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

📩 Question:

The questioner asks: Is raising the hand during the Du’a of Qunoot and saying 'Ameen' from the Sunnah? What is the evidence for it?

📝 The answer:

Raising the hands is permitted for the Qunoot, it has been established authentically in Musnad Ahmad on the authority of Anas bin Maalik (رضي الله عنه) that the when the Prophet (ﷺ) recited the Qunoot for the calamity, he supplicated and raised his hands. So, the majority of scholars said that the hands should also be raised in the Qunoot for the Witr as what is established in the obligations is also established in the supererogatory.

Similarly the Ta’meen (saying Ameen) is established in Sahih ibn Khuzaymah from the Hadith of ibn ‘Abbaas (رضي الله عنهما) that the Prophet (ﷺ) supplicated and the people said ‘Ameen’ from behind him during the Qunoot for calamity.

As for there being a text for Qunoot of Witr whereby the Prophet (ﷺ) supplicated, or that he raised his hands, or that the people behind him said ‘Ameen’ then nothing has been authenticated from the Prophet (ﷺ) with regards to that.

These Hadiths in the Sahihayn and other than it on the authority of ‘A’ishah (رضي الله عنها), ibn ‘Abbaas, Zayd bin Khalid al-Juhani, ibn Mas’ud, Hudhayfah and other than them, many of them narrated the characteristic of the night prayer of the Prophet (ﷺ) and none of them mentioned that he (ﷺ) would recite the Qunoot.

Hence, that which is closest to the Sunnah is that the Qunoot of Witr is to be done on rare occasions, especially in Ramadhan when the Sahaba (رضوان الله عليهم) practiced it.

As for the Hadith of al-Hasan bin ‘Ali (رضي الله عنهما) that the Prophet (ﷺ) taught him to say a Du’a in the Qunoot of Witr - (اللهم أهدني فيمن هديت وعافني فيمن عافيت) “O Allah, guide me among those whom You have guided, pardon me among those You have pardoned, take me into Your charge among those You have taken into Your charge” until the end of it – then the wording of the Hadith has been disputed as Shu’bah bin al-Hajjaaj narrated the Hadith with the wording (علمني دعاء أدعوا به) ”He taught me a Du’a to supplicate with” i.e. generally. Abu Ishaaq al-Sabi’i increased (في قنوت الوتر) “during the Witr Qunoot”, and Shu’bah is more precise than Abu Ishaaq.

So that which is apparent is that this Du’a is general and it should be supplicated with at any time. During Sujood (prostration), during times when Du’a is accepted, similary in the Qunoot if you do it, and other than it.

It has been established from the Sahaba (رضوان الله عليهم) that they used to recite the Qunoot especially during the second half of Ramadhan, it has been established from ibn ‘Umar, and it has been reported from Ubay bin Ka’b (رضي الله عنه), it has been established from ibn Mas’ud (رضي الله عنه) that he used to recite the Qunoot all year round, so there is no problem in doing the Qunoot however it is apparent from the evidences that the prophet (ﷺ) didn’t used to do the Qunoot. So if one wishes to do the Qunoot then let it be on rare occasions, especially during Ramahan, and all Perfect Praise with Love and Veneration is exclusively for Allah.

Original Fatwa:
https://t.me/ibnhezam/16415

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#Fatwas_on_taraweh_and_the_night_prayer
#Fatwas_on_salah_prayer
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📩 Question:

The questioner asks: Does masturbation break the fast?

📝 The answer:

Masturbation is grouped together with intercourse in the sense that it nullifies the fast. So the one who masturbates with his hand, or with his mattress, and semen comes out then he has nullified his fast due to not leaving off his desires.

The Prophet (ﷺ) said narrating from his Rabb (عز وجل):
(قَالَ اللهُ تَعَالَى: يَدَعُ طَعَامَهُ وَشَرَابَهُ وَشَهْوَتَهُ مِنْ أَجْلِي)
“Allah (تعالى) states: He leaves his desires and his food and drink for My sake”
Agreed upon on the authority of Abu Hurayrah (رضي الله عنه)

This person didn’t leave off his desires and thus due to this he nullified his fast during the day time of Ramadhan. The one who intentionally masturbates becomes from those whos fasts are nullified.

As for the Kaffarah (expiation), then it is specific for the one who has intercourse according to the view of the majority of scholars, and it is the correct view.

