In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner asks: What is your advice for the one who watches TV series during Ramadhan?

📝 The answer:

Our advice for them is to have Taqwa of Allah (جل وعلا) and to stay away from these sins. They are sinning due to men watching women and women watching men, and similarly due to possessing images in the houses which is also Haram. And likewise it diverts them away from the remembrance of Allah and diverts them away from their worship, and perhaps some of them leave of some of their obligations such as leaving off the congregational prayer whilst he stays watching these series, let alone the one who leaves the prayer, for all of this takes away from the reward of your fast.

The Prophet (ﷺ) stated:
(مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ وَالْجَهْلَ، فَلَيْسَ لِلَّهِ حَاجَةٌ أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ)
"Whoever does not give up false statements (i.e. telling lies), and evil deeds, and speaking bad words to others, Allah is not in need of his (fasting) leaving his food and drink."
Reported by Bukhari on the authority of Abu Hurayrah (رضي الله عنه).

Original Fatwa:
https://t.me/ibnhezam/16355

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📩 Question:

The questioner asks: What does the fasting person say whilst breaking his fast? Is there a specific Du’a or no? May Allah reward you with good.

📝 The answer:

Many Du’as have come from the Prophet (ﷺ) and none of them are authentic. It has come from him that he said:
(اللهم لك صمنا، وعلى رزقك أفطرنا، فتقبل منا إنك أنت السميع العليم)
“O Allah we have fasted for You, and we break our fast with Your Provision, so accept it from us, verily You are the All-Hearing, and All-Knowing”
Reported by Al-Daraqutni (2/185), from the Hadith of 'Abdullah ibn ‘Abbaas (رضي الله عنهما) and in its chain of transmission is ‘Abd Al-Malik bin Haroon bin ‘Antarah who narrates it from his father, his narrations are abandoned and his father is weak.

And it has been reported by Al-Tabarani from the Hadith of Anas (رضي الله عنه) in “Al-Awsat” (7545), and “Al-Sagheer” (912) with the wording:
(اللهم لك صمت، وعلى رزقك أفطرتُ)
“O Allah I have fasted for you and I break my fast with Your Provision”
And in its chain of transmission is Ismaa’eel bin ‘Amr who is weak, and Dawud bin Al-Zibriqaan and he is abandoned.

And it has come in Abu Dawud (2357) from the Hadith of ibn ‘Umar (رضي الله عنهما) from the Prophet (ﷺ) that he used to say:
(ذهب الظمأ، وابتلت العروق، وثبت الأجر إن شاء الله تعالى)
“The thirst is gone, the veins are moistened, and the reward is confirmed, if Allah the Most High wills.”
However it is also weak, for in its chain of transmission is Marwaan bin Saalim Al-Muqaffa’ and his situation is unknown.

So following on from this, one should just suffice with saying (بسم الله) “Bismillah”.

Original Fatwa:
https://t.me/ibnhezam/16377

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#Fatwas_on_fasting
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📩 Question:

What is the condition of the Hadith:
(إن للصائم عند فطره دعوة لا تُردُّ)
“The Du’a of the fasting person whilst breaking their fast is not rejected”

📝 The answer:

It has been reported by ibn Majah (1753) from the Hadith of ‘Abdullah bin ‘Amr bin al-‘As (رضي الله عنهما) and it is not authentic, in its chain of transmission is Ishaaq bin ‘Ubaydullah bin Abi Muhaajir and he is unknown.

And the Hadith has another chain of transmission with Al-Tayaalasi (2262), and in its chain of transmission is Abu Muhammad al-Mulaiki.

Imam Al-Albani (رحمه الله) said: ‘I do not know him, and it's possible that he is ‘Abdurrahman bin Abi Bakr bin ‘Ubaydullah bin Abi Mulaikah Al-Madani. If it is him then he is weak as has come in “Al-Taqreeb”, rather Al-Nasaai’ said: 'He is not trustworthy', and in another narration: 'His Hadiths are abandoned’' End of speech.

And Imam Al-Albani weakened him as has come in “Al-Irwaa” (921), and our Shaykh Al-Imam Al-Waadi’i (رحمه الله) also weakened him as has come in his notes on “Tafsir ibn Kathir”.

