Untold Repent
Ramadan Quiz
She did ghusl following her menses when she was not certain as to whether it had ended, then she became certain before Fajr, so she fasted and prayed without repeating ghusl. Is her fast and prayer valid?
She did ghusl following her menses when she was not certain as to whether it had ended, then she became certain before Fajr, so she fasted and prayed without repeating ghusl. Is her fast and prayer valid?
Ramadan Quiz Answer
She did ghusl Following her Mense's when She was not Certain as to Whether it Had Ended, then She became Certain Before Fajr, so She Fasted and Prayed without Repeating ghusl. Is Her Fast and Prayer Valid?
Answer :
A. The fast is valid while the prayer is not ✅
Firstly:
The End of Mense's is known by One of two Signs:
1. The Emission of the White Discharge [tuhr], which is Well known to Women.
2. Complete Dryness, so that if a Woman inserts a piece of Cotton or the like, it Will come Out clean with no Trace of Blood or Yellowish or Brownish Discharge on it.
A Woman should Not hasten to do Ghusl Until she is Certain that her Period has Ended.
Imam al-Bukhaari Rahim رحمه الله Said:
Chapter: the Beginning and End of the Menstrual flow. Some Women Used to Send to ‘Aisha Radi Allāhu anhu Pads of cotton with traces of Yellowish Discharge, and she would Say: Do not Hasten until you See the White Discharge – meaning that the Period had Ended. The Daughter of Zayd ibn Thabit Radi Allāhu Anhu heard that some women used to call for Candles in the depths of the Night, to see whether their menses had Ended, and she said: The women never used to do that – and she criticized [those who did that]. End quote.
Secondly:
If a woman becomes certain that her period has ended before Fajr, then she must fast.
If she is not certain whether it has ended, then her fast is not valid, even if we assume that no discharge is emitted during that day, because the intention of fasting is not valid unless one is certain that the period has ended.
Thirdly:
If a woman does ghusl at the beginning of the night although she is uncertain as to whether her period has ended, then she becomes certain of that before Fajr, and she prays and fasts without repeating ghusl, then her fast is valid but her prayer is not.
● That is because in the case of fasting, it is stipulated (specified) that the menses should have ended, even if the woman has not yet done ghusl.
But in the case of prayer, it is essential to do ghusl, and her first ghusl is not valid when there is some uncertainty as to whether the menses has ended. So she should do another ghusl after her certainty then perform the prayer.
It says in Kashshaaf Al-Qinaa‘ (1/146),
Regarding things that make ghusl obligatory:
The fifth is Menstrual bleeding, because the Prophet Muhammad ﷺ said to Fatimah bint Abi Hubaysh: “When it ends, then do ghusl and pray.” Agreed upon.
This is supported by the verse in which ALLĀH ﷻ, may He be exalted, says (interpretation of the meaning): “And when they have purified themselves, then come to them from where Allah has ordained for you" [Al-Baqarah 2:222],
That is, when they have done ghusl (after menses), that is when the husband is allowed to have intercourse with his wife. So the husband is not allowed to have intercourse with his wife if she has not done ghusl after her menses, - which indicates that it is obligatory for her to perform ghusl.
Rather ghusl becomes obligatory once the bleeding of menses begins, and the cessation (end) of menses is the condition for it (ghusl) to be valid. End quote.
And ALLĀH ﷻ knows best.
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She did ghusl Following her Mense's when She was not Certain as to Whether it Had Ended, then She became Certain Before Fajr, so She Fasted and Prayed without Repeating ghusl. Is Her Fast and Prayer Valid?
Answer :
A. The fast is valid while the prayer is not ✅
Firstly:
The End of Mense's is known by One of two Signs:
1. The Emission of the White Discharge [tuhr], which is Well known to Women.
2. Complete Dryness, so that if a Woman inserts a piece of Cotton or the like, it Will come Out clean with no Trace of Blood or Yellowish or Brownish Discharge on it.
A Woman should Not hasten to do Ghusl Until she is Certain that her Period has Ended.
Imam al-Bukhaari Rahim رحمه الله Said:
Chapter: the Beginning and End of the Menstrual flow. Some Women Used to Send to ‘Aisha Radi Allāhu anhu Pads of cotton with traces of Yellowish Discharge, and she would Say: Do not Hasten until you See the White Discharge – meaning that the Period had Ended. The Daughter of Zayd ibn Thabit Radi Allāhu Anhu heard that some women used to call for Candles in the depths of the Night, to see whether their menses had Ended, and she said: The women never used to do that – and she criticized [those who did that]. End quote.
Secondly:
If a woman becomes certain that her period has ended before Fajr, then she must fast.
If she is not certain whether it has ended, then her fast is not valid, even if we assume that no discharge is emitted during that day, because the intention of fasting is not valid unless one is certain that the period has ended.
Thirdly:
If a woman does ghusl at the beginning of the night although she is uncertain as to whether her period has ended, then she becomes certain of that before Fajr, and she prays and fasts without repeating ghusl, then her fast is valid but her prayer is not.
● That is because in the case of fasting, it is stipulated (specified) that the menses should have ended, even if the woman has not yet done ghusl.
But in the case of prayer, it is essential to do ghusl, and her first ghusl is not valid when there is some uncertainty as to whether the menses has ended. So she should do another ghusl after her certainty then perform the prayer.
It says in Kashshaaf Al-Qinaa‘ (1/146),
Regarding things that make ghusl obligatory:
The fifth is Menstrual bleeding, because the Prophet Muhammad ﷺ said to Fatimah bint Abi Hubaysh: “When it ends, then do ghusl and pray.” Agreed upon.
This is supported by the verse in which ALLĀH ﷻ, may He be exalted, says (interpretation of the meaning): “And when they have purified themselves, then come to them from where Allah has ordained for you" [Al-Baqarah 2:222],
That is, when they have done ghusl (after menses), that is when the husband is allowed to have intercourse with his wife. So the husband is not allowed to have intercourse with his wife if she has not done ghusl after her menses, - which indicates that it is obligatory for her to perform ghusl.
Rather ghusl becomes obligatory once the bleeding of menses begins, and the cessation (end) of menses is the condition for it (ghusl) to be valid. End quote.
And ALLĀH ﷻ knows best.
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Imām Ibn al-Qayyim رحمه الله Said:
❝The Prophet Muhammad ﷺ Was the Most Generous of People, and he Was At his Most Generous in Ramaḍān, when He would Give a Great Deal of Charity, do good Deeds, Read Qur'ān, Remember ALLĀH ﷻ (Dhikr) and Observe I'tikaf.❞
[Zaad al-Ma'aad | 2/32]
#Ramadan
#Reminder
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❝The Prophet Muhammad ﷺ Was the Most Generous of People, and he Was At his Most Generous in Ramaḍān, when He would Give a Great Deal of Charity, do good Deeds, Read Qur'ān, Remember ALLĀH ﷻ (Dhikr) and Observe I'tikaf.❞
[Zaad al-Ma'aad | 2/32]
#Ramadan
#Reminder
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Sheikh Fawzaan (حفظه الله) said:
"InDeeD, he who Catches the month of Ramaḍān and for whom ALLĀH ﷻ makes it Possible to Benefit from it, ALLĀH ﷻ has Bestowed Upon him a Tremendous Favor to which Nothing is Equivalent. By ALLĀH ﷻ, those who have Million's and own building's and Property do Not have the Equivalent of it.
By ALLĀH ﷻ, Nothing is Equivalent to this Month for the one to Whom ALLĀH ﷻ grants Success, even if he Doesn’t own Anything from the Duniyā or have any Money. If ALLĀH ﷻ Favors him with this Month, then he Will Profit, and He is a True Merchant; He is Truly Wealthy."
