Forwarded from 'Abdullah As-Sa'd | ENG
Question:
Can I pay Zakatu Al-Fitr (زكاة الفطر) in another country?
Shaykh Al-Muhaddith #Abdullah_As_Saad's answer:
➡️ "Usually you should pay Zakatu Al Fitr in the country you live in. However, if there are hardly any needy and poor in the country or there is great poverty in other countries, you can also pay in another country. The same applies if you want to pay Zakatu Al-Fitr to relatives who live elsewhere. "
🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)
https://news.1rj.ru/str/As_Saad_ENG
Can I pay Zakatu Al-Fitr (زكاة الفطر) in another country?
Shaykh Al-Muhaddith #Abdullah_As_Saad's answer:
➡️ "Usually you should pay Zakatu Al Fitr in the country you live in. However, if there are hardly any needy and poor in the country or there is great poverty in other countries, you can also pay in another country. The same applies if you want to pay Zakatu Al-Fitr to relatives who live elsewhere. "
🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)
https://news.1rj.ru/str/As_Saad_ENG
Forwarded from Fatawa
Media is too big
VIEW IN TELEGRAM
Forwarded from AMDC - AL MADINA DAWAH CENTRE
A BRIEF LOOK INTO MOON SIGHTING.
GLOBAL MOON SIGHTING
This is the opinion of the Hanafis, Maliks and Hanbalis. According to these jurists, ‘Fast when you see it (sumu li ru’yatihi),’ refers to all Muslims being bound to wherever a sighting of the new moon takes place globally.
The Hanafi position is typified in Ibn Abidin, Radd al-Muhtar (Riyadh: Dar ‘Alam al-Kutub, 2003), 3:363-4; the Maliki in Khalil b. Ishaq, al-Tawdih Sharh Mukhtasar Ibn al-Hajib (Beirut: Dar Ibn Hazm, 2012), 2:203; the Hanbali in al-Bahuti, Sharh Muntaha al-Iradat (Mu’assasah al-Risalah, 2000), 2:341.
LOCAL REGIONAL
mainly the Shafi‘is) believes that the you refers to the sighting of the moon for a particular region. People resident in that region and in “nearby” regions of the confirmed sighting must fast. Those in “distant” regions aren’t required to follow the sighting. Rather, they are to follow their own regional sighting. The terms “nearby” is, however, disputed. Some judge it in terms of a specific number of miles, some in terms of same sighting-zone (ittihad al-matla‘), while others in terms of nearby countries.
The Shafi‘i positioned is summarised in al-Nawawi, Sharh Sahih Muslim (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1995), 7:172.
ASTRONOMICAL CALCULATION
The majority of jurists have, and still continue to rule out the use of calculations. The hadiths, they protest, stipulate actual “eye-witnessing” or “seeing” the crescent after sunset on the 29th day. If it is seen, the new month begins; if not, the month has thirty days and the next month automatically starts after the sunset of the 30th day.
In fact, the Hanbali scholar Ibn Hubayrah, and another of the school’s masters, Ibn Taymiyyah, as well as the Maliki legalist al-Qarafi, all cite a unanimous agreement of the Salaf and the Four Schools on not using calculations – regardless of how accurate they may be.
al-Ijma‘ ‘inda A’immat Ahl al-Sunnah al-Arba‘ah (Riyadh: Maktabah al-‘Ubaykan, 2003), 77; Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 25:207; al-Furuq (Beirut: Maktabah al-‘Asriyyah, 2002), 2:177
If we stick to the Sunnah and the understanding of the Salaf we see that the first two opinions are valid, and Astronomical calculation is invalid and rejected
GLOBAL MOON SIGHTING
This is the opinion of the Hanafis, Maliks and Hanbalis. According to these jurists, ‘Fast when you see it (sumu li ru’yatihi),’ refers to all Muslims being bound to wherever a sighting of the new moon takes place globally.
The Hanafi position is typified in Ibn Abidin, Radd al-Muhtar (Riyadh: Dar ‘Alam al-Kutub, 2003), 3:363-4; the Maliki in Khalil b. Ishaq, al-Tawdih Sharh Mukhtasar Ibn al-Hajib (Beirut: Dar Ibn Hazm, 2012), 2:203; the Hanbali in al-Bahuti, Sharh Muntaha al-Iradat (Mu’assasah al-Risalah, 2000), 2:341.
