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Specifying the Month of Rajab for Worship – Shaykh Al-Uthaymeen

Written by abuaisha on . Posted in Da'wah - Calling To Islam, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Worship - 'Ibaadah'.

What is the ruling on specifying the Month of Rajab for Umrah, or Fasting or any other righteous actions? And does it have a distinction over the rest of the Sacred Months?

There is no distinction for the Month of Rajab over the rest of the Sacred Months, and it is not to be specified:

Not for umrah, nor fasting , nor prayer and it with reciting of the Quraan, rather it is like the rest of the Sacred Months.

And all the reported narrations regarding the virtue of prayer in it (Rajab), or fasting in it, indeed they are weak, and legislated ruling is not founded on it.

Al-Liqaa’ Ash-Shahri 14/32

Fajr Is Still Very Early! -[Fiqh Derived From a Hadeeth About Using An (Alarm) Clock to Help Us Wake Up etc]

Written by Salafi Dawah Manchester on . Posted in Islamic Jurisprudence - 'Fiqh', Scholars of Islam, Worship - 'Ibaadah'.

It is reported in a hadeeth in Muwatta Imaam Maalik that the Messenger (sallal laahu alayhi wasallam) travelled by night on the way back from khaybar and towards the end of the night he stopped for a rest and said to Bilaal (radiyallaahu-anhu), “(Stay awake) to watch out for the morning (prayer) for us…..’’ [Ref 1]

Shaikh Muhammad Baazmool  (may Allaah preserve him) said, “What is the evidence behind the permissibility for a person -before he (or she) sleeps- to watch out for the time by way of (an alarm) clock in order to be notified of (the time of the Salaah)? The evidence is that the Messenger (sallal-laahu-alayhi-wasallam) sought from Bilaal (radiyallaahu-anhu) to guard the time for them, saying,”(Stay awake) to watch out for the morning (prayer) for us”. [Ref 2]

[Ref 1: See complete hadeeth in ‘Muwatta Imaam Maalik- Hadeeth Number 25 under section (The Times of Prayer)]

[Ref 2: Sharh Woqootis Salaah Min Muwatta Al-Imaam Maalik Bin Anas’ page 111. Publisher: Daarul Istiqaamah. 1st Ed. 1429 (Year 2008). Abridged and paraphrased]

 

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Arabic: A Treatise on the Subject Matter of the Times of the Prayer –By Shaikh Muhammad Baazmool

Written by Salafi Dawah Manchester on . Posted in Islamic Jurisprudence - 'Fiqh', Salaah - Prayer, Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Shaikh Muhammad Baazmool (may Allaah preserve him) gives a brief explanation on ahaadeeth found in Muwatta Imaam Maalik on the subject matter of the times of the prayer and other affairs related to them. So get a copy and benefit from it if you have the ability alongside your regular attendance at the Duroos in the Salafi Masaajid and Centres. The Imaams and Mu’addhins in particular will find a lot of fawaa’id in this Treatise – either as a reminder or something new to learn InShaaAllaah. May Allaah grant us fiqh in the Religion Aameen.

Publisher: Daarul Istiqaamah

1st ed 1429AH (Year 2008)

20160704_114902_resized

 

Prayer Schedules – Important Rulings, Guideline, and Cautions

Written by Salafi Dawah Manchester on . Posted in Islamic Jurisprudence - 'Fiqh', Salafi Masjid Birmingham, Salafi Mosques & Centres.

Article source: www.salafitalk.net

In The Name of Allaah, The Most Merciful, The Bestower of Mercy InShaaAllaah, at the end of the discussion in the article, the role of time tables in relation to the prayer times will become apparent. Also at the end of the article, we have added a statement that is permanently found on the prayer time table at Wright Street Masjid (salafipublications) to clarify the reason behind time tables and the sharee’ah ruling regarding the mannner in which the prayer times are determined.

Prayer Schedules
Important Rulings, Guidelines, and Cautions

– PART ONE of TWO –

Introduction

In the Name of Allaah, the All-Merciful, the Ever Merciful, may He raise the rank of His last Prophet and Messenger, Muhammad, and that of his family and companions, and may He grant them all an abundance of peace.

