📩 The Question:

Is it obligatory for us to give zakāh on the fifteenth day of Ramaḍān? And if that is the case, then how is it calculated?

📝 The Answer:

Answered by Shaykh Abū al-Faḍl al-Lībī — may Allah preserve him.

The Sunnah is one or two days before ʿEid.

https://t.me/RulingsofWomen

📩 The Question:

In the past Ramaḍān, I was not able to fast a few days due to the menstrual cycle, and when I wanted to make up those days I decided to make them up in the winter season because of my health condition, but my health was not good as well, so I was not able to make them up. So is it permissible for me to make up those days after this Ramaḍān?

📝 The Answer:

Answered by Shaykh Abū al-Faḍl al-Lībī — may Allah preserve him.

Yes, it is obligatory to make up what is upon you of fasting after Ramaḍān.

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📩 Question:

A woman used to fast while in the state of her menstruation in earlier times, and she was ignorant of the ruling — what is the ruling regarding that?

📝 Answer:

Answered by Shaykh Muḥammad bin Ḥizām al-Baʿdānī — may Allah preserve him.

She must repent and seek forgiveness, because these are matters that one should ask about, and perhaps there was negligence in asking.

As for what relates to making up the fast: if it was in Ramaḍān, and she fasted thinking that she had fulfilled what was upon her, then this is a mistake. She must make up what she broke of the fast. So whatever was upon her from Ramaḍān, she must make it up. What she fasted of the obligation while in the state of her menstruation does not suffice her; she must make it up.

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A Blessed Friday Reminder: Increase in Sending Ṣalāh Upon the Messenger of Allah ﷺ

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.

O Allah, send Your Ṣalāh (praise, grace, honour, and mercy) upon Muḥammad and upon the family of Muḥammad, as You sent Your Ṣalāh (praise, grace, honour, and mercy) upon Ibrāhīm and upon the family of Ibrāhīm; indeed, You are Praiseworthy, Most Glorious. And bless Muḥammad and the family of Muḥammad, as You blessed Ibrāhīm and the family of Ibrāhīm; indeed, You are Praiseworthy, Most Glorious.

Shaykh Sulayman Ar-Ruhayli — may Allah preserve him — said:

“It is established from Ibn ʿUmar — may Allah be pleased with them both — that he said: It used to be said that for every Muslim who is fasting there is a supplication that is answered at his breaking of the fast. And it is established that on the Day of Jumuʿah there is an hour which no Muslim servant, standing praying, coincides with while asking Allah for something except that He gives it to him. And the most hoped-for of its times is after ʿAṣr. And the two matters come together for us at the conclusion of our day this day, so the advice is: supplication, supplication.”

https://t.me/PearlsofRuhayli

One Third of Ramaḍān Has Passed!

Shaykh Sulayman Ar-Ruhayli — may Allah preserve him — said:

“One third of our month has gone, and one third is much, so we must look at our deeds in the third that has gone. If we find good, then let us praise Allah and let us increase in good; and if we find deficiency, then let us make up for it. And let us know that what remains is better than what has passed. The last ten remain, and they are the best of Ramaḍān, and adjoining them are the middle ten, and they are better than the first ten. And the Sunnah is increasing in deeds at the end of the month.”

https://t.me/PearlsofRuhayli

🤲 The Virtuous Time in Which Supplication Is Answered on Friday

Shaykh ʿAbd al-Razzāq al-Badr — may Allah preserve him — said:

“And from the virtuous times in which supplication is answered is the hour that is on the day of Jumuʿah. It has been established in the two Ṣaḥīḥs from Abū Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ mentioned the day of Jumuʿah and said:

‘In it is an hour — no Muslim servant coincides with it while standing praying asking Allah, the Most High, for something except that He gives it to him,’ and he indicated with his hand making it small.

And the people of knowledge have differed concerning specifying this hour into many statements approaching forty statements. However, the strongest of them and the closest of them to the evidence are two statements:

The first of them: that it is between the sitting of the Imām upon the pulpit until the completion of the prayer. And the proof of this statement is the ḥadīth of Abū Burdah ibn Abī Mūsā al-Ashʿarī: that ʿAbdullāh ibn ʿUmar said to him: Did you hear your father narrating from the Messenger of Allah ﷺ concerning the hour of Jumuʿah anything? He said: Yes. I heard him saying: I heard the Messenger of Allah ﷺ saying:

‘It is between when the Imām sits until the prayer is finished.’

And the second statement: that it is after ʿAṣr until sunset. And from the evidences of this statement is what was narrated by Aḥmad and Ibn Mājah in his Sunan from ʿAbdullāh ibn Salām who said: I said — while the Messenger of Allah ﷺ was sitting — Indeed we find in the Book of Allah (meaning the Tawrah) that on the day of Jumuʿah there is an hour — no believing servant coincides with it while praying asking Allah, the Mighty and Majestic, for something except that Allah fulfills his need.

ʿAbdullāh said: So the Messenger of Allah ﷺ indicated to me — or part of an hour. I said: You have spoken the truth, O Messenger of Allah — or part of an hour. I said: Which hour is it? He said:

‘It is the last hour from the hours of the day.’

I said: Indeed it is not an hour of prayer. He said:

‘Rather, when the believing servant prays then sits, nothing keeps him sitting except the prayer, then he is in prayer.’