LOCAL REGIONAL
mainly the Shafi‘is) believes that the you refers to the sighting of the moon for a particular region. People resident in that region and in “nearby” regions of the confirmed sighting must fast. Those in “distant” regions aren’t required to follow the sighting. Rather, they are to follow their own regional sighting. The terms “nearby” is, however, disputed. Some judge it in terms of a specific number of miles, some in terms of same sighting-zone (ittihad al-matla‘), while others in terms of nearby countries.
The Shafi‘i positioned is summarised in al-Nawawi, Sharh Sahih Muslim (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1995), 7:172.
ASTRONOMICAL CALCULATION
The majority of jurists have, and still continue to rule out the use of calculations. The hadiths, they protest, stipulate actual “eye-witnessing” or “seeing” the crescent after sunset on the 29th day. If it is seen, the new month begins; if not, the month has thirty days and the next month automatically starts after the sunset of the 30th day.
In fact, the Hanbali scholar Ibn Hubayrah, and another of the school’s masters, Ibn Taymiyyah, as well as the Maliki legalist al-Qarafi, all cite a unanimous agreement of the Salaf and the Four Schools on not using calculations – regardless of how accurate they may be.
al-Ijma‘ ‘inda A’immat Ahl al-Sunnah al-Arba‘ah (Riyadh: Maktabah al-‘Ubaykan, 2003), 77; Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 25:207; al-Furuq (Beirut: Maktabah al-‘Asriyyah, 2002), 2:177
If we stick to the Sunnah and the understanding of the Salaf we see that the first two opinions are valid, and Astronomical calculation is invalid and rejected
Forwarded from اسْتَبَق
How privileged is he who leaves Ramadan with a new relationship with Allah – renewed vows, firm promises, a clean slate and fresh resolutions. They (the others) have worthless New Year’s resolutions that they never keep, and we have honourable Ramadan resolutions to Allah. Our resolution is to remain good and distance ourselves from sins, and if we stumble – we jump back up with repentance. As the clock is ticking, Ramadan is almost slipping away, but our vow is not to let Qiyaam and Siyaam slip away. Our resolution is that what Ramadan instilled in us – it shall become part of us for the rest of the year until next Ramadan, and then for the rest of our lives.
We got Taqwa (god consciousness) out of Ramadan – awareness that Allah is watchful over us, and that shall remain throughout the year. Ramadan has gone, but humility to Allah, recitation of the Qur’an, Du’a to Allah and pleading with Allah shall remain. You changed your ways, you left so many sins and you repented from many more. Allah rescued you from the deep darkness of the sins and now you are walking out a clean and pure man – as clean and pure as the day your mother gave birth to you Inshaa Allah.
Do not drown yourself in the sewage of sins again.
‼️There is no time to rest. As believers, our rest only comes when both of our feet enter Jannah and that is when we rest.‼️
You may have had a slow beginning or shortcomings in the early part of Ramadan, but matters are based on how they end so let Ramadan end with the best that you got. While you do that, you have to start preparing for what is after Ramadan. Do not let it take you by surprise. Just like we prepared for Ramadan before Ramadan, in the final of moments of Ramadan we give it all we got and at the same time, we prepare ourselves for what is after Ramadan.
#GemsOfRamadan
We got Taqwa (god consciousness) out of Ramadan – awareness that Allah is watchful over us, and that shall remain throughout the year. Ramadan has gone, but humility to Allah, recitation of the Qur’an, Du’a to Allah and pleading with Allah shall remain. You changed your ways, you left so many sins and you repented from many more. Allah rescued you from the deep darkness of the sins and now you are walking out a clean and pure man – as clean and pure as the day your mother gave birth to you Inshaa Allah.
Do not drown yourself in the sewage of sins again.
In the last few hours of Ramadan, give it all you got.‼️There is no time to rest. As believers, our rest only comes when both of our feet enter Jannah and that is when we rest.‼️
You may have had a slow beginning or shortcomings in the early part of Ramadan, but matters are based on how they end so let Ramadan end with the best that you got. While you do that, you have to start preparing for what is after Ramadan. Do not let it take you by surprise. Just like we prepared for Ramadan before Ramadan, in the final of moments of Ramadan we give it all we got and at the same time, we prepare ourselves for what is after Ramadan.