Masturbation is Haram and we have spoken about it in another Fatwa, and it is for the one who is fasting during Ramadhan even more Haram, rather from the atrocious major sins.

Original Fatwa:
https://t.me/ibnhezam/16417

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📩 Question:

The questioner asks: He swallowed the remains of his food which was stuck in between his teeth, is his fast nullified?

📝 The answer:

If the fasting person swallows the remains of his food which is stuck in between his teeth then he has nullified his fast. Except if there remains after Madhmadhah (washing the mouth with water during Wudhu) and after using the Siwaak (stick/twig used to clean the mouth) some remains which are very insignificant and cannot be distinguished, then ones fast is not nullified due to it as has been mentioned by the scholars.

As for that which is a lot and is able to be distinguished then it is not allowed to swallow it, and whosoever swallows it is pronounced as being amongst those who are not fasting, and they have committed something which nullifies the fast.

Original Fatwa:
https://t.me/ibnhezam/16419

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📩 Question:

The questioner asks: If someone swallows something accidently is his fast nullified?

📝 The answer:

Eating something accidentally or swallowing something accidentally, regardless of if is food or drink, dust, soil, if a fly enters, if it’s flour or the likes of this then all of this does not nullify ones fast.

Someone may have a fly enter his larynx accidentally, or some dust or flour without intending it, he doesn’t nullify his fast by it, his fast is not nullified unless he intended it.

Original Fatwa:
https://t.me/ibnhezam/16421

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📩 Question:

The questioner asks: Does vomiting nullify the fast?

📝 The answer:

The scholars differed with regards to vomiting intentionally, is it from the things that nullify ones fast or not? And a clear-cut Hadith has come with regards to this on the authority of Abu Hurayrah (رضي الله عنه) with Abu Dawud, Al-Tirmidhi and other than them who said that the prophet (ﷺ) said:
(مَنْ ذَرَعَهُ قَيْءٌ، وَهُوَ صَائِمٌ، فَلَيْسَ عَلَيْهِ قَضَاءٌ، وَإِنْ اسْتَقَاءَ فَلْيَقْضِ)
"If someone makes himself vomit while he is fasting he has to make up a day, but if he cannot help vomiting he does not have to make up anything."

If this Hadith was authentic then it would have been a clear-cut text related to this issue, however the Hadith has been deemed defective by a group of the Hadith scholars, from them Imam Ahmad, Imam al-Bukhari and other than them. So that which is correct is that vomiting does not nullify the fast regardless of if it is intentional or unintentional due to the Hadith not being established.

A Fatwa (religious verdict) has been established from Abu Hurayrah (رضي الله عنه) that vomiting does not nullify the fast regardless of if it is done intentionally or unintentionally.

Similarly, it has been established from ibn ‘Abbaas and ibn Mas’ud (رضي الله عنهما) that they said:
الفِطْرُ مِمَّا دَخَلَ، وَلَيْسَ مِمَّا خَرَجَ
“Nullification of the fast is due to what enters and not that which exits”
And this indicates that they viewed that vomiting is not from the nullifiers of the fast regardless of if it is done intentionally or unintentionally.

As for the Hadith of Thawbaan (رضي الله عنه):
أَنَّ النَّبِيَّ صلى الله عليه وسلم قَاءَ فَأَفْطَرَ
“That the Prophet (ﷺ) vomited and broke his fast”.
Reported by Abu Dawud and al-Tirmidhi and it is an authentic Hadith.

Its intent is that the Prophet (ﷺ) was fasting a supererogatory fast and he vomited and became weak and so he broke his fast. When he saw from himself weakness, he (ﷺ) broke his fast. It doesn’t mean that he (ﷺ) was fasting and the vomiting nullified his fast as it hasn’t been observed from the Prophet (ﷺ) that he vomited intentionally, or that he purposefully made himself vomit. So, the meaning of this Hadith is that he (ﷺ) became weak and saw himself to be sick and thus he broke his fast (ﷺ).

Original Fatwa:
https://t.me/ibnhezam/16439

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📩 Question:

The questioner asks: What is the ruling of using nasal drops (during Ramadhan)?

📝 The answer:

The nose is regarded as being a passage to the stomach, and for that reason the Prophet (ﷺ) said:
(وَبَالِغْ فِي الِاسْتِنْشَاقِ إِلاَّ أَنْ تَكُونَ صَائِمًا)
“And if not fasting, sniff water up well inside the nose” (during Wudhu).
Narrated by Abu Dawud on the authority of Laqeet bin Saburah (رضي الله عن) and it is an authentic Hadith.

