Vector illustration of a young smiling man standing in front of his refrigerator searching for food.
من أفطر ظانا غروب الشمس ، ثم تبين له أنها لم تغرب ، فعليه القضاء ، في قول جمهور العلماء .
Whoever conducted iftar, thinking that the Sun had set, then it became clear to him that it had not set yet, then such a one must make up the sawm broken at the wrong time and this is the statement of the vast majority of the scholars.
قال ابن قدامة رحمه الله في “المغني” (4/389) :
Imam Muwaffaq ud-Din Ibn Qudamah,[1] may Allah have mercy upon him, mentioned in his work, The Enricher[2] on this very topic:
” هذا قول أكثر أهل العلم من الفقهاء وغيرهم ” انتهى
“And this is the statement of the preponderance of the People of Knowledge from the Fiqh scholars and others besides them”.[3]
و يدخل فيه من سمع صوتا يظنه أذانا أو أذن قبل الوقت و أفطر فيلزمه الإمساك والقضاء
The same ruling holds for the one that heard a sound or voice, believing that it was an Adhan or if someone made the Adhan before the time and made an iftar, then such a one must observe imsak[4]for the rest of the time up until the actual iftar and then make up the sawm after the month of Ramadan.
كتبه جمال الدين عبد الغني الوطاسي
And this was written by Jamal ud-Din `Abdul Ghani Al-Wattasi.
[1] 541-620 (AD1146-1223). He is Muwaffaq ud-Din Abu Muhammad `Abdullah ibn Ahmad ibn Muhammad ibn Qudamah. One of the Revivers of Islam in his time, scholar of fiqh, hadith, ihsan, math and many other disciplines, he is one of the highest voices of authority in the school of Imam Ahmad ibn Hanbal. Please see Ibn Rajab’s Adh-Dhail, vol.4, pp.105-119
The hilal on Tuesday 29th Ramadan 1445 at 8:15pm at the hillock at 53N, 49E sighted by our troop
As-Salaamu `Alaikum wa Rahmatullahi wa Barakatuhu,
May Allah bless all the believers on this noble `Eid and accept our siyam, qiyam and qira’ah. And may He purify all the aforementioned with the Zakat ul-Fitr that He commanded with His Mercy and Righteousness.
This month’s climb up to the hillock was rainy and muddy with thick bogs of mud all over the place. I still have yet to scrub my boots due to the high amount of dirt. Despite this, while on the hillock we were able to witness the hilal.
Keep this point in mind: We had just gone through a solar eclipse, which can sometimes be a hassle when having a moonsighting right after. We were fortunate though. The solar eclipse happened during the new moon (Ar.mahaq) and passed long before the Moon would come out of new moon status and reach crescent moon (Ar.hilal).
The sighting group was not sure if the time would be enough to then have the Moon illuminated with light from the Sun that would cause the crescent moon. This would be the first day after the new moon and unless we had near pristine atmospheric conditions, we could miss a thin crescent moon.
Allah blessed us with these near pristine conditions, and we witnessed the crescent moon. We had not seen the crescent moon in the UK for the ending of Ramadan and beginning of Shawwal in some four years. Not only did we witness the crescent moon, we witnessed one extremely thin.
Our Righteous and Holy God showed us the truth and negated those that poo-poo’d and said there was no point in moonsighting. The reward for negating this fard kifayah was not being able to appreciate sighting the Moon every month and considerations that needed to be made for the Sun undergoing eclipse.
Allah also blessed us this year to complete the discharging of Zakat ul-Fitr, in which £9430.00 was distributed to some 26 families that fit the ruling of the 8 categories. The practicality of this Religion and the necessity of knowing fiqh is what informs us of the rulings of Zakat ul-Fitr, sighting the Moon and more.
An example of a parcel of Zakat ul-Fitr to be distributed to one family out of 26 in total
So what’s the big deal?
Zakat ul-Fitr is a purification for the wealth and the sawm and any other shortcomings that were brought about in the month (for the sawm) and the year (for the wealth).
So for those who have savings over the year from Ramadan to Ramadan that has not decreased – in the form of gold and silver (not jewellery) or taken from wealth through commerce – this requires purification, an expiation (Ar. kaffarah).
Those who will fast this month of Ramadan that is to commemorate the Revelation of the Qur’an, they will need to purify any mistakes made in sawm. Remember that mistakes in sawm in Ramadan also require an expiation or compensation.
We serve a Holy (Ar. Quddus) and Righteous (Ar. Barr) Lord and He has given us the means to carry out the worship in the way that is pleasing to Him. When we fall short, He accepts our efforts if they are accompanied with sincerity and accompanied with the conditions he requires.
Zakat ul-Fitr is just one example of this point.
A picture of the completed parcels
The Rights of Others – Now Picture This…
When examining the eight categories mentioned by the marja` people in previous posts, we can see that one area may have all eight, another some of them but there will always be one category.
There is always someone getting out of jail, who was a prisoner, who is a widow, who is travelling, who is burdened with debt, who is a warrior headed out to the theatre of war (Ar.jihad), who is destitute (Ar.faqir), who is needy (Ar.miskin) and who has come to the Religion or is inclined and is a potential ally and deserves help.
These are all people who have their rights. What would have happened if people who are unabashed enemies to Islam today were given Zakat ul-Fitr along with the other seven categories?
Even if they never became Muslim, they would perhaps have developed a different understanding of Muslims as a group of people, no matter where they resided.
Envelopes bearing just a little over £170.00 for each of the 26 families. This is their right
The Future
Zakat ul-Fitr, as I mentioned above, is purification for us. No matter what… we all have shortcomings, days when we were not at our best, groceries that possessed that one item that we were “sure” of but in reality had some doubt and may have went back to a doubtful or impermissible matter.
Zakat ul-Fitr given in food is not only the best option, it is crucial and the only option to bring together the weak and indigent in this Ummah and gain nearness to Allah and be purified simultaneously.
This is the best way. Anything else is income tax.
We have now reached the third and final session of our text The Illuminating Light by the Imam, `Abdul Qadir ibn Badran Ad-Dumi (d.1346), may Allah have mercy upon him. The class and listeners sought to benefit as much as possible and we hope that those that will listen thereafter will also benefit.
This text includes the original Arabic of the matan and has a concise translation with ample notes. This will be available shortly, if Allah wills.
It is the writer’s hope that these works and similar like them can be of assistance to Slaves of Allah, Muslim and non, student of knowledge and otherwise.
We have now reached Unit 2 which covers the physical and social characteristics of the Prophet Muhammad, peace and blessings of Allah be upon him. Please feel free to join us as we seek to gain benefit in this month of Ramadan.
This text includes the original Arabic of the matan and has a concise translation with ample notes. This will be available shortly, if Allah wills.
It is the writer’s hope that these works and similar like them can be of assistance to Slaves of Allah, Muslim and non, student of knowledge and otherwise.
The Ruling on making Tatawwu` (optional) Salah after Salat ut-Tarawih
هل يمكن لي أن أصلي تطوعًا بعد التراويح
Question: Would it be valid for me to make some type of tatawwu` (optional) salah after Tarawih?