This concise article covers some very important topics about prayer schedules ý the ruling on using them, the possibility of human error in them, the ruling on relying on them totally, rulings related to prayer performed based on a misjudgment of the prayer time, and the need to advise others about confirmed mistakes in prayer schedules.

I have done my best to gather the statements of the best of the modern day scholars who spoke about the issue of prayer schedules specifically, the likes of Shaykh al-Albaanee, Shaykh Ibn Baaz, Shaykh Ibn ‘Uthaymeen, and others (may Allaah have Mercy on them).  I pray that Allaah blesses this work and causes it to reach some of his believing servants and benefit them, and that He overlooks some of the sins of its compiler because of it.  Verily, Allaah is Generous and Merciful.(1)

I. The Legislated Times for the Five Daily Prayers

The Muslims have never differed over the fact that the five daily prayers have specific times that have been legislated in the Sharee’ah.(2)   Allaah, the Almighty, has said, “Verily, prayers have been prescribed upon the believers at set times.”

The following is a listing of the times of the five daily prayers, with a brief reference to their relative proofs from the Book and the Sunnah:(3)

Thuhr (“Noon”) Prayer: It begins just after the sun’s zenith (or “high noon”), as soon as it begins to decline, as the scholars have unanimously agreed.(4)   Its time extends until the entrance of ‘Asr Prayer, according to the hadeeth, “The (time of) Thuhr is when the sun has begun to decline, until one’s shadow is as long as his height, until the entrance of ‘Asr time.”(5)

‘Asr (Afternoon) Prayer: As mentioned clearly in the previous hadeeth, the time of ‘Asr Prayer begins at a mid-way point between Thuhr and Maghrib, when a person’s shadow is as long as his height.(6)   The time of ‘Asr extends until sunset.  The Prophet (may Allaah raise his rank and grant him peace) said, “Whoever has prayed one rak’ah (unit) of the ‘Asr Prayer before sunset has caught the (time of) ‘Asr.”(7)

Maghrib (“Sunset”) Prayer: It begins after the sun has completely set, according to scholarly concensus.(8)   Its time extends until the entrance of ‘Eshaa’ Prayer.  The Prophet (may Allaah raise his rank and grant him peace) said, “And the time of Maghrib Prayer extends so long as there is some glow left on the (Western) horizon.”(9)   This period of time is usually a little over an hour in most places.

‘Eshaa’ (Evening) Prayer: It begins after the last glow of the sun has left the Western horizon.  Its time extends until half of the night.  The Prophet (may Allaah raise his rank and grant him peace) said, “And the (time of) ‘Eshaa’ extends to half the night.”(10)

Fajr (Dawn) or Subh Prayer: It begins at the first light of the dawn of the sun, the first glow on the Eastern horizon where the sun will rise from.  This is understood from the Verse, “ýUntil the white thread (of the dawn) becomes distinguishable from the black thread.”(11)  It extends until the sun begins to rise, according to the hadeeth, “And the (time of) Subh Prayer is from the first light of dawn until sunrise.”(12)   This period of time is usually a little over an hour in most places.

These are the times of the five daily prayers in Islaam, as Jibreel (peace be upon him) taught Muhammad (may Allaah raise his rank and grant him peace).  The times of the prayers are all based on the positions of the sun, in a way that makes it easy for the majority of the people on earth to know them without any difficulty whatsoever.

As stated by the Permanent Committee of Scholars for Research and Fatwaa: “The easy way that is in line with the fitrah (the natural state things are created upon) is to rely on the indications in nature (the positions of the sun) that have been indicated in the Islaamic Legislation to determine the times of the prayers.”(13)

II. The Need for Prayer Schedules and Their Benefits

In light of what has preceded, what then could the need be for prayer schedules?  The following list shows a number of benefits achieved through the use of prayer schedules:

  • Blind and visually impaired people can receive alerts based on them.
  • Some people can not see the horizon clearly for Fajr and Maghrib, due to a view obstructed by buildings, mountains, or even air pollution.
  • Some people work or live in places without access to a view of the sky, like underground floors of a large building, mines, or submarines.
  • Some people live in excessively cloudy or smog-ridden cities, and can not often get a good view of the sun’s positions.
  • Travelers can have an idea about the times of the prayers before they go to a new location.
  • Islaamic center organizers can plan congregational prayers and events around them, even when the events are many months away.
III. The Permissibility of Using Prayer Schedules

