Telescopes and Sighting the New Moon

The Supreme Court said that according to a royal order and a cabinet’s decision, it called on all Muslims throughout the Kingdom of Saudi Arabia to sight Ramadan’s crescent either through naked eyes or telescopes and to report to the nearest court to register their sighting.

The Supreme Court called on Muslims for joining committees formed in the regions for sighting the crescent as it is in the pursuit of cooperation in righteousness and piety.

From Fatwa-Online:


Telescopes and sighting the new moon

Question: What is the legislated Sharee’ah method by which the beginning of the month is established? And is it permissible to rely on astronomical observatories in determining the beginning of the month and its ending? And is it permissible for the Muslim to use a telescope in sighting the crescent?

Response: The legislated Sharee’ah method in verifying the beginning of the month is for the people try to sight the crescent. And (in doing so) it is befitting the sighting be verified by one who is trustworthy with respect to his religion (and character) and strong vision. So if they sight it, they must act upon this sighting, and start fasting if it was the crescent of Ramadhaan, or stop fasting if it was the crescent of Shawwaal.

It is not permissible to rely on the calculations of the atsonomical observatories if there was no actual sighting. However, if there was a sighting, even if the sighting was through the astronomical observatories, then it is accepted, since it falls under the general statement of the Prophet (sal-Allaahu ‘alayhe wa sallam):

((When you see it then fast, and when you see it break your fast))

As for calculations, then it is not permissible to act upon it, nor to rely on it.

As for the use of what is known as a telescope – which is a glass instrument that magnifies the crescent – then there is no harm in using it, however, it is not obligatory. (This is) because what is apparent from the Sunnah is the reliance upon normal sighting (with the naked eye), and not anything else. However, if it is used, and someone trustworthy sights it, then this sighting is to be acted upon.

The people of the past would use similar means when they would climb up to a height after Maghrib on the 29th day of Sha’baan or Ramadhaan; So they would seek out the crescent (from this height) using a telescope.

In any case, whenever the sighting of the crescent is verified, in whatever manner it was seen, then it is obligatory to act upon this sighting, based on the generality of the statement of the Prophet (sal-Allaahu ‘alayhe wa sallam):

((When you see it then fast, and when you see it break your fast))

Shaykh Muhammad Ibn Saalih al-Uthaymeen
Fataawa Ramadhaan – Volume 1, Page 62, Fatwa No.28
al-Fataawa libni ‘Uthaymeen – Kitaab ad-Da’wah – Volume 1, Pages 150-151

ref: http://www.fatwa- online.com/ fataawa/worship/ fasting/fas003/ 0090820.htm


Al-Fawzan okays Ramadan, Eid moon sighting through observatories

Makkah – Sheikh Saleh Bin Fowzan Al-Fowzan, member of the Permanent Committee and Board of Senior Ulema has approved sighting of Ramadan and Shawal crescent through observatories.

Replying to a question by Al-Madina on possibility of depending on observatories in sighting the crescent of Ramadan and if the sighting with a naked eye is obligatory, Sheikh Al-Fowzan said “Sighting the Ramadan crescent with observatories and telescopes is permissible as is the case with sighting it with a naked eye.”

He added the Prophet (peace be upon him) said in a Hadith “Fast at its sighting and terminate the fast at its sighting.”

However this shows that it doesn’t matter if the sighting is with the naked eye or through observatory.

ref: http://www.saudigaz ette.com. sa/index. cfm?method= home.regcon
<http://www.saudigaz ette.com. sa/index. cfm?method= home.regcon& contentID= 20080
82215108> &contentID=20080822 15108

Part 6: Get Ready for Ramadhan More Q/A

by Shaykh Muhammad al-Maaliki حفظه الله
on Saturday, October 14th, 2006

7. Question: Could we still pray our tahajjud prayers in the last third of the night after we pray Taraaweeh and the Witr prayers in the masjid, or should we postpone our witr until after the last third?

Answer: It depends, if you are praying in the masjid and the Imaam is doing the witr, it is better for you to do the witr with him and when you return home you don’t pray the witr but you pray two raka’aat, two raka’aat etc. However, if you are praying behind an Imaam who doesn’t do the witr at Taraaweeh but he does the witr at Tahajjud it is better for you to do the Taraaweeh with him, and if you want to do more raka’aat when you go home, you do more and then return to Tahajjud with them (in the masjid) and do the Tahajjud and the witr there. If you cannot return for any reason you do whatever raka’aat you can do and then you do the witr on your own.

My advice is to always try and be in the masjid, as Imaam Ahmad in the book Masaail Abu Daawūd mentioned that Abu Daawūd as-Sajistani the imaam of the Sunan said “I asked Ahmad ibn Hanbal, is it more beloved to you that the man stands in his house in the last third of the night in Ramadaan or that he stands with the people in the masjid?” He (Ahmad ibn Hanbal) said, “No, the Sunnah of the Muslims is more beloved to me”, meaning that he prays in the masjid with the Believers. And ‘Umar ibn al-Khattaab رضي الله عنه after he gathered the people with Ubayy ibn Ka’ab to lead them in Taraaweeh he came and said:

نعم البدعة هذه والتي ينامون عنها خير من التي يقومون

“What a great bid’ah” – meaning here the linguistic meaning it does not mean bid’ah in the religion because the Prophet صلى الله عليه وسلم had previously done the Taraaweeh – and then he said “and the one that sleeps at this time is better than the one who is doing it now”[29] which means that the prayer in last third of the night is better than praying at the beginning of the night, but if the people are sleeping this is good although some people say there is no sleeping as it is not from the sunnah. I do not know from where they get these statements as the Prophet صلى الله عليه وسلم did not specify certain times nor did he say “don’t sleep”. However, the Prophet صلى الله عليه وسلم said that “whoever prays at night and falls asleep let him go to sleep” [30] meaning he gets rest and when he awakes he continues, so how can they say that one cannot sleep?