الجواب .صلاة التطوع بعد التراويح ، وتسمى عندنا بالتعقيب وهي: وهو التطوع بعد التراويح والوتر في جماعة .
The Answer: This type of tatawwu` (optional) salah – which means after Tarawih[1] and witr[2] in congregation – is referred to by us as ta`qib.
المذهب :لا يكره التعقيب وهو أن يصلوا بعد التراويح نافلة في جماعة لأن أنسا قال ما يرجعون إلا لخير يرجونه أو لشر يحذرونه .
According to the School of Imam Ahmad,[3] it is not disliked making ta`qib, which is that they make salah after Tarawih in congregation. This is called ta`qib as the people say when making such a salah that they only do more salah as they hope for good and that they take themselves away from wrong and evil. This is why it is called ta`qib.[4]
فارس الخزرجي .
As written by the Shaikh, Faaris ibn Faalih Al-Khazraji
[1]Imam Muwaffaq ud-Din Ibn Qudamah (d.620 (AD1223), may Allah be pleased with him, advised us, “This salah is a highly emphasised sunnah, as the Prophet, peace and blessings of Allah be upon him, said, ‘Whoever fasted in the month of Ramadan and also stood in salah, faithfully and with longing, then Allah will forgive him for what sins he did beforehand’. This is collected by Imams Al-Bukhari and Muslim”. Al-Kafi fi Fiqh il-Imam Ahmad ibn Hanbal, vol.1, pp.179-180
Imam Ahmad ibn Hanbal (d.241 (AD855), may Allah be pleased with him, says of Tarawih, “It is twenty raka`ah, but there is no harm in doing more than that”. An-Nukat wal-Fawa’id us-Sanniyyah `ala Mushkil il-Muharrar, vol.1, pp.89-90
Imam `Abdullah ibn Muhammad Al-Khulaifi (d.1416 (AD1995), may Allah have mercy on him, made this statement, “Tarawih is 20 raka`ah, performed after the `Isha’ salah in the month of Ramadan”. Kitab Irshad il-Mustarshid il-al-Muqaddam fi Madhhabi Ahmad, pp.68-69
[2]Imam Muwaffaq ud-Din Ibn Qudamah (d.620 (AD1223), may Allah be pleased with him, explains, “Witr is an emphasised sunnah, as the Prophet, peace and blessings be upon him, always did so, whether at home or on a journey. Abu Ayyub narrated that the Prophet, peace and blessings of Allah be upon him, advised, ‘The witr salah is right and proper. Whoever wants to make witr five raka`at, let him do so. Whoever would like to make it three raka`at, let him do so. Whoever would like to make it one raka`ah, then let him do so’. This is collected by Imam Abu Dawud. Some like Abu Bakr narrated that it is wajib; but the truth is that it is not so, as the Prophet, peace and blessings of Allah be upon him, made witr while riding on his mount when there was no necessity. In the case of a salah that is compulsory, this is not permissible. There has been much discussion on this issue with regard to its time, number, and the standing supplication in that salah. As far as the time, witr is to be made between the `Isha salah and Fajr time. This is based on what has been narrated from the Prophet, peace and blessings be upon him, when he said, ‘Indeed, Allah has increased you one salah. So, you should make it between the `Isha’ salah and Fajr.’ This is collected by Imam Ahmad in his Musnad. The Prophet, peace and blessings be upon him, also said, ‘So when you fear the Fajr is coming, then make witr with one rak`ah’. This is collected by Imams Al-Bukhari and Muslim and agreed by them to be authentic”. Al-Kafi fi Fiqh il-Imam Ahmad ibn Hanbal, vol.1, pp.177-179
[3] 164-241 (AD780-855). He is Abu `Abdullah Ahmad ibn Muhammad ibn Hanbal Ash-Shaibani. The Imam of the Hanbali School. He learned from some of the premier students of the Companions and their students, such as Imams Sufyan ibn `Uyainah, Abu Yusuf ibn Ibrahim, Muhammad ibn Idris Ash-Shafi`ii and Muhammad ibn Al-Hasan Ash-Shaibani. In addition to having memorised one million ahadith, he was a tireless campaigner for the Orthodox faith, suffering torture as well as incarceration for preaching against the cults. cf.As-Sa`di’s Al-Jawhar ul-Muhassal, pp.5-17;58-124
[4] And this happens when people after Salat ut-Tarawih come together and then make qiyam ul-lail, tahajjud or some optional salah. And this is known to be done in places such as South Egypt, Mauretania, Eritrea, Ethiopia and others besides.
By the favour of Allah, I have been blessed in that The Illuminated Light regarding the birth of the one who brought the Revealed Lawthat abrogated every other Law by Imam Abdul Qadir ibn Badran Ad-Dumi is now being read in the month of Ramadan. This text includes the original Arabic of the matan and has a concise translation with ample notes. This will be available shortly, if Allah wills.
We have now reached the introduction of the author and also Unit 1 regarding the favour, rank and manifest virtue of the Prophet Muhammad, peace and blessings of Allah be upon him. Please feel free to join us as we seek to gain benefit in this month of Ramadan.
It is the writer’s hope that these works and similar like them can be of assistance to Slaves of Allah, Muslim and non, student of knowledge and otherwise.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
The Scribe and Shaikh, Ahmad `Eid Al-Bari (d.1434) at work, bringing great scribing to the world.
أحمد عيد الباري خطاط سوري، لقبه أبو عماد، واسم شهرته باري قلم، يُعد أحد البارعين في الخط العربي، ومن أشهر خطاطي القرآن الكريم حيث قام بتخطيطه ثمانية مرات على الأقل.
Abu `Imad Ahmad `Eid Al-Bari was a Syrian scribe who was popularly known as Bari the Pen or Bari Scribe. He was numbered as one of the high-ranking scribes in Arabic and one of the most popularly scribes of the Noble Qur’an, his selections being chosen some 8 times for recognition in various presentations and contests.
من مواليد مدينة دمشق لعام 1371. بدأ تعلقه بفن الخط منذ الطفولة في مدرسة سعادة الأبناء للجمعية الغراء وموقعها ملاصق للجامع الأموي بدمشق على يد الأستاذ الشيخ أحمد العطار الذي كان خطاطاً،
Ahmad Al-Bari was born in the city of Damascus in the year 1371. He began scribing in his earliest years in the School for A Better Way for Children in Society and Social Mobility which was an adjunct to the Umayyad Family Central Masjid School in Damascus. His teacher was the Ustadh, the Shaikh, Ahmad Al-`Attar who was himself a scribe.