#GemsOfRamadan
Forwarded from Project Guiding Light
Post Ramadan Reflections.pdf
131.9 KB
An excellent and nicely designed document for us to track our post Ramadan goals. May Allah reward the person(s) behind this effort!
جزاهم الله خير الجزاء وبارك فيهم
جزاهم الله خير الجزاء وبارك فيهم
Forwarded from 'Abdullah As-Sa'd | ENG
🔹 Fasting of Shawwal
The best is to hurry up and fast the six days of Shawwal right from the start. Ibn Al-Mubarak chose that.
Allah- Exalted is he- said:
"So strive as in a race in good deeds."
🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)
https://news.1rj.ru/str/As_Saad_ENG
The best is to hurry up and fast the six days of Shawwal right from the start. Ibn Al-Mubarak chose that.
Allah- Exalted is he- said:
"So strive as in a race in good deeds."
🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)
https://news.1rj.ru/str/As_Saad_ENG
Forwarded from 'Abdullah As-Sa'd | ENG
🔹 Fasting of Shawwal
That one that has to make up days from Ramadan should start with the six days of Shawwal after he made up the missed days he has to fast.
The Hadith says:
"Whoever fasts Ramadan, then follows it with six from Shawwal."
And he, who has to make up days up to the present has not fasted the whole month of Ramadan and should start to make up those days before fasting the six days of Shawwal.
🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)
https://news.1rj.ru/str/As_Saad_ENG
That one that has to make up days from Ramadan should start with the six days of Shawwal after he made up the missed days he has to fast.
The Hadith says:
"Whoever fasts Ramadan, then follows it with six from Shawwal."
And he, who has to make up days up to the present has not fasted the whole month of Ramadan and should start to make up those days before fasting the six days of Shawwal.
🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)
https://news.1rj.ru/str/As_Saad_ENG
Forwarded from Fernweh
Do we have to fast for six days consequently or can we separate them?
Via islamqa.info
#FastOfShawwal
Via islamqa.info
#FastOfShawwal
Forwarded from Ramadan
Shaykh Haytham Sayfaddeen حفظه الله has a detailed explanation of the different opinions regarding the #FastofShawwal and pointed out what seems to the most correct of opinion. So if you want to have a long read on it, here's the link for his full post:
https://m.facebook.com/story.php?story_fbid=1561654660809240&id=100008941630687
Note: this view is no longer held by Ustadh Haytham
https://m.facebook.com/story.php?story_fbid=1561654660809240&id=100008941630687
Note: this view is no longer held by Ustadh Haytham
Forwarded from Holdfirmlytotherope
➊
📚 A Summary on the six fasts of Shawwāl
(a) Dalīl:
Prophet ﷺ said:
(مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِتًّا مِنْ شَوَّالٍ كَانَ كَصِيَامِ الدَّهْرِ)
“Whoever fasts the month of Ramaḍān and then follows it with six days of fasting in the month of Shawwāl, it will be as if he fasted for the entire year.”
(رواه مسلم في صحيحه: 1164)
(b) Meaning:
An-Nawawī said: It is like observing a year of fasting because, the reward of one's good deeds are multiplied ten fold. Therefore, fasting in Ramaḍān is like fasting for ten months and fasting six of Shawwāl is like fasting for two months..."
Al Majlisī said: "A similar meaning is included in the hadīth of Thawbān by Ahmad and others."
(c) Authenticity
Shaykh Muḥammad Sālim Al Majlisī said:
Ash-Shafi'ī, Ahmad and various other well-known scholars from Madhhabbs held the opinion that six days of fasting in Shawwāl is something which is legislated. And Mālik disliked it. And it is how it was reported on the authority of Abū Hanīfa and his senior student Abū Yūsuf, and the majority of scholars disagreed with them on this.
Ibn Rushd said: Indeed, Mālik disliked fasting six days of Shawwāl [either for letting Ramaḍān be accompanied by something which is not a part of it , or perhaps because the hadīth did not reach him, or it was not authenticated with him, (the latter is what) which seems to be more likely.]