Sittings In The Month Of Ramadān, A Gift to the People Of Iman Page:20
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"InDeeD, he who Catches the month of Ramaḍān and for whom ALLĀH ﷻ makes it Possible to Benefit from it, ALLĀH ﷻ has Bestowed Upon him a Tremendous Favor to which Nothing is Equivalent. By ALLĀH ﷻ, those who have Million's and own building's and Property do Not have the Equivalent of it.
By ALLĀH ﷻ, Nothing is Equivalent to this Month for the one to Whom ALLĀH ﷻ grants Success, even if he Doesn’t own Anything from the Duniyā or have any Money. If ALLĀH ﷻ Favors him with this Month, then he Will Profit, and He is a True Merchant; He is Truly Wealthy."
Sittings In The Month Of Ramadān, A Gift to the People Of Iman Page:20
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Ramadan Quiz 🌴
If someone breaks the fast in Ramadan without an excuse by doing something other than having intercourse, – rather it was by drinking water, or eating something deliberately, and the like – does he have to offer expiation or compensation?
If someone breaks the fast in Ramadan without an excuse by doing something other than having intercourse, – rather it was by drinking water, or eating something deliberately, and the like – does he have to offer expiation or compensation?
Anonymous Quiz
20%
Yes, he should offer expiation.
28%
No, he should just make up the day he broke the fast and he must repent sincerely.
52%
He should offer expiation and make up the day he broke the fast and he must repent sincerely.
Untold Repent
Ramadan Quiz 🌴
If someone breaks the fast in Ramadan without an excuse by doing something other than having intercourse, – rather it was by drinking water, or eating something deliberately, and the like – does he have to offer expiation or compensation?
If someone breaks the fast in Ramadan without an excuse by doing something other than having intercourse, – rather it was by drinking water, or eating something deliberately, and the like – does he have to offer expiation or compensation?
Ramadan Quiz Answer
If someone breaks the fast in Ramadan without an excuse by doing something other than having intercourse, – rather it was by drinking water, or eating something deliberately (intentionally), and the like – does he have to offer expiation or compensation?
Answer : B. No, he should just make up the day he broke the fast and he must repent sincerely.
Firstly:
The one who breaks the fast one day in Ramadan without an excuse has committed a major sin and exposed himself to divine wrath and punishment, and he must repent sincerely.
He only has to make up the day on which he broke the fast, if he broke the fast by doing something other than having intercourse. This is the view of majority of the scholars, and some of them narrated that there was consensus on this point.
Secondly:
With Regard to the View that he “Must make it up by fasting sixty consecutive days” As the one who did intercourse during the middle of the fast so as to offer expiation (kafaarah) for that, which is fasting for two consecutive months, If that is the case, then the fuqaha’ differed as to the expiation required of one who breaks the fast in Ramadan by doing something other than having intercourse.
1. The Shaafa‘is and Hanbalis are of the View that the one who breaks the fast in Ramadan by doing something other than having intercourse does not have to offer expiation (kafaarah) or compensation (fidyah); rather he has to make up the day on which he broke the fast,
•Because the Prophet Muhammad ﷺ Said: “Whoever made himself vomit deliberately, let him make up that day.”
Narrated by at-Tirmidhi (720); classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
And because the basic principle is that no expiation or compensation is required except in the cases mentioned in the religious texts.
And because he broke the fast by doing something other than having intercourse, so no expiation is required, and it is not valid to make an analogy with intercourse, because the need for a deterrent in the latter case is more important.
This is the View of Sa‘eed ibn Jubayr, Ibn Seereen, An-Nakha‘i, Hammaad ibn Abi Sulaymaan, and Dawood.
2. The Hanafis are of the View that he must offer expiation if he broke the fast by causing something intended for nourishment or medication to reach his stomach through the mouth, because by doing so he satisfied the desire of the stomach, just as by having intercourse he satisfied the desire of the private part.
● The View that is most correct is: that it is not obligatory to offer expiation for the one who breaks the fast in Ramadan by doing something other than having intercourse, because the basic principle is that no expiation or compensation is required except in cases mentioned in the religious texts, and there is nothing in the religious texts to suggest that expiation is required in any case other than intercourse. It is not valid to draw an analogy between eating and drinking, and intercourse.
The View that expiation is not required of one who breaks the fast in Ramadan by doing something other than having intercourse is the view favoured by the Permanent Committee for Scholarly Research and Iftaa’, and of Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Ibn ‘Uthaymeen Rahimahullah.
In Fatāwa al-Lajnah ad-Daa’imah (9/221) it Says:
If the Fast in Ramadan was broken by doing something other than having intercourse, then no expiation is required for that according to the correct view. Rather what is required is to repent and to make up the day on which the fast was broken. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz Rahimahullah Said:
If the fast was broken by doing something other than having intercourse - rather it was by drinking water, or eating something, and the like – then he does not have to offer expiation; rather he has to make up that day.
● End quote from Fataawa Noor ‘ala ad-Darb (16/331).
Continuation ⬇️
If someone breaks the fast in Ramadan without an excuse by doing something other than having intercourse, – rather it was by drinking water, or eating something deliberately (intentionally), and the like – does he have to offer expiation or compensation?
Answer : B. No, he should just make up the day he broke the fast and he must repent sincerely.
Firstly:
The one who breaks the fast one day in Ramadan without an excuse has committed a major sin and exposed himself to divine wrath and punishment, and he must repent sincerely.
He only has to make up the day on which he broke the fast, if he broke the fast by doing something other than having intercourse. This is the view of majority of the scholars, and some of them narrated that there was consensus on this point.
Secondly:
With Regard to the View that he “Must make it up by fasting sixty consecutive days” As the one who did intercourse during the middle of the fast so as to offer expiation (kafaarah) for that, which is fasting for two consecutive months, If that is the case, then the fuqaha’ differed as to the expiation required of one who breaks the fast in Ramadan by doing something other than having intercourse.
1. The Shaafa‘is and Hanbalis are of the View that the one who breaks the fast in Ramadan by doing something other than having intercourse does not have to offer expiation (kafaarah) or compensation (fidyah); rather he has to make up the day on which he broke the fast,
•Because the Prophet Muhammad ﷺ Said: “Whoever made himself vomit deliberately, let him make up that day.”
Narrated by at-Tirmidhi (720); classed as saheeh by al-Albaani in Saheeh at-Tirmidhi.
And because the basic principle is that no expiation or compensation is required except in the cases mentioned in the religious texts.
And because he broke the fast by doing something other than having intercourse, so no expiation is required, and it is not valid to make an analogy with intercourse, because the need for a deterrent in the latter case is more important.
This is the View of Sa‘eed ibn Jubayr, Ibn Seereen, An-Nakha‘i, Hammaad ibn Abi Sulaymaan, and Dawood.
2. The Hanafis are of the View that he must offer expiation if he broke the fast by causing something intended for nourishment or medication to reach his stomach through the mouth, because by doing so he satisfied the desire of the stomach, just as by having intercourse he satisfied the desire of the private part.
● The View that is most correct is: that it is not obligatory to offer expiation for the one who breaks the fast in Ramadan by doing something other than having intercourse, because the basic principle is that no expiation or compensation is required except in cases mentioned in the religious texts, and there is nothing in the religious texts to suggest that expiation is required in any case other than intercourse. It is not valid to draw an analogy between eating and drinking, and intercourse.
The View that expiation is not required of one who breaks the fast in Ramadan by doing something other than having intercourse is the view favoured by the Permanent Committee for Scholarly Research and Iftaa’, and of Shaykh ‘Abd al-‘Azeez ibn Baaz and Shaykh Ibn ‘Uthaymeen Rahimahullah.
