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Ramadan 12 part series 1/12
bhaloo
11/13/00 at 22:50:02
slm Bismillahir-Rahmanir-Raheemi As-Salamu 'ala men 'ittaba'al-huda, FASTING (SIYAAM) Fasting, or siyaam, has two meanings. Generally, siyaam or sawm, is derived from the root sama, to restrain from normal things, such as eating, drinking, and talking. If an individual refrains from these things, he is considered saaim, the observer of fast. Al-Qur'an uses the word generally when it revealed the conversation between the angel and Mary, the mother of Jesus, as the angel instructed her: "...And if you do see any man, say, 'I have vowed to remain silent for Allah.'" (Al-Qur'an 19:26) The phrase "to remain silent" is the interpretation of the Arabic word, "sawm." The reason for this interpretation is that "sawm" cannot mean fast, i.e. restraint from food, because Mary had just been told to eat from the palm tree. This general meaning is common in the Arabic language. In the Shari'ah, Islamic law, the word "sawm" means and implies a specific act, that, is, "to worship Allah, abstaining, with intention to please Him from fast breakers, such as physical nourishment, food, drink, and sexual intercourse or a lustful discharge of semen from the period between the break of dawn until sundown. As this definition implies, the Islamic fasting is total abstinence from any food particles passing through the mouth or nose, as well as drinks of any kind - water, milk, juices, etc. - along with abstinence from sexual association during the day that commences from the break of dawn till sunset. Although the definition indicates restraining the stomach and private parts, the tongue, eyes, ears and other limbs are equally obligated to be restrained if the faster wants to gain the total rewards of fasting. This is why the Messenger of Allah (saas) has been reported as saying in a hadith by Abu Hurairah: "He who does not desist from obscene language and acting obscenely (during the period of fasting), Allah has no need that he did not eat or drink." (Bukhari Muslim) In another hadith by Abu Hurairah (raa), the Prophet (saas) said: "Fasting is not only to restrain from food and drink, fasting is to refrain from obscene (acts). If someone verbally abuses you or acts ignorantly towards you, say (to them) 'I am fasting; I am fasting.'" (Ibn Khuzaimah) Indeed, these two reports imply fasting will not be complete until one observes three elements: 1. Restraining the stomach and the private parts from the breakers of the fast - food and drink, 2. restraining the jawarih, the other body parts, which may render the fast worthless despite the main factors of hunger and thirst; so the tongue, for instance, must avoid backbiting, slander, and lies; the eyes should avoid looking into things considered by the Lawgiver as unlawful; the ears must stop from listening to conversations, words, songs, and lyrics that spoil the spirit of fasting; and, 3. restraining of the heart and mind from indulging themselves in other things besides dhikir Allah (remembrance of Allah. THE MERITS OF FASTING Islam is built on five pillars. Each represents a unique utility, an institution, if you will, through which the believer builds his relationship with the Creator and the creation. Of all the pillars of Islam, none is more special than siyaam, fasting. While there may be an appearance of Riya, eye service, or show, in all other pillars - Salaat, Zakaat, Hajj, and even the Kalimah - there is no such possibility in fasting. The only One who knows that you are really abstaining is Allah, the Almighty. It is easy to pretend to be fasting; while in hiding, you may eat or drink. Thus, fasting is considered a special worship, as Hadith reports from the Messenger of Allah (saas) have detailed. It has been reported by the way of Abu Hurairah (raa) that the Prophet (saas) reported that Allah (SWT) said in a Hadith Al-Qudsi: "All services of the son of Adam are for him except fasting. It is for Me, and I will reward him for it. Fasting is a shield. On the day you fast, do not use obscenity, nor yell at others, nor act ignorantly towards them. However, if anyone abuses you verbally or attempts to draw you to fight with him, say 'I am fasting' two times. The Prophet (saas) then states: I swore by the One (Allah) in Whose Hand is the soul of Muhammad, the breath of the faster is sweeter to Allah on the Day of Judgment than the scent of musk. The faster experiences enjoyment twice: he is pleased when he breaks his fast, and he is pleased when he meets his Maker" (Muslim) Among the points this incisive hadith revealed is that fasting is Allah's. Certainly, there is only one reason why a believer will put himself or herself through this trying physical exercise that - to seek the pleasure of Allah (SWT). The fast is the single most important device to test the Iman, faith, of the believer and the depth of his sincerity and commitment to the concept of Tauheed, the Oneness of Allah. The hadith also states that fasting is a shield, an armor protecting the believer from sinful acts (ma'asi). Do you not know that nourishment is the first culprit in the propagation of sins? For when you eat, the blood flow increases considerably, and the energy level increases, making it easier for Satan to use your own energy level to tempt you to commit sins. In another hadith, the Prophet states: "Satan runs in the circulatory system of the son of Adam in the same way blood circulates in our system; so tighten his passages with hunger." (Bukhari/Muslim) Now you see why fasting becomes a shield. Fasting enables the believer to guard against his archenemy. It also helps him against human evil by putting the patience and perseverance gained from fasting into use with forbearance and forgiveness of the attacker - that is, of course, when the safety of ones life is not involved. Otherwise, in this case, Al-Qur'an allows the believer to repel evil without transgression. BAD BREATH The above Hadith also gives the faster good news regarding the changing breath of the faster, which is sweeter to Allah (SWT) than musk. The changing breath of the mouth is a vivid physical testimony of this discipline. As much as we hate bad breath, in fasting it is a good thing, for it is caused by the coating which appears on the upper surface of the tongue soon after the commencement of the fast. After desiring food, the body begins to digest such waste material and deposits of fat as are available to it. This coating on the tongue is an outward proof that inner elimination is in progress. As soon as the digestive organs have been purified, the mouth returns to normal. In a hadith related by Abdullah Bin Omar, the Prophet said: "Fasting (Siyaam) and the Book of Allah (Al-Qur'an) will intercede for the servant on the Day of Judgment. The fasting will say: 'O, Allah, I denied him nourishment and sex during the daytime. Let me intercede on his behalf', and Al-Qur'an will say: 'I denied him sleep during night time; so let me intercede on his behalf.' So Allah will allow them to intercede on his behalf." (Ahmed) This hadith indicates on the Day of Judgment, when the events will be overwhelming and the outcome uncertain, the fast and the Book will intercede for the servants of Allah. As every second of daytime devotion and every letter of Al-Qur'an voices their pleasure openly with you during the witnessing and interviewing, bear in mind that Shafa'ah (intercession), is an extreme privilege and a rare commodity. Even the average prophet will not attempt to intercede for anyone on this day. Shal bin Sa'ad reported the Messenger of Allah (saas) said: "Paradise (Jannah) has a door called Rayyan (the quencher), which is preserved for those who observed fasting on the Day of Judgment. It will be announced, 'Where are those who observed fasting?' The door, Rayyan, will not be closed until the last one of them enters." (Bukhari and Muslim) This is what the pleasure of Allah is all about. The person who observes fasting becomes an elite in the hour that every other person is busy turning the pages of their books of deeds. This is the time you are pulled away through the Rayyan Gate to Paradise. Abu Sa'eed Al-Khudree related the Messenger of Allah (saas) said: "If a servant of Allah fasts a day for the pleasure of Allah (SWT), He will distance his face from the hellfire, in the equivalent of that day, which, in the sight of Allah, will take seventy years to cover." (Bukhari/Muslim) The Hereafter is real, and rewarding evil in kind is also real; but as a reward to those who observe the fast, Allah (SWT) will distance them from the ultimate punishment. These four reports underscore the spiritual as well as the physical value of Siyaam, fasting. KINDS OF FASTING Fasting is divided into two kinds: Fard, the obligatory fast, and Tatau'u, any non-obligatory fast. The obligatory fast is categorized as three kinds: (1) fasting the month of Ramadan (2) fasting to expiate for religious offenses (3) fasting to fulfill a vow Of the three, fasting the month of Ramadan is the most important; so we will devote most of the discussion to it. FASTING THE MONTH RAMADAN - SAWM RAMADAN When we speak of Ramadan, we speak of an annual spiritual event so serious that it impressively engulfs the entire Muslim Ummah in a religious season surpassing any annual event in the world. Ramadan is the ninth month in the Islamic calendar, Al-Hijrah. This calendar is based on the lunar system. There are twelve months in the lunar year. They are: 1. Al-Muharram 2. Safar 3. Rabee'ul Awwal 4. Rabee'ul Athathanee 5. Jumadah Awwal 6. Jumadth Thanee 7. Rajab 8. Sha'aban 9. Ramadan 10. Shawwal 11. Dhul-Qidah 12. Dhul-Hijah WHAT IS RAMADAN? Ramadan is derived from the Arabic root word ramida or ar-ramad denoting intense scorching heat and dryness, especially the ground. From the same root there is ramdaa, sunbaked sand, and the famous proverb: "Kal Mustajeer minar Ramadaa binnar" - to jump out of the frying pan into the fire. And in a hadith the Messenger of Allah (saas) said: "The prayer of repenters is due when the young camel can feel the sun's heat early in the morning." (Muslim) Thus, the word Ramadan is so called to indicate the heating sensation in the stomach as a result of thirst). Others said it is so called because Ramadan scorches out the sins with good deeds, as the sun burns the ground. Some said it is so called because the hearts and souls are more readily receptive to the admonition and remembrance of Allah during Ramadan, as the sand and stones are receptive to the sun's heat. The framers of this beautiful language may have been inspired by Allah (SWT) in naming this month Ramadan. Otherwise, the relation between the heat and its properties is miraculously similar to that of Ramadan. While the heat represents the matter that helps shape, form, and mold virtually every matter - from metal and plastics, to plants and living cells - Ramadan undoubtedly helps a serious believer remold, reshape, reform, and renew his physical and spiritual disposition and behavior. LEGAL STATUTES OF RAMADAN The observation of Ramadan is mandated by two Islamic sources, Al-Qur'an and Sunnah, along with Ijmaa, the consensus of the scholars. Al-Qur'an states: "O, you who believe fasting is prescribed to you, as it was prescribed to those before you that you may acquire self-restraint." (Al-Qur'an 2:183) The proof in this citing is very obvious, for whenever Allah (SWT) uses the word kutiba, which means, among other things, prescribed or written, it indicates the action that follows it becomes mandatory upon the believers, men and women. After establishing Sawm, the verse emphasized that this was not the first time the obligation of fasting had been established, for it stated that previous nations received the same mandate. We are not certain about the time, date, and amount. Many scholars state the introductory clause kamaa implies and refers to the analogy between our fasting today and the fasting of previous people. There are similarities in the time and amount, but what happened to Ramadan is that the high priests, before the time of Prophet Muhammad (saas) added more days than were prescribed for them. It became difficult and they could not do it, so they moved the date to spring until they neglected it altogether. In a hadith it is reported by Daghfal Imam Hanzalah (raa) that the Messenger of Allah (saas) said: "The Christians used to fast one month. So when a man fell ill amongst them, they vowed if Allah cured him, they would increase ten more days to their fasting. He was cured, and the fast became forty days. Then another man ate meat; his mouth pained him. They vowed again if Allah cured him, they would add seven more days. He was cured and the fast increased to forty-seven days. Then a king fell ill. They vowed again if Allah cured him, they would complete seven to ten days and move their fast to the spring. The king was cured and the fast increased to fifty days." (Tafseer Al-Qurtabi) This is how the pillar of religion was neglected. Even some Christian writer complained, "For nearly a century and a half, fasting has been out of vogue, at least in the churches of the West. The very idea of someone actually fasting today seems strange to most twentieth century Christians. They associate it with medieval Christianity." (Fasting a Neglected Discipline) Some said the analogy is referring to the manner of fasting - restraint from food and drink and marital relations. The verse ends with a strong hint to the spiritual benefit of fasting: "That ye may acquire self-restraint." The word used is tataqun. It is originally from waqa, to protect, the same base word used for fear of Allah, taqwa; for when you fear Allah, you protect yourself against His wrath and against things that will destroy yourself. Taqwa (fear of Allah), is easily achieved with fasting for the simple reason that, when you fast, you become weak for the lack of nourishment, which means your cravings are diminished. With diminished cravings, the sins are greatly lessened, because there is no energy to fuel them, praise be to Allah. When sin is lessened, the barometer for taqwah rises. Elsewhere Allah (SWT) states: "Ramadan is the month in which was sent down the Qur'an as a guide to humanity and as a clear sign for guidance and judgment (between right and wrong). So anyone of you who witnesses the month should spend it in fasting..." (Al-Qur'an, 2:185) This verse contains important rules and reasons for fasting that will be explained later. However, what concerns us here is the statement, "So anyone of you who witnesses the month should spend it in fasting." There are exceptions, like when traveling, which will be explained later. The above examples have been the proof from in Al-Qur'an. As for the proof from hadith, there are many, amongst them a hadith reported by Bukhari and Muslim in which the Messenger (saas) states: "Islam is built on five (pillars), testimony that there is no deity worthy of worship but Allah, and testimony that Muhammad is His messenger, establishing Salat, giving Zakaat, observing the fast of Ramadan, and pilgrimage to the House of Allah." (Bukhari/Muslim) The hadith established fasting during the month of Ramadan as one of the pillars on which this religion is built. This hadith reinforces the obligation of fasting as stated in Al-Qur'an. We will see later that there are other Hadiths that explain in detail how to observe the 'Ebadah, the worship of fasting. Because of this collection of proofs from both Al-Qur'an and the Sunnah, the Muslim scholars agreed in Ijima'a that abstinence from physical nourishment and sex associated with intention to seek Allah's pleasure is mandatory upon every believer. Before verse (2:185) was revealed, Muslims were commanded to fast three days