وبدأت مرحلة دراسته الجادة لفن الخط العربي على يد الخطاط بدوي الديراني بدمشق وبعدها على يد الخطاط إبراهيم الرفاعي في حلب، والتقى بعدها بالدكتور محمد بشير الإدلبي الذي كان يجمع من خطوط الأئمة على نطاق شخصي بطريقة التصوير،
Al-Bari went on his first journey of scribing in Arabic and did well under the Scribe Badawi Ad-Dirani in Damascus. After that, he went to the Scribe Ibrahim Ar-Rifa`ii in Halab. And after completing much good, he thereafter went to Dr. Muhammad Bashir Al-Idlibi who used to bring together Imams and Scribes in order to teach them specific methods of scribing throwing drawing by way of stencils so that each developed his own style.
فاقتنى منه الكثير من هذه اللوحات المصورة. وكان يرشده إلى النواحي الجمالية عند كل الخطاطين المعروفين، من الذين تركوا لنا هذا التراث. وحين بلغ الخامسة والعشرين من العمر سافر إلى مصر،
He took away from this teacher much good, especially from these methods of stenciling and writing out texts on tablets for practice. He set himself apart from all the other well-known scribes through his intricate and beautiful done projects and he is from the inheritors of those men that left us this vast legacy. When he reached 25 years of age, he made his way to Egypt.
والتقى بكبار خطاطيها منهم الخطاط سيد إبراهيم، عبد القادر، ومحمود الشحات وآخرين. كما زار مدارس تحسين الخطوط بمصر. عاد بعدها إلى سوريا وحظي بتشجيع كبير من قبل الخطاط هاشم محمد البغدادي وذلك في عام 1390 أثناء زيارته لدمشق
It would be while there that he would come into the presence of Senior Scribes, such as the Scribe Sayyid Ibrahim, the Scribe `Abdul Qadir, the Scribe Mahmud Ash-Shahhat and others. He also visited the schools for perfecting scribing while in Egypt. After this time, he would return to Syria and take a large amount of encouragement, mentoring and knowledge from the Scribe Hashim Muhammad Al-Baghdadi, which was in the year 1390 while he had made his visit to Damascus.
فلقد قام بزيارة أحمد الباري في منزله المتواضع وأعلمه بأن طريق الخط هو عبر إسطنبول. فعقد الباري العزم وشد الرحال إلى إسطنبول عاصمة الخط العربي وتجول بمتاحفها وشاهد آثاراً عظيمة قلما توجد في أي مكان آخر.
Ahmad Al-Bari spent time in Al-Baghdadi’s home, a tremendous act of humility on the part of Al-Baghdadi, who also taught him that the way of Scribing is really an Istanbul pursuit if one wants to excel. So, Al-Bari made firm resolve to head to Istanbul, the very capital of Arabic scribing.
والتقى بأحد أهم خطاط القرن العشرين وهو الخطاط حامد الآمدي فجلس إليه واستمتع لنصائحه بعد أن كتب أمامه وهو ينظر إليه ويراقبه بسرور،
It is at this point that he would come into the presence of one of the most important scribes of this century, namely the Scribe Hamid Al-Amidi. Al-Bari sat with this giant of knowledge, listened to his advice and took corrections after he had written things out for him and Al-Amidi had looked at it and overseen his work, with Al-Amidi being pleased with what he saw.
ونال عنده درجة الاستحسان فأجازه بالخطوط المتنوعة وأذن له أن يجيز غيره ممن يجد فيهم القدرة _ وكان ذلك عام 1398/9 اعتبر الباري هذه الإجازة كأكبر وسام على صدره وضعه آخر عملاق من عمالقة الخط في القرن العشرين. متزوج من ابنة الشيخ محمد كريم راجح.
It would be in his presence that he would attain a rank of excellence, receiving a licence in scribing in various methods. And he also gave Al-Bari permission to license others who he found them willing and able. This took place in the year 1398/9. And Al-Bari, with this teaching license, it was like one giant in the field had stamped him on his chest to then make him a giant in the field in that very century. He would then go on to marry a daughter of the Shaikh, Muhammad Kurayyim Rajih.
كتب مصحفاً بخط الثلث مع النسخ عام 1401 وانتهى بنفس العام، اعتمد السطر الأول بخط الثلث وتابعه بسبعة أسطر أصغر بخط النسخ وفي وسط الصحيفة سطراً من الثلث واتبعه بسبعة أسطر أيضا بخط النسخ وانتهت الصفحة بخط الثلث (على طريقة مصحف الخطاط أحمد قره حصاري.
In the year 1401, he began scribing a mushaf in Thuluth writing along with also Naskhi and he completed it in that very year. In that mushaf, the first line was in Thuluth script and then the next seven lines, he wrote in Naskh script. In the middle of the page, one line was Thuluth and then the next lines to round out the fifteen lines was Naskh. He finished the page with a line of Thuluth and this was the way that the mushaf was written by the great Scribe, Ahmad Qurrah Hasari.
كتب خمسة مصاحف بخط النسخ كلها على خمسة عشر شطراً بطريقة الحفاظ مختوم الآية على الرسم العثماني. وأنهاها خلال الأعوام 1402-1407
He next wrote out some five mushafs, all in Naskhi script and each one was 15 lines according to the way of the memorisers, so that at the end of each ayah was a box to indicate the number and it was done according to the `Uthmani markings. This took him from 1402-1407 to complete.
كتب مصحفاً بالخط الفارسي (التعليق) بحجم 50×70 بقي منه حوالي الجزء والنصف من .1406-1408
He then scribed a mushaf in Farsi script which took him from 1406-1408 to complete the undertaking. He had completed most of it with the exception of 1 ½ juz’ leftover.
كتب مصحفاً بخط النسخ على طريقة الحفاظ المصريين بـ 17 سطراً مختوم الآية وعلى الرسم العثماني أيضا وعلى الكتبة الأولى –1408
He then went on to scribe a mushaf in Naskhi script according to the way of the memorisers that was 17 lines, so that at the end of each ayah was a box to indicate the number and it was done according to the `Uthmani markings. This was completed by 1408 in total.
كتب المصحف الشريف بخط الثلث بحجم الصفحة (100×70) على طريقة الحفاظ أيضا وهو مختوم الآية وعلى الكتبة الأولى . 1408
And he wrote out another mushaf in the same year in Thuluth script in a volume that was 70×100 according to the way of the memorisers.
كتابة خطوط كثيرة لعدة مساجد في دمشق ولعدد من الدور الحكومية واللوحات البيتية وغيرها مما لا يتسع المجال لذكرها هنا.
He also did a lot of scribing for a number of masjids in Damascus and also government buildings and events, household devotional hanging plaques and more which are far more than can be mentioned in this place.
استشهد نتيجة قصف قوات الأسد على بلدة يلدا الواقعة بمحافظة ريف دمشق وذلك بتاريخ 6 ذو الحجة 1434 هـ كما تم تشييعه ودفنه فيها.
He would be martyred when a rocket fired from the Assad forces at the Governorate of Rif Dimashq hit where he lived in the town of Yaldaa on 6th Dhul Hijjah 1434. He would be shrouded and buried that very day after Salat ul-Janazah was made upon him. And may Allah have mercy upon him.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
By the favour of Allah, I have been blessed in that The Illuminated Light regarding the birth of the one who brought the Revealed Law that abrogated every other Law by Imam Abdul Qadir ibn Badran Ad-Dumi is now being read in the month of Ramadan. This text includes the original Arabic of the matan and has a concise translation with ample notes. This will be available shortly, if Allah wills.
