Ruling on speaking whilst eating

Q) Can we speak while eating?

A) Praise be to Allaah.

There is nothing in the Prophet’s Sunnah to indicate that it is not allowed to speak whilst eating. The popular saying among some, that there is “no greeting and no talking over food” has no basis in sharee‘ah.

It is proven that the Prophet (blessings and peace of Allah be upon him) talked whilst eating.

In al-Bukhaari (3340) and Muslim (194) it is narrated that Abu Hurayrah said: One day some meat was brought to the Messenger of Allaah (S) and the foreleg, which he used to like, was offered to him. He took a bite, then he said: “I will be the leader of mankind on the Day of Resurrection. Do you know why that is? … Then he quoted the lengthy hadeeth about intercession.

In Saheeh Muslim (2052) it is narrated from Jaabir ibn ‘Abd-Allah that the Prophet (blessings and peace of Allah be upon him) asked his family for condiments and they said: We do not have anything but vinegar. He called for it and he started eating it, saying: “What a good condiment vinegar is, what a good condiment vinegar is.”

Al-Nawawi said: This shows that it is mustahabb to talk whilst eating, so as to put the diners at ease.

End quote from Sharh Saheeh Muslim (14/7)

Putting diners at ease, which is mentioned by Imam al-Nawawi (may Allah have mercy on him) here, is something that is well known and prevalent among the Arabs, because it is part of honouring the guest and showing generosity to talk to people whilst they are eating, especially guests.

Ibn al-Qayyim said: The Prophet (blessings and peace of Allah be upon him) used to speak whilst eating, as seen above in the hadeeth about vinegar, and as he said to his stepson ‘Umar ibn Abi Salamah, who was eating with him: “Mention the name of Allah and eat from that which is closest to you.” End quote from Zaad al-Ma‘aad, 2/366

In these hadeeths there is evidence that it is permissible to speak whilst eating. As for the hadeeths that mention the command to speak whilst eating or that forbid doing so, none of them are saheeh.

Al-Haafiz al-Sakhaawi said: I do not know anything about it, either forbidding it or approving it. End quote. Al-Maqaasid al-Hasanah, p. 510

Shaykh al-Albaani (may Allah have mercy on him) said: Talking whilst eating is like talking whilst not eating: good talk is good and bad talk is bad. End quote from Silsilah al-Huda wa’l-Noor, tape no. 15/1

And Allah knows best.
Islam Q&A

It is not prescribed to put palm-leaf stalks or flowers on graves

Q) I read a hadeeth which says that the Prophet (peace and blessings of Allaah be upon him) put a palm-leaf stalk on a grave. Is it Sunnah for the one who visits a grave to do that?

A) Praise be to Allaah.

The hadeeth referred to by the questioner was narrated by al-Bukhaari (218) and Muslim (292) from Ibn ‘Abbaas (may Allaah be pleased with him), who said: The Prophet (peace and blessings of Allaah be upon him) passed by two graves and said: “They are being punished, but they are not being punished for something that was difficult to avoid. One of them used not to take precautions to avoid (his body or clothes being soiled by) urine, and the other used to walk around spreading malicious gossip.” Then he took a fresh palm-leaf stalk and split it in two, and placed one piece on each of the two graves. They said: O Messenger of Allaah, why did you do that?” He said: “Perhaps the torment will be reduced for them so long as this does not dry out.”

Some of the scholars said that the reason why the torment would be reduced for them was that the fresh palm-leaf stalk glorifies Allaah, so that would be the reason why the torment would be reduced. This is subject to further discussion.

Al-Nawawi (may Allaah have mercy on him) said:

This is the view of many or most of the mufassireen concerning the verse (interpretation of the meaning):

“and there is not a thing but glorifies His Praise”

[al-Isra’ 17:44]

They said: What this means is everything that has life in it. Then they said: The life of everything is in accordance with its nature, and wood is alive so long as it has not dried out and a rock is alive so long as it has not been cut. Some mufassireen and others were of the view that this is to be understood in general terms.

i.e., that the tasbeeh (glorification of Allaah) does not apply only to the fresh leaf in exclusion of the dry; rather everything, fresh or dry, glorifies and praises Allaah.