in every month (verse 2:183). This verse (2:185) was revealed on Monday, Sha'aban 2, in the second year of Hijrah, thus, abrogating the earlier order. MERITS OF RAMADAN When we speak of the merits of something (fadl or fadail), we are actually saying the deeds in it are highly recommended and the reward and benefits highly emphasized and guaranteed. I would like to cite several Ahadith that address this issue of fadail, merits of fasting during Ramadan, and filling the entire month with more 'ebadah than any other month. Abu Hurairah (raa) relates the Messenger of Allah (saas) said when one Ramadan came: "A blessed month has arrived. Observing it in fasting is mandated on you (the believers). During this month, the gates of Paradise will be opened and the gates of Hellfire will be closed. The evil ones (Shayaatin) will be handcuffed. In it there is one night, during which worship is better than worship in a thousand months. Whoever is denied its blessings has been denied the biggest blessing." (Ahmed, Nasaae, and Bayhaqi) This hadith is similar to the previous one, except that it emphasizes the importance of being mindful and aware of the rules that govern the 'ebadah of fasting. For one of the key words in every 'ebadah is "muwafaqah Ash-Shari'ie," observing in accordance to the commands of the Lawgiver. NEGLECTING RAMADAN The blessed month of Ramadan comes once in a lunar calendar year for serious spiritual and physical training and rehabilitation of the believers. To neglect this Islamic obligation, with all its benefits, is a serious, unpardonable sin. Thus the warning from the Prophet (saas). Abu Hurairah reports the Messenger of Allah said: "Whoever breaks one day's fast of Ramadan without an authorized permission from Allah, he will never be able to redeem it (with another) day's fast, even if he fasts to eternity." (Tirmidhi) The stern warning in this hadith for breaking fast in Ramadan is an indication of how serious the offense is perceived by the Shari'e, the Lawgiver. You may think that if you break a day, you can redeem it after Ramadan. Indeed, the missed day may be redeemed after Ramadan, but the hadith indicates that fasting for a lifetime (Siyaam Dahr), or to eternity cannot make up for the spiritual loss due to a reckless and deliberate break of a fasting day. It is abhorrent to neglect an Islamic rite which is your duty, but worse to neglect an obligation that belongs to Allah (SWT), such as the fast of Ramadan. ASCERTAINING THE CRESCENT OF RAMADAN (HILAL) Ever since the Lawgiver (Shaari'e) prescribed fasting, the method and the process of ascertaining the knowledge about the starting and the ending time of fasting has been to physically sight (ru'eyah), the new crescent moon (hilal) of Ramadan. Thus, when the birth of the new moon, of the month of Ramadan is ascertained, the fast begins. The fast ends with the birth of the hilal of the tenth month, Shawwal. In the event that clouds, smog, or fog block the sky, preventing eye sighting of the hilal, we compute the days of the month. If after, or on the evening of, the twenty-ninth day of Sha'aban, we are unable to sight the hilal of Ramadan, due to cloudiness or obstruction in the sky, we will complete Sha'aban thirty days, and the fast begins the next morning. Similarly, if after the 29th of Ramadan, we are unable to sight the hilal of Shawwal due to cloudiness or obstruction, we complete Ramadan 30 days. The next day becomes 'Eidul Fitr, the Festival of Fast-Breaking. Thus, the question of ascertaining the birth of the new Hilal crescent before commencing and ending the fast is born out in this verse, where Allah, the Almighty, says: "Whoever is present during the month should spend it in fasting..." (Al-Qur'an 2:185) Most translators of Al-Qur'an interpreted the key word in this verse, shahida, to mean 'to be present' so as to exclude the traveler, for he does not have to fast. That is very interesting because, if shahida is general, al-'aam, there should be more than one case to exclude; for, we would have to exclude the sick, minors, the insane, as well as the traveler. All these categories will be present, but yet fasting will not be mandatory for some of them. The word shahida should be translated "whoever witnesses or gives testimony." This will leave the verse's general meaning intact, then exclude from it whoever deserves to be excluded. The verse (aayat) is a conditional clause based on the condition of ascertaining the hilal, with fasting as the result. That is to say, if there is no witness, there is no fasting. The word month is shahr. Linguistically it means crescent; so it indicates whoever witnesses any part of the crescent should observe the entire month in fasting. This is the ruling of the most recognized Muslim scholars of Tafseer, Hadith and Fiqh. The basis for this ruling is derived from several ahadith, which are overwhelmingly reported (Tawatur). Ibn Umar (raa) reported, "During the time of the Prophet (saas), the companions went looking for the new crescent. So I told the Prophet (saas) that I saw it. So he fasted and told the companions to fast." (Abu Dahud / Hakim) This hadith indicates the process of hilal testimony, the believers should go out and ascertain the new hilal. It indicates also when and how. As for when, that has been explained, but I would like to add the legal sighting time begins on the 29th of the month, because unlike the Gregorian calendar, where the days of the month are fixed, in the lunar calendar (Hijrah) they are not. For instance, Sha'aban this year may be 29 days; next year it may be 30. As for the process of testimony (shahidah), it should commence soon before sunset or soon after, while there is still some light in the sky, for the Hilal does not remain in the horizon very long. How does one ascertain the hilal? The testimony of hilal can be achieved by (a) direct sighting, where you see it yourself, or (b) indirect sighting, where someone sees it, and you rely on his sighting. If an individual who is reliable, upright, and trustworthy ('adl) witnesses the hilal, it becomes incumbent upon him to fast. If he informs others about his testimony, according to the majority of the scholars, it becomes incumbent upon them to fast. This is the ruling that enjoys support in hadith. The hadith poses a Fiqh question. That is: the testimony of how many people would be enough? The minimum, according to the hadith is one person who is 'Adl. The Messenger of Allah (saas) fasted and commanded the believers to do likewise, depending solely on the testimony of one person, Abdullah bin 'Umar. This is the opinion of the majority of the scholars, which is near consensus. However, in the case of sighting the hilal of Shawwal to end Ramadan, some said the minimum is two or more. This leads to disagreement among the scholars who debate whether the testimony of one individual is valid to break Ramadan. Some said because this is the ending of Ramadan, there should be two witnesses instead of one. But the problem with this opinion is that there is no proof to substantiate it and, hence, no base for it. In the absence of proof (dalil), it remains that one person's witness is enough to end the fasting. Abu Hurairah (raa) related the Messenger of Allah (saas) said: "Fast by sighting the (new) hilal, and break your fast by sighting. If there is a cloud, complete the counting of Sha'aban 30 days." (Bukhari and Muslim) The hadith of Ibn 'Umar (raa) is a hadith of action (fi'el), how the Prophet (saas) acted, that is, physical search of the edges of the horizon to ascertain the testimony. The hadith of Abu Hurairah is the hadith of saying, (qawl). Thus, both command by action and command by a verbal expression are employed to instruct the believers about the process of sighting hilal. This should have made the case for starting and ending Ramadan. But that is not the case. There is always a dispute among the believers. One age-old controversy is whether we should go by the order of the Lawgiver or should we depend on calculations. The truth of the matter is that there are two opinions, one the majority and the other the minority opinion. The latter has no proof whatsoever to substantiate their opinion except one word in the other version of the hadith. The Prophet (saas) said: faqdiru, meaning if it be cloudy, measure or estimate it. The minority opinion says this is a proof that calculations can be used. The majority says the word faqdiru is ambiguous. It has been explained in a hadith narrated by Abu Hurairah, which states, "fa ak milu al-`edah", complete the account. They added, "if the Lawgiver (Shaari'e) wanted us to use calculation, He would have just forgotten about the original ordinance regarding sighting before fasting and sighting before ending. In the Tafseer of Al-Qurtabi, Ibn Nafi'e (ra) reported that Imam Malik bin Anas (ra) said: "If you see an Imam who does not begin and end fasting by way of sighting, but begins fasting by calculation, he should not be followed in prayer or emulated." The renowned scholar Ibn Al'Arabi said, "Some of our people erred when they reported that Imam Shaf'e relied on calculations." Ibn Al-'Arabi commented, "The report is baseless and falsehood." (Al-Qurtabi) INTERNATIONAL SIGHTING Another point that arises out of the hadith of Abu Hurairah is whether the sighting of one region is good for the sighting of the whole Ummah; i.e., should a New Yorker depend on the sighting of hilal in Paris? There is a difference of opinions on this subject. The reason for this dispute is due to a report (athar) from Ibn Abbas. If I may state, there are differences between the hadith from the Prophet (saas) and (athar) a report from a companion. So this report is not the same as hadith. In this athar, Kuraib (raa) reported that: "Umm Al-Fadl sent him to Mu'awiyah in Shaam (Damascus). As he finished his business and was preparing to return to Medina, the hilal of Ramadan was sighted in the Shaam area on Friday night, and people started to fast the next day. As he arrived home in Medina at the end of Ramadan, Ibn Abbas (raa) asked him about his trip. Then they talked about the Hilal. "When did they see it?", Ibn 'Abbas asked. Kuraib informed Ibn Abbas that they saw it Friday night. Abdullah Ibn Abbas wanted to know whether he himself saw the Hilal. Kuraib replied, "Yes, as well as many people. They fasted, and Mu'awiyah, too, fasted." Ibn Abbas said, "But we saw it Saturday night, and we will continue to fast until we complete thirty days or see it. Kuraib asked him, "Aren't you satisfied with the testimony of Mu'awiyah and his fasting?" `No,' Ibn Abbas replied. He continued, "That is what the Messenger of Allah commanded us to do." (Bukhari/Muslim) This athar is the base text used by the minority, who ruled that the people in each region should sight their own hilal. Then they disagreed among themselves. (1) Some said every town and city has its own exclusive testimony in that its sighting is not binding on other towns. For instance, sighting in Los Angeles is valid only for the residents of that city, and not valid in San Diego. The testimony in New York City is valid for the New Yorkers and not valid for the residents of Buffalo. (2) Every town has its exclusive testimony; however, the difference between this and the previous point is that the ruler or the governor can demand that people under his order and in his territorial influence fast according to the sighting of other towns, for to him all the towns are one under his command. (3) The countries in close proximity depend on each other's testimony. The countries which are far apart, do not. For instance, the testimony in New York City is not valid in Los Angeles, but it may be allowed for the East coast cities. (4) Some say it depends on the region. For instance, people in the eastern region will have one exclusive testimony as opposed to people in the western region, southern, and northern regions. (5) The last opinion is that of the Jamhur (the majority of scholars). They said the differences of regions, distances and terrain are of no consequence in determining the testimony of the crescent. The only consideration is the sighting. If the testimony of the hilal is ascertained by even one believer in any part of the world, he or she is obligated to begin the fast. The proof is the direct testimony of the Messenger of Allah (saas), who said: "Fast by sighting the hilal and break by sighting." (Bukhari/Muslim) This, the Jamhuur said, is an address (khitab), to all Muslims. The testimony of any one Muslim is testimony for all Muslims. As for the Kuraib report, they explained that it is not proof in the order or strength of the above hadith. It is a known fact among the scholars of Islamic jurisprudence that a report from Sahabi (a companion), Tabi'een (the followers of the companions), and Tabi'e al-tabi'een (the followers of the followers of the companions), and the `Ulama (scholars) cannot be used independently as proof and evidence (hujjah). It will be evidence only if the report is direct from the Messenger of Allah and not their independent judgment (Ijtihad) what they infer or deduce from what The Prophet said. The Kuraib report is in that latter category, i.e., Ibn 'Abbas making Ijtihad, "This the Messenger of Allah commanded us." For that which the Messenger of Allah commanded is the direct Hadith reported in the books of hadith, such as Bukhari, Muslim, and many others: "Do not fast until you see the crescent, and do not break fast until you see the crescent; but if there are clouds, complete the calculation of thirty days." (Bukhari/Muslim) This hadith does not specify one region from the other. Instead, it addresses Muslims in general all over the globe. Because this hadith is general, "`Aam", it will not be made specific "khaas" without another direct hadith from the Prophet (saas), and there is none. If there is no evidence from the Kuraib report, what then is the reason for Abdullah bin Abbas's, (raa) refusal to fast according to the sighting in Shaam? The reason is his Ijtihad, independent judgment, that the distance between the two regions, Medina and Shaam, are far apart and large to the extent that each should have its own independent sighting. This Ijtihad at best is very weak because it is well known that countries and towns do depend on each other's witnesses and information from all Islamic Sharee'ah areas, and undoubtedly moon-sighting is one of them. Ibn Abbas did not state the text from the Prophet (saas) nor did he state the deduction from any text. Further examination of this report unfortunately reveals that the only evidence he states is the general opinion that Medinians do not depend on the testimony of Shaamians. Indeed, if we accept Kuraib's report, it will mean that Muslims in one region will have difficulty beginning the fast of Ramadan in unity. Thus, international sighting is the correct interpretation and ruling as advanced by the majority of Muslims scholars. Logistically, it would have being impossible for Ibn `Abbas (raa) to fast according to the sighting of Shaam even if he wanted to for the simple reason that, during that period, it takes express mail seven days from Shaam to Medina. Were Ibn `Abbas decided to follow shaam he and the people of Medina would have to wait seven days to start or end Ramadan. There were no communication devices such as telephones, faxes and telegrams. May scholars believe that if Ibn Abbas were in position to know that on the eve of Ramadan or `Eid, crescent has been sighted in Shaam, he would have started fasting or end the fasting. Therefore, the athar (the report of Kuraib) would be used if only group of believers fund themselves in a town or country in which they are cut off from outside world. No city today can claim that. Allah is the best knower.