So following on from this, upon a fasting person is to stay away from nasal drops that are taken via the nose, because its passage to the throat is clear. If someone does it whilst knowing that it reaches (the throat) and it reaches inside him then he has nullified his fast.

Original Fatwa:
https://t.me/ibnhezam/16423

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📩 Question:

The questioner asks: Do ear drops nullify the fast?

📝 The answer:

It does not nullify the fast according to the correct view because people are in need of it and it is not regarded as eating or drinking.

For many people it does not reach their throat and neither does it reach their stomach. If someone finds a slight taste to it and is sure that it reaches their throat, then upon him is to stay away from using it whilst he is fasting, and with Allah lies all success.

Original Fatwa:
https://t.me/ibnhezam/16425

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#Fatwas_on_fasting
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📩 Question:

The questioner asks: Does using Kohl or eye drops nullify the fast?

📝 The answer:

The scholars differed with regards to this. Does the one who uses Kohl nullify their fast or not? A weak Hadith has come with regards to this:
(لِيَتَّقِهِ الصَّائِمُ)
“A man who is fasting should abstain from it.”
However, it is not established.

The default position is permissibility and Kohl is not regarded as a food or a beverage, so the correct view is that the usage of Kohl for the fasting person is not from the nullifiers of fasting, and eye drops is also grouped together with it. Eye drops is a medication which is taken in the form of drops in the eye. Thus, it is also not regarded as a nullifier as it is not regarded as a food or beverage.

If one was to find a taste in their throat, then this is not regarded as eating or drinking as was mentioned by Al-San’aani author of the book ‘Subul Al-Salaam’ (رحمه الله تعالى):
"إِنَّ الإِنْسَانَ قَدْ يَدْلُكْ قدميه بِالحَنْظَلِ فَيَجِدُ طَعْمَهُ فِيْ فِيْه"
“Verily a person can oil his feet with citrullus and find its taste in his mouth”.

It’s not the case that the taste of something reaching the throat necessitates that that thing is a nullifier of fasting.

Some people may find the colour of Kohl in their phlegm which is exited from the throat, or they find the taste of a medication in their throat, for the likes of these people it is incumbent to stay away from it whilst they are in the state of fasting, having said that we cannot say with certainty that their fast is nullified as they did not intent that.

However, if he knows that it reaches then it is obligatory upon him to stay away from Kohl and eye drops, and it is feared for him in this situation that his fast will be nullified, if he intended it and he knew that it reaches (the throat).

Original Fatwa:
https://t.me/ibnhezam/16427

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📩 Question:

The questioner asks: Is Hijama (cupping) from the things that nullifies ones fast?

📝 The answer:

Some of the people of knowledge mentioned it to be from the things that nullify the fast, and they used as evidence the Hadith of Shaddaad bin Aws and Thawbaan (رضي الله عنهما) with Ahmad and other than him, they said that the Prophet (ﷺ) said:
(أَفْطَرَ الحَاجِمُ وَالمَحْجُومُ)
“The one who cups and the one who is cupped have broken their fast.”

This Hadith is Sahih however that which is apparent is that it was abrogated as the Prophet (ﷺ), as is in ‘Sahih al-Bukhari’ on the authority of ‘Abdullah bin ‘Abbaas (رضي الله عنهما):
احْتَجَمَ وَهُوَ صَائِمٌ
“Had himself cupped whilst he was fasting”.

And in ‘Sahih Bukhari’ on the authority of Anas bin Maalik (رضي الله عنه) that it was said to him:
أَكُنْتُمْ تَكْرَهُونَ الحِجَامَةَ لِلصَّائِمِ؟
“Did you used to dislike Hijama for the fasting person?”
He said:
لاَ، إِلاّ مِنْ أَجْلِ الضَّعْفِ
“No, unless it causes weakness”.

So this proves that Hijama does not nullify the fast, and the majority of scholars, and from them Al-Shafi’i and Maalik are of the view that it does not nullify the fast.

They viewed the Hadith (أَفْطَرَ الحَاجِمُ وَالمَحْجُومُ) “The one who cups and the one who is cupped have broken their fast.” to have been abrogated, or that the intend behind it is that it leads to that which nullifies the fast.