In Fatāwa al-Lajnah ad-Daa’imah (9/221) it Says:
If the Fast in Ramadan was broken by doing something other than having intercourse, then no expiation is required for that according to the correct view. Rather what is required is to repent and to make up the day on which the fast was broken. End quote.
Shaykh ‘Abd al-‘Azeez ibn Baaz Rahimahullah Said:
If the fast was broken by doing something other than having intercourse - rather it was by drinking water, or eating something, and the like – then he does not have to offer expiation; rather he has to make up that day.
● End quote from Fataawa Noor ‘ala ad-Darb (16/331).
Continuation ⬇️
Untold Repent
Ramadan Quiz Answer If someone breaks the fast in Ramadan without an excuse by doing something other than having intercourse, – rather it was by drinking water, or eating something deliberately (intentionally), and the like – does he have to offer expiation…
Shaykh Ibn ‘Uthaymeen Rahimahullah was asked:
If a fasting person masturbates, does he have to offer expiation?
He replied: If the fasting person masturbates and ejaculates, he has broken the fast, and he must make up the day on which he masturbated, but he does not have to offer expiation, because expiation is only required in the case of intercourse.
● End quote from Majmoo ‘ Fataawa wa Rasaa’il al-‘Uthaymeen (19/233).
Conclusion:
The one who broke the fast one day in Ramaḍān without an Excuse has Committed a Major Sin, and he Must Repent Sincerely.
If He broke the Fast by doing Something other than Having Intercourse, All he has to Do is Make up That day on Which he broke the Fast. He does Not have to offer Expiation or Compensation.
And ALLĀH ﷻ Knows Best.
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If a fasting person masturbates, does he have to offer expiation?
He replied: If the fasting person masturbates and ejaculates, he has broken the fast, and he must make up the day on which he masturbated, but he does not have to offer expiation, because expiation is only required in the case of intercourse.
● End quote from Majmoo ‘ Fataawa wa Rasaa’il al-‘Uthaymeen (19/233).
Conclusion:
The one who broke the fast one day in Ramaḍān without an Excuse has Committed a Major Sin, and he Must Repent Sincerely.
If He broke the Fast by doing Something other than Having Intercourse, All he has to Do is Make up That day on Which he broke the Fast. He does Not have to offer Expiation or Compensation.
And ALLĀH ﷻ Knows Best.
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Imam Ibn Al-Qayyim رحمه الله Said:
The difference Between the People of the Sunnāh and the People of Innovation (is that),
The People of the Sunnāh leave people’s sayings for the Sake of the Sunnāh,
And the People of Innovation leave the Sunnāh for the Sake of people’s word's (sayings, opinions).
[al-Sawai’q al-Mursalah, 4/1603]
#Sunnāh
#Innovation
#Salaf
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The difference Between the People of the Sunnāh and the People of Innovation (is that),
The People of the Sunnāh leave people’s sayings for the Sake of the Sunnāh,
And the People of Innovation leave the Sunnāh for the Sake of people’s word's (sayings, opinions).
[al-Sawai’q al-Mursalah, 4/1603]
#Sunnāh
#Innovation
#Salaf
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The Best Prayer Fajr on Friday in Congregation
عن ابن عمر قال: "أفضل الصلوات عند الله صلاة الصبح يوم الجمعة في جماعة" . روا
It was narrated that Ibn ‘Umar said:: “The best prayer before ALLĀH ﷻ is Fajr prayer on Friday in congregation.”
One of the special features of Fajr prayer on Friday is that it is Sunnāh to recite Surat al-Sajdah in the first Rak’ah and Surat Al-Insān in the Second.
It was narrated from Abu Hurayrah that the Prophet Muhammad ﷺ used to Recite in Fajr prayer in Friday's "Alif-Laam-Meem Tanzeel" (Soorat al-Sajdah) in the first Rak’ah and "Hal ata ‘ala’l-Insān heenun min al-dahr lam yakun shay’an madhkooran" (Soorat al-Insaan) in the second.
📚 Narrated by al-Bukhaari, 851; Muslim, 880.
#يوم_الجمعة
#Friday_Reminder
#Fajr_Prayer
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عن ابن عمر قال: "أفضل الصلوات عند الله صلاة الصبح يوم الجمعة في جماعة" . روا
It was narrated that Ibn ‘Umar said:: “The best prayer before ALLĀH ﷻ is Fajr prayer on Friday in congregation.”
One of the special features of Fajr prayer on Friday is that it is Sunnāh to recite Surat al-Sajdah in the first Rak’ah and Surat Al-Insān in the Second.
It was narrated from Abu Hurayrah that the Prophet Muhammad ﷺ used to Recite in Fajr prayer in Friday's "Alif-Laam-Meem Tanzeel" (Soorat al-Sajdah) in the first Rak’ah and "Hal ata ‘ala’l-Insān heenun min al-dahr lam yakun shay’an madhkooran" (Soorat al-Insaan) in the second.
📚 Narrated by al-Bukhaari, 851; Muslim, 880.
#يوم_الجمعة
#Friday_Reminder
#Fajr_Prayer
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Ibn Mas’ūd رضي الله عنه Said:
“Destruction is in Two":
•Despair [In the Mercy of Allāhﷻ]
•And Pride
[Az-Zawājir: 1/121]
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“Destruction is in Two":
•Despair [In the Mercy of Allāhﷻ]
•And Pride
[Az-Zawājir: 1/121]
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PRESERVATION OF TIME IN RAMADĀN
The Day's and Night's are the Most Precious Assets of a Person in this Life.
The Profit is Paradise,
its loss is the Hellfire,
the year is the Tree,
the months are its branches,
the days are its offshoots,
the hours are its leaves
and the breaths are its fruits.
Whoever's breaths are [used] in the obedience of Allāhﷻ, then their fruit is pure, blessed and sweet tasting; whereas whoever's breaths are [used] in disobedience to Allāhﷻ, then their fruit is nasty, bitter and foul tasting.
Book: Important Lessons For Ramadān
By Shaykh 'Abd al-Razzāq al-'Abbād
Translated by Hassan Hussein Abdi
Hikmah Publications
P. 56
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The Day's and Night's are the Most Precious Assets of a Person in this Life.
The Profit is Paradise,
its loss is the Hellfire,
the year is the Tree,
the months are its branches,
the days are its offshoots,
the hours are its leaves
and the breaths are its fruits.
Whoever's breaths are [used] in the obedience of Allāhﷻ, then their fruit is pure, blessed and sweet tasting; whereas whoever's breaths are [used] in disobedience to Allāhﷻ, then their fruit is nasty, bitter and foul tasting.
Book: Important Lessons For Ramadān
By Shaykh 'Abd al-Razzāq al-'Abbād
Translated by Hassan Hussein Abdi
Hikmah Publications
P. 56
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Ibn Taymiyyah رحمه الله said:
“Fasting humiliates and weakens the Shaytan, it weakens the effects of his whispers on a person and reduces his sins. That is because the Shaytan ‘flows through the son of Adam like blood’ as the Prophet ﷺ said.”
مجموع الفتاوى 25/246
#Ramadan_Reminder
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“Fasting humiliates and weakens the Shaytan, it weakens the effects of his whispers on a person and reduces his sins. That is because the Shaytan ‘flows through the son of Adam like blood’ as the Prophet ﷺ said.”
مجموع الفتاوى 25/246
#Ramadan_Reminder
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𝗛𝗮𝗱𝗶𝘁𝗵 𝗼𝗳 𝘁𝗵𝗲 𝗗𝗮𝘆
The Messenger of ALLĀH ﷻ Prophet Muhammad ﷺ Said: “The Son of Adam Cannot fill a Vessel Worse than his Stomach, as it is Enough for Him to Take a Few Bite's to Straighten his Back. If He Cannot do it, Then He May fill it with a Third of his Food, a Third of his Drink, and a Third of his Breath.”
