Waking up Junub in Ramaḍān
‘Ā’ishah and Umm Salamah رضي الله عنها narrated: Allāh’s Messenger ﷺ would wake up in the morning [when it was already Fajr time] whilst in a state of sexual impurity. Then, he would perform ghusl (ritual bath) and fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1926) and Ṣaḥīḥ Muslim (no. 1109)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz رحمه الله:
The ḥadīth of ‘Ā’ishah and what has come in its meaning from the ḥadīth of Umm Salamah both prove that there is nothing wrong with someone who wakes up in the morning while junub (in a state of
sexual impurity) to make ghusl even if it is after the emergence of Fajr.
The fast of this individual is valid and they do not have to make up the days. What is forbidden is having sexual intercourse after the emergence of Fajr. The Prophet would wake up in the morning whilst in a
state of sexual impurity then he would perform ghusl and fast. The wording of Umm Salamah adds: “…and he would not make up the day.”
This is also the case regarding the woman who is menstruating or in the state of post-natal bleeding. If she becomes pure (stops bleeding) in the last part of the night and intends to fast but becomes occupied
with eating the saḥūr (pre-dawn meal) and, thus, delays the ghusl until after the emergence of Fajr then there is nothing wrong with that. However, they
must hasten to perform ghusl before the sunrise so that they can perform the prayer in its correct time.
Likewise, the man in the state of sexual impurity should hasten to perform the ghusl so that they can perform the prayer with the congregation.”
[Explanation of Shaykh Ibn Bāz, Dār al-Riyādah (pg. 242-243)]
‘Ā’ishah and Umm Salamah رضي الله عنها narrated: Allāh’s Messenger ﷺ would wake up in the morning [when it was already Fajr time] whilst in a state of sexual impurity. Then, he would perform ghusl (ritual bath) and fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1926) and Ṣaḥīḥ Muslim (no. 1109)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz رحمه الله:
The ḥadīth of ‘Ā’ishah and what has come in its meaning from the ḥadīth of Umm Salamah both prove that there is nothing wrong with someone who wakes up in the morning while junub (in a state of
sexual impurity) to make ghusl even if it is after the emergence of Fajr.
The fast of this individual is valid and they do not have to make up the days. What is forbidden is having sexual intercourse after the emergence of Fajr. The Prophet would wake up in the morning whilst in a
state of sexual impurity then he would perform ghusl and fast. The wording of Umm Salamah adds: “…and he would not make up the day.”
This is also the case regarding the woman who is menstruating or in the state of post-natal bleeding. If she becomes pure (stops bleeding) in the last part of the night and intends to fast but becomes occupied
with eating the saḥūr (pre-dawn meal) and, thus, delays the ghusl until after the emergence of Fajr then there is nothing wrong with that. However, they
must hasten to perform ghusl before the sunrise so that they can perform the prayer in its correct time.
Likewise, the man in the state of sexual impurity should hasten to perform the ghusl so that they can perform the prayer with the congregation.”
[Explanation of Shaykh Ibn Bāz, Dār al-Riyādah (pg. 242-243)]
❤1
Eating or Drinking Forgetfully While Fasting
Abū Hurayrah رضي الله عنه narrated that Allāh’s Messenger ﷺ said: “Whoever forgets that he is fasting and eats or
drinks [as a result], then let him complete his fast for, verily, it was Allāh who fed him and gave him something to drink.
• [Ṣaḥīḥ al-Bukhārī (no. 1933) and Ṣaḥīḥ Muslim (no. 1155)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz رحمه الله:
“This is from Allāh’s blessings upon us. Humans are affected by forgetfulness, as the Prophet ﷺ said: “I am a human like you, I forget as you forget.”
• [Ṣaḥīḥ al-Bukhārī (no. 401) and Ṣaḥīḥ Muslim (no. 572)]
Thus, it is from the nature of humans that they forget. So, if a person performs sexual intercourse, eats, drinks, performs ḥijāmah, or any other thing that breaks the fast out of forgetfulness, then their fasting is valid,
and they do not have to expiate, free a slave or make up the day- due to this authentic ḥadīth.
In another wording reported by al-Ḥākim, the Prophet ﷺ said: “Whoever breaks his fast during Ramaḍān forgetfully then he does not need to make up the day nor
expiate.”
