn has broken, if the fast is an obligatory fast
such as Ramadan or fasting in fulfilment of a vow or as expiation,
because Allah says (interpretation of the meaning):
"and eat and drink until the white thread (light) ofdawn appears to
you distinct from the black thread (darkness of night),then complete
your Sawm(fast) till the nightfall"
[al-Baqarah 2:187].
So if he hears the adhaan and knows that the call is being given at
the time ofdawn, then he must stop eating and drinking. But ifthe
muezzin gives the adhaan before dawn breaks, he does not have to stop
eating and drinking and it is permissible for him to carry on eating
and drinking until he sees the dawn.
If he does not know whether the muezzin gives the call to prayer
before or after dawn, thenit is better and more on the safe side to
stop eating and drinking whenhe hears the call to prayer, but it does
not matter if he ate or drank something at the time of the adhaan,
because he did not know whether dawn had broken.
It is well known that people living in cities in which there are
streetlights cannot see the break of dawn for themselves at the time
of dawn. But they should be on the safe side by using the adhaan and
timetables which give thetime of dawn to the hour and minute,
following thewords of the Prophet (blessings and peace of Allah be
upon him): "Leave that which makes you doubt for that which does not
make you doubt" and "Whoever avoids dubious matters will have kept his
religious commitment and honour safe." And Allah is the source of
strength. End quote from Fataawa Ramadaan, compiled by Ashraf 'Abd
al-Maqsood, p. 201. ...

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Eating out of forgetfulness in Ramadan does not matter

What is the ruling on one who eats or drinks out of forgetfulness
during Ramadan?
Praise be to Allaah.
That does not matter and his fast is valid, because Allaah says at the
end of Soorat al-Baqarah (interpretation of the meaning):
"Our Lord! Punish us not ifwe forget or fall into error"
[al-Baqarah 2:286]
It was narrated in a saheeh report from the Messenger of Allaah (peace
and blessings of Allaah be upon him) that Allaah said, "I have done
that." And it was narrated from Abu Hurayrah (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah be upon him)
said: "Whoever forgets that he is fasting and eats or drinks, let him
complete his fast, for the One Who fed him and gave him to drink was
Allaah." (Agreedupon).
The same applies if he hasintercourse because of forgetfulness; his
fast is still valid according to the more correct of the two scholarly
opinions, because of this aayah and this hadeeth, and becausethe
Prophet (peace and blessings of Allaah be upon him) said:
"Whoeverbreaks his fast in Ramadaan out of forgetfulness, he does
nothave to make that day up and he does not have to offer any
expiation (kafaarah)." (Narrated andclassed as saheeh by al-Haakim).
This wording includes intercourse and other things that break the
fast, if the fasting person does them because of forgetfulness. This
is from the mercy, bounty and kindness of Allaah, for which we praise
and thank Him.
Majmoo' Fataawa al-Shaykh Ibn Baaz, vol. 4, p. 193.

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3a] Fiqh of Ramadan: theHow-Tos of Fasting

3a]
Kaffara
During the fasting period, if one deliberately breaks his or her fast,
s/he must free one slave, or fast for sixty continuous days, or feed
sixty needy persons, or spend in charity an amount equal to feeding
sixty persons.
If one chooses to fast sixty days and the continuity is interrupted
for any reason,except menstruation, one has to start the sixty day
cycle all over again.
Breaking of the fast under exceptional conditions
Muslims are permitted to break their fast of Ramadan when there is a
danger to their health.
In this situation a Muslim should make up his/her fast later. The
missed fast(s) can be made up at any other time of the year,either
continuously or intermittently, except on the day of Eid-ul-Fitr and
the day of Eid-ul-Adha
Tarawih
These are special Sunnah prayers in the month of Ramadan. They follow
the Isha prayers. A minimum of eight and a maximum of twenty Rakat are
offered in pairs of two.
Lailat al-Qadr
Amongst the nights of Ramadan, there is one special night of Power
(Qadr) which is highlightedin Surah al-Qadr (Surah 97 in the Quran).
It has the significance of being better than a thousand months. (Quran 97:3).
This was the night when Quran was revealed to mankind. Prophet
Muhammad (peace and blessings be upon him) recommended Muslims search
for this night of Power (Qadr) in the odd nights of the last ten
nights in Ramadan.
Muslims spend the night inIbadah (worship), asking forgiveness of
their sins and reciting the Quran.