[Sunan al-Tirmidhi]
Imām as-Shāfiʾī Reportedly Said that "I Have Not Filled Myself in Sixteen year's Because filling Oneself Makes the Body Heavy, Removes Clear Understanding, Induces Sleep and Makes one Weak for Worship."
Ibn Masawaih, a Muslim Doctor, Said after Reading this Hadīth: “If the People only Used these Word's, they Would Avoid All diseases and Maladies and the Clinic's and Pharmacies Would be Idle.”
A Man said to Ibn Umar Radiallahu'Anhu : Shouldn’t I Bring you Some Jawarish? Ibn Umar Radiallahu'Anhu Said: What is that? He said: Something which Aids in Digesting your Food after you Eat. Ibn Umar Radiallahu'Anhu Said: I have not Eaten to Being full for Four Month's. That is Not Because I am Not Able to Do so, But I was with a Group of People who Were Hungry more than they Were Full.
As for Some of the Spiritual Benefits of Eating less, they Include; Humbleness of Heart, Strengthening of One's Understanding, Lessening of One's Desires and Lack of Feeling Angry, while Overeating Induces the Opposites of All of Those.
May ALLĀH ﷻ Make Us amongst Those who Consume Food to Live in this World, and Not Make Eating and Drinking our Primary objective. May He Make Us Amongst the Strong Believers who Are Upright in Their Worship and Remain Steadfast to the Sunnāh of the Beloved Prophet Muhammad ﷺ Allāhumma Aāmeen.
[Excerpts taken from Jāmiʾ al-ʿUlūm wa al-Ḥikam]
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The Messenger of ALLĀH ﷻ Prophet Muhammad ﷺ Said: “The Son of Adam Cannot fill a Vessel Worse than his Stomach, as it is Enough for Him to Take a Few Bite's to Straighten his Back. If He Cannot do it, Then He May fill it with a Third of his Food, a Third of his Drink, and a Third of his Breath.”
[Sunan al-Tirmidhi]
Imām as-Shāfiʾī Reportedly Said that "I Have Not Filled Myself in Sixteen year's Because filling Oneself Makes the Body Heavy, Removes Clear Understanding, Induces Sleep and Makes one Weak for Worship."
Ibn Masawaih, a Muslim Doctor, Said after Reading this Hadīth: “If the People only Used these Word's, they Would Avoid All diseases and Maladies and the Clinic's and Pharmacies Would be Idle.”
A Man said to Ibn Umar Radiallahu'Anhu : Shouldn’t I Bring you Some Jawarish? Ibn Umar Radiallahu'Anhu Said: What is that? He said: Something which Aids in Digesting your Food after you Eat. Ibn Umar Radiallahu'Anhu Said: I have not Eaten to Being full for Four Month's. That is Not Because I am Not Able to Do so, But I was with a Group of People who Were Hungry more than they Were Full.
As for Some of the Spiritual Benefits of Eating less, they Include; Humbleness of Heart, Strengthening of One's Understanding, Lessening of One's Desires and Lack of Feeling Angry, while Overeating Induces the Opposites of All of Those.
May ALLĀH ﷻ Make Us amongst Those who Consume Food to Live in this World, and Not Make Eating and Drinking our Primary objective. May He Make Us Amongst the Strong Believers who Are Upright in Their Worship and Remain Steadfast to the Sunnāh of the Beloved Prophet Muhammad ﷺ Allāhumma Aāmeen.
[Excerpts taken from Jāmiʾ al-ʿUlūm wa al-Ḥikam]
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The 10 Categories of People Pertaining to Fasting during the Month of Ramaḍān. [The first and second]
Sheykh Ibn ‘Uthaymeen رحمه الله Said:
1️⃣ The First:
The Sane Resident Muslim who Reached Puberty, has the Ability to Fast, and is Free from any Obstacles Preventing Him from Fasting. If an Individual Meets these Conditions then Fasting during the month of Ramaḍān will become obligatory upon him. ALLĀH ﷻ Said:
{شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ}
{The month of Ramaḍān in which was Revealed the Qur'an, a Guidance for Mankind and Clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramaḍān i.e. is Present at his home), he Must observe Saum (fasts) that Month, And Whoever is ill or on a Journey, The same number [of days which One did Not observe Saum (fasts) must be made up] from Other days. ALLĀH ﷻ intends for you Ease, and He does not want to make things difficult for you. (He wants that you) must Complete the same Number (of days), and that you Must magnify ALLĀH ﷻ [i.e. to say Takbir (Allahu-Akbar; ALLĀH ﷻ is the Most Great) on seeing the Crescent of the Month's of Ramaḍān and Shawwal] for having guided you so that you may be grateful to Him.}
[2:185]
As for the Disbeliever, it is Not Obligatory upon Him to Fast, because his Worship is Invalid. If he Became Muslim during the Month of Ramaḍān he will Not be Required to make Up the Day's he has Missed. This is Based on ALLĀH'S ﷻ Statement:
{قُل لِّلَّذِينَ كَفَرُوا إِن يَنتَهُوا يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ}
{Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven} [8:38]
2️⃣ The Second:
The Prepubescent Child isn’t Obliged to Fast Until he reaches Puberty.
The Prophet Muhammad ﷺ Said:
رُفِعَ القلَم ُعَن ثلاثةٍ عن النّائمِ حتّى يَستيقظَ وعنِ الصَّغيرِ حتّى يكبُرَ وعنِ المَجنونِ حتّى يعقِلَ أو يفيقَ.
❝The Pen is Lifted off of Three People: The one who is Asleep Until he wakes Up, the Child Until he Reaches Puberty, and the Insane Until he Recovers❞.
[Abu Dawud, An’Nasai, sheikh Al-Albani graded it to be authentic]
However it is recommended for his guardian to command him to fast in order to train him upon obedience to his Lord before he reaches puberty, In attempt to follow the examples of the pious predecessors (رضي الله عنهم).
The Prophet’s companions (رضي الله عنهم) used to make their children Fast. They would bring them to the Masjid along with some toys that were made of fur. When the children complained about being hungry and started to cry they would give them the toys in order to keep them busy.
Signs of Puberty:
1/ Having a wet dream.
2/ Growing pubic hair.
3/ Reaching the age of 15.
The same signs of puberty are applied to the female with the addition of:
4/ the monthly period.
Source: Majalis shahr Ramadan (Sittings during the month of Ramadan) page 70-74.
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Sheykh Ibn ‘Uthaymeen رحمه الله Said:
1️⃣ The First:
The Sane Resident Muslim who Reached Puberty, has the Ability to Fast, and is Free from any Obstacles Preventing Him from Fasting. If an Individual Meets these Conditions then Fasting during the month of Ramaḍān will become obligatory upon him. ALLĀH ﷻ Said:
{شَهْرُ رَمَضَانَ الَّذِي أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَىٰ وَالْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَىٰ مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ}
{The month of Ramaḍān in which was Revealed the Qur'an, a Guidance for Mankind and Clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramaḍān i.e. is Present at his home), he Must observe Saum (fasts) that Month, And Whoever is ill or on a Journey, The same number [of days which One did Not observe Saum (fasts) must be made up] from Other days. ALLĀH ﷻ intends for you Ease, and He does not want to make things difficult for you. (He wants that you) must Complete the same Number (of days), and that you Must magnify ALLĀH ﷻ [i.e. to say Takbir (Allahu-Akbar; ALLĀH ﷻ is the Most Great) on seeing the Crescent of the Month's of Ramaḍān and Shawwal] for having guided you so that you may be grateful to Him.}
[2:185]
As for the Disbeliever, it is Not Obligatory upon Him to Fast, because his Worship is Invalid. If he Became Muslim during the Month of Ramaḍān he will Not be Required to make Up the Day's he has Missed. This is Based on ALLĀH'S ﷻ Statement:
{قُل لِّلَّذِينَ كَفَرُوا إِن يَنتَهُوا يُغْفَرْ لَهُم مَّا قَدْ سَلَفَ}
{Say to those who have disbelieved, if they cease (from disbelief) their past will be forgiven} [8:38]
2️⃣ The Second:
The Prepubescent Child isn’t Obliged to Fast Until he reaches Puberty.