As for if a person is lying about forgetting, then his affair is to Allāh, and a fatwá (verdict) from a shaykh will not benefit him. And if a person has sexual intercourse intentionally while fasting then they
must expiate.
[Explanation of Shaykh Ibn Bāz, Dār al-Riyādah (pgs. 243-244)]
Abū Hurayrah رضي الله عنه narrated that Allāh’s Messenger ﷺ said: “Whoever forgets that he is fasting and eats or
drinks [as a result], then let him complete his fast for, verily, it was Allāh who fed him and gave him something to drink.
• [Ṣaḥīḥ al-Bukhārī (no. 1933) and Ṣaḥīḥ Muslim (no. 1155)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz رحمه الله:
“This is from Allāh’s blessings upon us. Humans are affected by forgetfulness, as the Prophet ﷺ said: “I am a human like you, I forget as you forget.”
• [Ṣaḥīḥ al-Bukhārī (no. 401) and Ṣaḥīḥ Muslim (no. 572)]
Thus, it is from the nature of humans that they forget. So, if a person performs sexual intercourse, eats, drinks, performs ḥijāmah, or any other thing that breaks the fast out of forgetfulness, then their fasting is valid,
and they do not have to expiate, free a slave or make up the day- due to this authentic ḥadīth.
In another wording reported by al-Ḥākim, the Prophet ﷺ said: “Whoever breaks his fast during Ramaḍān forgetfully then he does not need to make up the day nor
expiate.”
As for if a person is lying about forgetting, then his affair is to Allāh, and a fatwá (verdict) from a shaykh will not benefit him. And if a person has sexual intercourse intentionally while fasting then they
must expiate.
[Explanation of Shaykh Ibn Bāz, Dār al-Riyādah (pgs. 243-244)]
❤3
Forwarded from احاديث
حَدَّثَنَا إِسْمَاعِيلُ، قَالَ حَدَّثَنِي مَالِكٌ، عَنْ إِسْحَاقَ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي طَلْحَةَ، أَنَّ أَبَا مُرَّةَ، مَوْلَى عَقِيلِ بْنِ أَبِي طَالِبٍ أَخْبَرَهُ عَنْ أَبِي وَاقِدٍ اللَّيْثِيِّ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم بَيْنَمَا هُوَ جَالِسٌ فِي الْمَسْجِدِ وَالنَّاسُ مَعَهُ، إِذْ أَقْبَلَ ثَلاَثَةُ نَفَرٍ، فَأَقْبَلَ اثْنَانِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم وَذَهَبَ وَاحِدٌ، قَالَ فَوَقَفَا عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم فَأَمَّا أَحَدُهُمَا فَرَأَى فُرْجَةً فِي الْحَلْقَةِ فَجَلَسَ فِيهَا، وَأَمَّا الآخَرُ فَجَلَسَ خَلْفَهُمْ، وَأَمَّا الثَّالِثُ فَأَدْبَرَ ذَاهِبًا، فَلَمَّا فَرَغَ رَسُولُ اللَّهِ صلى الله عليه وسلم قَالَ
أَلاَ أُخْبِرُكُمْ عَنِ النَّفَرِ الثَّلاَثَةِ أَمَّا أَحَدُهُمْ فَأَوَى إِلَى اللَّهِ، فَآوَاهُ اللَّهُ، وَأَمَّا الآخَرُ فَاسْتَحْيَا، فَاسْتَحْيَا اللَّهُ مِنْهُ، وَأَمَّا الآخَرُ فَأَعْرَضَ، فَأَعْرَضَ اللَّهُ عَنْهُ
narrated abu waqid al laythi:
while Allah's messenger (ﷺ) was sitting in the mosque with some people, three men came. two of them came in front of Allah's messenger (ﷺ) and the third one went away. the two persons kept on standing before Allah's messenger (ﷺ) for a while and then one of them found a place in the circle and sat there while the other sat behind the gathering, and the third one went away. when Allah's messenger (ﷺ) finished his preaching, he said, "shall i tell you about these three persons? one of them betook himself to Allah, so Allah took him into His grace and mercy and accommodated him, the second felt shy from Allah, so Allah sheltered Him in His mercy (and did not punish him), while the third turned his face from Allah and went away, so Allah turned His face from him likewise."