It is better that it is in the last third (of the night). If all the people of the mosque agree to pray ‘Eeshaa then go home and return in the last third of the night this would be better, but if they cannot because some people are busy or some cannot stay awake then why don’t they pray at the beginning of the night, especially there in the West. We here in the East and especially in Saudi Arabia, the king Jazaahullaahu Khairan (may Allaah reward him) has given holidays to everyone Jazaahullaahu Khairan to allow them to be free for worshipping in the last ten nights of Ramadaan. May Allaah reward him for all whom he gave holidays to, whether they worship or they don’t – May Allaah reward him (on behalf of) all of them based on his intention. But in the West there isn’t this (free) time – the people are working and tomorrow morning they have to work and they go early in the morning. We cannot say “No, you have to stay awake all night.” Let them pray if they can stand for an hour before Fajr – that is best and if they cannot then they can do Taraaweeh after ‘Eeshaa together in the masjid and witr and then go to sleep. After that whoever awakes he may pray two raka’aat, two raka’aat as much as he likes. Wallaahu A’lam.

8. Question: What ‘ebaadaat are encouraged during this month besides praying Taraaweeh? Also, for the sisters is it okay if they don’t go as much to the masjid or are they encouraged to go to the masaajid? And furthermore i’tikaaf for the sisters – are they required to do this in the masjid and for how long and what are their requirements?

Answer: The first masalah (issue) that she’s asking about is what ‘ebaadaat is encouraged in this month besides Taraaweeh. All ‘ebaadaat are encouraged. The Prophet صلى الله عليه وسلم has gathered about six ‘ebaadaat that are done especially in Ramadaan. They are:
i) Qiyaamul-Layl i.e. Taraaweeh.
ii) Supplication as in the hadith of ‘Aishah رضي الله عنها when she asked him صلى الله عليه وسلم “what should I say (if I see Laylaatul-Qadr)?” and he صلى الله عليه وسلم told her to say:

[31]اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فاعْفُ عَنِّي

Also Allaah تعالى encouraged us to make a lot of du’aa.
iii) Recitation of Qur’aan.
iv) Feeding the needy and poor and even feeding or giving breakfast to those who are fasting. All of these are ‘ebaadaat.
v) Also, having good relations with your family, your parents and your neighbours, and forgiving the Muslims for whatever harm they may have inflicted upon you. All these are ‘ebaadaat.

And all ‘ebaadah is rewarded more in Ramadaan than outside of Ramadaan. But Qiyaamul-Layl has a special case in Ramadaan. We have to give more in Ramadaan and that’s why although the Prophet صلى الله عليه وسلم encouraged us to do Qiyaamul-Layl all throughout the year, in Ramadaan he صلى الله عليه وسلم said:

[32] من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه
[33] من قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه
[15] من قام خلف إمامه حتى ينصرف كتب له قيام ليلة

All this shows us that it is very important to do the night prayer in Ramadaan – Why? It is because the Qur’aan was descended in (one of those) nights to the first level of the Heavens.


إِنَّا أَنْـزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ

{Verily, We have sent it (this Qur’ân) down in the night of Al-Qadr (Decree).} [al-Qadr 97:1]

حم {1} وَالْكِتَابِ الْمُبِينِ {2} إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ

{Hâ.-Mîm. By the manifest Book (this Qur’ân) that makes things clear. We sent it (this Qur’ân) down on a blessed night [(i.e. night of Al-Qadr, Sûrah No. 97) in the month of Ramadân - the 9th month of the Islâmic calendar].} [ad-Dukhaan 44:1-3]

It was descended at night and so it’s better to do as much night prayer as you can, and much Qur’aan recitation and du’aa. That’s the first part of the question.

The second part is whether it is better for the sister to pray in the masjid in Taraaweeh or to pray at home. It depends, if you are at your home or house and masha’Allaah you are someone who can concentrate on the Qur’aan without any disturbances, then its better (to pray) in the house. If you say, “Oh, in the house I cannot concentrate, my children make noise and there are lots of things going on and I cannot concentrate” then go to the masjid but with the permission of your husband and if you have no husband then with the permission of the wali, whether it is your father, brother or whoever your wali is. The third thing is when you go to the masjid it must be safe for you to go. You should not go at night if it is unsafe for you to go – you must be safe and you must be in complete hijaab, you must avoid perfume and you should go in tranquillity to the masjid if that is possible. If it is not possible then it is better to stay at home, in all cases the house is better for the woman as in the hadith of Prophet.[34]

The last issue mentioned in the question pertains to i’tikaaf. I’tikaaf is only to be done in the masjid. There is no i’tikaaf in the house, neither for the man nor the woman. However, if someone wants to do i’tikaaf but he is unable to, Allaah will reward him as per his intention because Allaah تعالى deals with (matters of) the heart whilst we deal only with (matters of) the exposed body parts as we cannot know what is in the heart, but Allaah تعالى knows best. If you are willing to go (to the masjid) but you are afraid or scared that something may happen to you, then stay at home and Allaah will reward you, as the Prophet صلى الله عليه وسلم when he saw ‘Aishah, Hafsah and Zainab start building their tents in the masjid he asked “what is that?”. They said “these are tents of the mothers of the believers.” He said:

آلبر أردن

Do they want complete submission and the Pleasure of Allaah then let them go home. And he stopped the i’tikaaf and they all went back home.[35] So i’tikaaf is in the masjid only but if that is not possible then there is no i’tikaaf, you just stay at home and do your best. Also, as I said before i’tikaaf can even be for part of the time i.e. you can do i’tikaaf for one hour as many scholars say, you just intend to do i’tikaaf meaning you stay in the masjid. You have the intention to stay there, not to meet anyone or to have a rest, but to worship Allaah تعالى. If you do this with that intention then Allaah تعالى will reward you. Wallaahu A’alam.



Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org
http://www.albaseerah.org

Part 5: Get Ready for Ramadhan More Q/A

by Shaykh Muhammad al-Maaliki حفظه الله
on Saturday, October 14th, 2006

5. Question: Could you please tell us the ruling on young children learning about Islaam and Ramadaan through nasheeds, videos, cartoons and the like?

Answer: Wallaahi this issue has spread in the Muslim world today. It started as a means of teaching but now it is a form of material enjoyment. They are not able to do without it and this is really bad as it will lead to the days of the Sufis – where they used to worship Allaah by anaasheed and they called it Islaamic songs. There are no Islaamic songs.

Yaa Ikhwan, its best to teach the children whether today or twenty thousand (20,000) years from now, in the way which fourteen (14) centuries ago, the Prophet صلى الله عليه وسلم used to deal with the children. For example, he صلى الله عليه وسلم told ‘Umar ibn Abi Salamah, his step child [24]:

يا غلام، سمِّ الله، وكل بيمينك، وكل مما يليك

He taught him something which was good for him. He did not make him sing nor did he صلى الله عليه وسلم sing for him. Also, the Prophet صلى الله عليه وسلم told ‘Abdullaah ibn ‘Abbas:

يا غلام إني أعلمك كلمات احفظ الله يحفظك احفظ الله تجده تجاهك

…until the end of the hadith.[25] This hadith today, (words unclear it sounds like: “degrees of speech are being done on it. Teach Deen.”) Notice how this hadith is given to a little boy – why? So that he would grow up with this understanding; let them (our children) grow up with Qur’aan, recitation and du’aa – teach them what will benefit them.

These things – anasheed and cartoons will make them happy because they don’t differentiate between good and bad, but they will love it and they will live with it until they die. These things will remain (in their minds). As Shaykh Muhammad Mukhtar ash-Shanqiti حفظه الله said in a lecture when he was asked about the anasheed for the students of tahfeez (memorization), he said “No, don’t make it a hobby for them because what will happen is whenever anasheed is found they will come and when anasheed is stopped they will turn away from Qur’aan” – they turn away from tahfeez (memorization), they turn away from religion. That’s what we observe.

Look to the ‘Ulamaa. Do you want your child to be from amongst the ‘Ulamaa? Okay, take the biography of Shaykh Ibn Baaz and the biography of Shaykh Ibn Uthaymeen and see how they grew up. I challenge anyone to show me that Shaykh Ibn Baaz, Shaykh Ibn Uthaymeen, Shaykh al-Albaani, Shaykh Muqbil, Shaykh Fawzaan, Shaykh Luhaydaan grew up listening to anasheed or cartoons. No! they grew up in a serious manner. They were in the halaqah (circles, sittings) of the shuyuukh; and in the house their mother reviewed what they studied and encouraged them in increasing in memorizing the Qur’aan and studying the Sunnah. They gave them sweet etc. (as an incentive) because they wanted to encourage them, and that is why when they became adults they became more serious than others. Shaykh Ibn Baaz said that when the children used to play he always used to stay with the Qur’aan. Akhi, Subhanallaah, who are the children who were with the Shaykh? We don’t know them; he didn’t mention any of the scholars of today who were his friends in boyhood. He did not mention them and this means that all those children went only to the dunya (got caught up in worldly affairs), but by staying with the Qur’aan he رحمه الله became the noble ‘Aalim, the noble Imaam of his time. This also pertains to the other great and grand ‘Ulamaa.

You will see some old People of Knowledge today encouraging anasheed and when you go back to their childhood you find them with anasheed. They used to watch cartoons and that’s why even now with their white beards, grey hair, bent back, holding the stick and speaking very broken they are still saying anasheed. Subhanallaah! This is because they grew up with it and they lived with it; but the other scholars are always saying “Qur’aan, Qur’aan” and “hadeeth, hadeeth”. So decide what you want your child to be like when he becomes a man or a woman and then work from now to achieve this, as they say:

يشب فتى الفتيان فينا على ما كان عوده أبوه

The young will become young (grow into adolescence) as he was raised by his father (upon what his father got him accustomed to) when he was a boy. If he was left to anasheed and cartoons he will love it and grow up with it and live with it. Wallaahi, I saw brothers in the Jaami’ah (University) and some of them were in the Faculty of Hadeeth playing games on the mobile phone or on the computer. Subhanallaah, is this what they are created for, they are Taalibul ‘Ilm (Students of Knowledge). When I asked them why, I found out that from their boyhood days they lived with that.

However, notice that those people who are always involved in seeking knowledge, teaching knowledge and busy in Qur’aan recitation – you always see when they become adults – men or women, and when they become old you always see them in those fields and people will have a need for them. But people of anasheed nobody needs them. Yaa Ikhwaan we have to realize the difference between what Allaah تعالى created us for and work towards it, and what is to be found from enjoyment. Wallaahu A’lam.

6. Question: Yaa Shaykh may Allaah Preserve you. Is it true that the jinn/shayateen are repulsed by frankincense (bakhoor) and the angels are attracted to it? Do angels accompany cats and do jinns occupy vacant places and if a person moves into a house that has been vacant for a period of time are there any procedures that the Muslims should take to free the house of jinns/shayateen?

Answer: The Shaykh praised Allaah and sent salaah and salaam upon the Prophet صلى الله عليه وسلم then said: First of all let me give you this information and glad tidings: “The jinn are a creation that fears the Believers most.” The Prophet صلى الله عليه وسلم said to ‘Umar ibn al-Khattaab [26]:

يا عمر بن الخطاب ما سلكت طريقاً ولا دخلت فجاً شعبا إلا سلك شيطان طريقاً وشعبا غير الذي سلكت

So the shayateen – the jinn, they are scared of the Believers, but they have a sense, they can feel the fear and fright of mankind. So if you become scared of jinns, they become brave and they start scaring you. So what you need to do is what Allaah تعالى says – I am not bringing this from my mind but from what Allaah تعالى says and from my experience – Allaah تعالى says:


ذَلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءهُ فَلاَ تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

{It is only Shaitân (Satan) that suggests to you the fear of his Auliyâ’ [supporters and friends (polytheists, disbelievers in the Oneness of Allâh and in His Messenger, Muhammad)]; so fear them not, but fear Me, if you are (true) believers.} [Aal-‘Imraan 3:175]

So if you are a real Believer do not get scared of the Shayateen.