A cupper is not safe from getting some blood into his mouth which he may swallow and thus nullify his fast, and as for the one being cupped, then he is not safe from becoming weak and thus breaking his fast.

The best thing that has been mentioned with regards to this is that which Al-Shafi’i (رحمه الله) mentioned that the Hadith: (أَفْطَرَ الحَاجِمُ وَالمَحْجُومُ) “The one who cups and the one who is cupped have broken their fast.” has been abrogated.

So this is what some of the people of knowledge mentioned as being from the things that nullify the fast and that which is correct is that Hijama is not considered as being something that nullifies the fast. Nothing has been established as being a nullifier of fasting except for eating, drinking and intercourse.

Original Fatwa:
https://t.me/ibnhezam/16429

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📩 Question:

The questioner asks: Is a mans fast nullified if he plays with his wife during the daytime in Ramadhan and Madhi (pre-seminal fluid) exits him?

📝 The answer:

The exiting of pre-seminal fluid is not from the nullifiers of fasting, rather it is semen which is a nullifier of fasting if it exits. Desires vanish with the exiting of semen and Allah (سبحانه وتعالى) says in a Hadith Qudsi:
(يدع طعامه وشرابه وشهوته من أجلي)
“'(The person observing fasting) has abstained from food and drink, and sexual pleasures for My sake”
And it has been reported from the Prophet (ﷺ) that he kissed (his wife) whilst he was fasting.

However, that which is advised is for the people to stay away from this as was the advice given by ‘A’ishah (رضي الله عنها):
أيكم يملك إربه كما كان صلى الله عليه وسلم يملك إربه
“And who among you can control his desire as the Messenger of Allah (ﷺ) used to control his desire?”
i.e. have control of his desires.

Thus, a man should stay away from his wife during the daytime of Ramadhaan, especially the one who has married recently, or a strong man who is in his youth, for perhaps it may lead to that which is Haram and thus falling into destruction.

Original Fatwa:
https://t.me/ibnhezam/16443

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📩 Question:

The questioner asks: What is the ruling on following the Imam whilst holding the Mushaf during the Taraweh prayer?

📝 The answer:

The Prophet (ﷺ) said:
(إِنَّ فِي الصَّلاَةِ لَشُغْلًا)
“Prayer demands one’s whole attention.”
Agreed upon on the authority of ‘Abdullah bin Mas’ud (رضي الله عنه), so one should not do such an action.

It was not carried out by the Salaf (رضوان الله عليهم) except if there was a need, such as if there was no one from amongst them who had memorised parts of the Qur’an, so someone would lead them whilst reading from the Mushaf, so there is no problem in this.

It has been established on the authority of ‘A’ishah (رضي الله عنها) that her slave Dhakwaan would lead her in prayer whilst reading from the Mushaf.

Also, if there is no one who has memorised the Qur’an present to correct the Imam, then someone can take the Mushaf in order to correct the Imam (if he makes a mistake).

As for taking the Mushaf so that one can follow along, then it is feared that this action makes a person fall in heresy.

(من عمل عملًا ليس عليه أمرنا فهو رد)
“He who does an act which we have not commanded, will have it rejected (by Allah).”

Think to yourself, if the whole row are holding the Mushaf following the Imam. If we say it is allowed for one of them then what is preventing the second, the third, the fourth or the whole row from doing so. If you see them all having raised the Mushafs and mobile phones, this is a joke. Perhaps you won’t rebuke them if they were a few in number, but if we make it permissible for one or two without there being a necessity then what is preventing the whole row from picking up their Mushafs?

This has become a heresy, the Sahaba (رضوان الله عليهم) did not do it. As has preceeded then it is only to be done if there is a need, to correct the Imam or if there is no one available to lead the people in prayer from the memorisers of the Qur’an as was practiced by ‘A’ishah (رضي الله عنها) where she made her slave Dhakwaan lead her in prayer whilst reading from the Mushaf.

And some of them say that they will have Khushoo’ (presence of the heart and humility) if they follow using the Mushaf and that they will increase in Tadabbur (comprehension of the meanings).