NS

Re: Ramadan 12 part series 2/12
bhaloo
11/13/00 at 22:51:04
slm WHAT SHOULD BE SAID AT THE SIGHTING OF THE CRESECENT It is recommended that whoever sights the crescent (Hilal) of Ramadan, or any other month for that matter, or being informed about new crescent, should say: Allahu Akbar, Allahumma ahillahu 'alaina bil yumni wa Iman, Was Salaamata wal Islam, Ribbi wa rabbika illah. (Tirmidhi) Meaning: Allah is Greatest. O Allah, make it the beginning, the beginning of prosperity, faith, peace, and total submission to Allah. Your Lord and mine is Allah. Also, it has been reported from Ali bin Abi Talib (raa) that the Messenger said: "If you witness the crescent of the new month, say: Allahu Akbar (three times) Al-hamdu Lillah. Alladhi Khalaqani wa Khalaqaka, wa qaddara laka manajil wa ja'alaka ayatna lil 'ala meen. (Naylul Awataar) Meaning: Allah is Greatest. (three times) praise be to Allah who created me and you and decreed for you the phases and made you a sign for the universe. BASIC ELEMENTS OF FASTING There are two basic elements that constitute the essence of Islamic fasting. The observation of these elements makes one's fasting acceptable. The first element of fasting is abstinence of fast breakers from the break of dawn (fajr) until sunset. For the fast breakers, the Lawgiver, in no uncertain terms and free from any ambiguity and confusion, meant abstinence from food and drink and sexual relations. Any nourishment taken by mouth or nose, or drink of any sort, water, juices, milk, etc., should be avoided. Also, sexual intercourse during daytime is prohibited. In this element, the period of observance is daily. It is not Islamic fasting when fasting takes place at night. Indeed, we are encouraged to break the fast without any delay as soon as the sun goes down. The proof for this first element is the saying of the Most High: "...And now associate with them and seek what Allah has ordained for you and eat and drink until the white thread of dawn appears to you distinct from its black thread." (Al-Qur`an 2:187) This verse defines the time limits in which the worshiper is obligated to exercise abstinence. The first part of the verse is an indication of Allah's mercy upon the worshipers by making it easy for them during night hours in their relations with their spouses. For when verse (2:185) was revealed, it restricted daily as well as nightly relations with spouses. It was obviously difficult for the believers. Imam Al-Qurtabi and others reported: 'Umar bin Al-Khataab (raa) returned home late at night after visiting the Prophet (saas). When he came home, he felt the urge for his wife, so he slept with his wife, breaking the rule. Early in the morning he went to the Prophet (saas) and informed him about the incident. He said, "I seek pardon from Allah and you. My soul tempted me to have relations with my wife. Can you find a permission for me in this offense?" The Prophet, (saas), asked whether he really was serious about this. 'Umar (raa) replied, 'Yes.' The Prophet (saas) did not have an answer for him, but told him Allah has to decide on this. By the grace of Allah, before 'Umar arrived home, Allah (SWT) revealed verse (2:187), permitting believers to enjoy their wives during the night. So this is what the verse is referring to. It sets the limit of abstinence. It does so in metaphorical language draped with flair and beauty, as it describes the starting and the ending time of fast. Eat and drink until the white thread, i.e., the first rays of light finds its way through the horizon, the black thread. At that time, one must stop eating and start the observance of fasting. The second element of fasting is niyyah (intention). In Islamic practices, niyyah is highly rated. This remarkable element is not unique to fasting; it permeates every ounce of the believer's undertakings from Salaat, to Zakaat, to Hajj. It is the difference between whether the actions are religious or irreligious. For instance, fasting for political reasons, or as a weapon of passive resistance, or hunger strikes, or starving for dietary reasons, or weight control, or even on medical advice - all of these are not proper Islamic fasting, because they lack one main component: that is, the niyyah. This is why niyyah for fasting is to worship Allah by abstaining from fast-breakers from the break of dawn to sunset. The act of abstinence is not meant to starve you; it is an act of worship, like Salaat. It is the lack of intention that makes ones acts non-Islamic. Interestingly, you can pursue your regular activities, which have nothing to do with religion, such as maintaining your livelihood and earn a religious reward by the intention. The Prophet (saas) told the believers that by declaring niyyah, their relations with their spouses would become charity. The companions asked how would that be a charity (sadaqah)? The Prophet responded, "Don't you know that if he does it in an unlawful way it will be a sin on him? They said, "Yes." "The same", he said, "When he does it in a legal way, it is charity." (Muslim) The evidence for intention, niyyah, is mentioned in Al-Qur'an and Sunnah. Allah (SWT) states: "And they have been commanded no more than to worship Allah, offering Him sincere devotion." (Al-Qur'an, 98:5) "They" in this verse refers to the People of the Book, indicating that intention was part of their religious belief, or that they were commanded as the believers were through Prophet Muhammad (saas) to worship Allah sincerely. The structure of this verse is instructive. It did not mention who commanded. Of course, it is Allah. But, you see, this form is used, mentioning Allah indirectly, to indicate that the acts of worship are difficult, and He did not want us to think of them as a burden for the sake of it. He commanded us to fast because he knows we cannot do without this acts of worship. We see the same use when Allah speaks of fasting: "...Fasting is prescribed to you..." (Al-Qur`an, 2: 183) Also, "the law of equality is prescribed to you." (Al-Qur`an, 2: 178) In both verses, it did not say "who" the subject is. It is not directly mentioned, whereas or when Allah speaks of His rahman, mercy, He mentions Himself as if He is informing us that Your Lord has inscribed for Himself mercy. This is like a father or guardian instructing his minor, "You ought to do this and that" instead of telling him "To do this." Or perhaps Allah (SWT) did not mention His name directly to indicate that He (SWT) is not the only One who commands you to worship Him. Your intellect and reasoning also command you to worship your Creator, for He has endowed you with His mercy. Liya'abudu (to worship) - generally means to humble - but has become a name for every type of worship rendered with humbleness and utmost respect to Allah (SWT). However, the key word is mukhliseen, purely intending in their hearts for the pleasure of Allah (SWT) the worship Allah alone. One should declare in his heart that the act he or she is about to undertake is intended for Allah (SWT). It is not for eye service (riya), ear service (sum'ah), saying to be heard, or for any other reasons. The most important thing in Islam is not the quantity of worship (`ebadah) but the quality. By quality is meant that it is intended for none but Allah. On the other hand, Allah is telling the believer and humanity, you know that I have created everything in creation just for you, that is all of creation. Not half one-third, one quarter, or a fifth of it, but all of it. "It is He who has created for you all things that are on earth." (Al-Qur'an 2:29) If that is the case, you should not intend with your acts but for Allah alone. Do not intend in your deeds half for Allah and the rest for someone else. You cannot fast three-fourths of a day for Allah and one-fourth for someone else. Nor can you sacrifice two sheep, one for Allah and the other for the ruler. Allah would never accept that. That is the proof of niyyah in Al-Qur'an. In a hadith related by `Umar bin Al-Khattab (raa), he said: "I heard the Messenger of Allah (saas), saying: "Deeds are but by intention, and every man shall have all but that which he intended. Thus, he whose migration was for Allah and His Messenger, his migration was for Allah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated." (Bukhari/Muslim) This hadith pronounced by the Prophet (saas) explains, in effect, the above verse and attempts to educate the believers before they embark on a course of action. At the outset, as the persecution of the believers reached its peak, the Prophet and the believers were ordered to emigrate to Abyssinia, then finally to Medina, where the Prophet and the believers settled. Migration was, and still is, a sign of faith and a great honor in the sight of Allah. He (SWT) described those men and women who endured that experience as "Al-Muhajirun," declared in Surah 2: 218. " Those who believe and adopted exile and fought (and strove and struggled) in the path of Allah...." So every person who has an ulterior motive claims he is emigrating to Medinah, to please Allah. But the Prophet (saas) made it clear to the believers that Hijrah is not the pain and hardship of traveling and missing the loved ones, but the intent behind it. The hadith defines what constitutes Allah's perception of the deeds of the believer. Hence, the elements of fasting are two: to worship Allah (SWT) by abstaining from fast - breakers, combined with intention. THE SEAT OF NIYYAH There is near consensus among the scholars that the seat of Niyyah, or intention, is the heart. What you want to do for what reason and for the sake of whom will be known by none but you and the All Knower, Allah (SWT). Thus, you do not need to utter it with your tongue, "I want to pray, fast, give alms, etc." The exception is on Hajj, where verbal utterance of Talbiyah is mandated. In the case of Sawm (fasting), You intend in your heart that the abstinence from fast - breakers is meant to be a worship for Allah alone in order to seek His pleasure. If you observe sahuur (the last meal before beginning fasting) with this above intent, you will have achieved the requirement of niyyah. If you restrain from fast - breakers during daylight hours, with the above intent, you have achieved the requirements of niyyah, even if you did not eat sahuur. Hafsah, the Prophet's wife (raa,) related the Prophet (saas) said: "Whoever does not make niyyah (intention for fasting) before dawn, would not have fasted." (Ahmed/Ibn Khuzaimah) However, many scholars said this is for obligatory fasting, like Ramadan, but when the fasting is non-essential, one can make niyyah during daytime, if he has not eaten anything. The Prophet's wife reported that the Prophet (saas) visited his wives and asked, "Do you have something to eat?" She said, "They replied 'no.' He then said, "I am fasting." (Muslim) This hadith indicates the believer can have a valid fast, even if he decides after 10:00 a.m. or 4:00 p.m. to hold fast, provided he did not eat or drink anything before the time he makes his decision. FOR WHOM FASTING IS MANDATORY? The obligation of fasting is mandatory on a person who has fulfilled these requirements: He or she must be a Muslim, sane, must have reached puberty, must be healthy, and not in a state of travel; and for women, they must be in a state of purity (clean from menstruation and post childbirth bleeding). If a person fulfills the above prerequisites, fasting becomes valid and mandatory. Inferring from this definition, if one of these conditions is missing, the fast will be invalid. Indeed, it may be better to analyze each category of the definition. Non-Muslim (Kafir) Fasting is not obligatory on a non-Muslim because he is not commanded to fast and even if he decides to fast and follows all the regulations, it will not be accepted by Allah (SWT). If he or she wants to fast the Islamic fast, he has to declare the Kalimah first, and only then will the fast be accepted. Similarly, the non-Muslim (Kafir) is not obligated to perform any Islamic duties. If he converts to Islam during the month of Ramadan, for instance, in the middle of the month, it becomes incumbent upon him to fast the remaining days. There will be no making up the days he missed before becoming Muslim. Allah (SWT) states: "Say to the unbelievers, if they desist from unbelief, their past would be forgiven of them..." (Al-Qur'an 8:38) If one converts to Islam during the daytime in Ramadan, say 10:00 a.m. in the morning, he or she should observe the rest of the day in fasting. That is, from 10:00 a.m. until sunset, he should not break his fast. Insane (Majnun) The insane or retarded person is not obligated to keep his fast because he is deprived of sanity, a key component on which religious duties depend. In a hadith related by Ali Bin Abi Talib (raa), the Messenger of Allah (saas) said: "The Pen that records the deeds has been lifted from three people; the insane person, until he recovers; the sleeping person, until he wakes up; and the minor, until he dreams (i.e., has wet dreams.)" (Ahmed) This hadith indicates the fast of the insane person, for instance, is not valid because he cannot comprehend the worship, and he cannot meaningfully declare intention (niyyah), without which the acts are invalid. If he has mental relapses whereby he is healthy, and then on occasion is sick, the fast is mandatory upon him during the days and times he is healthy but not when he is unhealthy. If he intends to fast in the morning, and he falls ill