Al-Khattaabi and those who followed him criticized the action of placing palm-leaf stalks and the like on graves, following this hadeeth. He said concerning this hadeeth: it is to be understood as meaning that he prayed that their torment might be reduced so long as these stalks remained fresh, not that the stalk had any significance in and of itself, nor that there is any significance in the fresh stalk that is not in the dry.

Based on this, this action was something that was only for the Messenger (peace and blessings of Allaah be upon him), and it is not recommended for anyone to place palm-leaf stalks or anything else on graves.

It says in Fataawa al-Lajnah al-Daa’imah:

When the Prophet (peace and blessings of Allaah be upon him) put the palm-leaf stalk on the two graves and hoped that the torment of the two people on whose graves he placed it would be reduced, that was a specific incident related to those two people only, is not to be taken as generally applicable; it applies only to the two whose torment Allaah caused him to know of. That is something that was only for the Messenger of Allaah (peace and blessings of Allaah be upon him), and it is not a universal Sunnah to be done to the graves of the Muslims. Rather it only occurred two or three times, if we count the number of times that the Prophet (peace and blessings of Allaah be upon him) did it. It is not known that any of the Sahaabah did that, and they were the keenest of all Muslims to follow the example of the Prophet (peace and blessings of Allaah be upon him) and to benefit the Muslims. There is only one report from Buraydah al-Sulami, who left instructions that two palm-leaf stalks should be placed on his grave. But we do not know of any of the Sahaabah (may Allaah be pleased with them) who agreed with Buraydah in that.

Shaykh Ibn Baaz said:

That is not prescribed in Islam, rather it is bid’ah (an innovation), because the Messenger (peace and blessings of Allaah be upon him) only placed the palm-leaf stalk on the two graves of the people whose torment he was made aware of; he did not place them on any other graves. From that we know that it is not permissible to put them on graves, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours (Islam) that is not part of it, will have it rejected.” According to a version narrated by Muslim: “Whoever does anything that is not part of this matter of ours (Islam), will have it rejected.”

Similarly, it is not permissible to write on graves or to place flowers on them, because of the two hadeeth quoted above, and because the Prophet (peace and blessings of Allaah be upon him) forbade plastering over graves, erecting structures over them, sitting on them and writing on them.

Majallat al-Buhooth al-Islamiyyah, 68/50.
Islam Q&A

What is blameworthy extremism?

Q) What is the meaning of ‘going to extremes’ in Islam? Is it considered extremism if a woman covers her face or a man lets his beard grow? Is it extremism to adhere to the prophet’s way and refuse every innovated matter in Islam? What it is the implication of the fact that the prophet, peace be upon him, when given two options, would choose the easier one?

A) Praise be to Allaah.

Firstly:

The hadeeth which condemns extremism was narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Those who go to extremes are doomed.” He said it three times.

Narrated by Muslim (2670).

The scholars have many explanations for what is meant by extremism and those who go to extremes, all of which are in harmony with one another and do not contradict one another. All of them may be summed up as meaning one thing; it boils down to overburdening oneself and being too strict in matters where strictness is inappropriate.

These meanings include the following:

1 – Going to extremes in worship, which leads to excessive hardship. Islam does not enjoin anything but that in which there is ease and tolerance. It forbids excessive strictness in religion. The forms of extremism that people have invented in religion and were listed by the scholars as being examples of extremism are virtually innumerable.

Al-Nawawi said in Sharh Muslim (16/220):

i.e., those who delve too deep and go to extremes, and overstep the limits in both word and deed. End quote.

