Forwarded from Ramadan
The aḥādīth of remembrance and supplication when seeing the new moon of Ramaḍān: There is nothing authentic concerning it
❌ 8. That the when Prophet صلى الله عليه وسلم would see the new moon, he would say:
“O Allāh, Bring it over us with blessing, faith, security and Islām. My Lord and your Lord is Allāh (Allāhumma ahlilhu `alaynā bil-yumni wal-īmān was-salāmati wal-Islām: Rabbī wa Rabbuka Allāh).
❌ 9. The Prophet صلى الله عليه وسلم used to say, when Rajab began: “O Allāh, bless for us Rajab and Shaˋbān and bless for us Ramaḍān.” And he used to say: “Friday night is honourable and its day is luminous.”
❌ 10. ‘If the middle of Shaˋbān comes, then do not fast.'
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
❌ 8. That the when Prophet صلى الله عليه وسلم would see the new moon, he would say:
“O Allāh, Bring it over us with blessing, faith, security and Islām. My Lord and your Lord is Allāh (Allāhumma ahlilhu `alaynā bil-yumni wal-īmān was-salāmati wal-Islām: Rabbī wa Rabbuka Allāh).
❌ 9. The Prophet صلى الله عليه وسلم used to say, when Rajab began: “O Allāh, bless for us Rajab and Shaˋbān and bless for us Ramaḍān.” And he used to say: “Friday night is honourable and its day is luminous.”
❌ 10. ‘If the middle of Shaˋbān comes, then do not fast.'
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
Internet Archive
An Abridgment Of The Most Famous And Important Weak Ahadith Related To Fasting : Free Download, Borrow, and Streaming : Internet…
An Abridgment of the Most Famous and Important Weak Ahadith Related to Fasting - By the Muhaddith Al-Harith al-HasaniThis book discusses 55 of the most famous...
Forwarded from Galandān ގަލަންދާނު
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Forwarded from Ramadan
Sufficing with the testimony of one person in seeing the new moon: There is nothing authentic concerning it
❌ 11. “The people looked for the new moon, so I informed the Messenger of Allāh ﷺ that I had sighted it. So, he fasted and commanded the people to fast.”
❌ 12. “A Bedouin man came to the Prophet صلى الله عليه وسلم and said: ‘O Messenger of Allāh, I have seen the new moon tonight.’ He said: ‘Do you bear witness that none has the right to be worshipped but Allāh and that Muḥammad is the Messenger of Allāh?’ He said: ‘Yes.’ He said: ‘O Bilal, announce to the people that they should fast tomorrow.’”
"And what is correct is that it is not accepted except by the sighting of two just people. And this is what is confirmed from the Prophet صلى الله عليه وسلم."
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
________
Opinion of Shaykh al-Muhaddith Sulayman al 'Alwān
Shaykh al 'Alwān, however is of the opinion that it is enough if one just man sees the new moon, and what is looked at is his truthfulness and justness. This is based on the hadith of Ibn 'Umar which was narrated by Abū Dawūd. When he witnessed the moon, he reported the news to Prophet ﷺ and Prophet ﷺ commanded others to fast. Shaykh 'Alwān considers the chain of this narration to be strong. He also mentions that there are a group of scholars who say that two witnesses are needed instead of one, and that they take as dalīl the hadith of 'Abur-Rahmān ibn Zayd ibn Khattāb which says: "So if two witnesses witness, fast and break the fast." In its chain is al-Hajjāj ibn Artā who is weak (Daīf), and every other chain of this Hadīth without the mention of al-Hajjāj is wrong and weak. Indeed there is no doubt that two witnesses are needed to end every month and to begin the rest. The only exception for this is Ramaḍān for which only one witness is enough. For the rest of the months, however, without a doubt two witnesses are needed.
See: 50 benefits from the Fiqh of Fasting by Shaykh Al-Muhaddith Sulaymān al-'Alwān (compiled by Dr. 'Abdullah ibn Khamūdul Farīh)
____
Our Note:
We have mentioned the opinion of two scholars of Hadīth regarding the strength of narration in Abū Dawūd and their respective opinions on whether one or two witnesses suffice for the sighting of the moon for Ramadān.
Shaykh Abū Alī does not consider it to be Sahīh (rather he says it is Munkar) and that two witnesses are needed, while Shaykh al 'Alwān says the chain is strong and Ramadān moon sighting is the exception to the rule that two witnesses are needed (one is enough for Ramadān). This is absolutely fine for scholars to have some differences of opinion [we stated both to clarify]
Ahamdulillahi (Added by KnowYourRabb)
❌ 11. “The people looked for the new moon, so I informed the Messenger of Allāh ﷺ that I had sighted it. So, he fasted and commanded the people to fast.”
