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Saturday, May 27, 2017

Islamic General Articles, -






















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Why do Muslims fast?
I live in England, and I often get asked by many non-muslims, why do muslims fast? I know that I should know this answer, but I do not know what to say exactly. What should I give as an answer?.
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Praise be to Allaah.
Firstly:

We Muslims fast the month of Ramadaan because Allaah has commanded us to do so. Allaah says (interpretation of the meaning):

“ O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (pious)”

[al-Baqarah 2:183]

So we worship Allaah by doing this act of worship which is beloved to Allaah and which He has enjoined upon us.

The believers hasten to obey the commands of Allaah and His Messenger (peace and blessings of Allaah be upon him), in obedience to His words (interpretation of the meaning):

“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”

[al-Noor 24:51]

“It is not for a believer, man or woman, when Allaah and His Messenger have decreed a matter that they should have any option in their decision. And whoever disobeys Allaah and His Messenger, he has indeed strayed into a plain error”

[al-Ahzaab 33:36]

Secondly:

It is by His wisdom that Allaah has prescribed a variety of acts of worship, so as to test people with regard to how they will obey all these commands. Will they only choose to do that which suits them, or will they do that which pleases Allaah? If we think about the five acts of worship: testimony of faith, prayer, zakaah, fasting and pilgrimage, we will see that some of them are purely physical, some are purely financial, some are both, so that the miser will become distinct from the generous. For some people it may be easy for them to pray one thousand rak’ahs but not to give a single dirham; for others it may be easy to give a thousand dirhams but not to pray a single rak’ahs. So Islam came to prescribe a variety of acts of worship so as to determine who will follow in obedience to the command of Allaah and who will follow only that which suits him.

Prayer, for example, is a purely physical action, but its prerequisites require some expenditure, such as the water for wudoo’, and clothes to cover the ‘awrah. These are not part of the prayer but they are its prerequisites.

Zakaah is purely financial, but physical actions are required to fulfil this duty such as calculating one's wealth and transferring the zakaah to the poor and needy. These are not part of zakaah but they are its prerequisites.

Hajj involves spending wealth and physical action, except for the people of Makkah who may not need money, but the yare very few compared with those who live in Makkah.

Jihad for the sake of Allaah may require both money and physical effort. A person may spend money for the sake of Allaah and not fight, or he may go and fight but not spend money.

Commands are of two types: commands to refrain from things that man is inclined towards, and commands to spend that are precious.

Refraining from things that are loved includes fasting, and expenditure of things that are loved includes zakaah. Wealth is something that is loved and no one spends the wealth that he loves except for something that is loved even more.

The same applies to refraining from things that are loved, for a person may like to spend a thousand dirhams, but not fast a single day, or vice versa.

Shaykh Ibn ‘Uthaymeen, al-Sharh al-Mumti’, 6/190.

Thirdly:

There is another great reason why fasting is prescribed, which has been discussed in part in the answer to question no. 26862.

Shaykh Ibn ‘Uthaymeen was asked about the reason why fasting was enjoined?

He replied:

If we read the words of Allaah (interpretation of the meaning):

“ O you who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (pious)”

[al-Baqarah 2:183]

we will know the reason why fasting was prescribed, which is taqwa (piety) and submission to Allaah. Taqwa means giving up haraam things, and in general terms includes both doing what is commanded and abstaining from what is forbidden. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever does not give up false speech and acting upon it and offensive speech and behaviour, Allaah has no need of his giving up his food and drink.” Narrated by al-Bukhaari, 6057. See also questions no. 37658 and 37989.

Based on this, it is important for the one who is fasting to carry out religious duties and avoid haraam things in word and deed. So he should not backbite about people, tell lies, or spread malicious gossip among them, or engage in haraam transactions, and he should avoid all haraam things. If a person does that for a whole month, the rest of the year will go well, but unfortunately in the case of many of those who fast, there is no difference between a day when they fast and a day when they do not; they behave as they usually do, neglecting obligatory duties and doing forbidden things. You do not see the dignity that is to be expected of the fasting person. These actions do not invalidate their fast but they do detract from its reward and may cancel out the reward altogether.





Friday, May 26, 2017

Islamic General Articles, -






















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The hadeeth “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan” is da‘eef (weak) and not saheeh (sound)
I would like to know whether it is Sunnah to say a particular du‘aa’ on the first night of the month of Rajab?
The du‘aa’ is as follows: “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan”.
I ask Allah, may He be glorified, to make us steadfast in acting upon the saheeh (sound) Sunnah.
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Praise be to Allah.
Firstly:

There is no saheeh hadeeth from the Prophet that speaks of the virtues of the month of Rajab.