There has also been a dars series which covered this book in detail as well that may be of benefit. The introductory class up to Unit 1 is below.
It is the writer’s hope that these works and similar like them can be of assistance to Slaves of Allah, Muslim and non, student of knowledge and otherwise.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
فتاوى رمضانية:
Ramadan Fatawa
امرأة رأت بعد انقطاع عادتها الشهرية صفرة فهل تصوم وتصلي أم لا
A woman – after her normal monthly cycle had stopped – saw a small patch of yellow discharge. Is she to make sawm and salah or not?
الإفرازات التي تراها المرأة بعد انتهاء دورتها كالكدرة والصفرة وهي شيء كالصديد يعلوه صفرة ليست حيضا ولو تكرر لحديث أم عطية:” كنا لا نرى الصفرة والكدرة بعد الطهر شيئا” رواه أبو داود والبخاري.
The woman that sees murky or cloudy discharges after her monthly cycle has completed – like pus that brings to the surface some yellowness – this is not to be counted as a monthly cycle, even if it occurs repeatedly. This is based upon the hadith of Umm `Atiyyah, may Allah be pleased with her, in which she said, “We did not hold there to be any consequence when we saw murky or cloudy discharges after the period of purity had arrived”. And this is collected by Imams Abu Dawud and Al-Bukhari.
أما إذا كانت متصلة بالدم أو خلال الدورة فهي حيض ما لم تتجاوز أكثر الحيض فهي استحاضة..قال الإمام أحمد: إذا كانت الصفرة أو الكدرة في أيامها فتدع الصلاة فإذا كانت في غير أيامها فلا تلتفت.
In the case that the discharge is mixed with blood, or it comes outside of the time of the normal cycle, then it is to be counted as from the monthly cycle. This is as long as the blood does not flow for longer than what would be the monthly cycle for the woman. If it did flow longer than the normal cycle she knows, then it is post-cycle bleeding. The Imam, Ahmad ibn Hanbal[1] said, “When the yellowness or the like comes in the days of her cycle, then she is not to make salah at that time; but if the yellowness and such should come outside of the time of the monthly cycle, then she is to continue with the salah and not leave it off”.
قال المنقح في الإنصاف ١/ ٣٧٦:
Imam `Ala’ ud-Din Al-Mardawi,[2] may Allah have mercy upon him, mentions in The Equity:
هذا المذهب وعليه الأصحاب.
“And this is the ruling of the School and upon this position are the clear preponderance of the Companions of the School”.[3]
وهو من المفردات قال صاحب منظومة المفردات:
And this is from the particular characteristics of the School. The author[4] of the Rhyming Text of the Particular Characteristics of the School:[5]
ليس بحيض ذا ولو تكررا … وغسلها ليس بذا تقررا
“These abnormal discharges are not counted as monthly cycle, even if they should come repeatedly”.[6]
وعليه فلو رأت صفرة أو كدرة بعد انقطاع دورتها تصوم وتصلي ولا تغتسل عند انقطاعه..
So based upon this understanding, if she saw some yellow or murky or cloudy discharge after the normal time for her monthly cycle has come to an end, she is to make salah like normal and is not required to make ghusl when it finishes.
والله أعلم.
And Allah knows best.
كتبه الشيخ مصطفى حمدو عليان
As written by the Shaikh, Mustafa Hamdu `Ulayyan
[1] 164-241 (AD780-855). He is Abu `Abdullah Ahmad ibn Muhammad ibn Hanbal Ash-Shaibani. The Imam of the Hanbali School. He learned from some of the premier students of the Companions and their students, such as Imams Sufyan ibn `Uyainah, Abu Yusuf ibn Ibrahim, Muhammad ibn Idris Ash-Shafi`ii and Muhammad ibn Al-Hasan Ash-Shaibani. In addition to having memorised one million ahadith, he was a tireless campaigner for the Orthodox faith, suffering torture as well as incarceration for preaching against the cults. cf.As-Sa`di’s Al-Jawhar ul-Muhassal, pp.5-17;58-124
[2] 820-885 (AD1417-1480). He is `Ala’ ud-Din Abul Hasan `Ali ibn Sulaiman ibn Ahmad ibn Muhammad Al-Mardawi As-Sa`di As-Salihi. Judge, jurist, historian, and grammarian, he was known for writing books on the narrations and debates within the Hanbali School. He organised the arguments under chapter headings, then acted as chief judge for most of his later life until his death. He wrote more than 20 books and was a mujtahid murajjih. Please see Ash-Shatti’s Mukhtasar, pp.76-81
[4] 764-820 (AD1380-1417). He is `Izz ud-Din Muhammad ibn `Ali ibn `Abdur-Rahman ibn Muhammad Al-`Umari Al-Maqdisi. Known as the Teacher of the Senior Scholars, the Imam, the Qadi, the Poet, The Senior Hadith Teacher, this Palestinian specialist was also a direct descendant of the Imam, Shams ud-Din Ibn Qudamah (d.682), may Allah be pleased with him. He learned from teachers such as Ibn Rajab, Ibn Al-Muhibb and others. In addition to memorising the fiqh text Al-Muqni`, he was also an accomplished muhaddith and hafiz of hadith along with other texts that he learned by heart. He was even a guest teacher at the famous Dar ul-Ashrafiyyah (by their request), who made an exception for him to teach there as he did not bow to the entry guidelines of the Ashrafiyyah School. His students included scholars such as Ibn Musa, Al-Muwaffaq and others. cf.Al-`Akkari’s Shadharat, vol.9, pp.214-215
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
The month of Sha`ban was 30 days this year and thus tonight marks 1st Ramadan 1445. May Allah bless all of the believers. And to our non-Muslim subscribers, please feel free to ask any questions you so choose and enjoy the content.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
When `Abdullah ibn `Amr ibn Al-`As became old, he used to keep sawm but also not do so sometimes in order to keep himself strong for the compulsory sawm. They he would return to it in order to do additional sawm in order to preserve what which the Prophet, peace and blessings of Allah be upon him, would do in keeping sawm half the year. So the Prophet, peace and blessings of Allah be upon him, had the reward for half the year in sawm and more than that by keeping sawm at different times and the reward in those virtuous days.
For the other half the year he did not keep sawm, he would get the reward for it by doing more than that in the way of busying himself with affairs more important and noble than that. And Allah knows best about the strength of this answer.
Upon examination, it also becomes clear what we mentioned about the sawm of the Prophet, peace and blessings of Allah be upon him in Sha`ban and not other months besides due to two important considerations that are in the hadith of Usamah ibn Zaid previously quoted:
Firstly, he, peace and blessings of Allah be upon him, said, “There is a month that the people are heedless of and it is between Rajab and Ramadan”. Here he indicates that there are two grand months that people take hold of, Rajab, which is one of the four holy months and Ramadan, which is a month of sawm. When the people busy themselves with these two months, they can become heedless of the month between, namely Sha`ban.