during this time, his fast is good as if he fainted as a result of illness, because he knows that he may experience an attack at certain times. If he gets well during the daytime in Ramadan, he should observe the fast the rest of the day because he is obligated to fast. However, he does not have to make up the day because his case is like that of unbeliever who becomes Muslim time or a minor he reached puberty during the day. Minor (Sabiyy) Similarly, the minor person is not obligated to observe fast (Sawm), because of the previous hadith related by Ali bin Abi Talib, "... And the minor until he dreams." However, it is imperative that the parents or the guardians of the juveniles or adolescents encourage and urge them to fast so they will get used to it. It will be vital training for them in their worship, because they will not have any chance for training as soon as they reach puberty. In a hadith reported by Rubayyiah Bint Mau'awwidh (raa), the Prophet (saas) sent a messenger to the village of Ansar on the morning of Ashura to inform them: "Whoever wakes in fasting should continue his fasting, whoever wakes up without fasting should complete his day in fasting. So we used to fast, let our young children fast, and go to the Masjid with them. When one of the children cried for food, we would make toys from wool and give them to the children until it was time to break the fast." (Bukhari and Muslim) This hadith indicates that training minor boys and girls is highly recommended early in life, from about seven years of age for the spiritual, educational, and cultural upbringing of Muslim youth. It is the most powerful symbol of our religion. Puberty - Boys Puberty is known in Islamic law as al-bulugh, or Tamyeez, (coming of age as a man and woman). There are three signs of puberty (bulugh): 1. Discharging semen as a result of wet dreams, known as inzaalul-manyyi. Allah (SWT) states: "But when the children among you come of age, let them also ask for permission, as do those senior to them in age..." (Al-Qur'an, 24-59) In a hadith, the Messenger of Allah (saas) said: "Friday bath (ghuslul-Jum'ah) is mandatory upon anyone who has experienced a wet dream." (Bukhari/Muslim) The point in this hadith is that Islamic obligations are not incumbent on anyone until they reach the age of bulugh. 2. Appearance of hair around the pubic area is another sign of puberty. If a person sees that even without wet dreams, he or she has attained puberty. This may happen at the age of thirteen or fourteen, and parents should inform girls and boys about these signs. 3. Reaching 15 years of age: When the person reaches 15, he or she is a man or a woman, and anything that is obligatory on a man or woman is obligatory on him or her from that time on. In a hadith reported by Abdullah Bin Umar (raa), he said: "My parents brought me to the Messenger of Allah on the eve of the Uhud Campaign and I was fourteen years old, so the Prophet (saas) did not enlist me in fighting." But a year later in the Campaign of Al-Khandaqq, I was fifteen, so this time the Prophet (saas) enlisted me in combat." (Muslim) This hadith indicates the age of 15 is the legal age for a Muslim boy or girl to be responsible for his or her religion as well as worldly responsibilities. Some of us who reside in the western world, seem to think adulthood depends on State laws. In some states it is 18, while in others it is 19, or 21, and so on. This is a very serious mistake, as the juvenile will reach puberty (bulugh) and adulthood, but go on without observing his or her Islamic duties, such as Salat, fasting, or being restrained from that which is prohibited. Puberty - Girls Girls reach puberty and adulthood when they experience the above three signs. However, they have a fourth sign, that is, menstruation (hayd). Whenever a girl experiences it, she is a woman even if she is 12 years old. At that time, the Qalam, the pen of responsibilities, begins to flow and to record the deeds of the servant, good or bad. It is interesting that in the western world the case is the reverse. You see, when a juvenile reaches the age of puberty in Al-Islam he or she should be careful about anything he or she does or says. On the contrary, in the West when the person comes of age, he or she is allowed to do things which are detrimental to his or her well being. They are licensed to read, watch, and listen to so- called adult material, as if when one is an adult it is time to be irresponsible. Indeed, if puberty is attained during the days of Ramadan, say at midday, and the young person is fasting, he or she should continue his or her fasting and there will be no obligation on him or her to make up the fast. If he was not fasting, it is incumbent upon him to observe the rest of the day in fasting, because he has become an adult upon whom Islamic rites are obligatory. Girls in menstruation can't observe half day, nor should they make that half day up. ELDERLY PEOPLE (Al-Harim) When we speak of the elderly people, we are speaking of two categories: the old person who has reached the point of absent-mindedness and aimless talk, (al-hazyaan) the person who cannot comprehend what he or she is doing or saying. There will be no fast for these people, nor will they be required to feed the needy for the days missed, because their case is like that of a child before reaching the age of discretion, tamyeez. But if he or she suffers relapses, the fast is mandatory on him, while he comprehends and when he does not comprehend there will be no fast. These rules about the elderly people apply to the rest of their Islamic obligations, including Salaat, Hajj, etc. PHYSICAL DISABILITY (Al-'Ajiz) The aim of this religion is not to burden people to a point that they will be incapable physically of carrying out the duties mandated by Allah (SWT). This is why when there is clear evidence that fasting will result in the opposite of the intended result, namely endangering the sanctity of life itself, the Lawgiver (Shaari'e), makes room for the believer. By physical disability ('al-'ajis), we mean the old person who is mentally sound but physically weak, and observation of the fast would further weaken his body. Also, at this point the fast is not mandatory upon the old person because he is unable to do so. In the case of the terminally ill, like the cancer or AIDS patient whose fasting may worsen their condition, Allah (SWT) states: "...So fear Allah as much as you can" (Al-Qur'an 64:16) Also, "On no soul does Allah place a burden greater than it can bear..." (Al-Qur'an 2:286). These two verses indicate that when the body is no longer capable of executing the prescribed duties, the pen that records the deeds ceases to record. These people who have been allowed to break their fast of Ramadan, would have to compensate for each and every day that they break by feeding one indigent person. Before the fasting of Ramadan was prescribed to the believers, everyone was given a choice between fasting or feeding. This is what Al-Qur'an refers to in chapter "Al-Baqarah": "...for those who can do it (with hardship) is a ransom, the feeding of indigent..." (Al-Qur'an 2:184). This verse was abrogated by the verse of Ramadan. When a believer is incapable of fasting due to the reasons mentioned above, feeding becomes a substitute.
NS

Re: Ramadan 12 part series 3/12
bhaloo
11/13/00 at 22:52:21
FEEDING (Itaam) For feeding, you have a choice between providing a poor person about one kilo and ten grams of wheat, rice, or any kind of staple of the best kind, or to provide a meal after the month of Ramadan, by preparing food and inviting poor people, their number equal to the number of days you missed. Or the whole amount may be given to one or two families. Imam Bukhari (raa) reported that Anas bin Malik, at an advanced age fed poor people bread and meat one or two days every year. PREGNANT AND NURSING MOTHERS When a pregnant woman or nursing mother eats, they do so for the health of themselves and their babies. Their decision to fast depends on how they feel. If they feel that fasting may jeopardize their life and injure the unborn or newly born, the Lawgiver gives them permission to break fast. They will have to make it up at any time after Ramadan before the next Ramadan. TRAVELER The traveler has a choice between fasting and breaking the fast, regardless of the length of the journey: whether the journey is an emergency, for Hajj, to visit relatives, for business, or if he, the believer, is a frequent traveler like airplane pilots, bus and truck drivers, train engineers, or ship captains. As for cab drivers, if the weather is hot, they may change their working hours to nighttime until the weather is cooler. There is one condition: that they are not intending their journey as a masquerade and trick to avoid fasting. If that is the intent, breaking the fast is prohibited and fasting becomes mandatory upon him during the course of the journey. Allah (SWT) states: "But if any one is ill or on a journey (the prescribed period should be made up) by days later. Allah intends every facility for you; He does not want to put you in difficulties..." (Al-Qur'an, 2:185) Allah repeated this verse twice to underscore the fact that it is not abrogated with the general command to fast. The above verse has considered the hardship encountered on a journey as equal to hardship in sickness, and thus allows those faced with either condition not to fast. Perhaps the reason can be found in the very meaning of the Arabic word safar, which implies exposing oneself during the course of a journey to elements of hardship in transportation, food, time and climate changes, and of cultural shocks of all sorts, or just general wear and tear. Even in this age of jets and supersonic air travel, traveling poses a danger to the sojourner. Because of this possibility, the Lawgiver has permitted the traveler to eat, so fasting does not add to his already difficult situation. This is why the Messenger of Allah (saas) has been reported as saying, "The journey is a type of punishment." He or she, however, would have to make up the day. The permission to not fast during a journey is the same as if a person decides to fast while on a journey, he can do so and the fast is valid. Type of Journey The journey that may entail fast breaking is the one that falls in the category of shortened prayers (Qasr), and the period of breakage is the period in which one can shorten the prayer. What is Better, Fasting or Breaking? In analyzing the case of the traveler, many scholars said the best in this case is what is easiest for the traveler (al-ashal), regarding fasting or not fasting, if they are equal for him, the best thing is to fast, for the following reasons: This was the preference of the Prophet (saas) as related by Abi Darda (raa), who said: "We journeyed with the Prophet (saas) during Ramadan when it was an extremely hot (season). Some of us shaded ourselves with our hands, because of the extreme heat. No one was fasting among us except the Prophet and Abdullah bin Abi Rawahah. The Prophet broke his fast in consideration for his companions when he knew that the fast was getting the best of the companions and bringing on them an unnecessary hardship." (Muslim) In another hadith reported by Jabir Bin Abdullah (raa): "When the Prophet (saas) journeyed to Makkah, in the year of victory, he fasted until he reached a place known as Kara'ah Al-Ghamin. He was informed that the companions who were fasting were having difficulty with the fast. So, they were waiting to see what he would do. The Prophet (saas) then requested a goblet full with water after Asr prayer and drank it while everyone was looking." (Reported by Muslim) This hadith indicates how fasting is better during a journey, unless there is unreasonable hardship. Another reason why fasting is better is because it helps to meet the obligation of fast without any delay. For you do not know when death or sickness may come; besides, it is easier to fast when all the believers are fasting at the same time. This is why they say that the difficult obligations, when done with other Muslims, become easier. It is easier to fast the whole month of Ramadan; whereas, when a person misses one day of Ramadan, he may put off redeeming his fast until Sha'aban, one month before the next Ramadan. If fasting is difficult for him during the course of a journey, the traveler should break his fast. In previous hadith reported by Jabir (raa), when the Prophet broke this fast because of the difficulty of the believers, he was told that some people insisted on fasting. The Prophet (saas) said, "they are rebels, they are rebels." (Muslim) In another hadith by Jabir bin Abdullah (raa) said: "During one of the Prophet's journeys, he saw a heavy crowd around a man who was being shaded. The Prophet (saas) inquired, `What is this'? They said `He is a faster.' The Prophet (saas), said: `It is not righteousness to fast during a journey.'" (Muslim/Bukhari) THE NON-TERMINALLY ILL When a person becomes ill and his prognosis indicates a serious condition, but not a terminal illness, and the patient is not in a life-threatening situation, yet he is granted permission (rukhsah) to break his fast. This permission does not include simple illnesses, such as a headache or stomach ache. All these do not warrant breaking the fast. If fasting becomes harmful for the patient, then it is becomes mandatory for him to break his fast. Allah (SWT) said: " Nor kill (or