2 – Introducing innovations into religion, by forbidding that which Allaah did not forbid, and introducing forms of worship and commitments that did not exist at the time of the Prophet (peace and blessings of Allaah be upon him).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/620):

Monasticism and innovated forms of worship which were not prescribed by Allaah and His Messenger are akin to the cases where the mushrikeen and others forbade good things that Allaah has permitted, and examples of the extremism that the Prophet (peace and blessings of Allaah be upon him) criticized when he said: “Those who go to extremes are doomed” and “If the month were made longer for me, I would have continued to fast without a break so that those who delve too deep would give up their attitude”, such as extreme hunger and thirst which harm the mind and body, and prevent one from doing obligatory or mustahabb actions that are better than that. The same applies to walking barefoot and naked, which harms a person and brings no benefit, as in the hadeeth about Abu Israa’eel who vowed to fast, and to stand always and never sit, and never seek shade, or speak. The Prophet (peace and blessings of Allaah be upon him) said: “Tell him to sit down, and seek shade, and speak, but let him complete his fast.” Narrated by al-Bukhaari. This matter is broad in scope. End quote.

3 – Exaggerated and affected speech, by trying to select words which attract people’s attention, with no meaning or benefit.

Ibn Abi’l-Dunya narrated this hadeeth in his essay al-Gheebah wa’l-Nameemah (Backbiting and malicious gossip), in a chapter entitled Ma jaa’ fi Dhamm al-Taqa’’ur fi’l-Kalaam (p. 15), in which he narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “That which I fear the most for my ummah is every well spoken hypocrite”

It was also narrated by Ahmad in al-Musnad (1/22) and classed as hasan by the editors of al-Musnad.

He also narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: “The prattling of speech is the prattling of the shaytaan.”

Ibn al-Atheer said in al-Nihaayah (5/164):

Those who go to extremes in speech are those who speak in an affected manner.

4 – Indulging in that which does not concern one, asking about that which is inappropriate, and delving too deeply into that which is of no benefit.

al-Khattaabi said:

The one who goes to extremes is the one who delves too deeply into a thing, and burdens himself with looking into it in the manner of ahl al-kalaam, who examined matters that do not concern them, who indulge in that which their minds cannot comprehend. End quote from ‘Awn al-Ma’bood (12/235).

Ibn Rajab said in Jaami’ al-‘Uloom wa’l-Hukam (p. 285):

The one who goes to extremes is the one who delves too deeply and looks into that which does not concern him. Examining and asking too much about the ruling on something that is not mentioned among obligatory duties or haraam things may lead to thinking that it is haraam or it is obligatory, because of its similarity to some duties or prohibitions. Accepting pardon for it or refraining from asking too much about it is better. End quote.

Then Ibn Rajab (may Allaah have mercy on him) mentioned some examples of what we should refrain from asking too many details about with regard to matters of the unseen that are unknown and subtle fiqhi differences, and discussing things that rarely happen, and so on.

Shaykh Ibn ‘Uthaymeen said in Sharh Riyadh al-Saaliheen (1/416-418)

The same applies to being too strict in matters of worship, when a person is very strict in prayer, fasting and other things that Allaah makes easy for him. If he is too hard on himself with regard to that which Allaah has made easy for him, he is doomed.

Another example is what some sick people do – especially in Ramadaan – when Allaah has permitted them not to fast when they are sick, and they need to eat and drink, but they are hard on themselves and continue fasting. We also tell these people to apply the hadeeth to themselves: “Those who go to extremes are doomed.”

That also includes what some students do who are focusing on issues that have to do with Tawheed. When they come across verses or ahaadeeth which speak of the attributes of the Lord, may He be glorified and exalted, you see them examining them closely and asking questions that they are not supposed to ask, which the early generations of the ummah, the Sahaabah and Taabi’een and imams of guidance who came after them did not have the habit of asking. So you see one of them examining matters which his is not obliged to examine as a sign of going to extremes or delving too deeply in these matters. We say to these people: If you are content with what the Sahaabah (may Allaah be pleased with them) were content with, then stop that, but if you are not content with it, then may Allaah never make you content. Rest assured that you will fall into extremism and hardship and stress.