And there are many people who think that the sawm in Rajab is more virtuous than in Sha`ban as Rajab is one of the four sacred months and that is not the case. Ibn Wahb narrated: It was narrated to us by Mu`awiyah ibn Salih from Zhar ibn Sa`d from his father from `A’ishah, may Allah be pleased with her, who said: It was mentioned to the Messenger of Allah, peace and blessings of Allah be upon him, that there were people that were keeping sawm in Rajab. He said, “And what are they doing about Sha`ban?” And there is another narrative in which he, peace and blessings of Allah be upon him, said, “The people have become heedless about the month between Rajab and Ramadan”.
This is an indication that some of what has become popularly known, with respect to times, places or individuals, are held to a high standard to the degree that other virtuous acts that are better are left off, whether it is in an absolute matter of a specific case and most people don’t think about these affairs. It tends to be the case that they busy themselves with that which is popular and fall short in attaining the virtue of that which is better but happens to not be popularly know among them.
And this is a proof on the praiseworthiness of maintaining these noble times of obedience that the people might have become heedless about in order to revive it. And that is beloved to Allah, Mighty and Majestic. An example of something like this is a group of the First Three Generations used to revive the act of doing optional salah between Maghrib and `Isha’ and they would say, “It is an hour in which the people have become heedless of it”.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
So, it comes clear considering all of this that the best of the optional sawm is whatever is close to Ramadan, whether it immediately precedes it or immediately comes after it. And so the sawm of Sha`ban is held in this light as it is near to the sawm of Ramadan and it belongs to the rank of optional sawm as the sunan ratibah in relation to the compulsory salahs. So, the optional sawm before and after Ramadan has a rank like that of the sunan ratibah before or after the compulsory salah.
These optional salahs make up for any shortcomings in the compulsory salah and the same thing holds for the optional sawm before and after Ramadan, namely that they make up for shortcomings in the compulsory sawm.
And just like the sunan ratibah are better than any other optional salah, likewise any sawm directly before or after Ramadan will be better than other sawm that is not connected to Ramadan. And this virtue can be seen when we consider the complete statement in the hadith, “And the best salah after the compulsory is standing in salah at night”.
What is intended here is that standing in salah in the night has a rank over all other similar salahs like it besides the sunan ratibah according to the vast majority of the scholars, which is in opposition to some of the Shafi`iis. And Allah knows best.
Someone might ask: “The Prophet, peace and blessings of Allah be upon him, said, ‘The best sawm is the sawm of the Prophet Dawud, in which he would keep sawm one day and not the following day’ ” and yet he, peace and blessings of Allah be upon him, did not keep that one. On the contrary, he used to keep sawm sometimes, then other times not, he would keep sawm on Sha`ban and every Monday and Thursday. How can that be?”
It can be said that the sawm of the Prophet Dawud, in which the Prophet, peace and blessings of Allah be upon him, preferred over any other sawm and the Prophet, peace and blessings of Allah be upon him, explained that doing so is like keeping sawm half of the year. Now that this is said, it should be understood that the sawm of the Prophet, peace and blessings of Allah be upon him, when gathered together with all of what he does, equals half the year or even goes over that. This means that he is doing the sawm of the Prophet Dawud, peace be upon him, and even more than that.
And it has been narrated that he would keep sawm like this and also the day of `Ashura’, 9th Dhul Hijjah, the only difference is that his sawm was not every other day like the Prophet Dawud, peace be upon him. Instead, he would keep his sawm at virtuous times and times besides and this would equal that sawm and more.
And there was no harm having a gap of more than a day between one sawm and the next when his intent, peace and blessings of Allah be upon him, was taqwa and what was better than just sawm, namely discharging the Message that Allah gave him, conveying it, Jihad for it, standing by its rights and so forth. To keep sawm on day and not the next could have weakened him from carrying out this obligation. And it is for this reason that when he was asked about someone who kept sawm for one day and then did not for two days, he, peace and blessings of Allah be upon him, said the following, “I love that I do that”.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
There is another narrative from `A’ishah, may Allah be pleased with her, also in which she said, “I don’t know of the Prophet of Allah, peace and blessings of Allah be upon him, reciting the Qur’an in total in one night nor keep sawm the whole of a month outside of Ramadan”.
There is also a narrative from `A’ishah, may Allah be pleased with her, who remarked, “I did not see him standing in a night in salah until the morning nor keep sawm an entire month consecutively except in the month of Ramadan”.
There is a hadith in the two Sahih collections from Ibn `Abbas, may Allah be pleased with him and his father, who said, “The Messenger of Allah, peace and blessings of Allah be upon him, did not keep sawm any month in total outside of Ramadan”.
There is another text in the two Sahih collections from the narrative of Ibn `Abbas, may Allah be pleased with him and his father, who said, “The Messenger of Allah did not keep sawm the total of a month outside of Ramadan”. And Ibn `Abbas, may Allah be pleased with him and his father, disliked keeping sawm in a month for its totality outside of Ramadan.
Imam `Abdur-Razzaq As-Sana`ani collected a hadith in his book from Ibn Juraij from `Ata’ who said: Ibn `Abbas forbade keeping sawm the totality of the month and he would say that he would keep sawm other than some days. He forbade people from singling out one day alone or well-known days and would say, “Don’t set aside days for sawm that are set aside for other things or marked out as special days”.
It may be said, “How can the Prophet, peace and blessings of Allah be upon him, have specified Sha`ban for optional sawm and at the same time he said, ‘The best sawm after Ramadan is in the Month of Allah, Al-Muharram’?”
A group of scholars answered in a number of ways that was not very strong based partly on the fact that they held that the sawm of Muharram and the other sacred months was more virtuous than that in Sha`ban. This was explicitly referred to by the Shafi`ii scholars and those besides them while the most dominant position is opposite to this one.
So, the sawm in Sha`ban is more virtuous than those done in the four sacred months and the proof for this is collected by Imam At-Tirmidhi in a hadith from the narrative of Anas ibn Malik, may Allah be pleased with him, who asked the Prophet, peace and blessings of Allah be upon him, “Which sawm is the most virtuous after Ramadan?” He replied, “Sha`ban”. So, we see here the grandeur and rank shown to Ramadan although there is some discussion about the transmission in this hadith.
There is another hadith collected by Imam Ibn Majah in his Sunan that Usamah ibn Zaid, may Allah be pleased with him, used to keep sawm in the four sacred months. Then the Messenger of Allah, peace and blessings of Allah be upon him, said, “Keep sawm in Shawwal”. So, he left sawm in the four sacred months and he used to keep sawm in Shawwal until the day he died. It is said that this transmission might be mursal. There is another narration in the same collection that strengthens it.