However, it has come authentically in ibn Majah from the Hadith of Abu Hurayrah (رضي الله عنه) that the Prophet (ﷺ) said:
(ثلاثة لا تُردُّ دعوتهم: الإمام العادل، والصائم حتى يفطر، ودعوة المظلوم يرفعها الله دون الغمام يوم القيامة وتفتح لها أبواب السماء، ويقول: بعزتي، لأنصرنك ولو بعد حين)
“There are three whose supplication is not rejected: a just imam, a fasting person until he breaks his fast, and one who has been wronged whose supplication is raised by Allah above the clouds on the day of Resurrection and for which the gates of heaven are opened. Then He will say: ‘I swear by My Might that I will certainly help you, even if it's after a while'.”

So it is gathered from the Hadith that the Du’a of a fasting person is accepted throughout his day. And All Praise with Love and Veneration is Exclusively for Allah.

Original Fatwa:
https://t.me/ibnhezam/16379

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#Fatwas_on_fasting
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📩 Question:

What is the ruling of uttering the intention for the prayer or for fasting?

📝 The answer:


Uttering the intention is from the heresies, the Prophet (ﷺ) did not do it and neither did his companions (رضوان الله عليهم), rather the place for the intention is the heart.

Shaykh al-Islam ibn Taymiyyah (رحمه الله) said as has come in Majmoo’ al-Fataawaa (22/231):
‘A group from the companions of Maalik and Ahmad, and other than them said: ‘It is not recommended to utter it because that is a heresy which has not been reported from the Prophet (ﷺ) and neither from his companions. The Prophet (ﷺ) did not command any one from his nation to utter the intention, and he did not teach this to any of the Muslims. If this was something which was well known and legislated then the Prophet (ﷺ) would not have abandoned it and neither would his companions, whilst the whole nation is trialled with it every day and night.’

And this view is the correct view, rather uttering the intention is a deficiency in ones intellect and religion. As for in the religion, then due to it being a heresy. And as for in the intellect, then because it is the same as someone who intends to eat food and so he says: ‘I intend to put my hand in this utensil and I intend to take a bite from it and thus I will put it in my mouth and chew it and then I will swallow it so I can quench my hunger’.

Original Fatwa:
https://t.me/ibnhezam/16383

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#Fatwas_on_fasting
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📩 Question:

The questioner says: The one who sleeps during the daytime in Ramadhan and has a wet dream, does he have to make up that days fast?

📝 The answer:

He does not have to make it up. This is not in his hands nor did he want to or intend to do it, thus his fast is not broken and his fast is correct according to the unanimous consensus of the scholars.

Original Fatwa:
https://t.me/ibnhezam/16391

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#Fatwas_on_fasting
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📩 Question:

Is it a condition to make the intention for fasting Ramadhan every night of the month?

📝 The answer:

The correct view is that Ramadhan and that which is connected to it from that where consecutivety is prescribed such as fasting two months consecutively, then only one intention is sufficient as long as that is not discontinued due to an excuse whereby the intention must be resumed.

And the generality of the speech of the Prophet (ﷺ):
(إنما الأعمال بالنيات)
“Actions are to be judged only by intentions”
is a proof for this. Also it is one worship and thus one intention is sufficient.

Having said that, every Muslim accompanies his initial intention for each night in Ramadhan, so he is determined every night that he will fast the following day whilst he is eating his Sahoor and is devoted to fasting the next day.

However, if it was willed that he fell asleep that night and he didn’t wake up for the Suhoor then it is obligatory for him to fast without having his Sahoor, if he was able to do so, because he is upon the intention which he made for fasting the month in totality.

Original Fatwa:
https://t.me/ibnhezam/16381

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📩 Question:

The questioner says: A man drank water in Ramdhan whilst the Mu’adhin was conducting the Adhaan (call to prayer), and this Mu’adhin searches for the time in accordance to the Sunnah. What is the ruling of his fast?

📝 The answer:

If he gave the Adhaan, and he (the man) had raised the water to his mouth then he can drink it due to the Hadith:
(إذا أذن المؤذن وقد رفع أحدكم الإناء في يده فلا يضعه حتى يقضي حاجته منه)
“When any of you hears the call to prayer while he has a vessel in his hand, he should not lay it down till he fulfils his need.”

It has come on the authority of Abu Hurayrah (رضي الله عنه) and it has been deemed defective due to Irsaal (missing link between the Tabi’i and the Prophet ﷺ).

And it has come on the authority of Jaabir and in it (its chain of transmission) is a man that is weak.

The Hadeeth by these two chains of transmission put together reaches the level of authenticity.

The intent behind it is not so that someone can deceive, rather if it coincides with the Adhaan whilst the vessel has been raised then he can satisfy his need.