That also includes what some seekers of knowledge do of inserting rational possibilities into the words of some texts. So you will see them say, “Such and such is possible, and such and such is possible” – until the text becomes very confusing and the benefit of the text is lost, and that is wrong. Follow the text as it appears to be and set aside these rational possibilities, because if we examine every text in the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him) and try to find all rational possibilities in its meaning, we will have no verse or hadeeth left that one may quote as evidence, and all interpretations may become possible for every text. These rational ideas may be illusions from the shaytaan that he instils in people’s hearts in order to confuse their beliefs and faith – Allaah forbid.

Another example is what some people do who go to extremes with regard to wudoo’, so you see them doing wudoo’ three or four or five or six or seven times or more, when there is no need to do that. Similarly with regard to ghusl from janaabah, you see them exhausting themselves when they do ghusl, putting water in their ears and nostrils. All of that is included in the words of the Prophet (peace and blessings of Allaah be upon him), “Those who go to extremes are doomed, those who go to extremes are doomed, those who go to extremes are doomed.”

Everyone who is too harsh on himself with regard to something that Allaah has made broad in scope [?} is included in this hadeeth. End quote.

Secondly:

With regard to adhering to outward signs of religious commitment and observing the sacred limits of Allaah, and obeying His commands, these are obligations of Islam, and the way to enter the Paradise of the Lord of the Worlds, and no one regards them as going to extremes except one who wants to free himself from the rules of sharee’ah and attack the established rulings. The blameworthy kind of going to extremes is that which goes beyond the laws and etiquette of sharee’ah. How can adhering to it and following it and clinging tightly to it be going to extremes??

The decisive factor with regard to that is the evidence from the Qur’aan and Sunnah. That for which there is saheeh evidence which clearly shows that something is obligatory – such as covering the face and letting the beard grow – or that something is forbidden – such as the prohibition on musical instruments and mixing with women and so on – it is not permissible to describe it as going to extremes or harshness, because that implies accusing the Prophet (peace and blessings of Allaah be upon him) – who enjoined us to do it – of going to extremes. God forbid that he (peace and blessings of Allaah be upon him) should be like that.

As for that concerning which there is no text, and is one of the four aspects of extremism mentioned above, then this is what should be criticized and avoided, and should not be confused with the proven, clear rulings of Islam.

Thirdly:

With regard to the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), in which she said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was never given the choice between two things but he would choose the easier of the two, so long as it was not a sin; if it was a sin he would be the furthest of the people from it Narrated by al-Bukhaari (3367) and Muslim (2327) –

It cannot be taken in any way whatsoever as meaning forsaking sharee’ah and falling short in duties. Rather the Prophet (peace and blessings of Allaah be upon him) was the keenest of people to achieve true submission to Allaah (‘uboodiyyah) with all that it implies. What is meant by “the choice between two things” is with regard to worldly matters where Islam does not command or forbid anything, or matters in which there is a broad choice between what is Sunnah and what is mustahabb. But if the shar’i ruling indicates that something is obligatory or prohibited, then that must be adhered to, without overstepping the mark or falling short.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari (6/575):

The words “between two things” mean, of worldly matters. This is indicated by the words “so long as it was not a sin”, because there is no sin in matters of religion. The words “so long as it was not a sin” mean, so long as the easier of the two did not imply sin. If it did imply sin, then he would choose the more difficult option. In the hadeeth of Anas that is narrated by al-Tabaraani in al-Awsat it says: “but he would choose the easier of them, so long as Allaah would not be angered by it.” end quote.

And Allaah knows best.

Islam Q&A

The month of Rajab

Praise be to Allaah, the One, the Subduer, and blessings and peace be upon the Chosen Prophet and upon his good and pure family and companions.

Praise be to Allaah Who says (interpretation of the meaning):

“And your Lord creates whatsoever He wills and chooses” [al-Qasas 28:68]. The attribute of choosing or selecting is indicative of His Lordship and Oneness, and of the perfection of His Wisdom, Knowledge and Power.

One aspect of His choosing and preferring is the fact that He has chosen some days and months and given them preference over others. Among the months, Allaah has chosen four which He has made sacred, as He says (interpretation of the meaning):

“Verily, the number of months with Allaah is twelve months (in a year), so it was ordained by Allaah on the Day when He created the heavens and the earth; of them four are Sacred. That is the right religion, so wrong not yourselves therein…” [al-Tawbah 9:36]

These months are calculated according to the movements of the moon, not the movements of the sun, as the kuffaar do.