❌ 12. “A Bedouin man came to the Prophet صلى الله عليه وسلم and said: ‘O Messenger of Allāh, I have seen the new moon tonight.’ He said: ‘Do you bear witness that none has the right to be worshipped but Allāh and that Muḥammad is the Messenger of Allāh?’ He said: ‘Yes.’ He said: ‘O Bilal, announce to the people that they should fast tomorrow.’”
"And what is correct is that it is not accepted except by the sighting of two just people. And this is what is confirmed from the Prophet صلى الله عليه وسلم."
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
________
Opinion of Shaykh al-Muhaddith Sulayman al 'Alwān
Shaykh al 'Alwān, however is of the opinion that it is enough if one just man sees the new moon, and what is looked at is his truthfulness and justness. This is based on the hadith of Ibn 'Umar which was narrated by Abū Dawūd. When he witnessed the moon, he reported the news to Prophet ﷺ and Prophet ﷺ commanded others to fast. Shaykh 'Alwān considers the chain of this narration to be strong. He also mentions that there are a group of scholars who say that two witnesses are needed instead of one, and that they take as dalīl the hadith of 'Abur-Rahmān ibn Zayd ibn Khattāb which says: "So if two witnesses witness, fast and break the fast." In its chain is al-Hajjāj ibn Artā who is weak (Daīf), and every other chain of this Hadīth without the mention of al-Hajjāj is wrong and weak. Indeed there is no doubt that two witnesses are needed to end every month and to begin the rest. The only exception for this is Ramaḍān for which only one witness is enough. For the rest of the months, however, without a doubt two witnesses are needed.
See: 50 benefits from the Fiqh of Fasting by Shaykh Al-Muhaddith Sulaymān al-'Alwān (compiled by Dr. 'Abdullah ibn Khamūdul Farīh)
____
Our Note:
We have mentioned the opinion of two scholars of Hadīth regarding the strength of narration in Abū Dawūd and their respective opinions on whether one or two witnesses suffice for the sighting of the moon for Ramadān.
Shaykh Abū Alī does not consider it to be Sahīh (rather he says it is Munkar) and that two witnesses are needed, while Shaykh al 'Alwān says the chain is strong and Ramadān moon sighting is the exception to the rule that two witnesses are needed (one is enough for Ramadān). This is absolutely fine for scholars to have some differences of opinion [we stated both to clarify]
Ahamdulillahi (Added by KnowYourRabb)
Internet Archive
An Abridgment Of The Most Famous And Important Weak Ahadith Related To Fasting : Free Download, Borrow, and Streaming : Internet…
An Abridgment of the Most Famous and Important Weak Ahadith Related to Fasting - By the Muhaddith Al-Harith al-HasaniThis book discusses 55 of the most famous...
Forwarded from Ramadan
The fast is the day the people fast, the breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice: There is nothing authentic concerning it
❌ 13. “The fast is the day the people fast, the breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice.” (Tirmidhī) & ‘The breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice.' (Ibn Mājah)
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
❌ 13. “The fast is the day the people fast, the breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice.” (Tirmidhī) & ‘The breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice.' (Ibn Mājah)
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
Internet Archive
An Abridgment Of The Most Famous And Important Weak Ahadith Related To Fasting : Free Download, Borrow, and Streaming : Internet…
An Abridgment of the Most Famous and Important Weak Ahadith Related to Fasting - By the Muhaddith Al-Harith al-HasaniThis book discusses 55 of the most famous...
Forwarded from Ramadan
❌ 14. “Fast from brightness until brightness.”
[ ☑️ The confirmed report: “If you see it [meaning the new crescent], then fast. And if you see it, then break the fast. And if it is concealed for you, then count thirty [days for the month].”]
❌ 15. “Whoever did not decide to fast before Fajr then there is no fast for him.”
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
[ ☑️ The confirmed report: “If you see it [meaning the new crescent], then fast. And if you see it, then break the fast. And if it is concealed for you, then count thirty [days for the month].”]
❌ 15. “Whoever did not decide to fast before Fajr then there is no fast for him.”
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
Internet Archive
An Abridgment Of The Most Famous And Important Weak Ahadith Related To Fasting : Free Download, Borrow, and Streaming : Internet…
An Abridgment of the Most Famous and Important Weak Ahadith Related to Fasting - By the Muhaddith Al-Harith al-HasaniThis book discusses 55 of the most famous...
Forwarded from Ramadan
There is nothing authentic from the Prophet صلى الله عليه وسلم that he ate after the aṫhān
❌ 16. “If any of you hears the call to the prayer while he has a vessel in his hand, he should not lay it down until he fulfils his need from it.”