And using Qiyaas (analogical deduction) if he has a bite in his mouth then there is no issue for him to swallow it without delaying it.

As for if he hasn’t raised (the vessel) and this didn’t take place for him then it’s obligatory for him to withhold. If he drinks in such a situation while he hadn’t raised the vessel and the Mu’adhin seeks out the correct time when conducting the call to prayer, then he has broken his fast and upon him is to repent and seek forgiveness.

Original Fatwa:
https://t.me/ibnhezam/16385

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📩 Question:

The questioner says: What is the ruling on the one who prepared to travel during the night of Ramadhan and thus he didn’t fast and woke up in the state of not fasting with the intention of travelling, and then an extenuating circumstance arose so he did not end up travelling on the day he broke his fast?

📝 The answer:

He made a mistake, a great mistake for intending to break his fast before travelling. It is impermissible for a Muslim to intend to break their fast before setting out on the journey. Travelling is an exemption, if it takes place one breaks their fast and if it doesn’t take place then they do not break their fast.

As for the one who is hasty and intends to break their fast because they will be travelling, then this is a grave error, upon him is to repent and seek forgiveness, and upon him is to make up this days fast due to his ignorance, and Allah knows best.

Original Fatwa:
https://t.me/ibnhezam/16393

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#Fatwas_on_fasting
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📩 Question:

The questioner says: If someone is not able to fast due to old age then how much must he feed? What is the amount?

📝 The answer:

The one who is unable to fast due to old age or due to an ongoing chronic illness or the likes of this, then he must feed a needy person for each missed day of fast. This verdict was issued by the companions of the Prophet (ﷺ). It has been established from ibn ‘Abbaas, Anas, Abu Hurayrah and others from the companions.

The amount is half a Saa’ for each needy person as has come with regards to the Fidyah (expiation/compensation) of Hajj. The Fidyah for Hajj has been mentioned to be half a Saa’ for each needy person as has come in the Sahhehayn on the authority of Ka’b bin ‘Ujrah, and half a Saa’ is roughly one kilogram of wheat or rice, this is sufficient.

For the one who is broke and finds it difficult upon himself then there is no issue if he gives each need person half a kilogram, and that is one Mudd, due to that which has come of the story about the man who had intercourse with his wife in the daytime during Ramadhan, the Prophet (ﷺ) commanded him to pay the Kafaarah but he didn’t possess it. So a basket was brought which had fifteen Saa’ and so he commanded him to feed sixty needy people with it, this is the least with regards to that which has been reported, and if fifteen Saa’ is distributed to sixty needy people each one of them will attain a Mudd.

As for giving money then it is not correct, it should be food. If the needy person then goes and sells the Saa’ that’s up to him, you fed him. And the one who gathers needy people together and feeds them food that satisfies their hunger as was done by Anas bin Maalik (رضي الله عنه) who gathered them all and fed them bread with meat, then this is also sufficient.


Original Fatwa:
https://t.me/ibnhezam/16395

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📩 Question:

The questioner says: If a man has intercourse with his wife during the daytime in Ramadhan more than once, must he pay the Kafarah (an expiation paid by the one who intentionally breaks his fast) for each day or does one Kafarah suffice? And if he repeated it many times in one day must the Kafarah also be repeated?

📝 The answer:

Firstly: was he in the state of fasting and then he broke his fast with intercourse, or was it the fact that he wasn’t even fasting to begin with from the start of the day? If he was not even fasting to begin with from the start of the day then he is partaking in a major destructive sin and the Kafarah will not benefit him, rather upon him is to repent and seek forgiveness and to be sincerely remorseful.

As for if he was fasting and then he broke his fast with intercourse, then he must pay the Kafarah for each day.

The Kafarah for the one who has intercourse with their wife in the daytime of Ramadhan is to free a slave, the one who doesn’t find one should then fast two months consecutively, and the one who isn’t able to do that must feed sixty needy people.

If the act was repeatedly done by him in one day then the Kafarah is only once, however the sin is even greater due to committing the sin more than once, and all aid and assistance is sought from Allah alone.

Original Fatwa:
https://t.me/ibnhezam/16397

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📩 Question:

The questioner says: What is the ruling of a man touching his wife and kissing her whilst he is fasting?