This is an explicit text in giving preference to the sawm of Shawwal over the sawm of the four sacred months. It is only referenced as this month follows on from Ramadan just as Sha`ban comes right before Ramadan while Sha`ban is more virtuous than Shawwal according to the Prophet, peace and blessings of Allah be upon him. We then see here that the sawm of Shawwal is more virtuous than the those in the four sacred months while the sawm of Sha`ban is better than the four sacred months and Shawwal.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
The sawm of the Prophet, peace and blessings of Allah be upon him, was in certain months of the year and he would sawm in Sha`ban how he did not in other months. There is a hadith in the two Sahih collections from the narrative of `A’ishah, may Allah be pleased with her, who said: “I never saw the Messenger of Allah, peace and blessings of Allah be upon him, keep sawm the whole of a month except for in Ramadan. And I did not see him keep sawm more in a month than he did in Sha`ban”. There is a narrative in Al-Bukhari alone with the similar wording but also has the words, “He used to keep sawm in all of Sha`ban.”
There is a narrative in the Sahih of Imam Muslim in which she said, “He used to keep sawm in all of Sha`ban. He used to keep sawm throughout Sha`ban except a small portion”. There is a narrative collected by Imam An-Nasa’ii from `A’ishah, may Allah be pleased with her, in which she said, “The most beloved of months to the Messenger of Allah, peace and blessings of Allah be upon him, was that he would keep sawm in Sha`ban and he would follow on from that into Ramadan”.
There is a narrative from her and Umm Salamah, may Allah be pleased with both of them, in which they said, “The Messenger of Allah, peace and blessings of Allah be upon him, used to keep sawm throughout Sha`ban except a little bit, in fact he would keep sawm through all of it”. There is a narrative from Umm Salamah, may Allah be pleased with her, who said, “I never saw the Messenger of Allah, peace and blessings of Allah be upon him, keep sawm consecutively in two months except for Sha`ban and Ramadan”.
A group of scholars, among them `Abdullah ibn Al-Mubarak and others, preferred the narrative that the Prophet, peace and blessings of Allah be upon him, did not completely keep sawm the whole of Sha`ban. He only used to keep sawm most of it.
There is a text in the Sahih of Imam Muslim from the narrative of `A’ishah, may Allah be pleased with her, that testifies to this fact, when she said, “I don’t know of the Prophet, peace and blessings of Allah be upon him, keeping sawm an entire month except in Ramadan”. There is another narrative from her in which she said, “I did not see him keeping sawm an entire month since he came to Al-Madinah unless it was the month of Ramadan”.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
There is a hadith collected in the Musnad of the Imam, Ahmad ibn Hanbal from the narrative of `Uthman ibn Rashid, may Allah be pleased with him, who said: It was narrated to me by Anas ibn Sirin, may Allah be pleased with him, who said: Anas ibn Malik, may Allah be pleased with him, came to us on Thursday and called for a mat spread and he called them to have food. Some of the people took of it while others abstained.
They came to him on Thursday again and he did the same thing and then said, “Some of you might not be keeping sawm while some of you are on Monday and Thursday. The Messenger of Allah, peace and blessings of Allah be upon him, used to keep sawm until it was said, ‘He will never break it’ and he would not keep sawm until the people would say, ‘He is never going to keep sawm’.”
The dominant point of this hadith stands in opposition to the hadith of Usamah ibn Zaid and that the Prophet, peace and blessings of Allah be upon him, used to always keep sawm on Monday and Thursday.
But `Uthman ibn Rashid is da`if and declared as such by Imam Yahya ibn Ma`in and others while the hadith of Usamah ibn Zaid is more authentic than it. There is a hadith from the narrative of Umm Salamah that the Prophet, peace and blessings of Allah be upon him, used to keep sawm every month for three days, on Monday and Thursday.
And there is another narrative which is the opposite that mentions Monday and Thursday. Most of the scholars hold the position that it is praiseworthy to keep sawm on Monday and Thursday. The position that it is disliked is taken from Anas ibn Malik in more than one narrative, Mujahid used to do the sawm, then he left it and considered it disliked. Abu Ja`far Muhammad ibn `Ali (Muhammad Al-Baqir) used to dislike keeping sawm on Monday while one group disliked keeping sawm on a specific day set aside for the individual out of care that it would be thought compulsory.
It is also narrated from `Imran ibn Husain, Ibn `Abbas, Ash-Sha`bi, Ibrahim An-Nakha`ii, Ibn Al-Qasim narrating from Imam Malik that this is disliked, meaning sawm on Monday and Thursday. Imam Ash-Shafi`ii in an older position considered that disliked and said, “It is only considered disliked due to the ignorant one concluding that by frequency this action must be wajib. But if someone does so, then it is good”. What Imam Ash-Shafi`ii meant is that if someone did the sawm on Monday and Thursday without believing it wajib, this is good and sound.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
So, the previously mentioned texts prove the special place of Thursday in that it is the day that the deeds are taken up. Imam Ibrahim An-Nakha`ii, may Allah be pleased with him, when Thursday came, he and his wife would weep with one another and say, “Today our deeds are taken up to Allah, Might and Majestic”. So, this specific time of the deeds being taken up references these two days out of all the other days but does not negate the fact that deeds are being taken up every day.
Indeed, the deeds are taken up every day as well, in the morning and evening, as evidenced the hadith from the two Sahih collections from the narrative of Abu Hurairah, may Allah be pleased with him, in which the Prophet, peace and blessings of Allah be upon him, said, “The angels come in groups among you, one group in the night and one group in the day. They come together at Salat us-Subh and Salat ul-`Asr and Allah asks – although He knows better – those who stayed among you in the night, ‘How did you leave my Slaves?’ They say, ‘We came to them while they were making salah. When we left them, they were making salah’.”
And there is another hadith collected by Imam Muslim in his Sahih from the narrative of Abu Musa Al-Ash`ari, may Allah be pleased with him, in which the Prophet, peace and blessings of Allah be upon him, said, “Indeed, Allah does not sleep, and He is not in need of sleep. He brings down and raises up the justice. Allah raises the deeds of the night before the day and the deeds of the day before the night. The veil that conceals Him is of light of such splendour that if He was to lift it, all of His Creation that He would look upon would be burned and consumed by the glory and splendour of His Face”.
There is also a narrative from `Abdullah ibn Mas`ud, may Allah be pleased with him, who said, “The number of hours in a day of yours in the sight of your Lord is twelve in number. Then your deeds are brought to Him in the evening at night and before the daytime”.
Ad-Dahhak used to weep at the end of the day and say, “I don’t know which deeds of mine were lifted up. My Lord! The One who is shown all things and knows the visible and hidden and there is no hiding from Him as He always sees all things”.
There is the hadith of Usamah Ibn Zayd in that the Prophet, peace and blessings of Allah be upon him, used to always be making iftar on Mondays and Thursday. This indicates the regular habit of the Prophet, peace and blessings of Allah be upon him, in keeping sawm on these days. And Usamah ibn Zayd used to regularly keep them as well, whether he was resident of travelling.