Ibn ‘Uthaymeen (may Allah have mercy on him) said:

There is no saheeh hadeeth that speaks of the virtues of Rajab. The month of Rajab is no different from the month of Jumaada al-Aakhirah that comes before it, except that it is one of the sacred months only. Otherwise there is no fast that is prescribed in this month, and no prayer or ‘umrah or anything else that is prescribed. It is like all other months. End quote.

Liqa’ al-Baab al-Maftooh (174/26).

Secondly:

It was narrated by ‘Abdullah, the son of Imam Ahmad, in Zawaa’id al-Musnad (2346), at-Tabaraani in al-Awsat (3939), al-Bayhaqi in ash-Shu‘ab (3534) and Abu Nu‘aym in al-Hilyah (6/269) via Zaa’idah ibn Abi ar-Ruqaad who said: Ziyaad al-Numayri told us, from Anas ibn Maalik who said: When Rajab began, the Messenger of Allah (blessing and peace of Allah be upon him) said: “O Allah, bless us in Rajab and Sha‘baan, and let us reach Ramadan.”

This isnaad is da‘eef. Ziyaad al-Numayri is da‘eef and was classed as such by Ibn Ma‘een. Abu Haatim said: He cannot be quoted as evidence. Ibn Hibbaan mentioned him in ad-Du‘afa’ and said: It is not permissible to quote him as evidence.

Mizaan al-I‘tidaal (2/91)

Zaa’idah ibn Abi ar-Ruqaad is more da‘eef than him. Abu Haatim said: He narrated from Ziyaad al-Numayri, from Anas, odd marfoo‘ hadeeths, which we know only from him or from Ziyaad. Al-Bukhaari said: His hadeeths are odd. an-Nasaa’i said: His hadeeths are odd. It says in al-Kuna: He is not trustworthy. Ibn Hibbaan said: He narrates odd hadeeths from well known people and his reports cannot be quoted as evidence or written down, except for the purpose of giving an example (of a weak hadeeth). Ibn ‘Adiyy said: al-Miqdami and others narrated from him obscure hadeeths, and some of his hadeeths contain odd material.

Tahdheeb at-Tahdheeb (3/305-306).

The hadeeth was classed as da‘eef by an-Nawawi in al-Adhkaar (p. 189) and Ibn Rajab in Lataa’if al-Ma‘aarif (p. 121). It was also classed as da‘eef by al-Albaani in Da‘eef al-Jaami‘ (4395). Al-Haythami said:

It was narrated by al-Bazzaar, and its isnaad includes Zaa’idah ibn Abi ar-Ruqaad. Al-Bukhaari said: His hadeeth is odd, and a number of scholars regarded him as ignorant.

Majma‘ az-Zawaa’id (2/165)

Moreover, the hadeeth – in addition to being da‘eef – contains nothing to indicate that this should be said on the first night of the month of Rajab; rather it is a du‘aa’ that asks for blessing during that month in general terms, which is something that is valid to do in Rajab and also before Rajab.

Thirdly:

With regard to the Muslim asking his Lord to let him reach Ramadan, there is nothing wrong with that.

Al-Haafiz Ibn Rajab (may Allah have mercy on him) said:

Ma‘alla ibn al-Fadl said: They used to pray to Allah for six months, may He be exalted, asking Him to cause them to reach Ramadan, and they used to call upon Him for six months asking Him to accept it from them. Yahya ibn Abi Katheer said: One of their du‘aa’s was: “O Allah, keep me safe until Ramadan, keep Ramadan safe for me, and accept it from me.”

End quote from Lataa’if al-Ma‘aarif (p. 148)

Ends.

Monday, May 22, 2017

Sifat al-Hajj wa’l-‘Umrah (Description of Hajj and ‘Umrah), Doubt & clear, - * One who does saa‘i on the second or third floor does not have to go around the dome of as-Safa and the dome of al-Marwah











If a person does saa‘i on the second floor or on the roof (of the Mas‘aa), does he have to go around the dome of as-Safa and the dome of al-Marwah, or is that not essential, because we see overcrowding when going around them?.
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Praise be to Allaah.
Going around the dome of as-Safa or al-Mawrah is not essential, because what is required is to go all the way to the end of the passageway for wheelchairs, and the passageway for wheelchairs ends a long way from the places where they go round.










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