Regarding incense this is not true – this is commonly known by the Sufis. The Sufis say that the shayateen run away from the bukhoor, the incense, but it’s not true. The angels like any good smell whereas the shayateen doesn’t like good smells, rather they like bad smells. That’s why they whisper for one not to take a shower and they whisper for one not to clean up and that’s why when the kuffar go to the toilet – when they urinate or pass stool, they clean with paper only and they don’t clean well – that’s why the shayateen control them. Allaah تعالى says to the Prophet صلى الله عليه وسلم:


أَلَمْ تَرَ أَنَّا أَرْسَلْنَا الشَّيَاطِينَ عَلَى الْكَافِرِينَ تَؤُزُّهُمْ أَزًّا

{See you not that We have sent the Shayâtîn (devils) against the disbelievers to push them to do evil.} [Maryam 19:83]

And that’s why Yaa Ikhwaan we need to always be clean and that’s why the Prophet صلى الله عليه وسلم encouraged us always have wudū’ and to use perfume. The Prophet صلى الله عليه وسلم said:

حبب لي من دنياكم النساء والطيب

It was made more beloved to me from your life the woman (the wife) and perfume. [27] So it is good use perfume and incense, but don’t think that the shayateen will run away and the angels will come. It’s true that the shayateen do not like good smells and the angels like the good smells; but at the same time don’t let this idea captivate your mind. I say this because some people will be captivated by this idea, then one day they will forget to perfume and then they will then thinking “O Shaytaan is here, Shaytaan is there, jinn is here and jinn is there” and if anyone whistles or anyone says something, (they say) “O that’s Shaytaan” – this is bad.

But what can turn Shayateen away? Akhi, remembrance of Allaah, remembrance of Allaah can turn Shaytaan away. Allaah تعالى says:


الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُم إِيمَانًا

{… when Allâh is mentioned, feel a fear in their hearts and when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone) …} [Al-Anfal 8:2]

And the other ayah:


ألا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

{Verily, in the remembrance of Allâh do hearts find rest.} [Ar-Ra’d 13:28]

So do a lot of remembrance (adhkaar), the remembrance of the morning and evening, for entering the house, exiting the house, entering the toilet, exiting the toilet, entering the mosque, exiting the mosque, going into your car etc. You take all the remembrances that the Prophet صلى الله عليه وسلم taught us. So Inshaa Allaah you will be protected.

And when you get to the house, it’s not true that a house that is abandoned for a while is captured (occupied) by the shayateen. No, the shayateen are everywhere – they are in every house, they are with everyone. Allaah تعالى says that everyone has a Qareen as in Surah Qaaf:


قَالَ قَرِينُهُ

{His companion (Satan/devil) will say…} [Qaaf 50:27]

So everyone has a qareen accompanying him from the jinn. So, how can you be protected from that? You can be protected by continuous remembrance – by continuously being with Allaah (having Him in your thoughts) all the time.


قُلْ إِنَّ صَلاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ

{Say (O Muhammad صلى الله عليه وسلم): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allâh,
the Lord of the ‘Âlamîn (mankind, jinn and all that exists).}
[Al-An’aam 6:162]

So you live for Allaah and Allaah will protect you.


إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا

{Truly, Allâh defends those who believe.} [Al-Hajj 22:38]

And in the hadeeth Qudsi: [28]

ولا يزال عبدي يتقرب إلي بالنوافل حتى أحبه فإذا أحببته كنت سمعه الذي يسمع به وبصره الذي يبصر به ويده التي يبطش بها ورجله التي يمشي بها
ولئن سألني لأعطينه وإن استعاذني لأعيذنه

Here Allaah تعالى is telling you that as much remembrance, worship and optional worship you do for Him, He will protect your eyes, your ears, your hands and your legs. That means you are surrounded by protection from Allaah تعالى and Allaah تعالى will send the angels around you.

But when you go to a house whether it is an abandoned house or it is your house or it is someone’s house – even if it is your house whether empty or occupied, what you should do is say as-Salaam:


لا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّى تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَى أَهْلِهَا

{O you who believe! Enter not houses other than your own, until you have asked permission and greeted those in them.}[An-Nur 24:27]

And in the other ayah:


فَإِذَا دَخَلْتُمْ بُيُوتًا فَسَلِّمُوا عَلَى أنْفُسِكُمْ تَحِيَّةً مِنْ عِنْدِ اللهِ

{But when you enter the houses, greet one another with a greeting from Allâh (i.e. say: السلام عليكم) As-Salâmu ‘Alaikum – peace be on you)}
[An-Nur 24:61]

So even if it is unoccupied you say Assalaamu ‘Alaikum yourself as Allaah تعالى guides you. By doing that, there will be no shayateen because as in the hadith the shayateen will stand by the door, when the person comes they listen, if he says Assalaamu ‘Alaikum – if he remembers Allaah the head Shaytaan will say ‘go back, go back you have no place here.’ But when you come into the house silent or saying any words other than the remembrance, He says ‘Ok come here you have a place to sleep you have food come, come’ and they come into your house.[29] This is the way you protect yourself from the shayateen, it is not related to the bukhoor or this or that – that is from Sufism. Wallaahu A’lam.


Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org
http://www.albaseerah.org

Part 4: Get Ready for Ramadhan More Q/A

by Shaykh Muhammad al-Maaliki حفظه الله
on Saturday, October 14th, 2006

3. Question: We have a masjid to which many people come, especially during the month of Ramadaan. However, there are two major problems which occur: First, the issue of the food – what is your advice to those who do not clean the masjid after eating even though they are asked constantly by the Administration to cleanup after the food because this can lead to the Musalleen (those performing salaah) having to pray on dirty carpet with food everywhere?

Secondly, once the food is over, most of the sisters do not pray Taraaweeh, but instead sit in the back of the Musallah or in the hallway and talk with laughter and loudness, destroying our khushoo’. And they also allow the children to disturb us as well. All this is with the fact that we constantly try to advise and plead with the Muslims to have mercy on their brothers and sisters and respect Allaah’s House, but to no avail.

Is it permissible to ask them not to come to the masjid if they are not going to pray or listen to the tilaawatul Qur’aan (recitation of Qur’aan) or to prevent them from bringing their small children? Please advice. Baarak Allaahu feekum.

Answer: Na’am jazahallaahu khairan. The sister is asking about two points. The first point is cleaning the mosque. First of all let us emphasize the reward of cleaning the mosque even in regular times. We all know that There was in the time of the Prophet صلى الله عليه وسلم a black woman who the Prophet صلى الله عليه وسلم missed one day and he asked the sahaabah about her and they told him that she died when he was having qailulah (sleeping at the Dhuhr time after praying Dhuhr). So he asked them what they did with her. They said they had her washed, then shrouded and did the prayer of janaazah and buried her. The Prophet صلى الله عليه وسلم got very angry and said “why didn’t you awake me, lead me to her grave.” So he went to the grave and did the janaazah prayer there and said that this woman is a woman of Jannah and he mentioned that she used to lift the small dirt from the mosque just the small dirt that could not be seen and she used to clean the mosque. [13] And he said: that cleaning the mosque or picking up dirt from the mosque is the mahr – the dowry of the Hoor al-‘Een.[14]

And perhaps the sisters will say we won’t clean because the Hoor al-‘Een are female and we are female, and there is no mahr from a female to another female. We say that the Muslim women from the children of Aadam and Hawwaa are going to be the queens for the Hoor al-‘Een. If the one Hoor al-‘Een is so beautiful to the extent that if she just exposes her face in the dunya there will be no night, or if she spits into the sea it will all become sweet – if this is for one Hoor al-‘Een then what about many Hoor al-‘Een, and what about the queens of the Hoor al-‘Een? The queen of the Hoor al-‘Een is going to be given more beauty than the Hoor al-‘Een. So by cleaning the mosque you are pleasing Allaah and you are also at the same time gaining the highest rank in Jannah.

The second point is that by dirtying the masjid you are dirtying the House of Allaah and disrespecting the House of Allaah. This is showing disrespect to Allaah. Allaah تعالى says in the Qur’aan:


وَمَنْ يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِنْ تَقْوَى الْقُلُوبِ

{….and whosoever honors the Symbols of Allaah, then it is truly from the piety of the hearts.} [Al-Hajj 22:32]

And Sha’aair includes the acts of worship and the places of worship. Observe when Abrahah came to disrespect the House of Allaah and he wanted to demolish it, Allaah destroyed him and his army.

My advice to the sisters and the brothers, because we also see this from the brothers – that they don’t cleanup when they eat in the masjid. First of all, they are not allowed to bring food that has smell – especially the ones which are cooked with garlic or onions as well. Also, if they eat food in the masjid that has no bad smell they have to clean and they have to perfume (the masjid). We know that the Prophet صلى الله عليه وسلم encouraged cleaning and perfuming the masaajid with incense and other things. So we have to take care of the masaajid. If when we have guests in our house we don’t tolerate that our house is dirty then how is it that we keep the house of Allaah dirty whilst we see that guests are coming? The people who come to pray are the guests of Allaah. They come to pray in the mosque so we should not cause this type of disrespect to the mosque. Rather, we need to clean and show respect to the mosque which is the House of Allaah.

The second thing, those who stay in the mosque after ‘Eesha whether from the brothers or the sisters, whether in your mosque or even what we see in Masjid Al-Haram and Masjid an-Nabawi after ‘Eesha where they (some of the people) say “we want to be on the Sunnah, we pray only eleven (11) raka’aat”. So they stay, talking to others, disturbing the people who are in prayer, and perhaps they joke and laugh and that is bad from two angles. Firstly they did not adhere the Sunnah as they say they wanted to because the sunnah is what the Prophet صلى الله عليه وسلم said: “One who prays with the Imaam until he leaves it is written for him that he prayed the whole night.”[15] You are not the Imaam – you are the one who comes to pray behind the Imaam, so if you stay behind the Imaam until he leaves – and here it doesn’t mean the Imaam is Mr. So and So; for example in Makkah it doesn’t mean Shuraim or Sudais – no it means the (whichever Imaam leads until the) whole prayer (is finished). Even if Shuraim prays 10 raka’aat and leaves you cannot leave and say I’ll get the reward of whole night because the prayer is still continuing with Sudais. It is the same as when you are praying fard and the Imaam breaks the wudū’ and leaves, one from the rows will step forward and lead the jama’ah. So when one say that he made tasleem (gives salaams) because my Imaam finished – No, that is not acceptable. You are supposed to do the Salaah as it is.

The saying of ‘Aishah that: “The Prophet صلى الله عليه وسلم did not pray more than eleven rak’ah in Ramadaan and other than Ramadaan.”[16] This is for the Imaam. We encourage the Imaam to pray eleven raka’aat but if he wants to pray more than that we can’t say that this is a bid’ah, to say this is haraam because the Prophet صلى الله عليه وسلم was asked and he said:

صلاة الليل مثنى مثنى, فإذا خشي أحدكم الصبح صلّى ركعة واحدة, توتر له ما قد صلى

The night prayer is two rakah two rakah and if one fears the fajr he should pray one and that will make the witr for him for the whole night. [17]

The guidance for the ma’moomeen (the one who pray behind the Imaam) is clearly stated by the Prophet صلى الله عليه وسلم himself, and not by ‘Aishah where he صلى الله عليه وسلم guided the ma’moomeen – the people who pray behind the Imaam to wait until the whole prayer is finished so they get the reward.