❌ 17. “I asked Jābir about a man who wanted to fast and had a vessel in his hand to drink from, then he hears the call (to prayer). Jābir said: “We used to say that the Prophet صلى الله عليه وسلم said: ‘He should drink.’”
❌ 18. That he (Bilāl) came to the Prophet صلى الله عليه وسلم to call him to the prayer and he found him eating suḥūr (pre-dawn meal) in the masjid of his home
❌ 19. “Bilāl used to go to the Prophet صلى الله عليه وسلم while he was having his predawn meal, and I was able to see the marks of where my arrows landed.” I asked: “Was it after dawn?” He said: “After dawn, however, the sun had not yet risen.”
“I ate the suḥūr (pre-dawn meal) with Ḥuthayfah, then we went out to the prayer. When we reached the masjid, we prayed two rakˋāt and the iqāmah for the prayer was made. And there was only a small amount of time between them.” An-Nasā’ī (2474)
After the narration, an-Nasā’ī said, “And we do not know of anyone who narrated it in marfū’ form other than 'Āṣim. [Al-Kubrā (2475) and Tuḥfat al-Ashrāf (3325) ]
❌ 20. “The Iqāmah for the prayer was performed while ˋUmar had a vessel in his hand, so he asked: ‘Should I drink from it, O Messenger of Allāh?’ He said: ‘Yes.’ So, he drank from it.”
Note: And there is nothing authentic from the Prophet صلى الله عليه وسلم that he ate after the aṫhān, but it has come from Abū Bakr, ˋAlī, and Ḥuṫhayfah that they ate after the aṫhān.
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
❌ 16. “If any of you hears the call to the prayer while he has a vessel in his hand, he should not lay it down until he fulfils his need from it.”
❌ 17. “I asked Jābir about a man who wanted to fast and had a vessel in his hand to drink from, then he hears the call (to prayer). Jābir said: “We used to say that the Prophet صلى الله عليه وسلم said: ‘He should drink.’”
❌ 18. That he (Bilāl) came to the Prophet صلى الله عليه وسلم to call him to the prayer and he found him eating suḥūr (pre-dawn meal) in the masjid of his home
❌ 19. “Bilāl used to go to the Prophet صلى الله عليه وسلم while he was having his predawn meal, and I was able to see the marks of where my arrows landed.” I asked: “Was it after dawn?” He said: “After dawn, however, the sun had not yet risen.”
“I ate the suḥūr (pre-dawn meal) with Ḥuthayfah, then we went out to the prayer. When we reached the masjid, we prayed two rakˋāt and the iqāmah for the prayer was made. And there was only a small amount of time between them.” An-Nasā’ī (2474)
After the narration, an-Nasā’ī said, “And we do not know of anyone who narrated it in marfū’ form other than 'Āṣim. [Al-Kubrā (2475) and Tuḥfat al-Ashrāf (3325) ]
❌ 20. “The Iqāmah for the prayer was performed while ˋUmar had a vessel in his hand, so he asked: ‘Should I drink from it, O Messenger of Allāh?’ He said: ‘Yes.’ So, he drank from it.”
Note: And there is nothing authentic from the Prophet صلى الله عليه وسلم that he ate after the aṫhān, but it has come from Abū Bakr, ˋAlī, and Ḥuṫhayfah that they ate after the aṫhān.
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
Forwarded from فرقت
Additional benefit regarding the hadith:
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
🔻🔻
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
🔻🔻
Forwarded from Galandān ގަލަންދާނު
Summary on the Hadeeth
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
(Narrated by Ahmad, 10251; Abu Dawood. 2350)
The scholars of the past and present has differed in its meaning as well as its authenticity.
First of all:
Our sheikh, Al-Sa'd says this hadeeth is weak. He brought the statement of Imam Abu Hatim on its weakness. Then said that it is ghareeb (odd) in its chain as well as its wording. He said the wording goes against what is narrated saheeh, and the foremost is the verse of Allah:
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187]
And that it also goes against the general meaning of the hadeeth narrated in the saheehain
“Bilaal gives the call to prayer at night, so eat and drink until Ibn Umm Maktoom gives the call to prayer.” (al-Bukhaari and Muslim.)
A sub narrator, Saalim said, "He (ibn Umm Maktoom) was a blind man who would not proclaim the Athaan, unless he was told that the day had [nearly] dawned.” [Al-Bukhari]
1/4
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
(Narrated by Ahmad, 10251; Abu Dawood. 2350)
The scholars of the past and present has differed in its meaning as well as its authenticity.