Strive with yourself so that you can have Tadabbur without the Mushaf. Allah (تعالى) states:
{وَالَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ} [الْعَنْكَبُوتِ: ٦٩]
“And those who strive for Us - We will surely guide them to Our Paths. And indeed, Allah is with the Muhsineen”

On the authority of Fadhaalah bin ‘Ubayd (رضي الله عنه) who said: I heard the Prophet (ﷺ) saying:
(وَالْمُجَاهِدُ مَنْ جَاهَدَ نَفْسَهُ فِي طَاعَةِ اللهِ)
“And the Mujahid is he who strives with himself regarding obedience to Allah”
Reported by Ahmad and Al-Tirmidhi.

If you were to read a Hizb (half a Juz) that they will be reading during Taraweh, If you were to read it well once or twice before the prayer, and you have Tadabbur of the Ayaat, when the time for the prayer comes and you are able to contemplate and comprehend the meanings of what is being recited. And all aid and assistance is sought from Allah alone.

Original Fatwa:
https://t.me/ibnhezam/16465

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📩 Question:

What is the last time one can give the Zakat al-Fitr?

📝 The answer:

The time of giving Zakat al-Fitr ends with the finishing of the Eid prayer. Thus, giving it after the prayer, or delaying it until after the prayer does not suffice. It is a worship which has a specific time for it.

The beginning time for it is when the sun of Ramadhan sets according to the correct scholarly view, in contrast to those who said it is from the beginning of Ramadhan, or from half way through Ramadhan, for they do not have any evidence in support of it.

The legislation permitted for it to be brought earlier by a day or two as has come in the Hadith of ibn ‘Umar (رضي الله عنهما) in Bukhari, he said in the Hadith:
وَكَانُوا يُعْطُونَ قَبْلَ الفِطْرِ بِيَوْمٍ أَوْ يَوْمَيْنِ
“People used to give Sadaqat-ul-Fitr (even) a day or two before ‘Eid”
And in another narration of Imam Malik:
بثلاثة أيام
“Three days before”
Thus, anything more than this does not suffice.

This is from the wisdom behind the legislation, for they may be in a place where there are a lot of people and it is not possible to collect it all except by bringing it forward a day, two days or three, and anything more than that then we do not have any legislative evidence permitting that thus bringing it forward would not be sufficient as it is worship which has a specific time allocated to it.

As for the one who views the permissibility of bringing it forward to the start of the month of Ramadhan, then they are some of the Shafi’iyyah, and those who view the permissibility of bringing it forward until half of the month of Ramadhan has passed are the Hanbalis. Most of the scholars view the impermissibility of giving it earlier and this is the Madhab of Ahmad in that which is famously ascribed to him, as well as the view of Maalik and it is the correct view in this issue.

The Hanafis went to extremes and said that it is permissible to give it as early as the start of the year, and this is very very distant, and we ask Allah for uprightness.

Original Fatwa:
https://t.me/ibnhezam/16595

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📩 Question:

Should Zakat al-Fitr be given to the eight types of people (that Zakat on wealth is given to)?

📝 The answer:

Zakat al-Fitr is to be given to the poor and the needy only, as has come in the Hadith of ibn ‘Abbaas who said:
فَرَضَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الْفِطْرِ طُهْرَةً لِلصَّائِمِ مِنَ اللَّغْوِ وَالرَّفَثِ، وَطُعْمَةً لِلْمَسَاكِينِ، مَنْ أَدَّاهَا قَبْلَ الصَّلَاةِ، فَهِيَ زَكَاةٌ مَقْبُولَةٌ، وَمَنْ أَدَّاهَا بَعْدَ الصَّلَاةِ، فَهِيَ صَدَقَةٌ مِنَ الصَّدَقَاتِ
“The Messenger of Allah (ﷺ) enjoined Zakat-ul-fitr on the one who fasts (i.e. fasted during the month of Ramadan) to purify him from any indecent act or speech and for the purpose of providing food for the needy. It is accepted as Zakah for the person who pays it before the Eid prayer and it is Sadaqah (i.e. voluntary charity) for the person who pays it after the Eid prayer.”

So it should be given to those in dire need from the poor and needy people. It should be given to the poor and the needy and none other, as has come in the Hadith.

Original Fatwa:
https://t.me/ibnhezam/16597

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_zakat
#Fatwas_on_zakat_al_fitr

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📩 Question:

What is the response to the one who says: Zakat al-Fitr should be given according to the needs of the poor person, if the poor person is in need of money, then he should be given money, and if the poor person is in need of food, then they should be given food. And they say that this detail was mentioned by Imam Ahmad?