The Sacred Months are mentioned by implication in the Qur’aan, but their names are not given. Their names are mentioned in the Sunnah:

It was reported from Abu Bakrah (may Allaah be pleased with him) that the Prophet SAWS (peace and blessings of Allaah be upon him) gave his Farewell Sermon and said: “Time has completed its cycle and is as it was on the Day when Allaah created the heavens and the earth. The year is twelve months, of which four are sacred, three consecutive months – Dhoo’l-Qa’dah, Dhoo’l-Hijjah and Muharram – and the Rajab of Mudar which comes between Jumaada and Sha’baan.” (Reported by al-Bukhaari, no. 1741, in [Kitaab] al-Hajj, al-Khutbah Ayaam Mina; and by Muslim, no. 1679, in [Kitaab] al-Qisaamah, Baab Tahreem al-Dimaa’).

It was called Rajab of Mudar because [the tribe of] Mudar did not tamper with its timing, unlike the rest of the Arabs, who used to tamper with the months and change their order depending on whether they were in a state of war or not. This was the postponing referred to in the aayah (interpretation of the meaning):

“The postponing (of a Sacred Month) is indeed an addition to disbelief: thereby the disbelievers are led astray, for they make it lawful one year and forbid it another year in order to adjust the number of months forbidden by Allaah, and make such forbidden ones lawful.” [al-Tawbah 9:37]

It was also said that the reason why it was attributed to Mudar was because they venerated it and respected it so much, so it was attributed to them.

The reason why it is so called.

Ibn Faaris said in Mu’jam Maqaayees al-Lughah (p. 445):

The letters Ra’, jeem and ba’ form a root which indicates supporting and strengthening something with another thing. … Hence the phrase “Rajabtu’l-shay’” means I venerated it… It was called Rajab because they used to venerate it, and it is also venerated in Sharee’ah.

The people of the Jaahiliyyah used to call Rajab Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], as it was reported that Abu Rajaa’ al-‘Ataaridi said:

We would a rock, then if we found a better rock we would throw the first one aside and adopt the other. If we could not find a rock, we would make a pile of dirt, then we would bring a ewe and milk it over the pile of dirt, then we would do tawaaf around it. When the month of Rajab came, we would say Munassil al-Asinnah [the one that causes the sharp heads of weapons to be taken off], and we would not leave any spear or arrow that had an iron piece in it but we would take the metal head off and put it aside during the month of Rajab. (Narrated by al-Bukhaari).

Al-Bayhaqi said: the people of the jaahiliyyah used to venerate these sacred months, especially the month of Rajab, and they would not fight during this month.

Rajab is a sacred month

The Sacred months have a special status, which applies also to Rajab because it is one of these sacred months. Allaah says (interpretation of the meaning):

“O you who believe! Violate not the sanctity of the Symbols of Allaah, nor of the Sacred Month…” [al-Maa’idah 5:2]

This means: do not violate their sanctity which Allaah has commanded you to respect and forbidden you to violate, for this prohibition includes both vile deeds and vile beliefs.

Allaah says (interpretation of the meaning):

“so wrong not yourselves therein…” [al-Tawbah 9:36] meaning, in the Sacred Months. The pronoun here [translated here as “therein”] refers to these four sacred months, as stated by the Imaam of the Mufassireen, Ibn Jareer al-Tabari (may Allaah have mercy on him).

So we should pay attention to the sanctity of these four months, because Allaah has singled them out for a special status and has forbidden us to commit sins out of respect for their sanctity, for sins committed at this time are even worse, because of the sanctity of the time which Allaah has made sacred. Hence in the aayah quoted above, Allaah has forbidden us to wrong ourselves even though this – i.e., wronging ourselves, which includes committing sins – is forbidden during all the months of the year.