📝 The answer:

It doesn’t break the fast, rather it is allowed for the fasting person to touch his wife and to kiss her as the Prophet (ﷺ) used to do so. However as ‘A'ishah (رضي الله عنها) said:
أَيُّكُمْ يَمْلِكُ إِرْبَهُ، كَمَا كَانَ النَّبِيُّ صلى الله عليه وسلم يَمْلِكُ إِرْبَهُ
“who among you can control his desire as the Messenger of Allah (ﷺ) used to control his desire?”
(Agreed upon)
And the meaning is to control ones desires. Perhaps someone else wont be able to control their desires thus leading him to falling in Haram.

Following on from this it is incumbent upon the fasting person to stay away from this as it may lead him to that which is greater than this. The default position is that it is permissible and thus ones fast is not broken except if semen exits due to touching or kissing.

If he touches or kisses and only pre seminal fluid exits him his fast is not broken, as for if semen exits him then it is from the nullifiers of fasting, and Allah knows best.

Original Fatwa:
https://t.me/ibnhezam/16401

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#Fatwas_on_fasting
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📩 Question:

The questioner says: Which is better with regards to the Taraweh prayer, to pray it in the beginning of the night or at the end of it?

📝 The answer:

From the aspect of making it easy for the people then praying it earlier is better as was done by the Prophet (ﷺ) when he led the people in prayer for three days, and as the leader of the believers ‘Umar bin al-Khattaab (رضي الله عنه) gathered the people on the first night and said:
نعمت البدعة هذه، والتي ينامون عنها أفضل
“What a good innovation this is, and those who are asleep at this time are better”
And this became the way of the believers, praying in the first part of the night, for in it is ease for the people and it is preserving this ritual which was revived by ‘Umar bin al-Khattaab (رضي الله عنه).

The default position is that the last part of the night from the aspect of the time is better than the first part of the night as has been established in Sahih Muslim on the authority of Jabir (رضي الله عنه) who said that the Prophet (ﷺ) said:
(مَنْ خَافَ أَنْ لَا يَقُومَ مِنْ آخِرِ اللَّيْلِ فَلْيُوتِرْ أَوَّلَهُ، وَمَنْ طَمِعَ أَنْ يَقُومَ آخِرَهُ فَلْيُوتِرْ آخِرَ اللَّيْلِ، فَإِنَّ صَلَاةَ آخِرِ اللَّيْلِ مَشْهُودَةٌ، وَذَلِكَ أَفْضَلُ)
“If anyone is afraid that he may not get up in the latter part of the night, he should observe the witr in the first part of it; and if anyone is eager to get up in the last part of it he should observe the witr at the end of the night, for prayer at the end of the night is attended by the angels, and that is most excellent.”

So the prayer in the last part of the night is better, thus if you were in a place where they desire to delay it whilst there is no difficulty upon them, then that which is best for you becomes delaying it as the end of the night is better.

If however you were amongst people who find it difficult to delay, then that which is better is to pray it early in congregation with the people if its difficult for them, as this is what the Prophet (ﷺ) did.

In the Sunan of Abu Dawud on the authority of Abu Dhar (رضي الله عنه) who said:
صُمْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَمَضَانَ، فَلَمْ يَقُمْ بِنَا شَيْئًا مِنَ الشَّهْرِ حَتَّى بَقِيَ سَبْعٌ، فَقَامَ بِنَا حَتَّى ذَهَبَ ثُلُثُ اللَّيْلِ، فَلَمَّا كَانَتِ السَّادِسَةُ لَمْ يَقُمْ بِنَا، فَلَمَّا كَانَتِ الْخَامِسَةُ قَامَ بِنَا حَتَّى ذَهَبَ شَطْرُ اللَّيْلِ
We fasted along with Allah’s Messenger, but he did not make us get up at night for prayer at any time during the month till seven nights remained; then he made us get up for prayer till a third of the night had passed. The next night he did not make us get up, but when the fifth remaining night came he made us get up for prayer till a half of the night had gone.
So I (Abu Dhar) said:
يَا رَسُولَ اللَّهِ، لَوْ نَفَّلْتَنَا قِيَامَ هَذِهِ اللَّيْلَةِ
“Messenger of Allah, I wish you had led us in supererogatory prayers during the whole of this night."
And so he (ﷺ) replied:
(إِنَّ الرَّجُلَ إِذَا صَلَّى مَعَ الْإِمَامِ حَتَّى يَنْصَرِفَ حُسِبَ لَهُ قِيَامُ لَيْلَةٍ)
“When a man prays with the imam till he goes away he is reckoned as having spent a night in prayer.”
He (Abu Dhar) said:
فَلَمَّا كَانَتِ الرَّابِعَةُ لَمْ يَقُمْ، فَلَمَّا كَانَتِ الثَّالِثَةُ جَمَعَ أَهْلَهُ وَنِسَاءَهُ وَالنَّاسَ، فَقَامَ بِنَا حَتَّى خَشِينَا أَنْ يَفُوتَنَا الْفَلَاحُ
“On the fourth remaining night he did not make us get up till two-thirds of the night had passed. On the third remaining night he gathered his family, his wives and the people and prayed with us till we were afraid we would miss the falah”
He (Abu Dhar) said:
قُلْتُ: وَمَا الْفَلَاحُ؟
I said: What is Falah?
He said:
السُّحُورُ
Sahoor (The meal before daybreak).
ثُمَّ لَمْ يَقُمْ بِقِيَّةَ الشَّهْرِ
Then he did not make us get up for prayer during the remainder of the month.