The Prophet Muhammad ﷺ Said:
رُفِعَ القلَم ُعَن ثلاثةٍ عن النّائمِ حتّى يَستيقظَ وعنِ الصَّغيرِ حتّى يكبُرَ وعنِ المَجنونِ حتّى يعقِلَ أو يفيقَ.
❝The Pen is Lifted off of Three People: The one who is Asleep Until he wakes Up, the Child Until he Reaches Puberty, and the Insane Until he Recovers❞.
[Abu Dawud, An’Nasai, sheikh Al-Albani graded it to be authentic]
However it is recommended for his guardian to command him to fast in order to train him upon obedience to his Lord before he reaches puberty, In attempt to follow the examples of the pious predecessors (رضي الله عنهم).
The Prophet’s companions (رضي الله عنهم) used to make their children Fast. They would bring them to the Masjid along with some toys that were made of fur. When the children complained about being hungry and started to cry they would give them the toys in order to keep them busy.
Signs of Puberty:
1/ Having a wet dream.
2/ Growing pubic hair.
3/ Reaching the age of 15.
The same signs of puberty are applied to the female with the addition of:
4/ the monthly period.
Source: Majalis shahr Ramadan (Sittings during the month of Ramadan) page 70-74.
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The 10 Categories of People Pertaining to Fasting during the Month of Ramaḍān. [The first and second] Sheykh Ibn ‘Uthaymeen رحمه الله Said: 1️⃣ The First: The Sane Resident Muslim who Reached Puberty, has the Ability to Fast, and is Free from any Obstacles…
The 10 categories of People pertaining to Fasting during the month of Ramaḍān. (The Third, Fourth and Fifth)
Sheykh Ibn ‘Uthaymeen رحمه الله Said:
3️⃣ The Third: The Insane Person, the one who has lost his Mind. Fasting is not obligatory upon him due to the hadith:
“The pen is lifted off of three people […] and the insane until he recovers”.
[Abu Dawud, An’Nasai, sheikh Al-Albani graded it to be authentic]
His Fasting is Invalid because he doesn’t have an intellect to comprehend his worship or to intend it. And worship isn’t accepted except with an Intention.
The prophet Muhammad ﷺ Said:
إنّما الأعمالُ بالنِّيّاتِ وإنّما لكلِّ امرئٍ ما نوى
“Actions are only considered based on their intentions, and a person will only have what he intends.” [Al-Bukhari]
4️⃣ The Fourth: Reaching the Age of Senility (mental infirmity). For these individuals neither fasting nor feeding is obligatory upon them, because they don’t have the ability to distinguish between things. They resemble the child who did not reach the age of discernment.
But if they lose their sanity sometimes and recover at another, then in this case fasting will be obligatory on Them at the time in which they recover and not the time in which they lose their sanity.
5️⃣ The Fifth: The one Who is in a State of Perpetual disability and isn’t able to fast, i.e: a fragile old man, or the one who is suffering from a terminal illness (example: cancer). Fasting isn’t obligatory upon them because they don’t have the ability to fast.
ALLĀH ﷻ Said:
{فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ }
{Fear ALLĀH ﷻ to the best of your Ability} [64:16]
However it is a must for them to replace the daily fast with feeding a poor Person for Everyday which they Missed. This is because ALLĀH ﷻ has made Feeding a Replacement for Fasting.
You are Given the Choice of Either Giving each Poor person a mudd (*) of Raw grains, which is ¼ of a Prophetic sa’, which Weighs approximately the amount of 510 grams of pure barley or you can cook the food and invite poor people according to the number of days that you have not Fasted.
The Prophet Muhammad ﷺ Said:
الشَّيْخُ الكَبِيرُ، والمَرْأَةُ الكَبِيرَةُ لا يَسْتَطِيعانِ أنْ يَصُوما، فيُطْعِمانِ مَكانَ كُلِّ يَومٍ مِسْكِينًا
“The old Man or Woman who is Unable to Fast must Feed a Poor person for Each Day they have not performed the Fast.”
[Al-Bukhari]
(*) A Mudd is equal to the volume of a 750 ml container]
Source: Majalis Shahr Ramadan (Sittings during the Month of Ramaḍān) page 74-76.
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Sheykh Ibn ‘Uthaymeen رحمه الله Said:
3️⃣ The Third: The Insane Person, the one who has lost his Mind. Fasting is not obligatory upon him due to the hadith:
“The pen is lifted off of three people […] and the insane until he recovers”.
[Abu Dawud, An’Nasai, sheikh Al-Albani graded it to be authentic]
His Fasting is Invalid because he doesn’t have an intellect to comprehend his worship or to intend it. And worship isn’t accepted except with an Intention.
The prophet Muhammad ﷺ Said:
إنّما الأعمالُ بالنِّيّاتِ وإنّما لكلِّ امرئٍ ما نوى
“Actions are only considered based on their intentions, and a person will only have what he intends.” [Al-Bukhari]
4️⃣ The Fourth: Reaching the Age of Senility (mental infirmity). For these individuals neither fasting nor feeding is obligatory upon them, because they don’t have the ability to distinguish between things. They resemble the child who did not reach the age of discernment.
But if they lose their sanity sometimes and recover at another, then in this case fasting will be obligatory on Them at the time in which they recover and not the time in which they lose their sanity.
5️⃣ The Fifth: The one Who is in a State of Perpetual disability and isn’t able to fast, i.e: a fragile old man, or the one who is suffering from a terminal illness (example: cancer). Fasting isn’t obligatory upon them because they don’t have the ability to fast.
ALLĀH ﷻ Said:
{فَاتَّقُوا اللَّهَ مَا اسْتَطَعْتُمْ }
{Fear ALLĀH ﷻ to the best of your Ability} [64:16]
However it is a must for them to replace the daily fast with feeding a poor Person for Everyday which they Missed. This is because ALLĀH ﷻ has made Feeding a Replacement for Fasting.
You are Given the Choice of Either Giving each Poor person a mudd (*) of Raw grains, which is ¼ of a Prophetic sa’, which Weighs approximately the amount of 510 grams of pure barley or you can cook the food and invite poor people according to the number of days that you have not Fasted.
The Prophet Muhammad ﷺ Said:
الشَّيْخُ الكَبِيرُ، والمَرْأَةُ الكَبِيرَةُ لا يَسْتَطِيعانِ أنْ يَصُوما، فيُطْعِمانِ مَكانَ كُلِّ يَومٍ مِسْكِينًا
“The old Man or Woman who is Unable to Fast must Feed a Poor person for Each Day they have not performed the Fast.”
[Al-Bukhari]
(*) A Mudd is equal to the volume of a 750 ml container]
Source: Majalis Shahr Ramadan (Sittings during the Month of Ramaḍān) page 74-76.