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3] Fiqh of Ramadan: theHow-Tos of Fasting

3]
The Obligation
Fasting is one of the five pillars of Islam. It is an act of obedience
and submission to Allah's commands through the highest degree of
commitment, sincerity andfaithfulness to seek Allah's mercy, to atone
for sins, errors, and mistakes and to avoid condemnation to Hell.
It is done out of deep love for God, with a genuine virtue of
devotion, honest dedication and closeness to Allah, for Fasting is for
Allah and Him alone.
The fasting during Ramadan is obligatory on every adult, sane, and ableMuslim.
Denial of the obligatory nature of fasting in the month of Ramadan
amounts to disbelief.
One who avoids fasting without genuine reasons isa sinner and
transgressor according to Islamic Shariah (Law).
Time: When to fast
Fasting in Islam involves abstinence from three primal physical needs
of human beings- food, drink,and sexual intercourse from dawn
(approximatelyone and a half hours before sunrise) to sunset during
the entire month ofRamadan.
Who is exempted from fasting
1. Children under the age ofpuberty and discretion;
2. The insane people who are unaccountable for their deeds. People of
these two categories are exempted from the duty of fasting and no
compensation or any other substitute is enjoined on them;
3. Men and women who are too old and feeble to undertake the
obligationof fasting and bear its hardships. Such people are exempted
from this duty, but they must offerat least one needy poor Muslim an
average full meal or its value per person day.
4. Sick people whose healthis likely to be severely affected by
fasting. They may postpone the fast, as long as they are sick, to a
later date and makeup for it, a day for aday;
5. People expecting hardship. Such people may break the fast
temporarily during their travel only and make up for it in later days,
a day for a day. But it is better for them, the Quran says,to keep the
fast if they can without causing extraordinary hardships;
6. Expectant women and women nursing their children may also break the
fast, if its observance is likely to endanger their own health or that
of their infants. But they must make up for the fast at a delayed
time, a day for a day;
7. Women in periods of menstruation (of a maximum of ten days). They
must postpone the fast till recovery and then make up for it, a day
for day.
The How To's of Fasting
Niyyah or Intention of Fast
To observe the fast, the intention of fasting is essential ( waajib ).
The intention should be made daily, preferably before dawn of each day
of fasting (in Ramadan).
Provision is made if someone has forgotten to express his intention
before dawn. In such a case one is allowed to express intention of
fasting before noon to avoid the invalidation of the fast.
The wording of Niyyah may be as follows:
"I intend to observe fast for today."
Suhoor
Suhoor is a light, predawn meal, recommended before actually fasting.
It isa blessing and hence recommended but not essential.
Any consumption of food or drink should cease at least five to ten
minutes before the onset of dawn.
Iftar
Iftar is an Arabic term meaning breaking the fast immediately after
the sunset. Iftar is a light snackconsisting of dates or desserts,
along with liquids, such as water, juiceor milk.
This is eaten after making the following Duaa (supplication) for
breaking the fast:
"Oh Allah! I fasted for your sake and I am breaking myfast from the
sustenance You blessed me with, accept it from me."
What breaks the fast
1. Intentional consumption of food, drink, medicine, or smoking during
the fasting.
2. Any injection which has some nutritional value.
3. Beginning of menstruation or post natal birth bleeding (even in the
last momentof sunset).
The conditions mentioned above invalidate fasting and require " Qada "
(making up only the missed day or days). However, intentional
intercourse during the hours of fasting invalidatesfasting and not
only requires "Qada" but also additional penalty ( Kaffara -see the
explanation of this below).
What does not break the fast
1. Eating or drinking by mistake, unmindful of the fast.
2. Unintentional vomiting.
3. Swallowing things whichare not possible to avoid,such as one's own
saliva, street dust, smoke, etc.
4. Brushing the teeth.
5. Bathing: if water is swallowed unintentionally, it does not
invalidate the fast. However, while fasting gargling should be
avoided.
6. Injection or I/V (Intravenous) which is solely medicinal and not nutritional.
7. In some special circumstances if the foodor drink is just tasted
and immediately removed out of the mouth without allowing it to enter
into the throat.

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Prophet's simple life

One of the Ansar (indigenous people of Madinah) once prepared food and
sent it to the home of 'Ali ibn Abi Talib (radhi Allahu 'anh). When
Ali and Fatimah sat down,Fatimah remembered her father, the Prophet of
Allah, and said, "This is such nice food, I wonder ifmy father has
eaten his dinner." Ali immediately went to invite him (salla Allahu
'alayhi wa sallam) over to their home for dinner. Rasul Allah
happilyaccepted the invitation and accompanied Ali home. As he entered
the house, he saw that Fatimah (radhi Allahu 'anha) had decorated the
house with expensive curtains. He immediately turned around and left.
Aliapproached him and asked, "Why are you upset, O Rasul Allah? What
have we done?" He calmly answered, "It is not permitted for a
Messenger of Allah to enter a house which has extravagant
decorations!"
Something to consider: If the Prophet were to visit YOUR home today,
would he feel comfortable and welcome entering it?

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