Shaykh Ibn Baaz (may Allaah have Mercy on him) said, “ýAnd it is well known that people who live in well-lit (large, modern) cities can not determine the time of Fajr’s entrance based on their own sightings (of the horizon).  Thus, it is upon them to be cautious and go by the athaan and by prayer schedules that determine the time of Fajr’s entrance according to the hour and minuteý”(14)

The Permanent Committee of Scholars for Research and Fatwaa stated: “These prayer schedules are something that imaams (leaders of congregational prayers) and mu’ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayersý”(15)

There is a need to elaborate on this general permissibility, as guidelines for the use of prayer schedules are very important.

IV. Prayer Schedules are Mere Estimates

Prayer schedules are only estimates, and they must not be taken as absolute.

The Permanent Committee of Scholars for Research and Fatwaa stated: “Determining prayer times based on astronomical calculations,(16)  while they are merely estimates, is not something easily accessible to everyone.”(17)

V. Prayer Schedules are Prone to Human Error

Prayer schedules were not revealed by Allaah, rather, they are the results of human efforts.  So they are bound to have some errors in them.  Allaah has said, “Had it (the Qur’aan) been from other than Allaah, they would have found many discrepancies therein.”(18)

The Permanent Committee of Scholars for Research and Fatwaa stated: “Schedules are a kind of ijtihaad (reasoned deductions), those who produce them are human beings who are erroneous sometimes and correct sometimesý”(19)

VI. The Impermissibility of Following Prayer Schedules in Contradiction to Islaamically Legislated Times for the Prayers

The previous fatwaa continues, “Those who produce them are human beings who are erroneous sometimes and correct sometimes.  Therefore, it is not befitting that we assign the exact times of the beginnings and endings of our prayers and fasts based on them, because their beginning and ending times have come in the Book and the Sunnah, and we must rely on what the Legislative evidences have indicated.”(20)

The Permanent Committee also stated: “These prayer schedules are something that imaams (leaders of congregational prayers) and mu’ath-thins (those who call the athaan) can benefit from to be aware of the approximate times for the prayers.  However, we must not rely on them in an absolute way when fasting and breaking the fast, since Allaah has attached the ruling (of fasting) to the entrance of Fajr until the nightfall (the entrance of Maghrib)”(21)

Prayer schedules are estimates that help us organize our time, however, we are not to abandon the Islaamically legislated way of determining the prayer times by the sun’s positions.  Without keeping this in mind, one may rely solely on the schedule and actually offer a prayer before its time because of a mistake in the schedule or in its reading, and thus his prayer would be invalid.

True story: About 12 years ago in America, I came to a masjid a few minutes before sunset.  A group of Muslims were preparing to leave, so I invited them to stay for Maghrib.  They informed me that they had already prayed!  So I walked outside with them and we looked at the sun just above the horizon.  It was the day after the time change caused by Daylight Savings Time in the spring.  So everyone put their clocks ahead by one hour, and apparently this was not reflected in the prayer schedule, so without paying attention to the sun’s position, they prayed according to the schedule ý a prayer that was not acceptable since it was offered before its legislated time!(22)

Another true story: Shaykh Al-Albaanee (may Allaah have Mercy on him) said:

And I have seen this myself many times from my home in Jabal Hamlaan in south-east Amman.  It allowed me to confirm what had been claimed by some devout advisors concerned for the Muslims’ worship, that the athaan of Fajr in some of the Arab lands is called before the time of the true Fajr  by a period of between 20 and 30 minutes, even before the false Fajr!  And I had often heard the iqaamah of Fajr Prayer from some of the masjids being called along with the entrance of the true Fajr, meaning that they had called the athaan a half hour before its time.  This means that they had prayed the Sunnahs of Fajr before the entrance of Fajr’s time, and they had occasionally hurried the actual Fajr prayer as well, in the month of Ramadhaan, as I heard over the radio station in Damascus while I was eating my suhoor (pre-dawn meal before fasting) last Ramadhaan (in the year 1406).