📝 The answer:

As for Imam Ahmad (رحمه الله) then he did not say that. Rather, that which is known from Imam Ahmad (رحمه الله) that he issued a verdict that it must not be given in any form except for food.

So the matter is as has preceded and that is that benefit is in abiding by the legislative rulings how Allah (سبحانه وتعالى) wants it to be done. So that which Allah has commanded us to do, we do that.

As for giving ourselves authority in the religion of Allah (عز وجل) then this is not appropriate. That which is correct is that it is not connected to that which we view to be of benefit, rather the benefit is to act in accordance with the legislation of Allah (جل وعلا).

Original Fatwa:
https://t.me/ibnhezam/16601

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_zakat
#Fatwas_on_zakat_al_fitr

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📩 Question:

What is the ruling of Zakat al-Fitr?

📝 The answer:

It is obligatory. In the Saheehayn on the authority of ibn ‘Umar (رضي الله عنهما) who said:
فَرَضَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ زَكَاةَ الفِطْرِ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ عَلَى العَبْدِ وَالحُرِّ، وَالذَّكَرِ وَالأُنْثَى، وَالصَّغِيرِ وَالكَبِيرِ مِنَ المُسْلِمِينَ، وَأَمَرَ بِهَا أَنْ تُؤَدَّى قَبْلَ خُرُوجِ النَّاسِ إِلَى الصَّلاَةِ
“The Messenger of Allah (ﷺ) enjoined the payment of one Saa' of dates or one Saa' of barley as Zakat-ul-fitr on every Muslim, slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the 'Eid prayer.”

An-Nawawi said: "Ibn al-Mundhir mentioned there being a unanimous consensus upon this.” i.e., that it is from the obligations.

And from those who stated there being a unanimous consensus is Ishaaq bin Rahawey who said it is like a unanimous concensus amongst the people of knowledge.

Ibn Qudamah (رحمه الله عز وجل) said: “Zakat al-Fitr is obligatory upon ever Muslim, child or adult, male or female according to the majority of the people of knowledge. And it is obligatory upon the orphan, and their guardian must pay it on their behalf from their wealth. We do not know of anyone who opposed in this except for Muhammad bin al-Hassan who said: ‘There is no charity upon the wealth of a child’. And al-Hasan and al-Sha’bi said: ‘Zakat al-Fitr is upon the one who fasted from the slave or the free’.”

So the correct view is that it is obligatory upon every child or adult, male or female, even upon the slaves themselves. Zakat is not obligatory upon slaves however with regards to Zakat al-Fitr then it is obligatory upon their masters to give it on their behalf.

Original Fatwa:
https://t.me/ibnhezam/16615

#Fatwas_on_fiqh
#Fatwas_on_fasting
#Fatwas_on_zakat
#Fatwas_on_zakat_al_fitr

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📩 Question:

Is Zakat al-Fitr to be given on behalf of the child who was born on the night of ‘Eid?

📝 The answer:

He was born during the time of this worship thus it is to be given on his behalf and he is included in the Hadith:
عن كل صغير وكبير
“On behalf of every child or adult”

So the correct view is that it is obligatory for it to be given on his behalf. And all aid and assistance is sought from Allah alone.

Original Fatwa:
https://t.me/ibnhezam/16617

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#Fatwas_on_fasting
#Fatwas_on_zakat
#Fatwas_on_zakat_al_fitr

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📩 Question:

The questioner asks: Is Zakat al-Fitr obligatory on behalf of the embryo?

📝 The answer:

Zakat al-Fitr is obligatory upon every young or old person, regardless of if they are from those who fasted or they didn’t fast. As for an embryo, then it does not take the ruling of being outside, thus it is not obligatory to pay it on behalf of an embryo as perhaps it may not even be born alive, so there is no Zakat upon the embryo. Rather the Prophet (ﷺ) said:
(على كل صغيرٍ وكبير ذكرٍ وأنثى)
“Upon every young or old, male or female."

And Zakat al-Fitr has been called Zakat al-Fitr in the legislation. So the terminology that it is Zakat al-Nafs (Zakat on behalf of the soul) as is used by some of the people, Zakat al-Nafs, the chosen view is to leave this name for it has not come in the legislative texts. The Prophet (ﷺ) called it Zakat al-Fitr and Sadaqat al-Fitr, so the wording should not be changed. The people have began calling it Zakat al-Nafs and this is a mistake, they should say Zakat al-Fitr.