Fighting during the sacred months

Allaah says (interpretation of the meaning):

“They ask you concerning fighting in the sacred months. Say: fighting therein is a great (transgression)…” [al-Baqarah 2:217]

The majority of scholars state that (the prohibition of) fighting in the sacred months is abrogated by the aayah (interpretation of the meaning):

“Then when the sacred months have passed, then kill the Mushrikeen wherever you find them…” [al-Tawbah 9:5], and other aayat and reports which are general in application and which include commands to fight them.

Others say: it is not permissible to initiate fighting during the sacred months, but it is permissible to continue and conclude fighting, if it started at a different time. The fighting of the Prophet SAWS (peace and blessings of Allaah be upon him) against the people of al-Taa’if is interpreted in this way, because the fighting had begun at Hunayn in Shawwaal.

The above does not apply to fighting in self-defence. If the enemy attacks the Muslim lands, it is obligatory for the inhabitants to defend themselves, whether that happens during a sacred month or not.

Al-‘Ateerah (a kind of sacrifice)

During the Jaahiliyyah, the Arabs used to slaughter a sacrifice during Rajab as an act of worship towards their idols.

When Islam came, teaching that sacrifices were to be offered only to Allaah, this deed of the Jaahiliyyah was abolished. The fuqaha’ differed as to the rulings on offering sacrifices during Rajab. The majority of Hanafis, Maalikis and Hanbalis stated that the sacrifice of al-‘Ateerah was abrogated. Their evidence was the hadeeth, “There is no Fir’ and no ‘Ateerah”, narrated by al-Bukhaari and Muslim from Abu Hurayrah.

The Shaafa’is said that al-‘Ateerah had not been abrogated, and they regarded it as mustahabb (recommended). This was also the view of Ibn Seereen.

Ibn Hajar said: this is supported by the hadeeth narrated by Abu Dawood, al-Nisaa’i, and Ibn Maajah, and classed as saheeh by al-Haakim and Ibn al-Mundhir, from Nubayshah, who said:

A man called out to the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him): We used to offer the sacrifice of al-‘Ateerah during the Jaahiliyyah in the month of Rajab. What do you command us to do? He said, Offer sacrifices, no matter which month is it…

Ibn Hajar said: the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) did not abolish it in principle, but he abolished the idea of making this sacrifice especially in Rajab.

Fasting in Rajab

There is no saheeh report from the Prophet SAWS (peace and blessings of Allaah be upon him) or from the Sahaabah to indicate that there is any particular virtue in fasting during Rajab.

The fasting that is prescribed in Rajab is the same as that prescribed in other months, namely fasting on Mondays and Thursdays, and the three days of al-Beed, fasting alternate days, and fasting Sirar al-Shahr. Some of the scholars said that Sirar al-Shahr refers to the beginning of the month; others said that it refers to the middle or end of the month. ‘Umar (may Allaah be pleased with him) used to forbid fasting in Rajab because it involved resemblance to the Jaahiliyyah. It was reported that Kharashah ibn al-Harr said: I saw ‘Umar smacking the hands of those who fasted in Rajab until they reached out for food, and he was saying, This is a month which was venerated in the Jaahiliyyah. (al-Irwaa’, 957; al-Albaani said: it is saheeh).

Imaam Ibn al-Qayyim said: the Prophet SAWS (peace and blessings of Allaah be upon him) did not fast for three consecutive months (i.e., Rajab, Sha’baan and Ramadaan) as some people do, and he never fasted Rajab at all, nor did he encourage people to fast this month.

Al-Haafiz ibn Hajar said in Tabayyun al-‘Ajab bimaa wurida fi Fadl Rajab:

No saheeh hadeeth that may be used as evidence has been narrated concerning the virtues of the month of Rajab or fasting this month or fasting in any specific part of it, or observing Qiyaam al-Layl specifically during this month. Imaam Abu Ismaa’eel al-Harawi al-Haafiz has already stated this before me, and we have narrated this from others also.

In Fataawa al-Lajnah al-Daa’imah it states: with regard to fasting specifically in Rajab, we do not know of any basis in Sharee’ah for doing that.