sahih al bukhari 66 - book 3 hadith 8
أَلاَ أُخْبِرُكُمْ عَنِ النَّفَرِ الثَّلاَثَةِ أَمَّا أَحَدُهُمْ فَأَوَى إِلَى اللَّهِ، فَآوَاهُ اللَّهُ، وَأَمَّا الآخَرُ فَاسْتَحْيَا، فَاسْتَحْيَا اللَّهُ مِنْهُ، وَأَمَّا الآخَرُ فَأَعْرَضَ، فَأَعْرَضَ اللَّهُ عَنْهُ
narrated abu waqid al laythi:
while Allah's messenger (ﷺ) was sitting in the mosque with some people, three men came. two of them came in front of Allah's messenger (ﷺ) and the third one went away. the two persons kept on standing before Allah's messenger (ﷺ) for a while and then one of them found a place in the circle and sat there while the other sat behind the gathering, and the third one went away. when Allah's messenger (ﷺ) finished his preaching, he said, "shall i tell you about these three persons? one of them betook himself to Allah, so Allah took him into His grace and mercy and accommodated him, the second felt shy from Allah, so Allah sheltered Him in His mercy (and did not punish him), while the third turned his face from Allah and went away, so Allah turned His face from him likewise."
sahih al bukhari 66 - book 3 hadith 8
❤6
Imām Ibn Al-Qayyim رحمه الله stated:
"There is no happiness for the one who has no worry. There is no delight for the one who has no patience. There is no bliss for the one who has no misery. There is no rest for the one who has no fatigue."
【Miftāh Dār As-Sa'ādah (2/15)】
"There is no happiness for the one who has no worry. There is no delight for the one who has no patience. There is no bliss for the one who has no misery. There is no rest for the one who has no fatigue."
【Miftāh Dār As-Sa'ādah (2/15)】
❤4
حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ، قَالَ حَدَّثَنَا ابْنُ وَهْبٍ، عَنْ يُونُسَ، عَنِ ابْنِ شِهَابٍ، قَالَ قَالَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ سَمِعْتُ مُعَاوِيَةَ، خَطِيبًا يَقُولُ سَمِعْتُ النَّبِيَّ صلى الله عليه وسلم يَقُولُ
مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَإِنَّمَا أَنَا قَاسِمٌ وَاللَّهُ يُعْطِي، وَلَنْ تَزَالَ هَذِهِ الأُمَّةُ قَائِمَةً عَلَى أَمْرِ اللَّهِ لاَ يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ
narrated mua’wiya:
i heard Allah's messenger (ﷺ) saying, "if Allah wants to do good to a person, He makes him comprehend the religion. i am just a distributor, but the grant is from Allah. (and remember) that this nation (true muslims) will keep on following Allah's teachings strictly and they will not be harmed by any one going on a different path till Allah's order (day of judgement) is established."
sahih al bukhari 71 - book 3 hadith 13
مَنْ يُرِدِ اللَّهُ بِهِ خَيْرًا يُفَقِّهْهُ فِي الدِّينِ، وَإِنَّمَا أَنَا قَاسِمٌ وَاللَّهُ يُعْطِي، وَلَنْ تَزَالَ هَذِهِ الأُمَّةُ قَائِمَةً عَلَى أَمْرِ اللَّهِ لاَ يَضُرُّهُمْ مَنْ خَالَفَهُمْ حَتَّى يَأْتِيَ أَمْرُ اللَّهِ
narrated mua’wiya:
i heard Allah's messenger (ﷺ) saying, "if Allah wants to do good to a person, He makes him comprehend the religion. i am just a distributor, but the grant is from Allah. (and remember) that this nation (true muslims) will keep on following Allah's teachings strictly and they will not be harmed by any one going on a different path till Allah's order (day of judgement) is established."
sahih al bukhari 71 - book 3 hadith 13
❤2
Shaykh Al-'allāmah Rabee' Bin Hādee Al-Madkhalee (hafidhahullah) said:
"If your brother makes a mistake, then advise him with gentleness and bring forth to him the proofs and evidences; Allāh will benefit him with that; as for you to sit and wait for so-and-so to make a mistake and you go ahead spreading it here and there that 'so-and-so did such and such, then this is the ways of the shayatin and it is not the ways of the Salafiyyīn."
[Bahjat-ul-qārī 107]
"If your brother makes a mistake, then advise him with gentleness and bring forth to him the proofs and evidences; Allāh will benefit him with that; as for you to sit and wait for so-and-so to make a mistake and you go ahead spreading it here and there that 'so-and-so did such and such, then this is the ways of the shayatin and it is not the ways of the Salafiyyīn."