Al-Hāfiz Ibn Abd al-Barr said: "The Hadīth had not reached Mālik."
(End of the saying of Al-Majlisī)
We say: There has been an opinion of some of the scholars regarding the isnād of this hadīth. However, the opinion of majority of the scholars and of Imām Muslim is that it is sahīh since Sa'd bin Saīd is not alone in narrating this Hadīth and it has been narrated by several others.
(d) Consecutively or separately?
It is better to fast the six days of Shawwāl consecutively, also to begin with the 2nd day of the month.
As-Sa'd said: "This is the way Ibn Al Mubārak chose." It is due to the obligation to hasten towards goodness. Allāh سبحانه وتعالى says:
{ وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ }
"And march forth in the way (which leads to) forgiveness from your Lord!..."
Aal-e-Imran 3:133
Also, there is no problem in completing the six separately due to what it means from this hadīth. (سِتًّا من شَوَّال) "Six from Shawwāl..." So one can either complete it by fasting on Mondays or the White days.
This is said by both Shuyookh, Al-Majlisī and As-Sa'd. Also at-Tarīfī.
1/4
https://news.1rj.ru/str/qalandhar/660
#HoldfasttotheropeofAllāh
#FastOfShawwāl
📚 A Summary on the six fasts of Shawwāl
(a) Dalīl:
Prophet ﷺ said:
(مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِتًّا مِنْ شَوَّالٍ كَانَ كَصِيَامِ الدَّهْرِ)
“Whoever fasts the month of Ramaḍān and then follows it with six days of fasting in the month of Shawwāl, it will be as if he fasted for the entire year.”
(رواه مسلم في صحيحه: 1164)
(b) Meaning:
An-Nawawī said: It is like observing a year of fasting because, the reward of one's good deeds are multiplied ten fold. Therefore, fasting in Ramaḍān is like fasting for ten months and fasting six of Shawwāl is like fasting for two months..."
Al Majlisī said: "A similar meaning is included in the hadīth of Thawbān by Ahmad and others."
(c) Authenticity
Shaykh Muḥammad Sālim Al Majlisī said:
Ash-Shafi'ī, Ahmad and various other well-known scholars from Madhhabbs held the opinion that six days of fasting in Shawwāl is something which is legislated. And Mālik disliked it. And it is how it was reported on the authority of Abū Hanīfa and his senior student Abū Yūsuf, and the majority of scholars disagreed with them on this.
Ibn Rushd said: Indeed, Mālik disliked fasting six days of Shawwāl [either for letting Ramaḍān be accompanied by something which is not a part of it , or perhaps because the hadīth did not reach him, or it was not authenticated with him, (the latter is what) which seems to be more likely.]
Al-Hāfiz Ibn Abd al-Barr said: "The Hadīth had not reached Mālik."
(End of the saying of Al-Majlisī)
We say: There has been an opinion of some of the scholars regarding the isnād of this hadīth. However, the opinion of majority of the scholars and of Imām Muslim is that it is sahīh since Sa'd bin Saīd is not alone in narrating this Hadīth and it has been narrated by several others.
(d) Consecutively or separately?
It is better to fast the six days of Shawwāl consecutively, also to begin with the 2nd day of the month.
As-Sa'd said: "This is the way Ibn Al Mubārak chose." It is due to the obligation to hasten towards goodness. Allāh سبحانه وتعالى says:
{ وَسَارِعُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ }
"And march forth in the way (which leads to) forgiveness from your Lord!..."
Aal-e-Imran 3:133
Also, there is no problem in completing the six separately due to what it means from this hadīth. (سِتًّا من شَوَّال) "Six from Shawwāl..." So one can either complete it by fasting on Mondays or the White days.
This is said by both Shuyookh, Al-Majlisī and As-Sa'd. Also at-Tarīfī.
1/4
https://news.1rj.ru/str/qalandhar/660
#HoldfasttotheropeofAllāh
#FastOfShawwāl
Forwarded from Holdfirmlytotherope
➋
(e) The one who has fasts to make up
Scholars have disputed in this matter.