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The 10 categories of People pertaining to Fasting during the month of Ramaḍān. (The Third, Fourth and Fifth) Sheykh Ibn ‘Uthaymeen رحمه الله Said: 3️⃣ The Third: The Insane Person, the one who has lost his Mind. Fasting is not obligatory upon him due to…
The 10 categories of People Pertaining to Fasting during the Month of Ramaḍān. (The Sixth)
Sheykh Ibn ‘Uthaymeen رحمه الله Said:
6️⃣ The Sixth: The traveler. The one who’s traveling is not for the purpose of breaking his fast. If he travels for the purpose of breaking his fast then in this case it will be impermissible for him to break his fast and it will be obligatory on him to fast. However if his traveling is for a valid reason then in this case he is given the choice of either fasting or breaking his fast regardless of how long his journey takes and whether his journey is casual or continual: such as pilots or taxi drivers. ALLĀH ﷻ says:
{وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ}
{And whoever is ill or on a Journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. ALLĀH ﷻ intends for you ease, and He does not want to make things difficult for you} [Al-Baqara:185]
Al-Bukhari and Muslim mentioned from the narration of Anas bin Malik who Said:
عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ كُنَّا نُسَافِرُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَلَمْ يَعِبِ الصَّائِمُ عَلَى الْمُفْطِرِ، وَلاَ الْمُفْطِرُ عَلَى الصَّائِمِ.
“We used to travel with the Prophet Muhammad ﷺ and neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.”
What is better for the traveler is to Choose what is easier on him between fasting and breaking his Fast. If he finds it equal between fasting and breaking his fast, then in this case it is better for him to fast because that is quicker for him in discharging himself from his responsibility.
Likewise the Prophet Muhammad ﷺ broke his Fast on a Journey when he saw that it was hard upon his Companions to fast. As it is narrated by Jabir bin ‘Abdullah رضي الله عنه who said:
أنّ رسولَ اللهِ ﷺ خرجَ إلى مَكَّةَ عامَ الفتحِ، فصامَ حتّى بلغَ كُراعَ الغَميمِ، وصامَ النّاسُ معَهُ، فقيلَ لَهُ: إنّ النّاسَ قد شقَّ عليهمُ الصِّيامُ، وإنّ النّاسَ ينظُرونَ فيما فعلتَ، فدعا بقدَحٍ من ماءٍ بعدَ العصرِ، فشربَ، والنّاسُ ينظُرونَ إليهِ فأفطرَ بعضُهُم، وصامَ بعضُهُم، فبلغَهُ أنّ ناسًا صاموا، فقالَ: أولئِكَ العُصاةُ
“The Messenger of ALLĀH ﷻ went out to Makkah in the year of the Conquest in Ramaḍān. He fasted until he reached Kura Al-Ghamim, and the people fast, so he called for a vessel of water after 'Asr and drank it while the people were looking on. Then some of the people broke their fast and some continued to fast. He heard that some people were still fasting and he said: 'Those are the disobedient ones".
[Muslim]
Therefore, if it is hard upon you to fast then you must break your Fast.
The Prophet Muhammad ﷺ Said:
أولئِكَ العُصاةُ
“Those are the disobedient ones”. [Muslim]
If the traveler arrives at his hometown in the day light of Ramaḍān without fasting then he has to make up the day because he didn’t begin his fasting. The obligatory fasting is only considered valid if it begins from the rising of the dawn.
However, is it Obligatory on him to Fast the Rest of the Day?
There are Differences of Opinions Regarding this Issue.
Some of the scholars said: It is a must on him to fast the rest of the day out of respect for the sacredness of that day and then make up that day later. This is the famous opinion of Al-Imam Ahmad bin Hanbal رحمه الله.
While other scholars Said: It is not obligatory upon him to fast the rest of the day because it is not going to benefit him since he has to make up the day anyway.
Source: Majalis Shahr Ramaḍān (Sittings during the month of Ramadan) page 82-86.
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Sheykh Ibn ‘Uthaymeen رحمه الله Said:
6️⃣ The Sixth: The traveler. The one who’s traveling is not for the purpose of breaking his fast. If he travels for the purpose of breaking his fast then in this case it will be impermissible for him to break his fast and it will be obligatory on him to fast. However if his traveling is for a valid reason then in this case he is given the choice of either fasting or breaking his fast regardless of how long his journey takes and whether his journey is casual or continual: such as pilots or taxi drivers. ALLĀH ﷻ says:
{وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ}
{And whoever is ill or on a Journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. ALLĀH ﷻ intends for you ease, and He does not want to make things difficult for you} [Al-Baqara:185]
Al-Bukhari and Muslim mentioned from the narration of Anas bin Malik who Said:
عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ كُنَّا نُسَافِرُ مَعَ النَّبِيِّ صلى الله عليه وسلم فَلَمْ يَعِبِ الصَّائِمُ عَلَى الْمُفْطِرِ، وَلاَ الْمُفْطِرُ عَلَى الصَّائِمِ.
“We used to travel with the Prophet Muhammad ﷺ and neither did the fasting persons criticize those who were not fasting, nor did those who were not fasting criticize the fasting ones.”
What is better for the traveler is to Choose what is easier on him between fasting and breaking his Fast. If he finds it equal between fasting and breaking his fast, then in this case it is better for him to fast because that is quicker for him in discharging himself from his responsibility.
Likewise the Prophet Muhammad ﷺ broke his Fast on a Journey when he saw that it was hard upon his Companions to fast. As it is narrated by Jabir bin ‘Abdullah رضي الله عنه who said:
أنّ رسولَ اللهِ ﷺ خرجَ إلى مَكَّةَ عامَ الفتحِ، فصامَ حتّى بلغَ كُراعَ الغَميمِ، وصامَ النّاسُ معَهُ، فقيلَ لَهُ: إنّ النّاسَ قد شقَّ عليهمُ الصِّيامُ، وإنّ النّاسَ ينظُرونَ فيما فعلتَ، فدعا بقدَحٍ من ماءٍ بعدَ العصرِ، فشربَ، والنّاسُ ينظُرونَ إليهِ فأفطرَ بعضُهُم، وصامَ بعضُهُم، فبلغَهُ أنّ ناسًا صاموا، فقالَ: أولئِكَ العُصاةُ
“The Messenger of ALLĀH ﷻ went out to Makkah in the year of the Conquest in Ramaḍān. He fasted until he reached Kura Al-Ghamim, and the people fast, so he called for a vessel of water after 'Asr and drank it while the people were looking on. Then some of the people broke their fast and some continued to fast. He heard that some people were still fasting and he said: 'Those are the disobedient ones".
[Muslim]
Therefore, if it is hard upon you to fast then you must break your Fast.
The Prophet Muhammad ﷺ Said:
أولئِكَ العُصاةُ
“Those are the disobedient ones”. [Muslim]
If the traveler arrives at his hometown in the day light of Ramaḍān without fasting then he has to make up the day because he didn’t begin his fasting. The obligatory fasting is only considered valid if it begins from the rising of the dawn.
However, is it Obligatory on him to Fast the Rest of the Day?
There are Differences of Opinions Regarding this Issue.
Some of the scholars said: It is a must on him to fast the rest of the day out of respect for the sacredness of that day and then make up that day later. This is the famous opinion of Al-Imam Ahmad bin Hanbal رحمه الله.
While other scholars Said: It is not obligatory upon him to fast the rest of the day because it is not going to benefit him since he has to make up the day anyway.
Source: Majalis Shahr Ramaḍān (Sittings during the month of Ramadan) page 82-86.
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The 10 categories of People Pertaining to Fasting during the Month of Ramaḍān. (The Sixth) Sheykh Ibn ‘Uthaymeen رحمه الله Said: 6️⃣ The Sixth: The traveler. The one who’s traveling is not for the purpose of breaking his fast. If he travels for the purpose…
The 10 categories of People pertaining to Fasting during the month of Ramadan. (The seventh)
Sheykh Ibn ‘Uthaymeen رحمه الله said:
7️⃣ The Seventh: The sick Person whose Sickness is Hoped to be cured. For this Individual there are Three States:
The First State: If he is able to fast Without any Difficulties or Harm then in this Case it is Obligatory on him to Fast. That is Because he doesn’t have a valid Excuse which Allows him to break his fast.