And Allah knows best.

Original Fatwa:
https://t.me/ibnhezam/16403

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#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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📩 Question:

The questioner says: If someone prays a portion of the prayer with the Imam and then completes the rest by himself, will it be recorded for him that he prayed the whole night?

📝 The answer:

In Sunan Abu Dawud on the authority of Abu Dhar who said:
صُمْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَمَضَانَ، فَلَمْ يَقُمْ بِنَا شَيْئًا مِنَ الشَّهْرِ حَتَّى بَقِيَ سَبْعٌ، فَقَامَ بِنَا حَتَّى ذَهَبَ ثُلُثُ اللَّيْلِ، فَلَمَّا كَانَتِ السَّادِسَةُ لَمْ يَقُمْ بِنَا، فَلَمَّا كَانَتِ الْخَامِسَةُ قَامَ بِنَا حَتَّى ذَهَبَ شَطْرُ اللَّيْلِ
We fasted along with Allah’s Messenger, but he did not make us get up at night for prayer at any time during the month till seven nights remained; then he made us get up for prayer till a third of the night had passed. The next night he did not make us get up, but when the fifth remaining night came he made us get up for prayer till a half of the night had gone.
So I (Abu Dhar) said:
يَا رَسُولَ اللَّهِ، لَوْ نَفَّلْتَنَا قِيَامَ هَذِهِ اللَّيْلَةِ
“Messenger of Allah, I wish you had led us in supererogatory prayers during the whole of this night."
And so he (ﷺ) replied:
(إِنَّ الرَّجُلَ إِذَا صَلَّى مَعَ الْإِمَامِ حَتَّى يَنْصَرِفَ حُسِبَ لَهُ قِيَامُ لَيْلَةٍ)
“When a man prays with the imam till he goes away he is reckoned as having spent a night in prayer.”
He (Abu Dhar) said:
فَلَمَّا كَانَتِ الرَّابِعَةُ لَمْ يَقُمْ، فَلَمَّا كَانَتِ الثَّالِثَةُ جَمَعَ أَهْلَهُ وَنِسَاءَهُ وَالنَّاسَ، فَقَامَ بِنَا حَتَّى خَشِينَا أَنْ يَفُوتَنَا الْفَلَاحُ
“On the fourth remaining night he did not make us get up till two-thirds of the night had passed. On the third remaining night he gathered his family, his wives and the people and prayed with us till we were afraid we would miss the falah”
He (Abu Dhar) said:
قُلْتُ: وَمَا الْفَلَاحُ؟
I said: What is Falah?
He said:
السُّحُورُ
Sahoor (The meal before daybreak).
ثُمَّ لَمْ يَقُمْ بِقِيَّةَ الشَّهْرِ
Then he did not make us get up for prayer during the remainder of the month.

So the speech of Abu Dhar (رضي الله عنه) in the aforementioned Hadith when he made them get up for prayer until half the night had passed, he said:
لَوْ نَفَّلْتَنَا قِيَامَ هَذِهِ اللَّيْلَةِ
“I wish you had led us in supererogatory prayers during the whole of this night.”.
i.e. If only you had prolonged the prayer with us until the night finished, in other words, If only you could continue until we finish by the end of the night. So the Prophet (ﷺ) explained that it will be recorded for him that he prayed the whole night even if he had only stood in prayer for half of it.

(إِنَّهُ مَنْ قَامَ مَعَ الإِمَامِ حَتَّى يَنْصَرِفَ كُتِبَ لَهُ قِيَامُ لَيْلَةٍ).
“When a man prays with the imam till he goes away he is reckoned as having spent a night in prayer.”
Thus, even if one prays with the Imam until a third of the night passes, or until half the night passes with the Imam, it is recorded for him that he prayed the whole night.