This makes things difficult on the people, forcing them to stop eating before they have to, and it subjects their Fajr prayer to the danger of being unacceptable.  And the only reason for this is that the people have relied upon astronomical calculations and turned away from the legislated times of the prayers: “Eat and drink until the white thread becomes clear to you from the black thread of the dawn.”  “Eat and drink until the red glow begins to spread.”  This is a reminder, and the reminder benefits the believers.
(23)

Coming in Part 2 of this article in shaa’ Allaah:

  • VII. Ruling on Prayers Based on Mistaken Estimations of Prayer Times
  • VIII. The Obligation of Warning Others of Erroneous Prayer Schedules
  • Conclusion and Summary of How Prayer Schedules are to be Used

Footnotes:

(1)Written by Moosaa Richardson (may Allaah forgive him) on the 20th of Thul-Hijjah, 1429.
(2)Refer to: al-Mughnee (2/8).
(3)Interesting Benefit: When discussing the times of the five prayers, the scholars customarily begin with Thuhr Prayer, since Jibreel began with it when he taught the Messenger (may Allaah raise his rank and grant him peace), who also began with it when he taught his companions, who similarly began with it when they taught their students.
(4)Refer to: al-Mughnee (2/9).
(5)Saheeh Muslim (#612)
(6)Aboo Haneefah (may Allaah have Mercy on him) considered the time of ‘Asr to begin some time considerably after this point, however, “He has opposed the narrations and the rest of the scholars, and thus his own students opposed him in this,” as Ibn ‘Abdil-Barr said.  Refer to al-Mughnee (2/14).
(7)Saheeh Muslim (#608)
(8)Refer to: al-Mughnee (2/24).
(9)Saheeh Muslim (#612)
(10)Saheeh Muslim (#612)
(11)A translation of the meaning of Soorah al-Baqarah (2:187)
(12)Saheeh Muslim (#612)
(13)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(14)Majmoo’ Fataawaa wa Maqaalaat Mutanawwa’ah (15/286)
(15)Fataawaa al-Lajnah ad-Daa’imah (6/140), the remainder of this quote is mentioned later in the article.
(16)It is important to note that not all prayer schedules are based on astronomical calculations.
(17)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(18)A translation of the meaning of Soorah an-Nisaa’ [4:82]
(19)Fataawaa al-Lajnah ad-Daa’imah (6/141), the important conclusion to these words follow in the next quote.
(20)Fataawaa al-Lajnah ad-Daa’imah (6/141)
(21)Fataawaa al-Lajnah ad-Daa’imah (6/140-141)
(22)Later in this article we will discuss the rulings on prayers performed because of a mistake in reading the prayer schedule, in shaa’ Allaah.
(23)The “true Fajr” is what was described earlier in the article as the time of Fajr.  The “false Fajr” is a thin light that appears from the same place a short time before that.
(24)Silsilatul-Ahaadeethis-Saheehah (5/52)

Moosaa ibn John Richardson

Statement always found on the time table at Wright Street Prayer Time Table [Salafi Masjid (salafipublications)]

In relation to what has already been discussed above, the students at Salafipublications always have the following statement on the masjid time table:

The beginning and the end of Ramadhan is determined by the sighting of the moon. The Prophetic revealed texts clearly show that the rulings connected with the prayer times are determined by seeing with the naked eye. It is not correct that one should overburden oneself by meticulously following timetables based upon astronomical calculations. The Companions of Allah’s Messenger, may Allah be pleased with them all, used to determine the beginning of the fasting day and its end by looking with the naked eye. No timetable anywhere in the world should be relied upon completely in judging the beginning of Fajr (i.e. the start of the fast) or the beginning of Maghrib (i.e. the end of the fast). One stops eating at the onset of Fajr, which is determined by looking towards the night sky – and if one sees a horizontally spreading light across the horizon and roof tops that spreads across the skyline, then he stops eating and prepares for the prayer. Also one should hasten to break the fast once the sun has completely set and not worry about the bright redness in the horizon.