Second State: If he is able to Fast but with Some difficulties, without the fear of harm himself by Fasting, then he should break his fast. This is based on ALLĀH'S ﷻ statements:
{وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ}
{and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days.} [Al-Baqara: 185]
It is Disliked for him to Fast Along with difficulty Because by doing this he is Leaving the ease which ALLĀH ﷻ has given Him and Instead chooses to Torture himself. The Prophet Muhammad ﷺ Said:
إنّ اللهَ تعالى يُحِبُّ أنْ تُؤْتى رُخَصُهُ، كما يَكرَهُ أنْ تُؤْتى مَعصيَتُهُ
“ ALLĀH ﷻ loves that His Concessions should be Taken just as He Dislikes to be Sinned against”
[Collected by Ahmed and Ibn Hibban and Ibn Khuzaymah. Graded Authentic by Shayk Al-Albani. Sahih Al-Jami3 #1886]
Third State: If Fasting actually harm's him, then it is Impermissible for him to fast based on ALLĀH'S ﷻ Statements:
{وَلَا تَقْتُلُوا أَنفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا}
{And do not kill yourselves (nor kill one another). Surely, ALLĀH ﷻ is Most Merciful to you.} [An-Nissa: 29]
{وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ}
{and do not throw yourselves into destruction}
[Al-Baqara: 195]
And because of the Prophet’s Muhammad ﷺ Statement:
ولِنَفْسِكَ عَلَيْكَ حَقًّا
“And, your body has a right over you”. [Al-Bukhari]
From Among the rights which your Body has over you is that you should Not harm yourself, but Rather take ALLĀH'S ﷻ legislative concessions. This is based on the Prophet’s Muhammad ﷺ Statement:
لا ضَررَ ولا ضِرارَ
“There is Neither harm nor Reciprocating harm”.
[Collected by Ibn Majah. Shaykh Al-Albani graded it to be authentic in Sahih Ibn Majah]
Question: If a sick person is fasting Ramaḍān and then finds it difficult upon himself to complete his fast, in this case it is Permissible for him to break his fast due to the existence of an excuse. And if he broke his fast and then feels that he has the ability to Fast the rest of the day would his fasting be considered valid?
The answer is: no; because he broke his fast in the beginning of the day, and the obligatory fast will not be considered valid except if it is commenced from the rising of the dawn. But is it obligatory upon him to fast the rest of the day? The scholars have different opinions regarding it and we have already explained this when talking about the traveler who arrived at his hometown without fasting (HERE).
Also, if the doctors Affirmed that fasting May harm this sick Person or May Delay his treatment then in this case it is Permissible for him to Break his fast in order to Preserve his health and Avoid the Delay of his treatment. If there is Hope for his Treatment then he should wait Until When he is Treated then he can Make up his Fast. But if his Sickness is perpetual, in this Case his condition is like the Condition of the Fifth Category (HERE). He must ransom his day with feeding a poor man or woman.
Source: Majalis shahr Ramadan (Sittings during the month of Ramadan) page 86-88.
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Sheykh Ibn ‘Uthaymeen رحمه الله said:
7️⃣ The Seventh: The sick Person whose Sickness is Hoped to be cured. For this Individual there are Three States:
The First State: If he is able to fast Without any Difficulties or Harm then in this Case it is Obligatory on him to Fast. That is Because he doesn’t have a valid Excuse which Allows him to break his fast.
Second State: If he is able to Fast but with Some difficulties, without the fear of harm himself by Fasting, then he should break his fast. This is based on ALLĀH'S ﷻ statements:
{وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ}
{and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days.} [Al-Baqara: 185]
It is Disliked for him to Fast Along with difficulty Because by doing this he is Leaving the ease which ALLĀH ﷻ has given Him and Instead chooses to Torture himself. The Prophet Muhammad ﷺ Said:
إنّ اللهَ تعالى يُحِبُّ أنْ تُؤْتى رُخَصُهُ، كما يَكرَهُ أنْ تُؤْتى مَعصيَتُهُ
“ ALLĀH ﷻ loves that His Concessions should be Taken just as He Dislikes to be Sinned against”
[Collected by Ahmed and Ibn Hibban and Ibn Khuzaymah. Graded Authentic by Shayk Al-Albani. Sahih Al-Jami3 #1886]
Third State: If Fasting actually harm's him, then it is Impermissible for him to fast based on ALLĀH'S ﷻ Statements:
{وَلَا تَقْتُلُوا أَنفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا}
{And do not kill yourselves (nor kill one another). Surely, ALLĀH ﷻ is Most Merciful to you.} [An-Nissa: 29]
{وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ}
{and do not throw yourselves into destruction}
[Al-Baqara: 195]
And because of the Prophet’s Muhammad ﷺ Statement:
ولِنَفْسِكَ عَلَيْكَ حَقًّا
“And, your body has a right over you”. [Al-Bukhari]
From Among the rights which your Body has over you is that you should Not harm yourself, but Rather take ALLĀH'S ﷻ legislative concessions. This is based on the Prophet’s Muhammad ﷺ Statement:
لا ضَررَ ولا ضِرارَ
“There is Neither harm nor Reciprocating harm”.
[Collected by Ibn Majah. Shaykh Al-Albani graded it to be authentic in Sahih Ibn Majah]
Question: If a sick person is fasting Ramaḍān and then finds it difficult upon himself to complete his fast, in this case it is Permissible for him to break his fast due to the existence of an excuse. And if he broke his fast and then feels that he has the ability to Fast the rest of the day would his fasting be considered valid?
The answer is: no; because he broke his fast in the beginning of the day, and the obligatory fast will not be considered valid except if it is commenced from the rising of the dawn. But is it obligatory upon him to fast the rest of the day? The scholars have different opinions regarding it and we have already explained this when talking about the traveler who arrived at his hometown without fasting (HERE).
Also, if the doctors Affirmed that fasting May harm this sick Person or May Delay his treatment then in this case it is Permissible for him to Break his fast in order to Preserve his health and Avoid the Delay of his treatment. If there is Hope for his Treatment then he should wait Until When he is Treated then he can Make up his Fast. But if his Sickness is perpetual, in this Case his condition is like the Condition of the Fifth Category (HERE). He must ransom his day with feeding a poor man or woman.
Source: Majalis shahr Ramadan (Sittings during the month of Ramadan) page 86-88.
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𝗪𝗵𝗮𝘁 𝗖𝗮𝗻 𝗔𝗹𝗹𝗮𝗵ﷻ 𝗗𝗼 𝗙𝗼𝗿 𝗠𝗲?
Ibn Al-Qayyim رحمه الله:
• He forgives Sin's
• Eases Worries
• Relieves Distress
• Helps the Defeated Person back on his Feet
• Makes the Poor Rich
• Guides the one who is Astray and Confused
• Fulfils the Needs of the Desperate
• Feeds the Hungry
• Clothes the Naked
• Conceals Faults
• Calms Fears
[al-Wabil as-Sayyib | P. 125]
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Ibn Al-Qayyim رحمه الله:
• He forgives Sin's
• Eases Worries
• Relieves Distress
• Helps the Defeated Person back on his Feet
• Makes the Poor Rich
• Guides the one who is Astray and Confused
• Fulfils the Needs of the Desperate
• Feeds the Hungry
• Clothes the Naked
• Conceals Faults
• Calms Fears
[al-Wabil as-Sayyib | P. 125]
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The 10 categories of People pertaining to Fasting during the month of Ramadan. (The seventh) Sheykh Ibn ‘Uthaymeen رحمه الله said: 7️⃣ The Seventh: The sick Person whose Sickness is Hoped to be cured. For this Individual there are Three States: The First…
The 10 categories of People pertaining to Fasting during the month of Ramadan (The Eighth).