Some people assumed that the one who doesn’t pray with the Imam then it will not be recorded for him that he prayed the whole night, and this is an incorrect understanding. The Prophet (ﷺ) would encourage the people to stand for prayer during Ramadhan and having said that he didn’t lead them in prayer except for three days only.

So the rest of the nights where the prophet (ﷺ) prayed by himself, and the people prayed by themselves in their houses and in the Masjids, and there are many evidences where Prophet (ﷺ) encouraged them to stand in prayer during Ramadhan and having said that he didn’t lead them in prayer in congregation except for three nights only.

And the situation continued like this in the era of Abu Bakr (رضي الله عنه) and the first two years of the caliphate of ‘Umar (رضي الله عنه) or for a few years of it, the people were not congregated and were not praying in congregations nor were they praying in one congregation, rather one person would pray and another would pray with him, and another one will be praying and others

will be praying with him, and some of them would be praying alone.

And the situation continued like this until the era of the leader of the believers ‘Umar bin al-Khattaab (رضي الله عنه), the situation continued like that until he resolved it and united them all.

So is it that during this time frame it will not be recorded for them that they prayed the whole night as they didn’t pray with the Imam?! This is an incorrect understanding and no one from the people of knowledge has said this, rather they just give precedence and mention that the prayer with the Imam is better.

They do not say that it will not be recorded for him that he prayed the whole night if he prays alone, or if he prays with the Imam a portion of the prayer and then completes it by himself. No one from the people of knowledge said that it will not be recorded for him that he prayed the whole night rather that which they say is that it is better to complete it, that which is better is to complete it with the Imam until he leaves, as is in accordance with the Hadith.

As for saying that it will not be recorded for him that he prayed the whole night, then this is incorrect, rather if he prays by himself the whole prayer we cannot say that it will not be recorded for him that he prayed the whole night.

Original Fatwa:
https://t.me/ibnhezam/16405

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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In the Name of Allāh, the Entirely Gracious, the Exclusively Merciful

📩 Question:

The questioner says: Is the Taraweeh prayer permitted since the Prophet (ﷺ) didn’t used to do it?

📝 The answer:

It is not correct that the Prophet (ﷺ) didn’t used to pray it, rather he led the people in praying it as has come in the Sahihayn on the authority of ‘A’ishah (رضي الله عنها).

And as has come in Sunan Abi Dawud and al-Nasaa’i and other than it on the authority of Abu Dhar and al-Nu’maan bin Basheer (رضي الله عنهم), that he prayed it for three nights.

The Prophet (ﷺ) limited it to three nights so that it does not become obligatory upon the people. This explanation has come in the Sahihayn on the authority of ‘A’ishah (رضي الله عنها) that he said:
(خشيت أن تفرض عليكم)
“I fear that it may become obligatory upon you”
And so his (ﷺ) abandoning of it was so that it does not become obligatory, thus he did not pray it the whole month so that it doesn’t become obligatory upon the people.

When this reasoning came to an end, the leader of the believers ‘Umar bin al-Khattaab gathered the people upon this good action, and upon this Sunnah, and thus he revived this Sunnah and his reward is still being written for him until the day of resurrection. He gathered the people to pray in congregation in the Masjids and thus it became from the rituals of Islam, no one opposes it except a heretic.