[Bahjat-ul-qārī 107]
❤1
Expiation of Sexual Intercourse While Fasting
Abū Hurayrah رضي الله عنه narrated: A man came to Allāh’s Messenger ﷺ and said, “l am ruined, O Messenger of Allāh!”
Allāh’s Messenger asked him, “And what has ruined you?”
The man replied, “I had relations with my wife [during the day] in Ramaḍān.”
The Prophet said to him, “Are you able to free a slave?”
The man said, “No.”
The Prophet said, “Can you fast for two
consecutive months?”
He said, “No.”
The Prophet then asked him, “Can you provide food for sixty poor people?”
He said, “No.”
Then the man sat down. A basket of dates was brought to the Prophet and he said to the man, “Give this as Ṣadaqah (charity).”
The man said, “To someone who is poorer than us?! There is no one in this city (Madīnah) who is in need of these dates more than us!”
The Prophet laughed until his molar teeth could be seen and said to the man, “Go and feed your family [with these dates].”
• [Ṣaḥīḥ al-Bukhārī (no. 1936) and Ṣaḥīḥ Muslim (no. 1111)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
In this ḥadīth, a man came to the Prophet and said: “I am ruined, O Allāh’s
Messenger!”
Allāh’s Messenger asked him, “And what has ruined you?”
The man replied, “I had relations with my wife while fasting.” He did so intentionally, his desires and the Shayṭān enticed him until he fell into it, so the Prophet ﷺ informed him that he must expiate for this sin. The expiation is to free a believing slave, if he is unable to do that then he must fast two consecutive months and if he is unable to do that then he feeds sixty poor people.
This is similar to Dhihār (Dhihār is the sinful act of claiming that one’s wife is sexually impermissible, such as saying to her: “You are like my mother’s back to me.” (see. Sūrah al-Mujādilah [58:1-4]), for indeed the person who commits Dhihār and makes his wife forbidden upon him must expiate for this sin in the order mentioned.
The wife must also expiate if she agreed to have sexual intercourse during the day of Ramaḍān. As for if she was forced and was given no choice and did not agree then she is excused.
The ḥadīth proves that if one is unable to feed, fast or free a slave then the expiation no longer becomes on that person because the Prophet ﷺ did not tell him to expiate once he is able to. Instead, the Prophet said, “Go and feed your family” and remained silent after that. A person’s immediate family are not to be given expiation, so this proves that the obligation is removed from him due to inability. This is different from Dhihār.
The expiation of Dhihār never ceases upon him; it remains as a debt upon him until he is able to do one of the three: freeing a slave; fasting; or feeding.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 244-245)]
Abū Hurayrah رضي الله عنه narrated: A man came to Allāh’s Messenger ﷺ and said, “l am ruined, O Messenger of Allāh!”
Allāh’s Messenger asked him, “And what has ruined you?”
The man replied, “I had relations with my wife [during the day] in Ramaḍān.”
The Prophet said to him, “Are you able to free a slave?”
The man said, “No.”
The Prophet said, “Can you fast for two
consecutive months?”
He said, “No.”
The Prophet then asked him, “Can you provide food for sixty poor people?”
He said, “No.”
Then the man sat down. A basket of dates was brought to the Prophet and he said to the man, “Give this as Ṣadaqah (charity).”
The man said, “To someone who is poorer than us?! There is no one in this city (Madīnah) who is in need of these dates more than us!”
The Prophet laughed until his molar teeth could be seen and said to the man, “Go and feed your family [with these dates].”
• [Ṣaḥīḥ al-Bukhārī (no. 1936) and Ṣaḥīḥ Muslim (no. 1111)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
In this ḥadīth, a man came to the Prophet and said: “I am ruined, O Allāh’s
Messenger!”
Allāh’s Messenger asked him, “And what has ruined you?”
The man replied, “I had relations with my wife while fasting.” He did so intentionally, his desires and the Shayṭān enticed him until he fell into it, so the Prophet ﷺ informed him that he must expiate for this sin. The expiation is to free a believing slave, if he is unable to do that then he must fast two consecutive months and if he is unable to do that then he feeds sixty poor people.