There is a hadith collected in the Musnad of the Imam, Ahmad ibn Hanbal, and the Sunan of Imam An-Nasa’ii from the narrative of `Abdullah ibn `Amr, may Allah be pleased with him, that the Prophet, peace and blessings of Allah be upon him, ordered him to keep sawm three days out of every month.
`Abdullah ibn `Amr replied, “But I have the strength to do more than that”. He, peace and blessings of Allah be upon him, said, “So, keep sawm every week on Monday and Thursday”. He then said, “But I have strength to do more than that”. The Prophet, peace and blessings of Allah be upon him, responded, “So then keep the sawm of the Prophet Dawud,” peace be upon him.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
There is an attributable hadith collected in the Sahih of Imam Muslim from the narrative of Abu Hurairah, may Allah be pleased with him, in which the Prophet, peace and blessings of Allah be upon him, said, “The Gates of the Paradise are opened on Monday and Thursday. Allah forgives every slave that has not associated partners with Allah but not the man who between him and his companions is hostility or hatred. Allah then says to the angels: ‘Look at the affair of these two until they reconcile’.”
There is another attributable hadith with a da`if chain from the narrative of Abu Umamah, may Allah be pleased with him, in which the Prophet, peace and blessings of Allah be upon him, said, “The deeds are taken up on Monday and Thursday. Allah will forgive those who seek forgiveness and abandon the people of hatred with their hatred”.
There is a hadith narrated from Ibn Abi Talhah from Ibn `Abbas, may Allah be pleased with both of them, recited the ayah:
There is no word uttered except that Raqib and `Atid are there to record it.[1]
Ibn `Abbas then commented, “He writes down all of what he speaks, whether the good or bad, even writing down when he says, ‘I ate this’ or ‘I drank that’ or ‘I came to this place’ or ‘I went here today’ or ‘so I saw that’. And when the Thursday comes, these angels bring up the words and actions he did and they report that which was said by him of good and evil and all the rest”. And it is due to this that Allah said,
Allah wipes out what He so wills and establishes what He so wills. And He possesses the substance of the Book.[2]
This hadith was collected by Imam Abi Abi Hatim and other narratives.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
When discussing the sawm of the Prophet, peace and blessings of Allah be upon him, in the days of the week, he was most regular on Monday and Thursday. And there is a hadith from the narrative of `A’ishah, may Allah be pleased with her, who said, “The Prophet, peace and blessings of Allah be upon him, was most regular in the sawm of Monday and Thursday”. And this is collected by Imams Ahmad, An-Nasa’ii, Ibn Majah and At-Tirmidhi, who declared the hadith hasan.
And there is another hadith collected by Imam Ibn Majah from the narrative of Abu Hurairah, may Allah be pleased with him, who said, “The Prophet, peace and blessings of Allah be upon him, would keep sawm on Monday and Thursday”. Someone said to him, “Messenger of Allah, you keep sawm on Monday and Thursday?” He, peace and blessings of Allah be upon him, said, “Monday and Thursday are the days in which Allah forgives every Muslim except the two that have some enmity between them. In that case, Allah says to the angels, ‘Leave these two until they reconcile their differences’.”
Imam Ahmad collected a hadith in his Musnad with this wording but also had the statement, “The Messenger of Allah, peace and blessings of Allah be upon him, was most regular in keeping sawm on Monday and Thursday. Someone said to him, ‘Why do you keep these days?’ He, peace and blessings of Allah be upon him, said, ‘The deeds are taken up every Monday and Thursday and He forgives every Muslim or every believer except those who have some enmity between them. At that point, Allah says to the angels: Leave them until they reconcile’.”
There is a hadith collected by Imam At-Tirmidhi with the wording where the Prophet, peace and blessings of Allah be upon him, said, “The deeds are taken up on Monday and Thursday and I love that my deeds be taken up and I have sawm”.
There is a mawquf hadith from the narrative of Abu Hurairah, may Allah be pleased with him, that has the similar wording, and some have mentioned it as mawquf while others have preferred to give the hadith another rulings.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
The Prophet, peace and blessings of Allah be upon him, was balanced in giving himself his rights and exercised balance to the highest degree. He kept sawm and at other times did not. He stood in salah at night and at other times slept. He married women, ate what good and wholesome foods he could find, like the sweet things, honey, chicken meat and so forth.
Sometimes he would be in such dire straits of hunger, that he would tie a rock to his stomach to soothe the hunger. He said, “My Lord wanted to make for me a valley of gold in Makkah so that I could use it to obtain food. I said, ‘No, Lord. But I am hungry some days and full on other days. When I am hungry, I humble myself to You and Your Remembrance. And when I am full, I praise You and show thankfulness to You’.” [Collected by Imam At-Tirmidhi]
So, notice that he chose the best of states for himself, namely joining between the rank of thankfulness and then patience and pleasure in Allah.
There is another thing he, peace and blessings of Allah be upon him, indicates when he said to `Abdullah ibn `Umar, “I advise you so to leave this so that you might lengthen your life”. [Collected by Imams Abu Dawud, An-Nasa’ii and Ahmad ibn Hanbal]. This advise meant that whoever is strenuous in these affairs in his youth with respect to worship, he has the ability to bear it as long as he is young.
Then when old age sets in, his youth has left him, and the old age prevents him from carrying on in this manner. So, if he carries on in this capacity, it might damage his body and he will be falling short of the other actions due to Allah. Such a one has lost out on the most beloved actions to Allah, which are those that are regularly done.
And it is due to this that the Prophet, peace and blessings of Allah be upon him, said, “Carry out what actions you are able. By Allah, Allah indeed does not tire although you may tire”. [Collected by Imam Al-Bukhari in his Sahih]. He, peace and blessings of Allah be upon him, also said, “The most beloved of deeds to Allah are those regularly done, even if they are few”. [Collected by Imam Muslim in his Sahih].
Whoever did actions such as these, then his body remains strong the whole of his life and he shall be able to remain like this the whole of his affair. Contrast this with the one who takes on what he cannot bear, which then gives rise to illness that prevent him from doing these deeds altogether, as he will at times be stricken with ill health, bedridden and his deeds get caught off.
Someone like this then takes on the likeness of the seedling with no land to grow out of as it has been cut and no trace of it remains thereafter.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
Another piece of wisdom that the Prophet, peace and blessings of Allah be upon him, referred to is his statement, “Indeed your self has a right over you. And you should give every aspect its right”. This indicates that the self is a trust to Allah that the son of Adam possesses, and he is commanded to establish its right.
And part of the right due to it is showing tenderness to it so that he might give the right to those under his care at home. Al-Hasan Al-Basri, may Allah have mercy upon him, said, “Your selves were given by your Lord. Maintain that which was given to you so that you might use it to carry out actions for your Lord. Whoever fulfills the permitted right due to himself with an intention of taqwa, he will be given the ability to carry out the righteous actions and be rewarded in kind”.
And similar statements were made by Mu`adh ibn Jabal, may Allah be pleased with him, when he said, “I reckon my sleep in the same capacity as I reckon my wakefulness. Whoever should fall short in either of these to the point that he becomes weakened, or it harms him, then he is an oppressor in one of these rights”.