The explanation of that has come in Sahih Bukhari on the authority of ‘Abdurrahman bin ‘Abdul Qaari that he said:
خَرَجْتُ مَعَ عُمَرَ بْنِ الخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، لَيْلَةً فِي رَمَضَانَ إِلَى المَسْجِدِ، فَإِذَا النَّاسُ أَوْزَاعٌ مُتَفَرِّقُونَ، يُصَلِّي الرَّجُلُ لِنَفْسِهِ، وَيُصَلِّي الرَّجُلُ فَيُصَلِّي بِصَلاَتِهِ الرَّهْطُ، فَقَالَ عُمَرُ: «إِنِّي أَرَى لَوْ جَمَعْتُ هَؤُلاَءِ عَلَى قَارِئٍ وَاحِدٍ، لَكَانَ أَمْثَلَ»، ثُمَّ عَزَمَ، فَجَمَعَهُمْ عَلَى أُبَيِّ بْنِ كَعْبٍ، ثُمَّ خَرَجْتُ مَعَهُ لَيْلَةً أُخْرَى، وَالنَّاسُ يُصَلُّونَ بِصَلاَةِ قَارِئِهِمْ، قَالَ عُمَرُ: «نِعْمَ البِدْعَةُ هَذِهِ، وَالَّتِي يَنَامُونَ عَنْهَا أَفْضَلُ مِنَ الَّتِي يَقُومُونَ» يُرِيدُ آخِرَ اللَّيْلِ وَكَانَ النَّاسُ يَقُومُونَ أَوَّلَهُ
“I went out one night to the masjid with ‘Umar bin al-Khattaab and we saw the people in sections separate from one another, one man praying by himself, and another followed by a group. so ‘Umar said, “If I collected these people behind one reciter it would be better." He then made up his mind and collected them with Ubayy bin Ka‘b as the Imam. Afterwards I went out with him another night when the people were following the prayer of their reciter, and ‘Umar said, “This is a good innovation, but what you miss through sleeping is more excellent than what you are getting up for”, meaning at the end of the night, for the people were getting up during the early part of the night.

And it has come outside the Sahih that another man would lead them in prayer with ‘Ubay bin Ka’b (رضي الله عنه) and he was Tameem al-Daari (رضي الله عنه).

And he (‘Umar) (رضي الله عنه) called it an innovation from the aspect that he gathered them behind one reciter and the situation continued like that, and also due to the fact that the Masjids were lit up due to it, so it is an innovation linguistically, not a heresy in the religion. Free is the leader of the believers (رضي الله عنه) to invent a heresy that is misguidance upon him and upon the Islamic nation, rather what he intended was an innovation linguistically, due to the fact that the people had gathered united behind one reciter, and this was not something which was known to happen constantly during the time of the Prophet (ﷺ), and likewise due to the lightening up of the Masjids and it being beautified due to this affair.

That being said, it has been explained in the evidences that the Prophet (ﷺ) abandoned that out of fear that it will become obligatory upon the people, and the Prophet (ﷺ) said:

(فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ، تَمَسَّكُوا بِهَا، وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ)
“So you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it with your molar teeth”
Reported by Ahmad, al-Tirmidhi and other than them on the authority of al-‘Irbaan bin Saariyah (رضي الله عنه).

And the Messenger of Allah (ﷺ) said:
(اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ، وَعُمَرَ)
“Take as examples the two after me from my Companions, Abu Bakr and 'Umar.”
Reported by al-Tirmidhi and other than him on the authority of Hudhayfah (رضي الله عنه) and it is an authentic Hadith with its witnessing narrations, and from it (the witnessing narrations) the Hadith:
(فَإِنْ يُطِيعُوا أَبَا بَكْرٍ، وَعُمَرَ يَرْشُدُوا)
“If you obey Abu Bakr and ‘Umar you will be upon guidance”.
Reported by Muslim on the authority of Abu Qataadah (رضي الله عنه).

Original Fatwa:
https://t.me/ibnhezam/16407

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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📩 Question:

The questioner asks: Is the Qunoot in the Witr prayer obligatory, and if one doesn’t recite the Qunoot then what is the condition of his prayer?

📝 The answer:

The Prophet (ﷺ) used to pray the Witr and he (ﷺ) would not abandon it whilst travelling nor when he was a resident, and it has not been reported from him in an authentic Hadith that he recited the Qunoot in the WItr prayer, regardless of in Ramadhan or in other than Ramadhan.

However, it has come from some of the Sahaba that they used to recite the Qunoot during Ramadhan, and from some of the Sahaba in outside of Ramadhan.

Hence, the Qunoot is permitted in the Witr however it is not appropriate that it is done all the time. If one wishes to do it then that which is best is that it is to be done in Ramadhan on some occasions. That which is closest to the Sunnah is to abandon the Qunoot in the Witr but if one wishes to recite the Qunoot in Ramadhan as was the practice of some of the Sahaba then there is no problem in it. It has come on the authority of ‘Abdullah bin Mas’ud (رضي الله عنه) that he used to recite the Qunoot during the whole year, and it has come on the authority of ibn ‘Umar that he used to recite the Qunoot during the second half of Ramadhan, and that is what is reported from Ubay bin Ka’b (رضي الله عنه).