destroy) yourselves, for Allah has been to you Most Merciful." (Al-Qur'an, 4:29) Elsewhere, He stated: ``And make not your own hands contribute to (your) destruction..." (Al-Qur'an, 2:195) These two verses are general in everything that one may do which might undermine the integrity of life. In a Hadith reported by Bukhari, the Messenger of Allah (SWT) said: "Your soul, indeed, has rights on you!" (Bukhari) Among its rights is your protecting it from harm. If one falls sick during the daytime and completing fast becomes hard on him, he is permitted to break his fast for this reason. If he is cured during the daytime, say 10:00 a.m., and he has not been fasting, his fast for that day is not valid because he was not fasting at the beginning of the day, and the fast is for all day not half of the day. However, he would have to make up the day or days he missed after Ramadan. Allah (SWT) states: "Fasting is for a fixed number of days, but if any of you is ill, or on a journey, the prescribed number (missed) should be made up..." (Al-Qur'an, 2:184) This verse indicates that when the believer intends to fast and discovers during a journey that he or she can not continue, he should break and make it up later. If a traveler who is not fasting returns home during the daytime, his fasting of that day is invalid because he did not observe it from the beginning of the day. The mandatory fast starts with the break of dawn. Should he observe the rest of the day in fasting or not? Some scholars say he should restrain from eating the rest of the day as respect for the fast, although he would have to make it up later. But others said there is no valid reason to force a person who has been permitted by the Lawgiver not to fast at the beginning of the day, to abstain for the rest of the day. That is why Abdullah bin Mas'eud (raa) said, "Whoever eats in the beginning of the day should eat at the end of the day." (Majalis Shar Ramadan) This means if a person is allowed to east early part of the morning due certain valid reasons, it is lawful for him to eat at the later part of the day. This is also the ruling of Malik and Shafi'e. But they say he should not eat or drink in public because no one knows the reason of his breaking and, so that they do not think badly of him, or so some weak-minded person will not try to emulate his action
NS

Re: Ramadan 12 part series 4/12
bhaloo
11/13/00 at 22:53:26
slm BREAKING FAST TO SAVE LIFE Whoever is compelled to break his fast for a valid reason, such as donating blood to save a life, and he or she does not have strength to do so without food, the person is allowed to break his fast. Indeed, it is mandatory on him to break, because saving a life is mandatory. As they say: Mala, yatimul wajib illa bihi fahuwa wajid. (An action necessary to accomplish a mandatory act is mandatory.) Similarly, the person who needs to break his fast to gain strength so as to participate in defending Muslim life and property should break his fast. In a hadith reported by Abi Sa'ed Al-Khudri (raa) he said: "We journeyed with the Messenger of Allah to Makkah while observing the fast of Ramadan. When we stopped at a place, he said, `You are getting near your enemy and breaking fast will help you gain your strength.' This was a concession. Some of us continued to fast, while others broke their fast. Then, we stopped again, and the Messenger of Allah (saas) said, `You are meeting your enemy in the morning and breaking fast is better for your stamina.' `Break!' That was an order. So, we broke." (Muslim/Ahmed) This hadith indicates how the desire to regain strength is an independent reason, besides a journey, to permit someone to break his fast. REDEMPTION OF RAMADAN (Al-Qada) The groups who are permitted to break fast due to the reasons mentioned should redeem the day(s) they missed after Ramadan. Allah (SWT) states: "The prescribed number (should be made up) from days later." (Al-Qur'an 2:185) If he breaks the whole month, the whole month should be redeemed. If the month is 30 days, 30 days are due on him. If the month is 29 days, 29 days are due. Technically, the time period of redemption is the whole year before next Ramadan. If he missed ten days, the redemption is due ten days before next Ramadan. However, it is preferred to redeem as soon as the obstacle is removed, because it is better to meet the obligation and free yourself from the responsibility without delay known as Ibraudh-Dhimmah. It should not be delayed until next Ramadan without any good reason. The Prophet's wife `Aishah has been reported as saying, "Sometime when I miss some days of Ramadan, I would not be able to redeem them except in the month of Sha`aban." The narrator of the Hadith, Yahya, added: "She was busy serving the Messenger of Allah (saas)." (Bukhari and Muslim). Delaying to the next Ramadan may lead to piling up fasts which may be difficult for him to make up, or he may die in the mean time. If he died before making it up, there will be no blame on him because Allah gave him allowance to make up missed fasts. But if he is able but neglected it, his next of kin should redeem on his behalf. The Prophet (saas) said: "Whoever dies before redeeming his missed fast, his next of kin should redeem it for him." (Bukhari/Muslim) Indeed, a group of relatives can redeem it for him, each fasting a certain amount of days until the qada is complete. If there is no next of kin, or there is one who does not wish to fast on his behalf, his guardian (Wali) can redeem it by feeding people instead of fasting. The proof for this case is two things: analogy (al-Qiyaas) and Sunnah. The fear of the elderly person of fasting, in that it may endanger his life, is similar to the case of pregnant and nursing women. Some said the same text cited as a proof for permitting the elderly to break fast and feed poor people can be cited here too, because the verse is general. In a Hadith reported by Anas Bin Malik Alka`aby (raa), the Messenger of Allah (saas) said: "Allah permitted the sojourner to break fast (and make it up), and his Salat is cut in half. Also, pregnant women and nursing mothers are permitted to break their fast." (Tirmidhi) If menstruation appears while the woman is fasting, even if it is seconds before sunset, the fast of that day is invalidated and she should make the day up, that is, if the fast is a mandatory fast, like Ramadan; but if it is a voluntary fast, she has the option of making it up or not. Should menstruation appear during daytime, the rest of the day's fast is invalidated. If menstruation ceases during the night, even seconds before Fajr, the fast of that day becomes mandatory, because she is among the eligible, and the obstacle (mawaani'e) to eligibility has been removed. She should fast even before she takes ghusl (shower, or purifying bath). Similarly, with a woman bleeding as a result of childbirth (nifaas), her case is identical to that of a menstruating woman. DAYS IN WHICH FASTING IS PROHIBITED As much as fasting is one of the most important pillars of Al-Islam, there are certain days during which the Lawgiver prohibited the believer to fast. 1. The two 'Eids There are two annual celebrations in Islam: `Eidul Fitr and `Eidul Adha. These `Eids symbolize the period of happiness when Muslims all over the world commemorate the festivities with the praise of Allah and public prayers after which they go home to feast with family and friends. Obviously, fasting and the `Eid do not mix. If it is `Eidul-Fitr, the fast-breaking feast, how could one celebrate the ending of the annual fast period with a fast? And if it is `Eidul Adha, Festivity of Sacrifice, how could one sacrifice an animal and not eat it? This is why the majority of Muslims agreed that fasting on the days of `Eid is prohibited. If you have to make up a fast, it should not be on these days. In a hadith related by Umar bin Al-Khattab (raa), he said: "The Messenger of Allah (saas) prohibited fasting on these two days: on the day of fast-breaking, because you have just broken your fast of Ramadan; and on the day of sacrifice you are supposed to eat from your sacrifice." (Ahmed and others) 2. Three Days Following `Eidul Adha, The Days of Tashreeq. The days of Tashreeq are the three days following `Eidul Adha. These three days are the most important days as far as the festivity of `Eid and public display of happiness are concerned. Muslims usually take off work and visit other Muslims to share this happiness with them. These are the days of giving gifts to the family, relatives, and the needy. Abu Hurairah (raa) reported the Prophet (saas) sent Abdullah bin Huzaifah (raa) to go around Mina to announce to the pilgrims, "Do not fast these days (three days after 'Arafah). These are days of eating and drinking and remembrance of Allah (SWT)." (Ahmed). Although the hadith addressed the congregation of pilgrims, it's meaning and implication are general to every Muslim who is being advised not to observe fast on these days. This is the understanding of the majority of scholars. The minority said if one vowed to expiate, or make up his fast, he may fast during these days. The majority responded that the minority opinion is good but it has no proof that it would be okay to fast during these days. 3. Singling Out Friday for Fasting Friday, Jum'ah, is a weekly festival for Muslims. They celebrate with congregational prayer and meeting each other. The Lawgiver, (Shaare'e) prohibited singling it out with the observance of fast. This is why the scholars said: This is an exception or undesired prohibition, Makruuh, not of the same strength as the absolute prohibition of Haram; that is, one can observe it, provided that the Friday fast is cushioned by fasting the day before and the day after, or that Friday occurs on the day of 'Arafah, or on the tenth of Muharram, as these are days whose fast is highly encouraged. The prohibition here rests on the hadith related by Abdullah Ibn 'Umar (raa), who said: "The Prophet (saas) visited his wife Juwayrah bint Harith and found her fasting on Friday. He asked her, "Did you fast yesterday?" "No," she replied. He asked again: "Do you plan to fast tomorrow?" she replied, "No." He said: "Then, break your fast." (Ahmed) In another hadith reported by 'Amir Al-Ashairee (raa): ``I heard the Prophet say `Friday is your day of feast, so do not observe it in fasting unless you fast a day before and a day after.'" Jabir bin Abdullah (raa) related: The Prophet (saas) said: "Do not single out Jum'ah night among the nights for nightly prayer (Tahajjud), nor single out Friday for fasting unless it happens to coincide with fasting that you are accustomed to." (Muslim) These hadiths are proof that the prohibition is with the condition that a believer has set his mind to fast only Friday. The desire to single out this otherwise important day with undue emphasis is what the Lawgiver wants to prevent. A Muslim does not live only for Jum'ah. One can see that in other religions, only certain days are accorded any religious significance while the rest of the days are relegated for secular pursuits. 4. Singling Out Saturday for Fast For the very reason why we are forbidden to single our Friday for fasting, we are also prohibited to fast only on Saturdays or, in that case, only on Sundays. But there is also another reason. Saturday is the weekly festival for the Jews as Sunday is for the Christians. Islam has encouraged and instructed the believers to stay away and not lend any religious significance to these two days. We do not fast on our day of feast. We can fast on the day of their feast but without singling it out. This is why the statement prohibiting the customs of Saturday fasting is very strong. The Prophet (saas) said: "Do not fast on Saturday, unless it is part of what Allah has prescribed for you. If you could not find anything to eat but a grape skin or a piece of wood, you should chew it." (Ahmed) The Prophet's wife Umm Salmah (raa) stated: "The Prophet used to observe Saturday and Sunday with fasting (along with other days), and would say, `These are the `Eids of polytheists and I like to differ with them.'" This hadith implies that a believer should not lend spiritual significance to the religious festivities of non-Muslims. 5. No Fasting on the Day of Doubt (Yawmush-Shakk) I mentioned earlier that intention (niyyah), is one of the two important elements of fasting. It implies certainty or an effort to ascertain the day of fast. There is no such thing as saying that `I will fast if it happens to be Ramadan.' That shaky assumption is not accepted in starting the Fast, and it is known as sawm yawmush-shakk. In a athar reported from `Amaar bin Yaasir (raa) he said: "Whoever fasts the day he is doubtful (whether it is the first day or not or the last day of Ramadan or not), he has disobeyed the Messenger of Allah (Aba Qasim)." (Tirmidhi) Fasting in this manner, even if the day is correct, is not valid. Abu-Hurairah reported that the Messenger of Allah (saas) said: "Do not fast a day or two before Ramadan, unless that fast coincides with a fast the person usually observes. In that case, he may fast that day." (Muslim/ Bukhari) On the authority of this hadith, many scholars forbid a man or woman to decide in doubt. No matter what is the outcome, that day would have to be redeemed. 