This was indicated by the Prophet, peace and blessings of Allah be upon him, when he said to `Abdullah ibn `Amr ibn Al-`As, “So, if you continue on what you are doing, you shall effect your sleep and weaken yourself during your waking hours”. [Collected by Imam Muslim]
A desert Arab came to the Prophet, peace and blessings of Allah be upon him, and entered Islam. The following year, the desert Arab returned, and he had changed some, so the Prophet, peace and blessings of Allah be upon him, asked him about his state. The desert Arab said, “I’ve not had a single meal during the daytime since coming into Islam with you”. The Prophet, peace and blessings of Allah be upon him, said to him, “And who commanded you to punish yourself?” [Collected by Imam Ahmad in his Musnad]
So, whoever should punish himself to the degree that he brings against himself what he cannot bear, such as by keeping constant sawm, this could play a part in weakening his body, intellect, and he will fall short and miss out on doing optional actions of virtue more than doing them. And this will come about as he is punishing himself by constant sawm that is too much for himself.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
The best sawm is that he doesn’t weaken the body in such a way that he is not able to carry out or establish the other Rights of Allah, Exalted be He, or the rights that His Slaves require of him. So, if doing this much sawm makes him weaker so that he cannot fulfill the aforementioned, then leaving it is more praiseworthy.
One example is if sawm weakened him to such a degree that he was not able to discharge salah, make dhikr, discharge knowledge that is compulsory to know, review or have. This is the same as what was said regarding keeping sawm on Jumu`ah or the Day of `Arafah in which he is too weak to make the dhikr, supplication, and such on these two days.
The Companion, `Abdullah ibn Mas`ud, may Allah be pleased with him, kept little sawm and used to say, “Doing abundant sawm keeps me from recitation of the Qur’an and recitation of the Qur’an is more believed to me. So, recitation is better than sawm”. This was explicitly referred to by Imam Sufyan Ath-Thawri and other Imams.
And in a similar way, learning beneficial `ilm, teaching it and such is better and more virtuous than sawm. The Four Imams explicitly mentioned that seeking `ilm is more virtuous that optional salah, that salah is more virtuous than optional sawm and `ilm is more virtuous than sawm by a great degree.
Indeed `ilm is a lamp which illuminates the path on the road of dark ignorance and vain and low desires. So whever travels a path without any illumination like this cannot be safe from falling into a hole or abandoned well and suffering injury.
Imam Muhammad ibn Sirin, may Allah have mercy upon him, said, “If a people abandon `ilm and take on leading the salah in the places of salah, so they make salah, keep sawm without knowledge, by Allah, anyone who acts in this capacity without knowledge shall have more things be spoiled than that which would be sound”.
Another example is if someone kept sawm to such a degree that it made him too weak to look after his dependents or establish the rights of wives, then abandoning such a sawm would be more virtuous. And this indication can be seen in the statement of the Prophet, peace and blessings of Allah be upon him, “Indeed, your family have a right over you”.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
There is also a narrated prohibition from sawm the entire year and the prohibition was strongly stated. The aforementioned is all proof that the best siyam is that he is not to keep it throughout the year but instead one receives rebuke for it, and one is to keep some of the time sawm and some not. And this is the authentic position from the two statements among the scholars, in addition to being the madhhab of the Imam, Ahmad ibn Hanbal and those besides him.
It was once said to `Umar Al-Faruq, “Such and such as keeping sawm the entire year”. He went and struck his head with a small stick he had with him and said, “Eat something, yearling! Eat something, yearling!” And this is collected by Imam `Abdur-Razzaq As-Sana`ani.
The Prophet, peace and blessings of Allah be upon him, indicated the wisdom in that from a number of points. One wisdom is his statement regarding keeping sawm all year, “He doesn’t just keep sawm and he doesn’t just not keep it”. This means that he finds no difficulty keeping sawm nor in leaving food, drink, and desires as samw for him is a custom and it may become something harmful for him by leaving it.
However, in the case that he kept sawm sometimes and did not other times, then he gets the result of his sawm, which is leaving these desires and the things in himself that might call to the desires.
And this affair is more virtuous than abandoning the affair altogether and doing the affair all the time in which he winds up abandoning sawm and training himself altogether.
Another piece of wisdom is his statement, peace and blessings of Allah be upon him, regarding the Prophet Dawud, peace be upon him, “He would keep sawm one day and not the next and he did not have any fear of fleeing when he was meeting the enemy”. This points to that the Prophet Dawud, peace be upon him, was not weakened by his sawm when he met his enemy and fought against him in the Cause of Allah.
And it is because of this that it is narrated from the Prophet, peace and blessings of Allah be upon him, said to his Companions on the Day of the Conquest of Makkah in Ramadan, “Indeed this is a day of combat, so break the sawm”. And when `Umar Al-Faruq, may Allah be pleased with him, sent out his troop to battle once, he said to them, “Do not keep sawm. Indeed taqwa in Jihad is more virtuous than keeping the sawm”.
Imam Ibn Rajab Al-Hanbali (d.795), may Allah be pleased with him, mentioned the following about the month of Sha`ban:
There is a hadith in the Sahih of Imam Al-Bukhari the Salman Al-Farisi visited Abu Darda’, may Allah be pleased with both of them, and the Prophet, peace and blessings of Allah be upon him, made them brothers in Hijrah. Salman Al-Farisi saw Umm ud-Darda’ was working care-free. Salman Al-Farisi said, “What’s going on? Why are you working like this so care-free?” Umm ud-Darda’ said, “Your brother Abud-Darda’ has no need for the earthly life”.
When the time came and Abud-Darda’ came out, food was brought and Salman said to him, “Eat”. Abud-Darda’ said, “I am not eating. I have sawm”. Salman said, “I am not eating until you eat first”. So Abud-Darda’ ate. When nightfall came, Abud-Darda’ went to his place to establish optional salah in the night. Salman said to him, “You should sleep”. Abud-Darda’ turned around to go establish optional salah again, only for Salman to say to him, “You should sleep”.
So, he eventually did. When the last of the night came, Salman woke him up and said, “You should stand in salah now”. They then both prepared and stood in salah together. After that, Salman said, “You should know that your self has a right over you. Your guest has a right over you. Your family has a right over you. Give each of these things its right”.
They later both went to the Prophet, peace and blessings of Allah be upon him, and informed him of their conversation, to which he said to both of them, “Salman has spoken rightly”. There is another narrative in a text besides this in which he said, “Salman is indeed correct, he is endowed with much knowledge”.
And the Prophet, peace and blessings of Allah be upon him, made a similar statement to Salman when speaking with `Abdullah ibn `Amr ibn Al-`As, may Allah be pleased with him, who was keeping sawm throughout the year. The Prophet, peace and blessings of Allah be upon him, forbade him from that and ordered him to instead do the sawm of the Prophet Dawud, peace be upon him, in which he would keep sawm one day and not the next. He then said after mentioning that, “And there is no better sawm than that”.
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