Sheykh Ibn ‘Uthaymeen رحمه الله said:
8️⃣ The Eighth: The Menstruating Woman. It is not permissible for her to fast. If she fasts her fast is invalid. This is due to the Prophet’s Mohammad ﷺ Statement:**
ما رَأَيْتُ مِن ناقِصاتِ عَقْلٍ ودِينٍ أذْهَبَ لِلُبِّ الرَّجُلِ الحازِمِ مِن إحْداكُنَّ، قُلْنَ: وما نُقْصانُ دِينِنا وعَقْلِنا يا رَسولَ اللهِ؟ قالَ: أليسَ شَهادَةُ المَرْأَةِ مِثْلَ نِصْفِ شَهادَةِ الرَّجُلِ قُلْنَ: بَلى، قالَ: فَذَلِكِ مِن نُقْصانِ عَقْلِها، أليسَ إذا حاضَتْ لَمْ تُصَلِّ ولَمْ تَصُمْ قُلْنَ: بَلى، قالَ: فَذَلِكِ مِن نُقْصانِ دِينِها.
“I have not seen anymore more deficient in intellect and religion than you. A cautious sensible man could be led astray by some of you.” The women asked, ‘O Messenger of ALLĀH ﷻ! What is deficient in our intelligence and religion?’ He said, ‘Is not the witness of two women equal to that of one man?’ They replied in the affirmative. He said, ‘This is the deficiency in her intelligence. Isn’t it true that a woman can neither pray nor fast during her menses?’ The women replied in the affirmative. He said, ‘This is the deficiency in her religion…”. [Al-Bukhari and Muslim]
The Menstrual bleeding is a natural bleeding that comes out of a woman during specific days.
If she fasts and then sees blood (later), even if it is a minute before the setting of the sun, her fast for that day is invalid and she has to make it up, unless if it is a supererogatory fast.In that case her making up the day will be voluntary and not obligatory.
If she is purified from her bleeding in the day time of Ramaḍān, her fasting in the remaining hours of that day is invalid because of the existence of an obstacle that prevented her from fasting in the beginning of the day.
But (one may ask): is it obligatory on her to fast the remaining hours of that day even though it is invalid?
The scholars differed regarding this. And we have already mentioned the (various positions concerning this during our discussion) about the traveler after his arrival to his home land (HERE).
If she is purified during the night from her bleeding then fasting will become obligatory upon her, even if it is a minute before dawn, because there is no obstacle that stops her from fasting. And her fast will be considered valid even if she did not perform the ritual purification until after the rising of the dawn similar to the “Junub”, [i.e. the one who is in a state of major ritual impurity due to sexual intercourse or ejaculation] his fast is valid event if he did not perform the ritual washing until after dawn. The proof for this statement of Aisha (رضي الله عنها):
كانَ النبيُّ ﷺ يُدْرِكُهُ الفَجْرُ جُنُبًا في رَمَضانَ مِن غيرِ حُلْمٍ، فَيَغْتَسِلُ ويَصُومُ
“The Prophet Mohammad ﷺ used to reach the morning in a state of major ritual impurity due to sexual intercourse. He would perform the full body wash and then observe the fast”. [Al-Bukhari and Muslim]
The postpartum bleeding is similar to the mentrual bleeding; the same rulings are applied: she must take up the number of days that she has missed. This is due to ALLĀH's ﷻ statement:
{فَعِدَّةٌ مِّنْ أَيَّامٍ}
{Make us the number of days you have missed in other days} [Al-Baqara: 184]
When Aisha (رضي الله عنها) was asked why is it that women make up their fast and not their prayer? She said: "we used to be in that state and we were commanded to make up the days of fasting which we missed, bue we were not commanded to make up the prayer". [Muslim]
Source: Majalis shahr Ramadan (Sittings during the month of Ramadan) page 92-93.
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Sheykh Ibn ‘Uthaymeen رحمه الله said:
8️⃣ The Eighth: The Menstruating Woman. It is not permissible for her to fast. If she fasts her fast is invalid. This is due to the Prophet’s Mohammad ﷺ Statement:**
ما رَأَيْتُ مِن ناقِصاتِ عَقْلٍ ودِينٍ أذْهَبَ لِلُبِّ الرَّجُلِ الحازِمِ مِن إحْداكُنَّ، قُلْنَ: وما نُقْصانُ دِينِنا وعَقْلِنا يا رَسولَ اللهِ؟ قالَ: أليسَ شَهادَةُ المَرْأَةِ مِثْلَ نِصْفِ شَهادَةِ الرَّجُلِ قُلْنَ: بَلى، قالَ: فَذَلِكِ مِن نُقْصانِ عَقْلِها، أليسَ إذا حاضَتْ لَمْ تُصَلِّ ولَمْ تَصُمْ قُلْنَ: بَلى، قالَ: فَذَلِكِ مِن نُقْصانِ دِينِها.
“I have not seen anymore more deficient in intellect and religion than you. A cautious sensible man could be led astray by some of you.” The women asked, ‘O Messenger of ALLĀH ﷻ! What is deficient in our intelligence and religion?’ He said, ‘Is not the witness of two women equal to that of one man?’ They replied in the affirmative. He said, ‘This is the deficiency in her intelligence. Isn’t it true that a woman can neither pray nor fast during her menses?’ The women replied in the affirmative. He said, ‘This is the deficiency in her religion…”. [Al-Bukhari and Muslim]
The Menstrual bleeding is a natural bleeding that comes out of a woman during specific days.
If she fasts and then sees blood (later), even if it is a minute before the setting of the sun, her fast for that day is invalid and she has to make it up, unless if it is a supererogatory fast.In that case her making up the day will be voluntary and not obligatory.
If she is purified from her bleeding in the day time of Ramaḍān, her fasting in the remaining hours of that day is invalid because of the existence of an obstacle that prevented her from fasting in the beginning of the day.
But (one may ask): is it obligatory on her to fast the remaining hours of that day even though it is invalid?
The scholars differed regarding this. And we have already mentioned the (various positions concerning this during our discussion) about the traveler after his arrival to his home land (HERE).
If she is purified during the night from her bleeding then fasting will become obligatory upon her, even if it is a minute before dawn, because there is no obstacle that stops her from fasting. And her fast will be considered valid even if she did not perform the ritual purification until after the rising of the dawn similar to the “Junub”, [i.e. the one who is in a state of major ritual impurity due to sexual intercourse or ejaculation] his fast is valid event if he did not perform the ritual washing until after dawn. The proof for this statement of Aisha (رضي الله عنها):
كانَ النبيُّ ﷺ يُدْرِكُهُ الفَجْرُ جُنُبًا في رَمَضانَ مِن غيرِ حُلْمٍ، فَيَغْتَسِلُ ويَصُومُ
“The Prophet Mohammad ﷺ used to reach the morning in a state of major ritual impurity due to sexual intercourse. He would perform the full body wash and then observe the fast”. [Al-Bukhari and Muslim]
The postpartum bleeding is similar to the mentrual bleeding; the same rulings are applied: she must take up the number of days that she has missed. This is due to ALLĀH's ﷻ statement:
{فَعِدَّةٌ مِّنْ أَيَّامٍ}
{Make us the number of days you have missed in other days} [Al-Baqara: 184]
When Aisha (رضي الله عنها) was asked why is it that women make up their fast and not their prayer? She said: "we used to be in that state and we were commanded to make up the days of fasting which we missed, bue we were not commanded to make up the prayer". [Muslim]
Source: Majalis shahr Ramadan (Sittings during the month of Ramadan) page 92-93.
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