The second thing, if they insist (on praying eleven) and they say “No, no, no, we are with the opinion which says only eleven raka’aat”. We say that those ‘Ulamaa who say eleven raka’aat also say it is forbidden for you to disturb the people who are praying. It is forbidden for you to stay and disrespect those in the masjid by talking a lot and joking and laughing, that is not allowed. You are not even allowed to disturb others by sitting aside, holding the Qur’aan and reading loudly; if it is not allowed for you to pray loudly in your house when your family is asleep so that you don’t disturb them, then how it is allowed to disturb the people who are praying (in the masjid)? That’s why we need to have fiqh of this Sharee’ah.

Regarding this Sharee’ah, many people are unfortunately dealing with the nusoos (texts) as letters and text and that’s it. They don’t deal with the fiqh (understanding) of them (the texts). That is why there are people who have information and people who have knowledge. There is a difference between information and knowledge. Even Shaytaan has information, but he doesn’t have Knowledge. The kuffar have information on Islaam but don’t have knowledge and that is why they are the not guided. So we need to have the knowledge – the knowledge of fiqh. That is why when the Prophet صلى الله عليه وسلم supplicated for Ibn Abbas, he asked Allaah for two things for Ibn Abbas – ‘Ilm and Fiqh.[18]

علمه التأويل وفقهه في الدين

So we have to differentiate between these two things and we need to have fiqh of this religion. والله أعلم

4. Question: Are there any supporting hadith for breaking the fast with dates or water? If not, then a person who breaks their fast with dates will not receive a greater reward than the one who uses other than dates. Afeeduna barakAllaahu feekum.

Answer: The hadith that is mentioned about breaking the fast with dates or water is the hadith of ‘Aishah. She said thatthe Prophet صلى الله عليه وسلم used to break fast with rutab – fresh dates and if he didn’t find rutabaat then he broke his fast on tamaraat which is ripe dates and if he didn’t find rutab or tamr then he took some water and then went for prayer.[19] And there is a hadith where the Prophet صلى الله عليه وسلم mentioned about dates that “it is the best food that a person eats”[20] and he صلى الله عليه وسلم said about Suhoor (morning meal before fasting):

نعم سحور المؤمن التمر

“The best sahoor for the believer is date”.[21] And he also mentioned dates in another hadith where he said:

بيت ليس فيها تمر أهله جياع

“The house which does not have dates, the people who are living in it are hungry”[22] This is even if they have food. Why? Because date is rich, it is the richest food Allaah تعالى gave to mankind. That is why Allaah تعالى guided Maryam عليها السلام when she delivered ‘Eesa to shake the palm tree although she could not shake it, but Allaah تعالى wanted her to give a means by which the dates would fall down, Allaah made the dates come down for her. And Allaah تعالى said to her:


فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا

{So eat (from the dates) and drink (from the water) and be glad…} [Maryam 19:26]

Also when the Prophet صلى الله عليه وسلم did tahneek – tahneek is to take some dates, chew it, and then take it (the chewed bits) and put it in the mouth of the newborn baby – when he صلى الله عليه وسلم put it in the mouth of one of the children of the Ansaar the boy immediately sucked it and he صلى الله عليه وسلم said the children of al-Ansaar love dates, because Madinah is the land of dates. [23]

So there ahaadeeth concerning dates. But what is the reward? To my knowledge – I don’t say there are no ahaadeeth because if there are (such ahaadeeth) I will be lying, I say to my knowledge, there are no ahaadeeth which mention the reward of breaking fasting with dates or water. However, this is the Sunnah of the Prophet صلى الله عليه وسلم and medically, I was going through research from Muslim doctors and they said that the best thing for the liver is fresh dates, if not then ripe dates and if not then water. This is (after breaking fast) so you give the liver some time to absorb the sugar (from the dates) which is the best sugar ever found, and then it (the liver) starts functioning normally. This time is the time that you go pray and come back. This is the Sunnah of Prophet صلى الله عليه وسلم, but if one wants to break the fast with chocolate or a piece of cake or fruit or whatever food it’s up to him, it is not a sin, but he would have lost the benefit in this life of this blessed food – the date fruit, the tamr; and he would have lost the reward of following the Sunnah of the Prophet صلى الله عليه وسلم. والله أعلم


Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org

http://albaseerah.org/forum/showthread.php?t=4377

Part 3: Get Ready for Ramadhan Plus Q/A

by Shaykh Muhammad al-Maaliki ÍÝÙå Çááå
on Saturday, October 14th, 2006

This is what we need to do in order to return to the golden days of the Sahaabah. May Allaah ÊÚÇáì resurrect the Ummah once again to this type of life so we can take the responsibility of delivering the Da’wah correctly – with peace, and showing mercy to others, and encouraging others to accept Islam and accept the Da’wah as-Salafiyyah. That is what I wanted to say as an introduction to this session today.

Questions & Answers

1. Question: I have been doing research on circumcised women and I read that it does not decrease sexual stimulation but increases it. Also, some people remove too much when only a small amount is to be removed. I’m American and I speak English so there are not many books on this. I’m 22 years of age and I have a child. My husband said that after one year my desire for sex should have been reduced and that I’m not normal. He say this comes from not being circumcised. So if I get circumcised I will want sex too much. My question is: it is preferred for women to be circumcised at birth? I would also like to know if the removal of the hood of the clitoral area is cleaner (more hygienic) similar to when men are circumcised?

Answer: Well, in summary the question comprises two points. The first point is whether circumcising decreases or increases the desire of sex, (and the second point) is whether it relates to cleanliness like in men?