This is similar to Dhihār (Dhihār is the sinful act of claiming that one’s wife is sexually impermissible, such as saying to her: “You are like my mother’s back to me.” (see. Sūrah al-Mujādilah [58:1-4]), for indeed the person who commits Dhihār and makes his wife forbidden upon him must expiate for this sin in the order mentioned.
The wife must also expiate if she agreed to have sexual intercourse during the day of Ramaḍān. As for if she was forced and was given no choice and did not agree then she is excused.
The ḥadīth proves that if one is unable to feed, fast or free a slave then the expiation no longer becomes on that person because the Prophet ﷺ did not tell him to expiate once he is able to. Instead, the Prophet said, “Go and feed your family” and remained silent after that. A person’s immediate family are not to be given expiation, so this proves that the obligation is removed from him due to inability. This is different from Dhihār.
The expiation of Dhihār never ceases upon him; it remains as a debt upon him until he is able to do one of the three: freeing a slave; fasting; or feeding.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 244-245)]
❤2
Forwarded from احاديث
حَدَّثَنَا الْحُمَيْدِيُّ، قَالَ حَدَّثَنَا سُفْيَانُ، قَالَ حَدَّثَنِي إِسْمَاعِيلُ بْنُ أَبِي خَالِدٍ، عَلَى غَيْرِ مَا حَدَّثَنَاهُ الزُّهْرِيُّ، قَالَ سَمِعْتُ قَيْسَ بْنَ أَبِي حَازِمٍ، قَالَ سَمِعْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم
لاَ حَسَدَ إِلاَّ فِي اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ مَالاً فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللَّهُ الْحِكْمَةَ، فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا
narrated ‘abdullah ibn mas’ud:
the prophet (ﷺ) said, "do not wish to be like anyone except in two cases. (the first is) a person, whom Allah has given wealth and he spends it righteously; (the second is) the one whom Allah has given wisdom (the holy Quran) and he acts according to it and teaches it to others."
sahih al bukhari 73 - book 3 hadith 15
لاَ حَسَدَ إِلاَّ فِي اثْنَتَيْنِ رَجُلٌ آتَاهُ اللَّهُ مَالاً فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الْحَقِّ، وَرَجُلٌ آتَاهُ اللَّهُ الْحِكْمَةَ، فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا
narrated ‘abdullah ibn mas’ud:
the prophet (ﷺ) said, "do not wish to be like anyone except in two cases. (the first is) a person, whom Allah has given wealth and he spends it righteously; (the second is) the one whom Allah has given wisdom (the holy Quran) and he acts according to it and teaches it to others."
sahih al bukhari 73 - book 3 hadith 15
❤1
Forwarded from احاديث
حَدَّثَنَا مُسَدَّدٌ، قَالَ حَدَّثَنَا أَبُو عَوَانَةَ، عَنْ أَبِي بِشْرٍ، عَنْ يُوسُفَ بْنِ مَاهَكَ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، قَالَ تَخَلَّفَ رَسُولُ اللَّهِ صلى الله عليه وسلم فِي سَفَرٍ سَافَرْنَاهُ فَأَدْرَكَنَا وَقَدْ أَرْهَقْنَا الصَّلاَةَ صَلاَةَ الْعَصْرِ وَنَحْنُ نَتَوَضَّأُ، فَجَعَلْنَا نَمْسَحُ عَلَى أَرْجُلِنَا، فَنَادَى بِأَعْلَى صَوْتِهِ
وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ
. مَرَّتَيْنِ أَوْ ثَلاَثًا.
narrated abdullah ibn ‘amr:
once Allah's messenger (ﷺ) remained behind us in a journey. he joined us while we were performing ablution for the ‘asr prayer which was over-due. we were just passing wet hands over our feet (not washing them properly) so the prophet (ﷺ) addressed us in a loud voice and said twice or thrice, "save your heels from the fire."
sahih al bukhari 96, book 3 hadith 38
وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ
. مَرَّتَيْنِ أَوْ ثَلاَثًا.
narrated abdullah ibn ‘amr:
once Allah's messenger (ﷺ) remained behind us in a journey. he joined us while we were performing ablution for the ‘asr prayer which was over-due. we were just passing wet hands over our feet (not washing them properly) so the prophet (ﷺ) addressed us in a loud voice and said twice or thrice, "save your heels from the fire."