6. No Fasting for Life (Sawmud-Dahr) The essence of Islam and its noble teachings always take into account the general interests and welfare, al-maslahah, of Muslims. Thus, the prohibition of fasting for a whole year or for life, for the simple reason that it may lead to one's physical ruin or religious asceticism. Both are vehemently rejected by Islam; and to relegate Islam to such ascetic, rigid abstinence would undoubtedly infringe on the believer's other religious and social obligations. The Messenger of Allah (saas) has been reported as saying: "No fast for whoever fasts forever." (Muslim and Bukhari) Inferring from this hadith, the scholars say that if the fast is interrupted during the days of the `Eids and three days following them there is no prohibition. They cited another Hadith in which the Prophet (saas) advised Hamzah Al Aslami (raa) to continue his fast, when he said to him: "Fast, if you so desire, and break." The preference for anyone who would like to fast that much is to fast the fast of Prophet David, who has been reported as fasting one day and breaking the next. 7. No Married Woman Should Fast without the Consent of her Husband If a wife decides to fast a voluntary fast, it is incumbent upon her to inform her husband and seek his permission, because he may be desiring her during his fast and cannot fulfil his desire, because she is fasting. In addition, he may be tempted to commit a sin. This prohibition rests on the hadith reported by Abu Hurairah (raa) that the Prophet (saas) said: "Women should not fast one day while her husband is present, without his permission, except in Ramadan." (Muslim, Bukhari and others) Deducing from this hadith, if the husband travels or he is absent, she may fast, or if he is sick or he is unable to consummate there is no need to seek his permission. 8. Continuous Fast of Days and Nights without Break is Prohibited (Wisaal) Wisaal is to fast days and nights non-stop, without break, and continuing yet with another day and night and so on. This kind of fasting is prohibited. In a hadith reported by the Messenger of Allah (saas), he said: "Beware of wisaal, fasting nights and days uninterrupted." He repeated the warning three times. When the companions inquired, "O Messenger of Allah, don't you practice Wisaal sometimes?" The Prophet (saas) explained, "That is true but you are not like me. My Lord nourishes me with food and drink. So, observe of the deeds what you are capable of." (Bukhari/Muslim) However, the Islamic jurists, while analyzing the whole case of wisaal, concluded that the restriction may be lifted if the fast is broken by the time of the last meal, sahuur. In a Hadith related by Abi Sa'eed Al-Khudari, the Messenger of Allah (saas) said: "Do not practice wisaal, however, whoever wants to continue, may do so up to the time of the last meal, sahuur, and then eat" (Bukhari)
NS

Re: Ramadan 12 part series 5/12
bhaloo
11/13/00 at 22:54:30
slm VOLUNTARY FAST - Tatawwu'u It has been mentioned earlier that there are two kinds of fasting, obligatory (Fard) and voluntary (Tatawwu'u). The first has been discussed in some detail. Now we will discuss voluntary fast. In Islam, deeds do not end with nor rest only on the obligatory deeds. Fard are the minimum duties required on an average believer. Thus, the Lawgiver instituted voluntary deeds, to assist a devoted believer who has the will to do more, and also assist the believers in general in repairing and complementing their obligatory deeds with voluntary deeds. The voluntary deed comes with every pillar in Islam, including fasting. The voluntary fast is for men as well as for women. The method and restriction of this fast is no different from regular Ramadan fast. The difference is in the niyyah (intention). FASTING SIX DAYS OF SHAWWAL (Sittu Min Shawwal) Shawwal is the tenth month in the lunar calendar, as mentioned earlier. The first of Shawwal is Eidul Fitr. After the festivity of Eid it is recommended to observe six days of fast. This fast may be observed continuously non-break, or it may be observed one day at a time. If you observe it continuously, you may start on the fourth day and end on the ninth of day Shawwal, or you may select days at random, provided you complete six days before the end of Shawwal. For instance, you may observe the third, fifth, seventh, ninth, 14th and 15th days. Abu Ayyub Al-Ansari (raa) related the Messenger of Allah, (saas), said: "Whoever observes the Ramadan fast and follows it with six days of fast in Shawwal, it is as if he has fasted Dahr (the whole year)." (Bukhari) It has been mentioned earlier that Dahr means the whole year. Possibly it may also mean forever, or for life. Analyzing this hadith, our jurists (`Ulama) explained how according to this hadith, a Muslim who fasts during Ramadan every year and follows it with six days fast of Shawwal, will be credited for fasting a whole lifetime. The Jurists correctly said: a good deed (hasanah) is rewarded a minimum of ten times its equivalent. It follows, then, that one Ramadan is equivalent to ten months of fasting, and the clincher, six days, is equal to two months, (6x10=60). That undoubtedly completes the year's twelve months. Thus, we see the wisdom and the reason why the Prophet (saas) mentioned six days after Ramadan in Shawwal, not five or seven. FASTING ON THE DAY OF 'ARAFAH The ninth day of Zulhijjah is the day of 'Arafah. It is the day when pilgrims stand on the plain of 'Arafah to pray. On this day, Muslims all over the world who do not witness the annual Hajj, should spend the day in fasting in preparation for the three days festivity following `Eidul Adha. Abu Hafasah (raa) said the Prophet (saas) said: "Fasting on the day of 'Arafah absolves the sins for two years: the previous year and the coming years, and fasting on 'Ashura, (the tenth day) of Muharram atones for the sins of previous years." (Reported by Jama'ah except Bukhari and Tirmidhi) In another hadith, the Prophet's wife Hafsah (raa) said: "Four things the Messenger of Allah never neglected: Observing fast on the day of 'Ashura, (on the tenth of Muharram), three days every month, and offering Fajr sunnah prayers early in the morning." (Muslim) These ahadiths are proof that fasting on the tenth of Zulhijjah, the day before `Eidul Adha was a lifelong practice of the Prophet (saas) as his wife reported. There are some reports that fasting is prohibited on the day of 'Arafah. However, it must be understood that this refers to a person performing Hajj. If a person is on Hajj, there is no fast for him or her on the day of 'Arafah. That is undoubtedly a blessing for him because of the hardships of the pilgrimage. In a hadith reported by Umm al-Fadl (raa) she said: "The companions doubted whether the Prophet was fasting on 'Arafah or not. She decided to prove to them that he was not, so she said, 'I sent to him milk, which he drank while he was delivering the Khutbah on 'Arafah.'" (Bukhari) Prohibiting the pilgrim from fasting on these days is a great mercy for him, for fasting will exert undue hardship on the person performing the Hajj, while he is concerned with his pilgrimage. Above all, the pilgrim would not be fasting anyway because he is traveling. FASTING IN MUHARRAM (The FIRST MONTH OF ISLAMIC YEAR) Fasting in the month of Muharram is highly desired, especially on the tenth day, 'Ashura. The Messenger of Allah (saas) has been reported as saying when asked which prayer is better after obligatory prayer: "Prayer in the middle of the night." He was asked again which fast is better after Ramadan. He said: "In the month that is called Al-Muharram." (Ahmed, Muslim, and Abu Dawud) This hadith clearly indicates the importance of voluntary fasting in Muharram, among all the months. The Prophet (saas) however, emphasizes the fast of the tenth day, 'Ashura. The word "`Ashura" is derived from `Ashara, which means ten. The observation of this day goes back to Prophet Musa bin 'Emran (saas). In a hadith related by Ibn Abbas (raa) when the Messenger of Allah (saas) came to Medina, he found the Jews fasting the day of 'Ashura. He inquired why do they did so. They replied that it was a good day, the day which Allah delivered Prophet Musa (saas) and the children of Israel from their enemy. As gratitude Musa (saas) fasted that day. The Prophet (saas) responded: "I have more right to Musa than you." He fasted the day and commanded the believers to fast." (Agreed upon.) This hadith indicates that the Prophet (saas) was in complete agreement with Prophet Musa (saas) as well as the other prophets. The point here is that the Messenger of Allah would always do an act of worship if it was prophecy reported from any of the prophets. Earlier, we see how he told us that the best voluntary fast is the fast of Dawud. This is why the following hadith is of great interest to us. Ibn Abbas related when Prophet Muhammad (saas) observed the day of 'Ashura and commanded his followers to observe it, they asked him: "O Messenger of Allah (saas) this is the day the Jews, and Christians respect and honor..." The Prophet (saas) promised them that "Next year Allah willing, we shall fast the ninth, tasuu'aa, along with the tenth." By the next Muharram, the Prophet (saas) had already passed away. Because the believers, desire to emulate Prophet Musa in fasting on 'Ashura do so with the desire not to participate in the festivity of the People of the Book, who have reduced the day to a mere formality. The Prophet (saas) decided to remove this ambiguity with the fast of the ninth day. Our 'Ulama, analyzing all reports from the Prophet (saas) regarding Muharram, stated the fast of Muharram can be viewed in three ways: 1. Fasting three days of Muharram, the ninth, tenth and eleventh. 2. Fasting on the ninth and tenth days because of two previous Hadiths. 3. Fasting on the tenth day alone. It is to celebrate on the day of `Ashura. In a hadith by Jabir Bin Abdullah, the Messenger of Allah (saas) said: "Whoever spends generously on himself and his family on the day of `Ashura, Allah will provide for him generously the rest of his year." (Al-Bayhaqi) FASTING OF SHA'ABAN It is recommended to fast most of the eighth month Sha'aban. However, there is no proof or merit to the fasting half of Sha'aban (nisf Sha'aban), as is commonly known, because there is no verifiable evidence (daleel) to support that fasting. 'Aisha (raa) related: "I have never seen the Prophet (saas) complete the fasting of a month at all, except the month of Ramadan. I have never seen him fast most of a month, except Sha'aban." (Bukhari/Muslim) The hadith indicates clearly the Prophet's Sunnah in preparation for the month of Ramadan is fasting most of the eighth month, Sha'aban, in anticipation for Ramadan. Thus, the believer may fast during Sha'aban as much as he or she pleases, the more the better. Again, there is no evidence, or at least the hadith is incorrect, that Sha'aban is the month in which the annual recording of deeds is done. The hadith in question is reported by Osamah Bin Zaid (raa) who asked the Prophet (saas): "O Messenger of Allah, why don't you observe fast in other months as you do in Sha'aban?'' The Messenger responded: `This is a month most people neglect, between Rajab and Ramadan, the month in which (the annual deeds of humanity) are raised to the Lord of the worlds. So, I want my deeds to be raised while I am observing fast'" (Abu Dawud, Nasa'e, and Ibn Khuzaimah) This Hadith is not authentic, for it contradicts a verse in Al-Qur'an, according to many scholars. They stated Allah (SWT) said: "We sent it down during a blessed night, for We (ever) wish to warn against evil. In that night is made distinct every affair of wisdom." (Al-Qur'an, 44-3) This is the Night of Power (Lailatul Qadr), the night in which the deeds of humanity are returned and the decrees for the following year are announced to the angels, not as the above hadith alleged. The Qur'anic commentators said: On this night, Allah will decree and explain what will take place in the affairs of humanity and the world, their earnings, longevity, who will live or die, what type of deeds, good or bad, virtues or non-virtues and what type of work. Allah (SWT) will reveal from the protective slate, Lawhul-Mahfuz the record of every living being to the Angels as the annual records are being raised and stored away. FASTING ON MONDAY AND THURSDAY It has been reported that the Messenger of Allah (saas) fasted the second and fifth days of the week, namely, Monday and Thursday. These two days, as the Hadith explained, are the days in which, twice weekly, the deeds are raised into the heavens and are the days of forgiveness. Abu Hurairah related the Messenger of Allah (saas) was asked why he rarely missed these two days of fasting. He replied: "Indeed, the deeds of humanity are exhibited every Monday and Thursday. Then Allah will further pardon every Muslim for every behavior, except the two believers who part from each other's company; Allah will say to the angels delay the two of them. (Ahmed) He (saas) was asked again. He said, I observe this day in fasting because it was a day in which I was born, and on it the revelation of (Al-Qur'an) was inaugurated." (Muslim) This hadith added another reason for fasting on Monday. It was the Messenger's birthday. This is an indication of the fallacy of the annual celebration of the Prophet`s birthday, which some Muslims observe every year on the 12th of Rabee`ual Awwal. This is nothing but innovation, because there is no record of a hadith regarding it. The only thing reported in respect to the birth of Muhammad (saas) is this hadith, and that is celebrated with fasting on Mondays. One may