First opinion: As-Sa'd, Al-Ulwān, Al-Majlisī and several other contemporary scholars have said: it is upon one to fast the six of Shawwāl after completing all the missed fasts of Ramaḍān. Dalīl for this can be derived from the phrase of the hadīth: ( مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ ) "Whoever fasts Ramadān, then follows it..."
So the one fasted on Ramaḍān is the one who has made up the missed fasts. They further said: "One cannot give precedence to Sunnah fasts (over Fard fasts) and delay making the Fard fasts."
The one who has missed 22, or more than 23 fasts due to Nifās or some other illness, then, the person would be unable to fast the Six of Shawwāl within the month, after completing the missed fasts.
Some among those who are on this opinion say: "Even if it is the case, (as mentioned above) one should complete those fasts. And upon the person is to complete the six Fasts by continuing in the month of Dhul-Qaidah."
Dalīl for this is derived from the hadīth where the Prophet ﷺ delayed the sunnah two rak'ats after Zuhr to be offered after Asr. Hence, Sunan al Rawātib can be delayed and offered later, due to an excuse. Condition for this is one must have an excuse. If one could not complete the missed fasts even by fasting the whole of Shawwāl, then, the person can complete the Six along with Dhul-Qaidah. This was said by al-'Alwān and is also the opinion of As-Sa'd.
However, Al-Majlisī disagreed:
"For the one who has to make up fasts, if there would not be days left from the month to fast the Six after completing the missed fasts, then for him is to fast the Six of Shawwāl and to delay making up the missed fasts. Because there is no dalīl that one should make up the fasts right away. Also from this verse of the Qurān: {فَعِدَّتٌ مِّنْ أَيَّامٍ أُخَرَ} "the same number should be made up from other days."
2/4
#HoldfasttotheropeofAllāh
#FastOfShawwāl
(e) The one who has fasts to make up
Scholars have disputed in this matter.
First opinion: As-Sa'd, Al-Ulwān, Al-Majlisī and several other contemporary scholars have said: it is upon one to fast the six of Shawwāl after completing all the missed fasts of Ramaḍān. Dalīl for this can be derived from the phrase of the hadīth: ( مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ ) "Whoever fasts Ramadān, then follows it..."
So the one fasted on Ramaḍān is the one who has made up the missed fasts. They further said: "One cannot give precedence to Sunnah fasts (over Fard fasts) and delay making the Fard fasts."
The one who has missed 22, or more than 23 fasts due to Nifās or some other illness, then, the person would be unable to fast the Six of Shawwāl within the month, after completing the missed fasts.
Some among those who are on this opinion say: "Even if it is the case, (as mentioned above) one should complete those fasts. And upon the person is to complete the six Fasts by continuing in the month of Dhul-Qaidah."
Dalīl for this is derived from the hadīth where the Prophet ﷺ delayed the sunnah two rak'ats after Zuhr to be offered after Asr. Hence, Sunan al Rawātib can be delayed and offered later, due to an excuse. Condition for this is one must have an excuse. If one could not complete the missed fasts even by fasting the whole of Shawwāl, then, the person can complete the Six along with Dhul-Qaidah. This was said by al-'Alwān and is also the opinion of As-Sa'd.
However, Al-Majlisī disagreed:
"For the one who has to make up fasts, if there would not be days left from the month to fast the Six after completing the missed fasts, then for him is to fast the Six of Shawwāl and to delay making up the missed fasts. Because there is no dalīl that one should make up the fasts right away. Also from this verse of the Qurān: {فَعِدَّتٌ مِّنْ أَيَّامٍ أُخَرَ} "the same number should be made up from other days."
2/4
#HoldfasttotheropeofAllāh
#FastOfShawwāl
Forwarded from Holdfirmlytotherope
Second opinion:
This is the opinion of the Jumhūr (majority of the scholars). They say:
It is jāiz (permissible) to fast voluntary fasts while one has some obligatory fasts to make up. This is the opinion of the Hanafī, Shāfi'ī and and Mālikī. However, only the Hanafīs from among them consider it permissible without it being Makrūh (disliked), the other two (Shāfi'ī and Mālikī) say: it is permissible but makrūh.
And the dalīl for that is (as mentioned previously) that it is not obligatory to make up missed fasts immediately, as soon as possible.