sahih al bukhari 96, book 3 hadith 38
❤2
Forwarded from احاديث
حَدَّثَنَا عَبْدَةُ بْنُ عَبْدِ اللَّهِ، حَدَّثَنَا عَبْدُ الصَّمَدِ، قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ الْمُثَنَّى، قَالَ حَدَّثَنَا ثُمَامَةُ بْنُ عَبْدِ اللَّهِ، عَنْ أَنَسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ كَانَ إِذَا تَكَلَّمَ بِكَلِمَةٍ أَعَادَهَا ثَلاَثًا حَتَّى تُفْهَمَ عَنْهُ، وَإِذَا أَتَى عَلَى قَوْمٍ فَسَلَّمَ عَلَيْهِمْ سَلَّمَ عَلَيْهِمْ ثَلاَثًا.
narrated anas:
whenever the prophet (ﷺ) spoke a sentence (said a thing), he used to repeat it thrice so that the people could understand it properly from him and whenever he asked permission to enter, (he knocked the door) thrice with greeting.
sahih al bukhari 95, book 3 hadith 37
narrated anas:
whenever the prophet (ﷺ) spoke a sentence (said a thing), he used to repeat it thrice so that the people could understand it properly from him and whenever he asked permission to enter, (he knocked the door) thrice with greeting.
sahih al bukhari 95, book 3 hadith 37
❤1
Fasting While Travelling
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
❤1
A man said to Imam Ahmad:
“O Abū Abdillah, advise me!”
Imam Ahmed ibn Hanbal said:
“Honour Allāh wherever you are, Allāh will honor you!”
[Masā’il Al-Imām Ahmad: 2/180]
“O Abū Abdillah, advise me!”
Imam Ahmed ibn Hanbal said:
“Honour Allāh wherever you are, Allāh will honor you!”
[Masā’il Al-Imām Ahmad: 2/180]
❤2
Aktham ibn Sayfī said:
“Silence earns its people [the] love [of others]!”
[Rawdatul Uqalā: 3/237]
“Silence earns its people [the] love [of others]!”
[Rawdatul Uqalā: 3/237]
❤2
Messenger of Allah (ﷺ) said: “The best of you are those who learn the Qur’an and teach it to others”
[Collected by Al-Bukhari]
Messenger of Allah (ﷺ) said: “The one who skillfully recites the Qur'an will be with the Ambassador Angels, the honorable, and the obedient. While the one who recites the Qur'an with difficulty will have two rewards.”
[Collected by Al-Bukhari and Muslim]
He receives double reward: one for his recitation and the second for his struggle to recite.
Messenger of Allah (ﷺ) said: "The example of the believer who recites the Qur'an is like a citron, its smell is good and its taste is good. The example o f a believer who does not recite the Qur'an is like a dry date, it has no smell but its taste is good. The example o f the hypocrite who recites the Qur'an is like a scent fruit, the smell is good but the taste is bad. And the hypocrite who does not recite the Qur'an is like colocynth, it has no smell and it tastes bitter.”
[Collected Al-Bukhari and Muslim]
Messenger of Allah (ﷺ) said: “Read the Qur'an, for verily it will intercede for its reciters on the Day of Standing.” [Collected by Muslim]
Messenger of Allah (ﷺ) said: “Would one of you go to the Masjid and learn a verse or two from the Book of Allah or recite them? This will be better for him than possessing two camels. And reciting three verses is better than having three camels. And reciting four verses is better for him than having four camels and your reward is based on the number of verses that you recited.”
[Collected by Muslim]
Messenger of Allah (ﷺ) said: “No people will gather in one of the houses of Allah , reciting the Book of Allah, studying it amongst themselves, except that tranquility will descend upon them, they will be overwhelmed with mercy, encircled by the Angels, and Allah will mention them to those who are with Him”
[Graded authentic by Al-Albani in Sahih Al-Jami’]
Messenger of Allah (ﷺ) said: “Read the Qur’an constantly, for verily I swear by Him in whose Hand is my soul, it is slipperier than the camel from its loop.” [Collected by Al-Bukhari]
Messenger of Allah (ﷺ) said: “Whoever recites a letter from the Book of Allah, will have a reward for that and the reward will be multiplied ten times. I am not saying (alif lam mim) is a letter, rather alif is a letter, lam is a letter, and mim is a letter.”