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The Prophetic Guidance on I’tikaaf – Few Reminders from Imaam Ibnul Qayyim and Imaam Albaani (rahimahumallaah)]

Written by Salafi Dawah Manchester on . Posted in Articles, Fasting, Islamic Jurisprudence - 'Fiqh', Ramadhan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allaah, The Most Merciful, The Bestower of Mercy

Imaam Ibnul Qayyim (rahimahullaah) stated that the righteousness of the heart and its steadfastness upon the path leading to Allaah’s (good pleasure etc) depends on its complete devotion to Allaah and concentrating in (seeking the good pleasure etc) of Allaah [The Most High]. And that because the heart will not be put in order except by turning completely to Allaah (in obedience, submission etc); but excess food and drink, excess intermingling with the people and excess speech and sleep are among (those things) that increase the heart in decay, distracts it in every way and severs it from its path of (obedience) to Allaah [The Most High] – either weakening it or hindering it, or stopping it (from this goal); therefore the Mercy of the [All-Mighty, The Bestower of Special Mercy to the believers] necessitates that He legislates fasting for His (believing) servants that which will (divert them) from excess food and drink, and rid the heart of the intrusions of desires, which hinders it from its path (of obedience) to Allaah.

Allaah legislated (fasting) in accordance with what is of benefit for the servant, so that the servant is benefited in his worldly life and afterlife – neither hindering him from what will bring about well-being for him in this life and the next.  And Allaah legislated I’tikaaf for them, whose purpose and spiritual (aim) is make the heart devoted to Allaah, completely concentrating on (worshipping) Allaah, diverted from busying oneself with the people and busying oneself with the (worship) of Allaah alone, so that the person’s entire concern is directed to (worshipping) Allaah – his mind focused entirely in the remembrance of Allaah, all his thoughts directed at seeking after the pleasure of Allaah and that which will bring him closer to Allaah. This close attachment to Allaah becomes a replacement for seeking closeness to the people, whilst he worships Allaah with such close attachment, in order that he may be closely attached to Allaah on that day of loneliness in his grave when there will be no close one, and no other one will be a source of happiness other than Allaah. This is the greatest purpose behind I’tikaaf. [Ref 1]

A Brief Discussion by Shaikh Albaani (rahimahullaah)

This section is based on a book of the Shaikh (rahimahullaah) titled: Qiyaamu Ramadhaan’. The details can be found in the link at the end of this article on ref 2.

To proceed:

The Shaikh (rahimahullaah) stated that I’tikaaf is a Sunnah (i.e. a recommended Sunnah) during Ramadaan and on other days during the year. The proof is established in the statement of Allaah (The Most High): [وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ – while you are in I’tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques (2:187)]

Authentic Ahaadeeth Regarding I’tikaaf:

The Prophet (sallal-laahu-alayhi-wasallam) once performed I’tikaaf in the last ten days of Shawaal. Also Umar (radiyallaahu ‘anhu) said to the Prophet (sallal-laahu-alayhi-wasallam) that he made an oath in the Days of Ignorance (i.e. before Islaam) that he would perform Itikaaf for one night in Masjid Al-Haraam, so the Prophet  (sallal-laahu-alayhi-wasallam) said to him: ‘’Fulfil your oath’’. So Umar performed I’tikaaf for one night.

I’tikaaf is given greater emphasises during Ramadhaan. Abu Hurairah (radiyallaahu-anhu) said that the Messenger of Allaah (sallallaahu alayhi wasallam) used to make Itikaaf for ten days in every Ramadaan. But during the year in which he passed away, he performed Itikaaf for twenty days.

However, the best time to perform I’tikaaf is the last part of Ramadaan because the Prophet (sallallaahu alayhi wasallam) used to perform I’tikaaf during the last ten days of Ramadaan up until Allaah took his soul.

Conditions to Be Fulfilled Before Starting I’tikaaf:

First Condition: It has to be performed in a Masjid because Allaah (The Most High) said:

[ وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ – And do not have intercourse with them (your wives) while you are making Itikaaf in the Masaajid. [2:187]

Aa’isha (radiyallaahu-anhaa) stated that the Sunnah in relation to I’tikaaf is that the performer of I’tikaaf should not exit the Masjid, except for some need he has to fulfil. Neither should he visit a sick person nor touch his wife, nor engage in sexual intercourse with her. And I’tikaaf is not valid except when performed in a Masjid in which the five daily congregational prayers are established.