‘Umrah in Rajab

The ahaadeeth indicate that the Prophet SAWS (peace and blessings of Allaah be upon him) did not do ‘Umrah during Rajab, as it was narrated that Mujaahid said: ‘Urwah ibn al-Zubayr and I entered the mosque, and there was ‘Abd-Allaah ibn ‘Umar sitting near the room of ‘Aa’ishah (may Allaah be pleased with her). He was asked, “How many times did the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) do ‘Umrah?” He said, “Four times, and one of them was in Rajab.” We did not want to argue with him. We could hear ‘Aa’ishah Umm al-Mu’mineen brushing her teeth (i.e., the sound of the miswaak) in her room. ‘Urwah said, “O Mother of the Believers, did you not hear what Abu ‘Abd al-Rahmaan is saying?” She said, “What is he saying?” He said, “He is saying that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) did ‘Umrah four times, one of them in Rajab.” She said, “May Allaah have mercy on Abu ‘Abd al-Rahmaan, [the Prophet SAWS (peace and blessings of Allaah be upon him)] never did ‘Umrah but he witnesses it (i.e., he was present with him), and he never did ‘Umrah during Rajab.” (Agreed upon).

It was reported by Muslim that Ibn ‘Umar heard this and did not say yes or no. Al-Nawawi said: the fact that Ibn ‘Umar remained silent when ‘Aa’ishah denied what he said indicates that he was confused, or had forgotten, or was uncertain. Hence it is an innovated bid’ah to single out Rajab for making ‘Umrah and to believe that doing ‘Umrah in Rajab has a specific virtue. Nothing to that effect has been narrated, besides the fact that the Prophet SAWS (peace and blessings of Allaah be upon him) is not reported to have made ‘Umrah during Rajab at all.

Shaykh ‘Ali ibn Ibraaheem al-‘Attaar (d. 724 AH) said:

One of the things that I have heard about the people of Makkah – may Allaah increase it in honour – is that they do ‘Umrah frequently during Rajab. This is something for which I know of no basis, all I know is that it was reported in the hadeeth that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “ ‘Umrah in Ramadaan is equivalent to Hajj.”

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawaa:

As for singling out some of the days of Rajab for any kind of good deed, ziyaarah (visiting the House of Allaah, the Ka’bah) or anything else, there is no basis for this, because Imaam Abu Shaamah stated in his book al-Bida’ wa’l-Hawaadith: specifying acts of worship at times that were not specified by sharee’ah is wrong; no time is to be regarded as better than any other except in cases where the sharee’ah gave preference to a certain act of worship at a certain time, or stated that any good deed done at this time is better than good deeds done at other times. Hence the scholars denounced the practice of singling out the month of Rajab for doing ‘Umrah frequently.

But if a person goes for ‘Umrah during Rajab without believing that this has any particular virtue and because it is just a coincidence that it is easier for him to go at this time, then there is nothing wrong with that.

Bid’ah and innovations in the month of Rajab

Innovation in religion is one of the serious matters which go against the Book of Allaah and the Sunnah. The Prophet SAWS (peace and blessings of Allaah be upon him) did not die until after the religion had been perfected. Allaah says (interpretation of the meaning):

“… This day, I have perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion…” [al-Maa’idah 5:3]

It was reported that ‘Aa’isha (may Allaah be pleased with her) said: the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours which is not a part of it, will have it rejected.” (Agreed upon).

According to a report narrated by Muslim: “Whoever does an action which is not a part of this matter of ours will have it rejected.”

Some people have innovated a number of practices in Rajab, including the following:

– Salaat al-Raghaa’ib. This prayer became widespread after the first and best centuries, especially in the fourth century AH. Some liars fabricated this prayer, which is done on the first night of Rajab. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

Salaat al-Raghaa’ib is bid’ah according to the consensus of the scholars of religion, such as Maalik, al-Shaafa’i, Abu Haneefah, al-Thawri, al-‘Oozaa’i, al-Layth and others . The hadeeth that is narrated concerning it is a lie according to the consensus of the scholars who have knowledge of hadeeth.