[Graded authentic by Al-Albani in Sahih At-Tirmidhi]
[Collected by Al-Bukhari]
Messenger of Allah (ﷺ) said: “The one who skillfully recites the Qur'an will be with the Ambassador Angels, the honorable, and the obedient. While the one who recites the Qur'an with difficulty will have two rewards.”
[Collected by Al-Bukhari and Muslim]
He receives double reward: one for his recitation and the second for his struggle to recite.
Messenger of Allah (ﷺ) said: "The example of the believer who recites the Qur'an is like a citron, its smell is good and its taste is good. The example o f a believer who does not recite the Qur'an is like a dry date, it has no smell but its taste is good. The example o f the hypocrite who recites the Qur'an is like a scent fruit, the smell is good but the taste is bad. And the hypocrite who does not recite the Qur'an is like colocynth, it has no smell and it tastes bitter.”
[Collected Al-Bukhari and Muslim]
Messenger of Allah (ﷺ) said: “Read the Qur'an, for verily it will intercede for its reciters on the Day of Standing.” [Collected by Muslim]
Messenger of Allah (ﷺ) said: “Would one of you go to the Masjid and learn a verse or two from the Book of Allah or recite them? This will be better for him than possessing two camels. And reciting three verses is better than having three camels. And reciting four verses is better for him than having four camels and your reward is based on the number of verses that you recited.”
[Collected by Muslim]
Messenger of Allah (ﷺ) said: “No people will gather in one of the houses of Allah , reciting the Book of Allah, studying it amongst themselves, except that tranquility will descend upon them, they will be overwhelmed with mercy, encircled by the Angels, and Allah will mention them to those who are with Him”
[Graded authentic by Al-Albani in Sahih Al-Jami’]
Messenger of Allah (ﷺ) said: “Read the Qur’an constantly, for verily I swear by Him in whose Hand is my soul, it is slipperier than the camel from its loop.” [Collected by Al-Bukhari]
Messenger of Allah (ﷺ) said: “Whoever recites a letter from the Book of Allah, will have a reward for that and the reward will be multiplied ten times. I am not saying (alif lam mim) is a letter, rather alif is a letter, lam is a letter, and mim is a letter.”
[Graded authentic by Al-Albani in Sahih At-Tirmidhi]
❤1
Sheikh Sa’di رحمه الله said,
“Allah has honored men with beards wherein their beauty and dignity exists. So woe to the one who shaves it, or abuses (styles) it, and disobeys his Messenger ﷺ openly!”
[الفو اكه السهية ص ٧٣]
Sheikh Ibn Baaz رحمه الله said,
“Shaving the beard and shortening it is from the group of sins and acts of disobedience which decrease Imaan and weaken it and it is feared that it will cause the anger of Allah and his punishment.”
[Majmu al Fataawa of Ibn Baaz 3/363]
“Allah has honored men with beards wherein their beauty and dignity exists. So woe to the one who shaves it, or abuses (styles) it, and disobeys his Messenger ﷺ openly!”
[الفو اكه السهية ص ٧٣]
Sheikh Ibn Baaz رحمه الله said,
“Shaving the beard and shortening it is from the group of sins and acts of disobedience which decrease Imaan and weaken it and it is feared that it will cause the anger of Allah and his punishment.”
[Majmu al Fataawa of Ibn Baaz 3/363]
❤1
Imam Ibn ul-Qayyim (rahimahullah) said:
“Whatever Allaah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favour even if that is in the form of a trial, and the calamity decreed by him is fair even if it us painful.”
[Madaarij al-Saalikeen, 4/215]
“Whatever Allaah has decreed for His believing slave is a blessing even if that is in the form of withholding; it is a favour even if that is in the form of a trial, and the calamity decreed by him is fair even if it us painful.”
[Madaarij al-Saalikeen, 4/215]
Ibn Masood رضي الله عنه said，
"None of us would dare greet the crescent of Ramadan while holding in his heart a speck of rancour against his brother."
[Ibn Rajab Lata’if Al Ma'arif 212]
"None of us would dare greet the crescent of Ramadan while holding in his heart a speck of rancour against his brother."
[Ibn Rajab Lata’if Al Ma'arif 212]
Fasting While Travelling
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
[Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
❤1
Ibn Al Jawzi رحمه الله said: "O servant, bring yourself to account in your seclusion, think of the extinction of your time and work in your free time for your hard time."
[مواعظ ابن الجوزي ٨٣]
[مواعظ ابن الجوزي ٨٣]
❤2