ask also why is his birth celebrated? Undoubtedly, the birth of the Seal of the Prophets represents a mercy to humanity, as it marked the dawning of a new era in human history. The inauguration of the Book of Allah, Al-Qur'an, which confirmed and updated previous scriptures occurred on a Monday, when Allah (SWT) revealed the first ayah of Al-Qur'an in the cave of Hira. That was an important event because that was the time humanity began receiving the correct updated manual of life. For a believer who seeks nearness to Allah (SWT) fasting, as mentioned earlier, is an important and proper way to offer worship (Ebadah). Abu Az-Zarr Al-Ghifari (raa) reported that: "The Messenger of Allah (saas) commanded us to fast in every calendar month three days: the thirteenth, fourteenth and fifteenth. The Prophet added fasting these days is like fasting a whole year." (Nasa'e) There is room in the way these days are observed, because there are other Ahadiths relating to the Sunnah of three days fasting that can be observed in a different way. The report indicated that the Prophet (saas) fasted every month on Saturday, Sunday and Monday. In different months, he would fast Tuesday, Wednesday and Thursday. Elsewhere, he was observed fasting on the first Thursday of the month, and the following Monday, and the following Monday. Of these methods, any one you choose is proper and correct. FASTING AND BREAKING FAST Some devoted believers may wish to fast forever, oblivious to hardship in their life, not to mention the fact that this type of fasting is not in harmony with the spirit of Al-Islam. When reports of Abdullah Bin `Amru's continuous fasting reached the Messenger of Allah (saas), Abdullah related later: "The Messenger told me, `I have been informed that you observe night prayer and a daily fast.' Ibn Amru answered, Yes!' O Messenger of Allah. The Messenger advised, him: `Fast a day and break a day. Pray at night and sleep. For your body has rights over you, your wife has rights over you, and your guest has rights over you. Indeed, it will perfectly suffice you to fast three days in every month.' Amru strongly pointed out that he was capable of observing the fast in the fashion he was doing. But the Messenger advised against it. Ibn 'Amru said, `Then I explained to him that I have the strength to do it.' The Messenger of Allah (saas) then said: `Observe three days fasting starting from Friday (and then break).' Ibn 'Amru said: `I strongly stressed to him that I could, and he vigorously said I should not.' The Messenger of Allah then instructed, `Observe your fast as the Prophet of Allah, Dawud, (David, ass), used to observe and do not exceed it. `How did he fast?' 'Amru asked. The Prophet (saas) said: `Prophet Dawud (ass) used to fast a day and break the next.'" (Ahmad) This hadith is instructing and revealing that the objectives in the command to fast are not to unduly injure, or deny the body the natural way of living. It also indicates the caring side of this Messenger of mercy as he tried to convince Amru that his decision to spend the rest of his life in fasting was not in harmony with Islam. With continuous fasts one loses the physical and spiritual benefits. Physically, because it becomes a routine and the body loses the benefits of the way the fast is structured. Spiritually, one feels the numbness, and boredom of the heart. The spouses' right to marital association is denied as the continuous fasting decreases the sexual desire. The soul is affected only by what intrudes upon it, not by what it is accustomed to. Do you not see that the doctors will advise a person not to take a drug, as a matter of routine, unless the body needs it, lest the same drug will be ineffective when the person gets sick. The hadith indicates that no one has the right to use his or her body exclusively in the way they desire. In every undertaking, one should bear in mind the other legal rights. The responsibilities of a person are multiple. For while you may think you are worshipping Allah, you may well be violating Allah's rules, because you lose the balance in worship by infringing on the rights of your body when you overly deny it the element of survival. If you fail to fulfill the marital covenant towards your wife or husband, you may be making her or him vulnerable and susceptible to unlawful, immoral acts. The Hadith also reveals and indicates the beautiful relationship between the teacher and the student, and how the Messenger was very patient with a companion who had unlimited energy, and did not mind spending it in fasting. It reveals how the Prophet (saas) encouraged the believers to express their opinions and ask questions while observing the etiquette of respect to the Messenger of Allah (saas) who said: "The best (voluntary fast in the sight of Allah) is the fast of Prophet Dawud, and the best nightly voluntary prayer is the prayer of Prophet Dawud." The Messenger explained, "He used to sleep half of the night then pray one-third of the night, then sleep one sixth of the night. In fasting, he used to fast a day and break the next." (Ahmed) It is a mercy from Allah (SWT) that our Prophet Muhammad (saas) is in tune with all the previous revelations' as we see in Al-Qur'an and the Sunnah. It is rich spiritual information made available through him (saas) to this Ummah. PERMISSION REGARDING VOLUNTARY FAST The observer of voluntary fasting is his own leader. That is why he is permitted, if he so desires, to abort the fast. This is the verdict of many scholars relying on the evidence of the following citations. Umm Hanee (raa) related that, "The Messenger of Allah entered into my quarters the day that Makkah was conquered. He was offered water to drink. He drank and passed it to me. I told him I was fasting! The Messenger (saas) instructed. "The observer of a voluntary fast is the leader of his own self. If he wishes, he can continue the fast, and if he wants he can break''. (Ahmad) Elsewhere, Abu Sa'eed Al-Khudri (raa) said, "I invited the Messenger of Allah (saas). He came with his companions. When the food was brought, a man refused to eat. He said, `I am fasting.' The Messenger of Allah (saas) commented: `Your brother invited you and he has taken the trouble and incurred the cost for your sake. Break your fast and make it up with another day if you want.'" (Bayhaqi) These two ahadiths are evidence that the voluntary fast is different from the mandatory fast in that the observer is allowed with or without a valid reason to abort the obligation of fasting. However, the second report shows also that it is desired to make up the aborted day.
NS

Re: Ramadan 12 part series 1/12
Arsalan
11/14/00 at 01:06:33
Assalamu alaikum, Man, there is some good stuff here.  Arshad, who is the author of this series?

Re: Ramadan 12 part series 1/12
humble_muslim
11/14/00 at 06:55:23
Jazk Allah Khairan, Arshad. Excellent series.

Re: Ramadan 12 part series 1/12
bhaloo
11/15/00 at 01:07:30
slm Alhumdullilah glad to hear you guys liked it. Its actually called the Essentials of Ramadan the Fasting month, by Tajuddin B. Shu`aib (more about the author in the last post)

Re: Ramadan 12 part series 6/12
bhaloo
11/15/00 at 01:08:39
slm RULES OF FASTING (Adab As-Siyam) In Islam, for any act of worship to be valid and acceptable, it must be observed in accordance with the instruction of Allah (SWT) and the practice of the Messenger of Allah (saas). Obviously, we did not know about the fasting until we were told about it. It would be unwise to just decide to fast in the way one wishes. That is why there are in Islamic Law (Shari'ah) rules of fasting (Adab As-Siyam). Observation of these rules helps the devotee maximize the physical as well as spiritual benefits of fasting. They are: SAHUUR This is a light meal taken shortly before the break of dawn. There is consensus that this meal is a highly recommended Sunnah. In reports by Bukhari and Muslim, Anas (raa) related that the Messenger of Allah said: "Take your early morning meal for in that is a blessing." In another report by Miqdam bin Ma'a Diyikarib (raa) the Messenger of Allah (saas) said: "Take this early morning meal for it is a blessed meal." In both ahadiths the statement underscores the importance of sahuur, and to caution anyone from thinking they can just stay without a meal all night and continue with fasting. This may explain why the statement came as a command. Although it is not mandatory to eat sahuur, it is highly encouraged so that anyone intending to fast will make an effort to take sahuur. The crux of the matter is not to show how strong you are, but how obedient you are. Sahuur, above all, ensures that the devotee has the energy he or she will need during the course of the day, and it makes the fast easier. WHAT CONSTITUTES SAHUUR? Sahuur can be achieved by a large meal, a small meal, or even by a sip of water or soup. In a report by Abu Sa'eed Al-Khudri (raa) the Messenger of Allah (saas) said, "Sahuur is a blessed meal, do not neglect it even if it is a mouthful of drink. For Allah and the Angels bless those who observe it." (Ahmed) You see, what reaches Allah is the intent that you have made a genuine effort to obey Allah in fasting. This is why it is recommended to make intention with the sahuur, to emulate the Prophet, and to eat the food to gain strength and energy during fasting, so as to get the reward from Allah. The hadith also contains the information that during the course of this meal the faster receives a special blessing that cannot be found elsewhere: that Allah (SWT) blesses your meal and that the angels seek on your behalf forgiveness for you during sahuur. Thus, with sahuur you receive both physical and spiritual blessings. TIME OF SAHUUR The time for sahuur begins from midnight until the break of dawn. It is recommended, however, to delay it till shortly before the time of Subh (morning) prayer. In a hadith by Zaid bin Thabit (raa) he related that: "We ate sahuur with the Messenger of Allah (saas) then we went to pray Subh". I asked the Messenger `What was the time period between sahur and prayer?' He responded `The time period between them is the equivalent of the time it takes to recite fifty verses in Al-Qur'an.'" (Bukhari and Muslim) This citation is instructive in that it settles the question of whether one should stop eating before morning prayer (Subh/Fajr), or before sunrise, as we see in certain prayer times tables showing the so-called shuruq (the sunrise, which some think is the time to stop eating). The hadith is explicit. The recommendation to delay Sahuur is only to the hour or so before (Subh). The mentioning of the period of recitation of fifty verses (ayats) is a cushion or a grace period in which food or drink should not be taken. All the reports that recommend delay of Sahuur must be understood in this way. During the time of the Messenger of Allah (saas), the tradition of two adhans (or call to prayer) was established, and it has continued up until now in some Muslim countries. The first adhan is to indicate the beginning of sahuur: the adhan of Abdullah Ibn Umm Maktum (raa). The second is the adhan of Bilal Ibn Rabah (raa): the adhan of Salaah, a morning prayer. However, if you hear the second adhan while you are eating or drinking, you should immediately stop eating in preparation for fasting. DOUBT IN THE BREAK OF DAWN Even in the age of watches and alarm clocks, sometimes we doubt whether it is time to stop eating. In this event, one should eat and drink until he is certain and no longer in doubt about the break of dawn. No decision on Islamic deeds should be based on doubt. Allah (SWT) made the determining factor in every affair certainty. He (SWT) says: "And eat and drink until the white thread of dawn appears to you distinct from it's black thread." (Al-Qur'an 2:184) As I mentioned earlier, by "White thread" is meant the light of the day. And "black thread" is meant darkness of the night. Hence, the verse is explicit in that eating and drinking are permitted until the doubt and uncertainty are removed from your mind. A man told Ibn Abbas, (raa), that he observed Sahuur and he only stopped when he doubted about the break of dawn. Ibn Abbas (raa) instructed him to eat as long as he doubted until he doubts no more. Similar reports are attributed to many companions and scholars inferring from the above verse. With the advance in time keeping technology, proliferation of wrist watches, and alarm clocks, the possibility of uncertainty is minimized, at least in the case of a believer who has a time keeping device. These time pieces can be set, not only to sound an alarm, but to call Al Adhan, recite some verse, or simply just tell you to get up for sahuur. In the heartland of the Muslim world, the states take the responsibility for public announcements with the firing of cannons, or radio, or television announcements. There has evolved a special culture of Ramadan in many countries. Working hours in some Muslim countries during Ramadan are changed to night, virtually changing or shifting daytime activities to night. In some countries, the governments are not involved in public announcements, but some families and volunteers over the years have taken the duty of wake-up calls by going door to door, in groups and individually in an attempt to wake up the city for Sahur. It would be excellent if Muslims in non-Muslim countries try to adjust their annual vacations during Ramadan, so as to allow themselves the maximum use of the blessed month.