Original Fatwa:
https://t.me/ibnhezam/16643

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#Fatwas_on_fasting
#Fatwas_on_zakat
#Fatwas_on_zakat_al_fitr

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📩 Question:

How many Takbeers are there in the first and second Rak’ah of the ‘Eid prayer?

📝 The answer:

In Musnad Ahmad (24409) on the authority of ‘A’ishah (رضي الله عنها) that the Prophet (ﷺ) used to say seven Takbeers in the first Rak’ah of the two ‘Eids, and five Takbeers in the other Rak’ah not including the Takbeer of going into Rukoo’.

In Sunan Abu Dawud (1151) on the authority of ‘Amr bin Shu’aib from his father from ‘Abdullah bin ‘Amr bin al-‘Aas who said that the Prophet (ﷺ) said:
(التَّكْبِيرُ فِي الْفِطْرِ سَبْعٌ فِي الْأُولَى، وَخَمْسٌ فِي الْآخِرَةِ، وَالْقِرَاءَةُ بَعْدَهُمَا كِلْتَيْهِمَا)
"The Takbir in ('Eid) al-Fitr prayer are seven in the first Rak'ah and five in the second, and the recitation of the Qur'an in both is after the Takbir."

And the Hadith has also come from other Sahaba, reaching the level of Hasan after taking into consideration all its chains of transmission.

Is Takbeerat al-Ihraam included in the seven or not included in the seven? There are two views:

Imam al-Shafi’i (رحمه الله) took the position that the Takbeerat al-Ihraam is not included in the seven because the speech about the Takbeeraat is specific to the ‘Eid prayer.

The Madhab of Malik and Ahmad is that the Takbeerat al-Ihraam is included in the seven. It has been established from ibn ‘Abbaas (رضي الله عنهما) that he would make seven Takbeers in the first Rak’ah including the Takbeerat al-Ihraam. It is reported by ibn Abi Shaybah (2/173) with an authentic chain of transmission.

And to act in accordance with what has come from ibn ‘Abbaas (رضي الله عنهما) is preferred, and Allah knows best.

Original Fatwa:
https://t.me/ibnhezam/12132

#Fatwas_on_fiqh
#Fatwas_on_prayer
#Fatwas_on_eid_prayer

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📩 Question:

The questioner says: What is the virtue mentioned for fasting the six days of Shawal?

📝 The answer:

Imam Muslim reported in his Saheeh on the authority of Abu Ayyub al-Ansaari (رضي الله عنه) that the Prophet (ﷺ) said:
(من صام رمضان ثم أتبعه ستا من شوال فكأنما صام الدهر)
"Whoever fasts during the month of Ramadan and then follows it with six days of Shawwal will be (rewarded) as if he had fasted the entire year."
It is an authentic Hadith, and it has come by way of other than Abu Ayyub (رضي الله عنه) in other than Saheeh Muslim.

Original Fatwa:
https://t.me/ibnhezam/12132

#Fatwas_on_fasting
#Fatwas_on_supererogatory_fasts_and_prohibited_fasts
#Fatwas_on_fasting_six_days_of_shawal

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📩 Question:

A woman wants to fast the six days of Shawal so that its time doesn’t end, knowing that she will not be able to make up her missed fasts in Shawal?

📝 The answer:

It is difficult upon many women to combine between making up missed fasts and fasting the six days of Shawal, and this is something which is known, for perhaps she may have to make up seven days, or less, or more, and that is piled up on top of the six days of Shawal.

Menstruation also comes for six or seven days thus becoming very difficult upon her. Perhaps she may spend the whole month of Shawal in the state of fasting, thus it is permissible for her to delay making up her obligatory fasts as ‘A’ishah (رضي الله عنها) would delay making up her missed fasts, and she would not make them up except in the month of Sha’ban as has come in the Saheehayn. Hence, there is no problem in fasting the six days first. Likewise, it is not an issue to fast the day of ‘Arafah and the day of ‘Aashoorah first, there is no problem for her in this.

Original Fatwa:
https://t.me/ibnhezam/16664

#Fatwas_on_fasting
#Fatwas_on_supererogatory_fasts_and_prohibited_fasts
#Fatwas_on_fasting_six_days_of_shawal

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