As for the Hanbalīs, their opinion is that it is harām to fast voluntary fasts before making up missed fasts, and that they would not even be valid.
The dalīl which they bring is the Hadīth of Abū Hurayrah which was reported by Ahmad:
"Whoever observes voluntary fast while he still has to make up for days which he missed in Ramadan, his voluntary fast will not be accepted until he makes up for all the days that he had missed in Ramadan.”
However, this Hadīth is not authentic, just as was stated by Ibn Abī Hātim, and it has more than one blunders in its isnād.
The other saying reported from Ahmad is:
"It is permissible to observe voluntary fasts before missed fasts and it is valid."
Al-Mardāwī stated in 'al-Insāf': what is most correct is this.
Henceforth, what is most correct is this, i.e; the Qawl of the Jumhūr. Just as it is proved by the Revelation from Allāh:
{ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَۗ } [البقرة: 185]
"Whoever is ill or on a journey, the same number [of days which one did not observe saum must be made up] from other days."
Therefore, Allāh has not conditioned that they must be made up right after Ramaḍān or even one after the other. Rather, Al-Bukhārī and Muslim reported from 'Ā'ishah رضي الله عنها:
"I was unable to make up missed fasts from Ramaḍān until the month of Sha’bān as I was busy"
It is mentioned in Hāshiyāt i'ānat-ul Tālibīn (2/268):
"Even with an excuse, it is obligatory (wājib) to make up missed obligatory fasts, i.e; if without an excuse, then immediately and if with an excuse then when one finds it feasible."
3/3
https://news.1rj.ru/str/qalandhar/661
#HoldfasttotheropeofAllāh
#FastOfShawwāl
This is the opinion of the Jumhūr (majority of the scholars). They say:
It is jāiz (permissible) to fast voluntary fasts while one has some obligatory fasts to make up. This is the opinion of the Hanafī, Shāfi'ī and and Mālikī. However, only the Hanafīs from among them consider it permissible without it being Makrūh (disliked), the other two (Shāfi'ī and Mālikī) say: it is permissible but makrūh.
And the dalīl for that is (as mentioned previously) that it is not obligatory to make up missed fasts immediately, as soon as possible.
As for the Hanbalīs, their opinion is that it is harām to fast voluntary fasts before making up missed fasts, and that they would not even be valid.
The dalīl which they bring is the Hadīth of Abū Hurayrah which was reported by Ahmad:
"Whoever observes voluntary fast while he still has to make up for days which he missed in Ramadan, his voluntary fast will not be accepted until he makes up for all the days that he had missed in Ramadan.”
However, this Hadīth is not authentic, just as was stated by Ibn Abī Hātim, and it has more than one blunders in its isnād.
The other saying reported from Ahmad is:
"It is permissible to observe voluntary fasts before missed fasts and it is valid."
Al-Mardāwī stated in 'al-Insāf': what is most correct is this.
Henceforth, what is most correct is this, i.e; the Qawl of the Jumhūr. Just as it is proved by the Revelation from Allāh:
{ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَۗ } [البقرة: 185]
"Whoever is ill or on a journey, the same number [of days which one did not observe saum must be made up] from other days."
Therefore, Allāh has not conditioned that they must be made up right after Ramaḍān or even one after the other. Rather, Al-Bukhārī and Muslim reported from 'Ā'ishah رضي الله عنها:
"I was unable to make up missed fasts from Ramaḍān until the month of Sha’bān as I was busy"
It is mentioned in Hāshiyāt i'ānat-ul Tālibīn (2/268):
"Even with an excuse, it is obligatory (wājib) to make up missed obligatory fasts, i.e; if without an excuse, then immediately and if with an excuse then when one finds it feasible."
3/3
https://news.1rj.ru/str/qalandhar/661
#HoldfasttotheropeofAllāh
#FastOfShawwāl
Forwarded from Holdfirmlytotherope
❸
The scholars of the first opinion disagree and say:
"However, the 'ajr of Shawwāl's fast is only upon completing all fasts of Ramaḍān."
This is putting restrictions (on people) regarding the ease that which Allāh legislated through Revelation; i.e; making up obligatory fasts on other days. And it is not seen that the point of the Hadīth is that it is lāzim that the fasts missed due to an excuse be made up.