And the Sunnah in relation to the one performing Itikaaf is that he should be observing the fast (on that day he is performing) I’tikaaf.

Second Condition: The Masjid in which he performs I’tikaaf should also be a Masjid in which the Jumu’ah prayer is established in order that he is not forced to exit the Masjid to pray the Jumu’ah prayer (elsewhere). That is because it would be obligated on him to leave the Masjid for the Jumu’ah prayer as A’ishah (radiyallaahu ‘anhaa) stated that there is no I’tikaaf except in a Masjid that establishes the Jumu’ah Salaah.

Reader: Take Note that Shaikh Albaani (rahimahullaah) at this point discusses briefly whether I’tikaaf can be performed in other than the three Masaajid – [Masjid Al-Haraam, Masjid An-Nabawi & Masjid Al-Aqsaa] and the Shaikh based his view on a hadeeth in which it is stated that there is no I’tikaaf except in the three Masaajid. The Shaikh (rahimahullaah) then stated that some of the salaf held this opinion such as Hudhaifah Ibn Al-Yamaan, Sa’eed Ibn Al-Musayyib and Ataa, but Ataa did not mention Masjid Al-Aqsaa. However, other scholars hold the view that I’tikaaf can be performed in any other Masjid in which the congregational prayers are established. Finally, the difference of opinion in this affair has been discussed by Shaikh Muhammad Ibn Abdul Wahhaab Al-Wassaabi (rahimahullaah) and it involves affairs related to science of hadeeth etc. Shaikh Bin Baaz, Shaikh Muqbil, Shaikh Uthaymeen and others do not hold Shaikh Albaani’s view, so if you wish to look into this affair, refer to this link http://www.sahab.net/forums/?showtopic=73521 or ask a student of knowledge in your Masjid to explain the affair in detail. The students are well acquainted with this khilaaf and can easily direct you to what will suffice you based on the statements of the scholars In-Shaa-Allaah.

Third Condition: It is from the Sunnah for the one performing Itikaaf to observe fasting, as has been stated by Aa’ishah (radiyallahu-‘anhaa).

The Things Allowed For a Person in I’tikaaf

[a]He can exit the Masjid in order to fulfil a need. It is permissible for him to thrust his head out of the Masjid to be washed and combed. Aa’ishah (radiyallaahu-anhaa) said that the Messenger of Allaah (sallal-laahu-alayhi-wasallam) would thrust his head out whilst he was performing I’tikaaf and she would comb his hair. In another narration Aa’isha said that she washed it whilst there was a threshold between him and her, and whilst she was on her menses. Likewise, the Messenger would never enter the house whilst in I’tikaaf except for a need.

[b] The performer I’tikaaf can make ablution in the Masjid.

[c] He is allowed to make a small tent at the back of the Masjid.

[d]A woman can visit her husband, whilst he is performing Itikaaf. She can speak to him and the husband can accompany her to the door of the Masjid when she is leaving.

It is allowed for a woman to perform Itikaaf with her husband in the Masjid or by herself. Aa’isha (radiyallaahu-anhaa) said that the Prophet (sallallaahu alayhi wa sallam) used to perform Itikaaf during the last ten days of Ramadaan, until he passed away. Thereafter, his wives used to perform Itikaaf after he passed away. Therefore, this shows that it is allowed for women to perform Itikaaf, as long as they are allowed by their guardians. Also the place they perform I’tikaaf in should be free from temptations and free mixing with men because safeguarding against an evil takes precedence over seeking after some affair that is good.

Sexual intercourse with one’s wife will make one’s I’tikaaf null and void because Allaah said:

وَلَا تُبَاشِرُوهُنَّ وَأَنتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ

And do not have intercourse with them (your wives) while you are making Itikaaf in the Masaajid. [2:187]

Ibn Abbaas (radiyallaahu ‘anhumaa) stated that if a person performing Itikaaf engages in sexual intercourse, his Itikaaf is null and void and he has to start all over again.

However, there is no [kaffaarah – expiation] obligated on him because nothing has been stated from the Prophet and his companions about it.