The Prophet Õáì Çááå Úáíå æÓáã in the hadith mentions that the circumcision for men is for cleanliness[7], and for women he said to Umm Atiyyah who used to circumcise girls when they were born “do not take too much and do not leave it” [8] as when it is left there will be more desire for sex and if it is cut too much then it kills the desire of sex. And what we say to sister is that what she read in the books is not in conformity with what the Prophet Õáì Çááå Úáíå æÓáã said. Even if it is something that people say that they have found regarding their feeling (experiences) we still have the saying of the Prophet Õáì Çááå Úáíå æÓáã that is authenticated and that is the view that should be taken.

Circumcision for the man is obligatory, and for the woman it is recommended i.e. it is sunnah and not obligatory. The reason is this is that for the man it is for the purpose of cleanliness and for the woman it is only for controlling the sexual desire.

My advice is that if it is allowed in the place where you live, then when you deliver a baby girl have her circumcised then, but do not leave it until she is an adult or she becomes a woman because it will be very difficult for her (to do at that time). But if you are in a place where it is not allowed – like almost everywhere in the world, except for Saudi and Yemen and some other places, then it is better to do it at that time (at birth) if it is allowed. If it is not allowed then leave it because it is not obligatory for the woman. However for the man it is obligatory, so we won’t leave it for them – we have to circumcise it inshaa Allaah ÊÚÇáì but with those who have experience in that area.

Moderator: Please ensure that the questions being posted have not already been answered as this question was previously answered by Shaykh Saalih al-Luhaydaan ÍÝÙå Çááå.

2. Question: In the last ten days of Ramadaan is it permissible to make i’tikaaf in any masjid other than the one of our beloved Prophet Õáì Çááå Úáíå æÓáã?

Answer: I have just mentioned in my introduction that there are different opinions of the scholars (on this matter). There is no clear evidence for that (limiting the masaajid where i’tikaaf may be done) except for the hadith: There is no i’tikaaf except in the three masaajid (meaning Masjid Al-Haram, Masjid An-Nabawi and Masjid Al-Aqsa)[9]

This hadith is authentic but it is not understood to mean only in the three masaajid. As Shaykh Uthaymeen ÑÍãå Çááå said “it is treated as the hadith: Prayer is not to be prayed when food is served or when somebody is pushed by urine or stool. [10] And the Shaykh said that this hadith does not mean that the salaah of one who prays while food is served is not accepted, but his salaah is not a perfect Salaah and he is not going to have a complete reward because his mind is going to be busy (preoccupied) with food, especially when he is hungry. And he said that the same thing (applies) with i’tikaaf when you are in the three masaajid in Makkah, Madinah and Palestine – may Allaah return it back to the Muslims. The reward in these three masaajid for every prayer is more than in other places. For Masjid Al-Haram it is one hundred thousand (100,000) times, Masjid Ar-Rasool Õáì Çááå Úáíå æÓáã in Madinah is one thousand (1,000) times and in Masjid Al-Aqsa is five hundred times (500) times. So this is an encouragement to obtain more reward than in other places, but many scholars said that i’tikaaf in other masaajid is allowed. Many of the Salaf did i’tikaaf in the masaajid of al-Basra, al-Kufa, ash-Sham and many other places, Wallaahu A’lam.

So i’tikaaf is allowed (in any masjid) and even those who said that i’tikaaf is in three masaajid they said that no one doubts that it is better for the person to stay in masjid. There are many ahaadeeth where the Prophet Õáì Çááå Úáíå æÓáã said: “Waiting for the Salaah ( if you join the Salaah and wait for other Salaah in the masjid) that is Ribaat, that is like staying with the Mujaahideen on the borders of the lands of Islaam to push the enemies away.” [11]

Also, the Prophet Õáì Çááå Úáíå æÓáã mentioned that: “Angels will seek forgiveness for the man who stays in the place where he prayed until the other prayer comes.” [12]

So there are many evidences which show the benefits of staying in the mosque; and staying in the mosque means freeing oneself from being nervous and fighting and backbiting. It is a place where only good is seen there. So I chose the opinion of most of the scholars that i’tikaaf is allowed in any mosque in the world, but it is better to be in the three mosques, the three holy mosques – the Masjid Al-Haram, Masjid Ar-Rasool and Masjid Al-Aqsa. This is the opinion we take. Wallaahu A’lam.

Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org

http://albaseerah.org/forum/showthread.php?t=4377

Part 2: Get Ready for Ramadhan

by Shaykh Muhammad al-Maaliki ÍÝÙå Çááå
on Saturday, October 14th, 2006

This night, the night of Laylatul Qadr can be found anywhere in the world. In it Allaah sends down all the blessings, all the sustenance of the coming year, all mercy – and when we say ‘all mercy’ we don’t mean all mercy of His ÓÈÍÇäå æ ÊÚÇáì, but all mercy which He ÓÈÍÇäå æ ÊÚÇáì gives to the mankind in this life would be seen in that night. As in the hadith reported by ibn Maajah on the authority of Anas ibn Maalik and authenticated by Imaam al-Albaani in his book Saheeh at-Targheeb hadith number 986. He Õáì Çááå Úáíå æÓáã said to the sahaabah when Ramadaan first came: “Verily this month has approached you now. In it is a night which is better than a thousand months whosoever loses that night and misses it is the one who misses the whole good – the whole khair, and whoever misses that night or he said: nobody would miss that night except he was a great loser.”[4]

So we need to show to Allaah what pleases Him in these nights. We need to do i’tikaaf if we can, in any masjid in the world although there are different opinions amongst the scholars, and we respect all the scholars. i’tikaaf is to free yourself from all relations except the one with Allaah. So, you remain in the mosque away from this life, away from dunya, away from its attractions, away from problems and whatever is in it, just to worship Allaah. You also refrain from slandering, backbiting, mocking, cheating and harming others. This is in order to make your body parts are at peace and feel mercy so that it may enjoy the blessings of this night, and so that Allaah may make it after Ramadaan a better body and that is why Prophet Õáì Çááå Úáíå æÓáã used to do i’tikaaf, as in the hadith of Abu Hurayrah in Saheeh Bukhaari that “the Prophet Õáì Çááå Úáíå æÓáã used to do i’tikaaf in every Ramadaan for ten days but when it was the last year that he left he did i’tikaaf for twenty days.” [5] That was only to free himself for worshipping Allaah so that Allaah ÊÚÇáì may make him one of those who stand on the night of Laylatul Qadr, the night in which Allaah ÊÚÇáì sends down all blessings, mercy and sustenance.

