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Sunday, May 28, 2017

Issues of fasting, Doubt & clear, - * What is meant by the setting of the sun that makes it permissible to break the fast?








If a person lives in the city where there are tall buildings, should he break the fast when the sun disappears from his view, or wait until it begins to get dark?
-
Praise be to Allah
Firstly:
Islamic teaching has stipulated a clear sign for the end of the fast and the beginning of breaking the fast, which is the setting of the sun below the horizon.
Once the sun sets, it is permissible for the fasting person to break his fast, because Allah, may He be exalted, says (interpretation of the meaning):
“then complete your Saum (fast) till the nightfall”
[al-Baqarah 2:187].
The night begins when the sun sets, as has been explained previously in the answer to question no. 110407.
The Prophet (blessings and peace of Allah be upon him) said: “When the night comes from here [i.e., the east] and the day departs from here [i.e., the west] and the sun sets, then the fasting person may break his fast.” Narrated by al-Bukhaari (1954) and Muslim (1100)
An-Nawawi (may Allah have mercy on him) said: The fast ends and is completed with the setting of the sun, according to the consensus of the Muslims.
End quote fromal-Majmoo‘ Sharh al-Muhadhdhab(6/304)
Ibn ‘Abd al-Barr said: The day during which the fast must be observed lasts from the break of dawn until the setting of the sun. There is consensus among the Muslim scholars on this point.
End quote fromat-Tamheed(10/62)
What is meant by sunset is the complete disappearance of the disc of the sun; no attention is to be paid to the red afterglow that remains on the horizon. Once the entire disc has disappeared, then it has become permissible to break the fast.
Al-Haafiz Ibn Rajab said: This hadith indicates that the mere disappearance of the sun’s disc means that the time for Maghrib prayer has begun, and the fasting person may break his fast at that point. This is the consensus of the scholars, as was narrated by Ibn al-Mundhir and others.
Our companions, the Shaafa‘is and others said: No attention is to be paid to the deep red afterglow that remains in the sky after the disc of the sun has disappeared from view.
End quote fromFath al-Baari(4/352)
Shaykh al-Islam Ibn Taymiyah said:
When the disc of the sun has disappeared, at that point the fasting person may break his fast, and the time when offering supererogatory prayers is disallowed has come to an end. The deep red afterglow that may remain on the horizon does not affect any rulings at all.
End quote fromSharh ‘Umdat al-Fiqh(p. 169)
An-Nawawi said:
No attention is to be paid to the rays that remain after the sun has set completely; rather the time (for Maghrib prayer) has begun even though the rays remain.
End quote fromMajmoo‘ Sharh al-Muhadhdhab(3/29)
Secondly:
If a person is fasting at the time of sunset, one of two scenarios must be applicable:
1. Either he is in a place where it is possible to see the setting of the sun below the horizon, such as if he is in the desert or open ground, or on a mountaintop, or in an elevated place where it is possible to see the sun when it disappears below the horizon.
In this case, he should break his fast when the entire disc of the sun has disappeared.
An-Nawawi said:
What matters is the disappearance of the entire disc of the sun, which is what is seen clearly in the desert.
End quote fromal-Majmoo‘(3/29)
2. Or he is in a place where he cannot see the setting of the sun below the horizon – either because he lives in a city where buildings prevent him from seeing the horizon, or because he is in a low-lying place such as a valley, or because there are mountains preventing him from seeing the sun, and so on.
In this case it is not permissible for him to break his fast as soon as the sun disappears from his sight, because it may disappear from his sight before it has actually set, as it has disappeared behind the buildings. In this case he can determine whether it has set by noting the disappearance of its rays on high walls, or by the coming of night from the east – if it is possible to see that. What is meant by the coming of night is the appearance of the darkness of night in the sky from the east; it does not mean the spread of darkness across the entire sky, which occurs some time after sunset.
An-Nawawi said:
In the case of built-up or mountainous areas, what matters is that none of the sun’s rays should be visible on the walls or mountain tops, and darkness should be approaching from the east.
End quote fromal-Majmoo‘(3/29)
It says inal-Fawaakih ad-Dawaani(1/168): What the author mentions about the time of Maghrib being when the sun sets is applicable in the case of those who live on mountaintops or in the wilderness.
As for those who live behind the mountains, they should not rely on the disappearance from view of the sun; rather they should rely on the coming of the darkness from the east – when it appears, that is a sign that the sun has set, so they may pray (Maghrib) and break their fast. End quote.
Ibn Daqeeq al-‘Eid said:
Locations vary – in some places there may be something that prevents a person from seeing the disc of the sun, and in that case it is not sufficient to note that the disc has disappeared from view. Such a person should note as the sign of its having set the appearance of the night from the east.
End quote fromIhkaam al-Ahkaam(1/166)
Al-Hattaab said:
The time of Maghrib is when the disc of the sun disappears in a place in which there are no mountains. As for places in which the sun sets behind mountains, one should look towards the east, and when darkness appears, that is an indication that the sun has set.
End quote fromMawaahib al-Jaleel(1/392)
This is indicated by the hadith quoted above: “When the night comes from here [i.e., the east] and the day departs from here [i.e., the west] and the sun sets, then the fasting person may break his fast.”
Al-Qurtubi said: One of these things implies the other, because the night does not come except when the day departs, and the day does not depart except when the sun sets. But it may be the case that one may not be able to see the sun set with one’s own eyes, but he does see the emergence of darkness, so that he may be certain that the sun has set. At that time it becomes permissible to break the fast.
End quote fromIkmaal al-Mu‘allim(4/35)
An-Nawawi (may Allah have mercy on him) said:
The scholars said: Each one of these three implies the other two. They are only mentioned together because a person may be in a valley and the like, where he cannot see the setting of the sun, so he has to rely on the coming of darkness and the departure of daylight.
End quote fromSharh Saheeh Muslim(7/209)
Ibn Daqeeq al-‘Eid said:
The coming [of darkness] and the departure [of daylight] are interconnected; what I mean is the coming of night and the departure of day.
One of them may be clearer to the eye in some locations, so that which is visible should be taken as proving that which is hidden, such as if there is something towards the west that prevents one from seeing sunset, but the east is open and clear, so one should assume from the onset of night that the sun has set.
End quote fromIhkaam al-Ahkaam(2/27)
Based on that:
It is not permissible for those who live in cities and places in which there is anything that prevents seeing the horizon to break the fast as soon as the sun disappears from view. Rather it is essential to ascertain that the disc of the sun has set below the horizon.
In most cases, it is not possible to observe the sunset in cities, because of the presence of buildings and street lights. Most of the Muslims nowadays rely on timetables, and there is nothing wrong with that, if the organisation that produces them is trustworthy and respected.
And Allah knows best.













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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?.
-
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.
-
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.