Ref 1: Abridged and paraphrased. Source: Zaadul Ma’aad’ with annotations by Imaam Abdul Bin Abdul Azeez Bin Baaz & Checking of the Ahaadeeth by Imaam Albaani (rahimahumallaah). Page 39. Vol 2. Publisher: Daarul Aathaar’ 1st ed. ISBN Number: 2005/9441]

Ref 2: http://www.sahab.net/forums/index.php?showtopic=49622

 

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A Particular Female Reached The Age of Puberty But Is Too Weak To Fast – The Permanent Committee

Written by Salafi Dawah Manchester on . Posted in Articles, Family & Women, Fasting, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh', Ramadhan, Worship - 'Ibaadah'.

Question: A girl (started) menstuating at the age of eleven, so is fasting incumbent upon her despite the fact that her health has not been very good and she is in a state in which she does not have the ability to fast. Therefore, what is it that should be determined regarding her affair?

Answer: If the situation is as you have stated, then fasting is incumbent upon her because menstruation is a sign that (females) have reached the age of puberty and that can be at the (age) of nine or more. If she is able to fast, it is obligated on her to fulfil it during the (prescribed) time (i.e. in Ramadhaan).  If she is incapable or is affected by severe difficulty, she should break the fast and it is obligated on her to make up for the (fasts she has missed) on other days when she has the ability to do that.

[Source: Fataawaa Lajnah Ad-daa’imah’ 10/145]

Caring Non-Muslim Doctor Advised Me To Make Sure That My Children Clean Their Tongues Regularly; I Said, ‘’This Is From The Authentic Sunnah’’

Written by Salafi Dawah Manchester on . Posted in Islamic Jurisprudence - 'Fiqh', Morals and Manners - 'Akhlaaq', Scholars of Islam, Seeking Knowledge, Worship - 'Ibaadah'.

Narrated Abu Burdah (radiyallaahu-anhu): “I came to the Prophet (sallal-laahu-alayhi-wasallam) and saw him carrying a Siwaak in his hand and cleaning his teeth, saying, ‘’U’’ ‘’U‟, as if he was retching while the Siwaak was in his mouth”. [Bukhaari Vol 1. Hadeeth Number 244]

In the narration of Abu Moosaa (radiyallaahu-anhu): ‘’I entered upon the Prophet (sallal-laahu-alayhi-wasallam) and the edge of the Siwaak was on his tongue’’. [Saheeh Muslim Number: 592]

Imaam Sadi (rahimahullaah) said: In this (hadeeth) is (proof) that the siwaak can be (used) on the tongue, just as it can be (used) on the gums and the teeth. [Sharh Umdatul Ahkaam’ page 69. 1st edition Dar At-Tawheed 2010/ 1431]

 

Ruling on following the legislated concessions – Shaykh Fawzaan

Written by Salafi Dawah Manchester on . Posted in Articles, Fatawa-Rulings, Islamic Jurisprudence - 'Fiqh'.

Shaykh Saalih Al Fawzaan was asked about those who follow the legislated Islamic concessions?

The religion is an amaanah- an amaanah between the slave and his Lord. It’s obligatory that he performs it (the religious duties) as Allah and his messenger have commanded. Whoever performs the obligations, leaves off the prohibited affairs, (does) that which he is able from the mustahabbaat (recommended actions) and abandons the makroohaat (disliked affairs), this is the amaanah between the slave and his lord.

The concessions are only allowed when there is a need and necessity (to utilize) them. Utilize them in accordance with necessity- with a need for the concession. Just like the sick person combines between two prayers, performs tayyamum if he cannot use water for purification and doesn’t fast in Ramadhaan, and a traveller shortens the prayers- this is a religious concession used at the time of its requirement.

As for using concessions in other than their correct place,(i.e. situation) then this is not permissible. Allah did not permit that for him (in such situation). Indeed He (Allaah) only placed the concessions at specified times and situations, and they are not used in other than these (times and situations).  Therefore it is obligated on the Muslim that he fears Allah and that he establishes that which Allah has obligated on him. [Abridged]

http://www.alfawzan.af.org.sa/node/13751

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