Al-Ḥāfiẓ Ibn Ḥajar said after listing the statements:

‘And there is no doubt that the strongest of the statements mentioned are the ḥadīth of Abū Mūsā and the ḥadīth of ʿAbdullāh ibn Salām.’

End of his words, may Allah have mercy upon him.

And Ibn al-Qayyim — may Allah have mercy upon him — preferred in his book Zād al-Maʿād the second statement, which is that it is after the ʿAṣr prayer, and he used as proof the previously mentioned ḥadīth of ʿAbdullāh ibn Salām and other ḥadīths reported in the chapter.”

📚Fiqh al-Adʿiyah wa al-Adhkār, vol. 2, p. 100

Train Your Tongue to Always Say “Alhamdulillah” — The Key to Relief, True Wealth, and Lasting Contentment!

Shaykh Abdurrahman Al-Umaysan حفظه الله

A 24-Hour Experiment: Count Your Backbiting in a Notebook – Who Have You Backbitten Today?

Sheikh Muhammad Sa’eed Raslan حفظه الله

Do Not Let Events Distract You from Your Worship!

Shaykh Sulayman Ar-Ruhayli — may Allah preserve him — said:

Do not let events distract you from your worship, and beware lest you become heedless of your portion of the Qur’an or the adhkār (remembrances of Allah) by following the news, and know that in times of trials and heedlessness the rewards of righteous deeds are magnified. The Prophet ﷺ said: “Worship during al-harj (killing and widespread turmoil) is like migration to me.” So if the reward of migration from Makkah to al-Madīnah has passed you by, then do not let the reward of worship at the time of trials, heedlessness, and the mixing and confusion of matters pass you by.

https://t.me/PearlsofRuhayli

Ramadan: A Month of Transformation and Spiritual Awakening—Will You Change or Stay the Same?

Shaykh Muhammad bin Ramzan Al-Hajiri حفظه الله

📩 The Question:

The imam in my mosque recites the Qur’an in a way that I am not able to understand. So is it better for me in this case to hold the muṣḥaf in order to follow the recitation? Although what is recommended is not to hold it, at least in this way I am able to understand the recitation. However, this may cause others to follow my example and hold the muṣḥafs, even those who do not understand the meanings of the Qur’an in either case.

📝 The Answer:

Answered by Shaykh Ali bin Ghazi at-Tuwayjri — may Allah preserve him.

Pray with him. And a person, when he prays with the imam — even if you do not understand what he is saying — you recite al-Fātiḥah and you listen. If you do not know what he is saying, then you may recite quietly to yourself, but do not hold the muṣḥaf.

Because holding the muṣḥaf causes you to miss many of the Sunnahs. You miss folding the hands, you miss — may Allah bless you — listening attentively, because Allah says:

“So, when the Qur’ān is recited, listen to it, and be silent that you may receive mercy.”

Also, you become preoccupied and do not know what the imam is saying because you are busy with what is in front of you.

And if there is another mosque, then go to it, my brother. Go and pray with the one whose recitation you understand.

But even if you pray with him and you do not understand due to his speed, perhaps you will become accustomed to him and begin to understand him.

But, if Allah wills, the reward is complete, by the permission of Allah.

https://t.me/RulingsofWomen

📩 The Question:

The mosque that I go to prays ten rakʿahs and then three rakʿahs of witr, but I pray eight rakʿahs and then three rakʿahs of witr with the imam. So do I attain the reward of standing for a complete night?

📝 The Answer:

Answered by Shaykh Usāmah ibn Saʿūd al-ʿAmrī — may Allah preserve him.

The apparent meaning of the ḥadīth:

“Whoever stands with the imam until he finishes, Allah writes for him the standing of a night.”

indicates that the questioner does not attain the reward of standing a complete night.

And it has been established from the ḥadīth of Ibn ʿAbbās, may Allah be pleased with them both, that the Prophet ﷺ prayed thirteen rakʿahs.

And it has been established from ʿUmar, may Allah be pleased with him, in the story of the Tarāwīḥ, twenty rakʿahs, and its chain was authenticated by our Shaykh Aḥmad al-Najmī — may Allah have mercy upon him — in Sharḥ al-ʿUmdah. And it is likewise established. Rather, Abū ʿĪsā al-Tirmidhī — may Allah have mercy upon him — said:

“And most of the people of knowledge are upon what has been reported from ʿUmar, and ʿAlī, and others from the companions of the Prophet ﷺ — twenty rakʿahs…”

So all of this is evidence that increasing is legislated. Therefore, there is no justification for the one who leaves that and prays eight rakʿahs and three of witr, intending eleven rakʿahs.

As for the ḥadīth of ʿĀ’ishah, may Allah be pleased with her, regarding that, then it is authentic, and the people of knowledge have answered regarding that in reconciling between these narrations — and likewise the companions, may Allah be pleased with them, acted.

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📩 The Question:

Do injections that are given in the arm or the leg break the fast? These injections do not contain any nutritional benefit, but they are diluted with a sodium chloride solution (salty water), then injected into the vein or into the muscle. So does the fact that they are mixed with salty water invalidate the fast?

📝 The Answer:

Answered by Shaykh Usāmah ibn Saʿūd al-ʿAmrī — may Allah preserve him.

Only nourishing injections break the fast.

And these are not nourishing injections, so they do not break the fast.

https://t.me/RulingsofWomen