The one who recites the Qunoot following that which has come in the Hadith of al-Hasan bin ‘Ali that the Prophet (ﷺ) taught him to say in the Qunoot of Witr:
(اللهم اهدني فيمن هديت...)
“O Allah, guide me with those whom You have guided…”
Then there is no problem as some of the scholars viewed the Hadith to be authentic (Hasan), but the preponderant view regarding the Hadith is that he taught him the Du’a to supplicate with and it is not specific to the Qunoot of Witr, and Allah knows best.

Original Fatwa:
https://t.me/ibnhezam/16411

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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📩 Question:

The questioner asks: What is the ruling of raising the hands during the Qunoot of Witr?

📝 The answer:

It is established from the Prophet (ﷺ) that he used to raise his hands in the Qunoot of calamity. It is reported by Ahmad on the authority of Anas with an authentic chain of transmission according to the conditions of Muslim, and if something is established in the obligations then it is established in the supererogatory, and the majority of the scholars hold this view.

And we used as evidence the raising of hands in the Qunoot of calamity because the Qunoot of Witr is not established from the Prophet (ﷺ), the Qunoot is not established let alone the raising of the hands, rather only the Sahaba (رضوان الله عليهم) recited the Qunoot (in the Witr).

Original Fatwa:
https://t.me/ibnhezam/16413

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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📩 Question:

Is the Du’a that is recited during the Witr specific to the Hadith of al-Hasan bin ‘Ali:
(اللهم اهدني فيمن هديت...)
“O Allah, guide me with those whom You have guided…”
or is it permitted to make Du’a with other than it, and is it permitted to lengthen the Du’a?

📝 The answer:

The Qunoot in the Witr was done by some of the Sahaba (رضوان الله عليهم). It has been established on the authority of ibn Mas’ud (رضي الله عنه) that he used to recite the Qunoot throughout the whole year. It has been reported by al-Tabaraani with an authentic chain of transmission. And it has been established on the authority of ibn ‘Umar with ibn Abi Shaybah and other than him that he used to recite the Qunoot during the second half of Ramadhan.

Nothing has been established with regards to the Prophet (ﷺ) that he used to recite the Qunoot in the Witr, and that which has been reported with regards to it is defective (weak) and not established. A group from the scholars of Hadith, from them Imam Ahmad, ibn Khuzaymah, ibn al-Mundhir, al-Bayhaqi and other than them all determined that it is not established.

Those who explained the night prayer of the Messenger of Allah (ﷺ) as has come in the Sahihayn and other than it did not mention the Qunoot in it. Many of the Sahaba described the night prayer of the Prophet (ﷺ) such as ibn ‘Abbaas, ‘A’ishah, ‘Awf bin Maalik, Zayd bin Arqam, ibn Mas’ud, Hudhayfah and other than them, and not a single one of them mentioned the Qunoot.

So that which is the closest view is that it should be abandoned, and if one decides to recite the Qunoot then it should be on rare occasions as was the practice of the Sahaba (رضوان الله عليهم) or that it is done in Ramadhan, especially during the second half of it as was the practice during the era of ‘Umar bin al-Khattaab (رضي الله عنه).

As for the Du’a, then the Hadith of al-Hasan is also disputed with regards to the mention of Qunoot of Witr. Shu’bah and some of the trustworthy narrators narrated this Hadith without the wording ‘in the Qunoot of Witr’ rather they made it an unrestricted Du’a. al-Hasan said:
علمني النبي ﷺ دعاء أدعو به
“The Prophet (ﷺ) taught me a Du’a that I supplicate with…” and they mentioned it (the Du’a) without restricting it to being the Qunoot of Witr.

Also, no one from the people of knowledge obligated restricting the Du’a to the one in the Hadith of al-Hasan bin ‘Ali (رضي الله عنه), rather it is prescribed according to them to recite the Qunoot with other than that which has come in the Hadith of al-Hasan bin ‘Ali.

It has been reported on the authority of ‘Umar (رضي الله عنه) as has come in the Sunan of al-Bayhaqi that he used to recite the Qunoot in Fajr, supplicating against the disbelievers and supplicating for the Muslims, and he recited in the Qunoot Surah al-Hafd and Surah al-Khal’ which were both abrogated.

And with regards to lengthening the Du’a then this action is not from the Sunnah, the Prophet (ﷺ) did not do it and neither did the Sahaba (رضوان الله عليهم). Likewise reciting the Du’a like the Qur’an is not from the Sunnah, and to make the Du’a melodious such so that you prolongue it and sing it then this is a heresy from the newly invented affairs and with Allah lies all Success.

Original Fatwa:
https://t.me/ibnhezam/16409

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
#Fatwas_on_supererogatory_prayers

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