NS

Re: Ramadan 12 part series 7/12
bhaloo
11/15/00 at 01:10:57
Bismillahir-Rahmanir-Raheemi slm HASTEN TO BREAK FAST The Lawgiver highly recommended rule that the fast be broken as soon as the sun sets is certain. Although newspapers, in their daily almanac, mention the time of sunset and sunrise, one should be strongly advised to look through the window to make sure the sun has set. For example, you might hear that "Today's sunrise is at 6:50 a.m. and sunset at 4:58 p.m.," and when you look outside, you find that there is still light out side. By sunset it is meant the disappearance of the sun from the western horizon. In the books of Bukhari and Muslim, the Messenger of Allah (saas) said: "The people will always remain in a good state of mind and body (during fast) so far as they hurry in the breaking of the fast and delay the sahur." It is recommended also to break the fast with fresh dates, rutub, and in odd numbers, or tamr, regular table or supermarket dates, or water. If dates are not available, any fruit will do. If there is no food or drink to break the fast with, intend in your heart to break fast, and whenever food is available you should eat. In a report by Anas (raa), he said: "The Prophet (saas) used to break fast with fresh, ripe dates rutub, before he offered his Maghrib prayer. If they were not available, he would break with regular dates, or drink water if there were no dates." (Abu Dawud Tirmidhi). In this report, there is an indication that with the Messenger of Allah (saas) breaking fast precedes evening prayer, Maghrib, as if to say the last meal before fast precedes the morning prayer. Likewise, the first meal at the time of iftaar, the fast breaking meal, precedes evening prayer, Maghrib. Hence, the procedure at Iftaar goes like this: break with a light meal, preferably dates, make Iqamah for Maghrib prayer, then take your regular meal. The meal, may be taken with the family at home, or friends and relatives may be invited to the Iftaar as we shall see that charitable works are highly recommended in the month of Ramadan. Over the years phenomenon have evolved in different masajid, and Islamic Centers in the United States of America and elsewhere, where arrangements are made by the believers to break fast in jama'ah in the masajid. These gatherings are excellent and are encouraged as they lead to Taraweeh prayer in Jamaa`ah in the masjid. SUPPLICATIONS DURING AND AT BREAK TIME The Lawgiver has recommended that the fasting person take the opportunity on this occasion and beseech Allah during the period of fasting, especially around the hour of breaking fast, iftaar. He should request diligently, whatever he or she desires, from the Owner of creation, Rabbil Alameen. In the book of Ibn Maja, Abdullah bin 'Amru bin 'Al-As (raa) reported that the Messenger of Allah (saas) said: "Indeed, as to the faster, about the time he breaks his fast, his du'a, (supplication) will not be turned away by Allah." This hadith reveals a special privilege afforded only to the servant who observes fasting and at the hour he brings his fasting to a close. Each fasting person has the right to supplication and the right that it will be answered, a promise from the One who never reneges on His promises. However, granting the faster's du'a request falls within the conditions of du'a. That is, whatever you ask Allah (SWT), He will grant it in His own time, and when he knows that granting your request will not lead to your ruin. Do not ask of Him something unlawful. In a report by Tirmidhi (raa), the Messenger of Allah (saas) has been reported as saying: "There are three categories of people whose du'a (supplications) will not be rejected: the person who observes the fast until he breaks, a just ruler, and the person who has been wronged." This citation supports the previous one, while adding that when prayers are offered during fasting, supplications are highly encouraged. In addition to the faster, a ruler's acts of justice weigh heavily on the scale of good deeds (mizaan). This is the person whose pronouncements, orders and decrees affects the lives of others. The ruler may be a political leader, a judge, or a community leader who does not abuse the power and authority invested in him. If any one of them makes a request, Allah (SWT) will swiftly grant it. Conversely, on the reverse side, if the faster did not observe fasting properly, or the ruler abuses the power invested in him, their supplications will not only be turned away unanswered, but will incur the wrath of Allah. The third person in the Hadith is al-mazluum. This is an individual who has been wronged, such as a victim of a crime against himself or his property, or if his civil rights have been violated, or he is a victim of fraud or white collar crime. If such a person raises his hands and asks Allah (SWT) for help, his or her prayer will be granted. EXAMPLES OF SUPPLICATIONS DURING RAMADAN It has been reported that the Messenger of Allah (saas) used to say the following: "Allahumma Inne as aluka birahma - tikal Latee wasi'at kulla shain an Taghfirale" (O Allah, I request You by Your mercy that encompasses everything in the creation to forgive me.) Also: "Dhahaba Zamau, wabta lati'uruq, wa Thabatal Ajru In Sha Allah." (The thirst is gone and the throats are wet again and the reward is established, Allah willing.) Also: "Allahumma laka sumtu wabika a mantu wa 'alaika Tawakaltu, wa'ala rizquka aftartu". (O Allah, I fasted for Your sake. I believed in You and relied on You and I break my fast on your provisions.) The above supplications have been reported from the Messenger of Allah (saas). Anyone of them may be said before you put the date or water in your mouth. Speaking of iftar, it is recommended to be in a state of purity, (wudu) before iftar, so that when the adhan is called for Maghrib prayer, anyone who hears the adhan should breakfast immediately at the sound of Allahu Akbar and should not wait until the adhan is completed. The caller will break after adhan. AVOIDANCE OF THE THINGS THAT CONTRADICT THE SPIRIT OF FASTING Fasting is one of the best acts of worship. It is mandated by Allah (SWT) to purify the soul along with the practice of good deeds. Thus the faster ought to be aware of acts or behaviors that may spoil his fast so that he or she will attain the highest benefit physically and spiritually. Fasting is not only restraining oneself from fast-breakers - food, drink and sex - that restrain only the mouth and the private parts. Every limb (jawarih) must be restrained. The tongue must desist from slander and back-biting. The eyes must restrain themselves from any unlawful look. The hand must not touch or take what does not belong to it. The ears must not listen to idle talk, gossip, lyrics and notes that contain obscene and indecent things; the nose must fast also by not sniffing, smelling unlawful things. The feet must fast by not going to places where sinful acts are propagated. When you eat sahuur and iftar, make sure the food on the table has been obtained lawfully. If the servant has observed the fast in these terms and acted accordingly, he or she will have gained positively by Ramadan and will receive the maximum reward. Hence, fasting is a state of mind that transcends the physical restraint. In a hadith by Abu Hurairah, the Messenger of Allah (saas) said: "It is not fasting, just to restrain from food and drink, instead the fast is to cease from idle talk (laghw), obscenity, and should anyone insult or provoke you, or act ignorantly towards you, respond to it by saying, 'I am fasting, I am indeed fasting.'" (Ibn Khuzaimah) In another citation reported by Abu Hurairah (raa) the Messenger of Allah, (saas), said: "He who does not stop from false talk or stop from acting upon false talk, Allah will have no need that he abstain from his food and drink." (Bukhari) Again, in the same spirit, the Messenger of Allah (saas) said: "Many an observer of fasting will not receive from his fasting any reward but the pain of hunger, and many a night worshipper will not receive any reward from his prayer but the loss of sleep." (Nasaie and Hakim) These three ahadith are evidence that the most important thing in the eyes of the Lawgiver is not merely physically restraining from the obvious food and drink, but the total commitment of the servant's body and soul to the letter and spirit of fasting. The curfew of the body and mind during the state of fasting enables the person who has fasted in the true spirit of Ramadan to have the necessary requirements to withstand the turbulence of life for the next eleven months. When the Messenger of Allah (saas) said in the hadith, "Allah will have no need..." (Bukhari), he was indicating the depth or seriousness of this case. If you fail the test, Allah will have no need that he abstained... in that test. If Allah rejects the test, who else will accept it? Nobody! Hence, the pain of hunger and the burning of thirst will go unrewarded

Re: Ramadan 12 part series 8/12
bhaloo
11/15/00 at 01:17:21
slm Bismillahir-Rahmanir-Raheemi ORAL HYGIENE It is recommended to take care of the mouth, teeth and gums all the time, and more so during fasting. This can be achieved by the use of siwaak, a special stick or root (from Arak tree) that is used to cleanse the teeth and strengthen the gums. Although the best siwaak is the one called al-Arak produced in Hijaz, in Arabia, it will suffice to use anything that will cleanse the teeth and remove the stain and refresh the mouth, like halaal toothpaste. In hadith by Abu Hurairah, the Prophet (saas) said: "Were not it because of fear of burdening my community (Ummah) I would have commanded them to use siwaak (brush their teeth with a chewing stick) before every ablution." (Malik) In another hadith by 'Aishah (raa) the Messenger of Allah (saas) said: "Siwaak cleanses the mouth and pleases Allah." (Ahmad). Yet, in another report by Amir bin Rabeelah (raa), he said: "I saw the Messenger of Allah (saas) on numerous occasions chewing siwaak while fasting." (Tirmidhi) In the first and second hadith, the importance of oral hygiene is underscored and encouraged on every occasion: before wudu for regular prayer, before reciting Al-Qur'an, before or after sleeping, when the mouth odor changes and, of course, during fasting. The third hadith indicates the Prophet (saas) took care of his teeth during the time of fasting. THE USE OF TOOTHPASTE Many scholars consider phe use of toothpaste during the period of fasting as undesirable (makruuh), because it is a thorough or rather extensive way of cleaning the teeth. This would have been all right if not because of the fasting. The reason why thorough cleaning is considered makruuh is because of the fear of swallowing water as one attempts to rinse and flush out the taste and soapy residue of toothpaste. This fear is justified by hadith reported by Laqit bin Sabrah (raa) that the Messenger of Allah said: "Perfect your Wudu, clean between your fingers and sniff water thoroughly unless you are fasting." (Abu Dawud and Nasa'e) CATEGORIES OF FASTERS The faster excels in the degree and the depth of his fasting in proportion to the intent and in the way he communicates with Allah as well adheres to the rules of fasting. Ibn Rajab (raa) stated the people who observe the fasting are two categories. One who abstains from food and drink and sexual desires for the sake of Allah. in so doing, he desires a return from Allah in a form of paradise, Jannah. He resembles a businessman who trades, bargains and deals with Allah (swt). Allah in turn will not neglect nor deny him his due reward. For no one whoever deals or trades with Allah ever lost a thing. Instead, the person will be rewarded a great deal more. The Messenger (saas) told a man: "When you abstain from anything for the fear of Allah, He will substitute you something better." (Ahmed) The faster will receive in paradise what he wishes of food, drinks and desires. Allah (swt) sates: "Eat ye and drink ye with full satisfaction because of a (good) that ye sent before you in the days that are gone." (Al-Qur`an, 69: 24) According to Imam Mujahid this verse refers to the righteous faster. In a hadith the Messenger saw Abdur Rahman bin Samrah in a vision, he said: "I saw a man from my community lolling his tongue for thirst, whenever he comes near to water fountain he is denied a drink and sacked, then fasting of Ramadan came and gave him water and quenched him." (Tabranee) The other category is the believer who fasts by abstaining from worldly things for Allah. His heart fasts from grieve and greed for material possessions, his mind fasts from wishful thinking while his heart and soul are ever fresh with the remembrance of Allah and the Final Day. This faster's iftar, fast break, is when he or she meets Allah, and his happiness is when he sees his Maker. This is fasting of khawasul khawas, specials of the specials, the `aarifeen, truly wise and knowing. The `aarifeen, truly wise, are the people who are not entertained nor gratified by material earthy things, no sound, seen, or shape can gratify them beside Allah. No ocean can quench their thirst but the continence of Allah, their ambitions are bigger then this world. In a net shell whoever fasts by the command of Allah from lusts for food, drink, and desires, Allah will greet him in the Hereafter in the Jannah, and whoever fasts from anything but Allah his final `Eid will be when he is granted the ultimate honor of seen his Lord. Allah states: "For those whose hopes are in the meeting with Allah (in the Hereafter, let them strive) for the term (appointed) by Allah is surly coming and He hears and knows all thing." (Al-Qur`an, 29: 5) CHARITY The acts of charity and benevolence toward the less fortunate, for the sake of Allah, are highly desired on all occasions, but more so during the blessed month of Ramadan. In the book of Al-Bukhari, Ibn 'Abbas (raa) related: "The Messenger of Allah (saas) is the most benevolent among the people. His benevolence increases markedly during the month of Ramadan when the angel Jibreel meets him every night of Ramadan, to rehearse with him the Holy Qur'an. The Messenger of Allah (saas) was more charitable with his good possessions than the moving winds that bring torrential rain." As you may be aware, there are two kinds of charitable acts. There is regular, voluntary charity, (sadaqah), that can be given any time, from inviting others to meals, at iftar time during Ramadan, to outright gifts to an individual or a charitable organization. On the other hand, there is an obligation of Zakaat (obligatory charity), which is the annual return of 2.5 percent that is levied against one's savings or assets that have matured in the last twelve months. Although annual calendars for Zakat can be set in any month, many people prefer to give their Zakaat to its rightful owners during Ramadan so as to offer these two obligations of Islam at the same time. We included a brief Fiqh of Zakaat and its recipients in the book
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