At-Tarīfī said:
It is permissible to observe voluntary fasts before making up missed, (obligatory) fasts. This is because for the one who leaves some in Ramaḍān due to a reason, it is as if he has fasted (what was obligatory upon him). And he is among those mentioned in the Hadīth by Prophet ﷺ: “Whoever fasts the month of Ramaḍān and then follows it with six days of fasting in the month of Shawwāl, it will be as if he fasted for the entire year.” And completing the missed fasts remains as a responsibility (to make up on other days)."
A Benefit:
It is said: the six fasts of Shawwāl is Mustahabb to hasten it, and not because the virtues of these six fasts cannot be achieved in other months. Hence the Hadīth states the amount. And the virtues are general, and can be achieved in other months as well. And this is a saying which does not oppose what Nawawī and others have said in the Sharh of this Hadīth, as the Ajr of six fasts is 10 times, i.e; 60 days; 2 months, and the Ajr for this is applicable to other months. Nevertheless, as the Hadīth encourages it on Shawwāl, there is no disagreement that it is preferable to do so then. But the preference is for the reward of hastening it, and this is similar to the variation in degree of rewards such as that for observing salāh at their earliest times and later, and it is not that the reward is lost for the (rest of the) year.
_
Sources:
https://news.1rj.ru/str/Aaalsaad7/413
https://news.1rj.ru/str/elmejlisi/152
https://news.1rj.ru/str/Suleiman_alAlwan/952
https://www.islamweb.net/ar/fatwa/3718
https://www.islamweb.net/ar/fatwa/3357
https://www.youtube.com/watch?v=rc5mtoty8y4&t=15
—Galandhaanu [Ustādh Muḥammad al-Māldīfī حفظه الله]
Translated by صدقة الجارية
Alhamdhulillāh
https://news.1rj.ru/str/qalandhar/662
#HoldfasttotheropeofAllāh
#FastOfShawwāl
The scholars of the first opinion disagree and say:
"However, the 'ajr of Shawwāl's fast is only upon completing all fasts of Ramaḍān."
This is putting restrictions (on people) regarding the ease that which Allāh legislated through Revelation; i.e; making up obligatory fasts on other days. And it is not seen that the point of the Hadīth is that it is lāzim that the fasts missed due to an excuse be made up.
At-Tarīfī said:
It is permissible to observe voluntary fasts before making up missed, (obligatory) fasts. This is because for the one who leaves some in Ramaḍān due to a reason, it is as if he has fasted (what was obligatory upon him). And he is among those mentioned in the Hadīth by Prophet ﷺ: “Whoever fasts the month of Ramaḍān and then follows it with six days of fasting in the month of Shawwāl, it will be as if he fasted for the entire year.” And completing the missed fasts remains as a responsibility (to make up on other days)."
A Benefit:
It is said: the six fasts of Shawwāl is Mustahabb to hasten it, and not because the virtues of these six fasts cannot be achieved in other months. Hence the Hadīth states the amount. And the virtues are general, and can be achieved in other months as well. And this is a saying which does not oppose what Nawawī and others have said in the Sharh of this Hadīth, as the Ajr of six fasts is 10 times, i.e; 60 days; 2 months, and the Ajr for this is applicable to other months. Nevertheless, as the Hadīth encourages it on Shawwāl, there is no disagreement that it is preferable to do so then. But the preference is for the reward of hastening it, and this is similar to the variation in degree of rewards such as that for observing salāh at their earliest times and later, and it is not that the reward is lost for the (rest of the) year.
_
Sources:
https://news.1rj.ru/str/Aaalsaad7/413
https://news.1rj.ru/str/elmejlisi/152
https://news.1rj.ru/str/Suleiman_alAlwan/952
https://www.islamweb.net/ar/fatwa/3718
https://www.islamweb.net/ar/fatwa/3357
https://www.youtube.com/watch?v=rc5mtoty8y4&t=15
—Galandhaanu [Ustādh Muḥammad al-Māldīfī حفظه الله]
Translated by صدقة الجارية
Alhamdhulillāh
https://news.1rj.ru/str/qalandhar/662
#HoldfasttotheropeofAllāh
#FastOfShawwāl