The ‘Ulamaa and the Salaf (the pious worthy predecessors) used to treat this night differently from all others. They used to stay in the masjid and between Maghrib and ‘Eesha they took a shower, used perfume and incense and they put on their best clothes then stood for ‘Eesha, Taraaweeh and Qiyaamul-Layl in a good way.

So we need to show Allaah ÊÚÇáì in this night what pleases Him ÓÈÍÇäå æ ÊÚÇáì and what makes us very strong. And the best of what is done in these nights besides Qur’aan is du’aa – supplication, as Imaam Sufyaan ath-Thawri said, “Du’aa in that night is more beloved to me than prayer” and he meant to show just how important du’aa is – it is more important than prayer. So one needs to show Allaah a lot of du’aa (supplication). This is why when ‘Aishah ÑÖí Çááå ÚäåÇ asked the Prophet Õáì Çááå Úáíå æÓáã, “If I see Laylatul Qadr what should I say in it?” The Prophet Õáì Çááå Úáíå æÓáã told her to say: “O Allaah You are One who forgives and You love forgiveness so forgive me.”[6]

Çááøóåõãøó Åäøóßó ÚóÝõæøñ ÊõÍöÈøõ ÇáúÚóÝúæó ÝóÇÚúÝõ Úóäøöí

And that is reported by Imaam at-Tirmidhi.

We need to spend this night in a good way. We have to be away from all that can destroy the beauty of this night of Laylatul Qadr. We have to avoid fighting, quarrelling and debating. Just free yourself for worshipping Allaah even if others are willing to debate or talk about others, even if they say ‘this is about Deen’ just say ‘the Salaf used to close all the books of hadith which are better than your talk, and only open the Qur’aan. So they lived only with Qur’aan in the last ten nights.’


Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org

http://albaseerah.org/forum/showthread.php?t=4377

Part 1: Get Ready for Ramadan

by Shaykh Muhammad al-Maaliki
on Saturday, October 14th, 2006

Dear Brothers and Sisters, today, Friday, the first day of the last ten nights of Ramadaan as we lived last night, the first night of the last ten nights of Ramadaan. These nights which Allaah ÊÚÇáì swore by in Suratul Fajr by saying “By the dawn and the ten nights and the prayers in them (which is the shaf’ and witr).”

æóÇáúÝóÌúÑö{1} æóáóíóÇáò ÚóÔúÑò{2} æóÇáÔøóÝúÚö æóÇáúæóÊúÑö
{By the dawn. By the ten nights. And by the even and the odd (of all the creations of Allâh).} [Al-Fajr 89:1-3]

These nights in which Laylatul Qadr is included, the night which Allaah ÊÚÇáì said in Suratul Qadr equals the reward of 84 years of worship as He ÊÚÇáì says:

áóíúáóÉõ ÇáúÞóÏúÑö ÎóíúÑñ ãöøäú ÃóáúÝö ÔóåúÑò {3} ÊóäóÜÒøóáõ ÇáúãóáÇÆößóÉõ æóÇáÑøõæÍõ ÝöíåóÇ ÈöÅöÐúäö ÑóÈøöåöãú ãöäú ßõáøö ÃóãúÑò {4} ÓóáÇãñ åöíó ÍóÊøóì ãóØúáóÚö ÇáúÝóÌúÑö
{The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allâh in that night is better than worshipping Him a thousand months,
i.e. 83 years and 4 months). Therein descend the angels and the Rûh [Jibrîl (Gabrîl)] by Allâh’s Permission with all Decrees, (All that night),
there is Peace (and Goodness from Allâh to His believing slaves) until the appearance of dawn.}
[Al-Qadr 97:3-5]

These nights which the people who love Allaah found it too late, or too far from them during the whole year, counting the days, nights, hours, minutes and seconds in order to reach it. They were waiting for a long while for it to come, and today they are here, so what shall they do in it?

‘Aishah ÑÖí Çááå ÚäåÇ as related in Bukaahri and Muslim said that: The Prophet Õáì Çááå Úáíå æÓáã when the last ten nights approached he used to spend all night awake and he would wake up all his family (members) and he became more serious in worship.[1]

Although he was always serious in worship and he was the best worshipper ever known; but he spent all night in worship as stated in another hadith: “In the first twenty nights of Ramadaan, Prophet Õáì Çááå Úáíå æÓáã used to mix between sleeping and praying at night, but in the last ten nights the Prophet Õáì Çááå Úáíå æÓáã didn’t sleep and always spent the whole night worshipping Allaah by different forms of worship – either worshipping Him by standing in prayer or worshipping Him by reciting the Qur’aan or worshipping Him by invoking and supplicating Him.” [2]

All these kinds of worship and remembrance of Allaah are great (forms of) worship which the Muslims should exercise in these days. And she (‘Aishah ÑÖí Çááå ÚäåÇ) also stated that “he Õáì Çááå Úáíå æÓáã used to do more worship in these last ten nights than any night in the year”[3] and that is why Ibn Hajr said that “in this hadith there is an encouragement to continue worshipping Allaah in the last ten nights of Ramadaan and there is a signal or an indication to end Ramadaan in a good way.”


Masjid Ahlul-Quraan wa As-Sunnah of New york
http://www.seekknowledge.org

http://albaseerah.org/forum/showthread.php?t=4377