First of all:
Our sheikh, Al-Sa'd says this hadeeth is weak. He brought the statement of Imam Abu Hatim on its weakness. Then said that it is ghareeb (odd) in its chain as well as its wording. He said the wording goes against what is narrated saheeh, and the foremost is the verse of Allah:
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187]
And that it also goes against the general meaning of the hadeeth narrated in the saheehain
“Bilaal gives the call to prayer at night, so eat and drink until Ibn Umm Maktoom gives the call to prayer.” (al-Bukhaari and Muslim.)
A sub narrator, Saalim said, "He (ibn Umm Maktoom) was a blind man who would not proclaim the Athaan, unless he was told that the day had [nearly] dawned.” [Al-Bukhari]
1/4
Forwarded from Galandān ގަލަންދާނު
Secondly:
Others stated that this is saheeh, amongst it is Al-Hakim in his "Al-Mustadrak", Al-Dhahabi, Abd al-Haqq al-Ishbeeli and ibn Hazm who quoted it as evidence. Then they differed in its application and meaning:
(i)
Hence the majority of the scholars said that the ruling of it was abrogated.
While Al-Munawi brought two interpretations:
(ii)
One, It is about maghrib prayer. The vassle is in his hands and he hears the call, he should first of all hasten to break his fast.
(iii)
The other opinion is that it is about the athan of Bilal and not ibn Umm Makhtoom. So, if you hear the adhaan of Bilal don't stop.
Sheikh Mahmood Muhammad Khattab al Subki said:
(iv)
It is also said that its meaning is general, to every Adhan. To complete his need.
So they bring other ahadeeth to support it, like what is in the saheehain "If dinner is served, then begin with it before you pray the Maghrib prayer." Or as in Muslim: "There is no praying when a meal is presented..."
Not all of these opinions are strong.
2/4
Others stated that this is saheeh, amongst it is Al-Hakim in his "Al-Mustadrak", Al-Dhahabi, Abd al-Haqq al-Ishbeeli and ibn Hazm who quoted it as evidence. Then they differed in its application and meaning:
(i)
Hence the majority of the scholars said that the ruling of it was abrogated.
While Al-Munawi brought two interpretations:
(ii)
One, It is about maghrib prayer. The vassle is in his hands and he hears the call, he should first of all hasten to break his fast.
(iii)
The other opinion is that it is about the athan of Bilal and not ibn Umm Makhtoom. So, if you hear the adhaan of Bilal don't stop.
Sheikh Mahmood Muhammad Khattab al Subki said:
(iv)
It is also said that its meaning is general, to every Adhan. To complete his need.
So they bring other ahadeeth to support it, like what is in the saheehain "If dinner is served, then begin with it before you pray the Maghrib prayer." Or as in Muslim: "There is no praying when a meal is presented..."
Not all of these opinions are strong.
2/4
Forwarded from Galandān ގަލަންދާނު
A benefit:
Ibn Hazm brings an interesting point that , fasting is prescribed when dawn is established. Not when dawn comes close or he thinks that it has arrived. As in the verse
And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].
So when you are sure that it has arrived. So when he is sure that it has come he leave it, but at that time it is dawn. So in the case of fajr, he does not have to stop eating or even sexual intercourse due to doubt. As for breaking the fast he is not allowed to eat due to doubt, rather he can only eat when he is sure that the night has come.
Hence, in Fajr you can eat with doubt. While in maghrib you can't eat with doubt.
So ibn Hazm brings narrations from a group of sahaba (about ten) proving that you do not need to stop eating or drinking until you are sure that dawn has come.
Hence, some scholars said that if he knows that the muazzin calls adhan before or like few mins ahead of fajr – he does not need to stop eating and can continue untill he is sure that fajr has arrived.
(This is for those who seek fajr and is aware of it or knows that the muazzin calls ahead.)
3/4
Ibn Hazm brings an interesting point that , fasting is prescribed when dawn is established. Not when dawn comes close or he thinks that it has arrived. As in the verse
And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].
So when you are sure that it has arrived. So when he is sure that it has come he leave it, but at that time it is dawn. So in the case of fajr, he does not have to stop eating or even sexual intercourse due to doubt. As for breaking the fast he is not allowed to eat due to doubt, rather he can only eat when he is sure that the night has come.
Hence, in Fajr you can eat with doubt. While in maghrib you can't eat with doubt.
So ibn Hazm brings narrations from a group of sahaba (about ten) proving that you do not need to stop eating or drinking until you are sure that dawn has come.
Hence, some scholars said that if he knows that the muazzin calls adhan before or like few mins ahead of fajr – he does not need to stop eating and can continue untill he is sure that fajr has arrived.
(This is for those who seek fajr and is aware of it or knows that the muazzin calls ahead.)
3/4