– It was reported that major events happened in the month of Rajab, but none of these reports are true. It was reported that the Prophet SAWS (peace and blessings of Allaah be upon him) was born on the first night of Rajab, and that he received his Mission on the twenty-seventh, or twenty-fifth of this month. None of this is correct. It was reported with an isnaad that is not saheeh from al-Qaasim ibn Muhammad that the Prophet’s Night Journey (al-Israa’) took place on the twenty-seventh of Rajab. This was denied by Ibraaheem al-Harbi and others. One of the innovations that take place during this month is the recitation of the story of the Mi’raaj, and celebrations to commemorate it on the twenty-seventh of Rajab, or singling out this night to perform extra acts of worship such as Qiyaam al-Layl or fasting during the day, or rejoicing and celebrating. Some celebrations are accompanied by haraam things such as mixing of men and women, singing and music, all of which are not permitted on the two Eids which are prescribed in Islam, let alone innovated celebrations. Add to that the fact that there is no proof that the Israa’ and Mi’raaj happened on this date. Even if it were proven, that is no excuse for holding celebrations on this date, because nothing of the kind has been reported from the Prophet SAWS (peace and blessings of Allaah be upon him) or from his companions, may Allaah be pleased with them, or from any of the Salaf (early generations) of this Ummah. If it were a good thing, they would surely have done it before us. May Allaah help us.

– Salaat Umm Dawood halfway through Rajab.

– The du’aa’s which are recited specifically during Rajab are all fabrications and innovations.

– Visiting graves specifically in Rajab is bid’ah, because graves are to be visited at any time of the year.

We ask Allaah to make us of those who venerate the things that He has made sacred and adhere to the Sunnah of the Prophet SAWS (peace and blessings of Allaah be upon him) outwardly and inwardly, for He is the One Whom we should ask and He is Able to do that. And the close of our request is: praise be to Allaah, the Lord of ‘Aalameen (mankind, jinns and all that exists).

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Islam Q&A

The family and Ramadaan

Q) I am the head of a household, and now Ramadaan is coming. How should I take care of my family and teach them during this blessed month?

A) Praise be to Allaah.

It is one of the blessings of Allaah to the Muslim that He enables him to fast in Ramadaan and to spend its nights in prayer. It is a month in which good deeds are multiplied and people are raised in status, when Allaah frees some people from the Fire. So the Muslim should strive to make the most of this month and the goodness it brings; he should hasten to spend his life in worship. How many people have been deprived of this month because of sickness, death or misguidance.

The Muslim must make the most of his time during this month; he has an unavoidable duty towards his children, to raise them well and bring them up properly, to urge them to do all kinds of goodness and make them get used to that – because the child will grow up in the manner to which his father makes him get accustomed.

During these blessed days, the father and mother have a role to play in making the most of this time, and we can offer parents the following advice:

1 – Checking on the children’s fasting and encouraging those who fall short in this regard.

2– Reminding them about the real nature of fasting, and that it is not just giving up food and drink, but it is a means of attaining taqwa (piety), and that it is an opportunity for sins to be forgiven and expiated.

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) ascended the minbar and said: “Ameen, Ameen, Ameen.” It was said to him, “O Messenger of Allaah, why did you do that?” He said, “Jibreel said to me, ‘May Allaah rub his nose in the dust, that person who Ramadaan comes and his sins are not forgiven,’ and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person who lives to see his parents grow old, one or both of them, but he does not enter Paradise,’ and I said, ‘Ameen’. Then he said, ‘May Allaah rub his nose in the dust, that person in whose presence you are mentioned and he does not send blessings upon you,’ and I said, ‘Ameen.’”

Narrated by Ibn Khuzaymah, 1888; al-Tirmidhi, 3545; Ahmad, 7444; Ibn Hibbaan, 908. See Saheeh al-Jaami’, 3501.

3 – Teaching them the etiquette and rulings on eating, such as eating with the right hand from what is directly in front of them; reminding them that extravagance is haraam and is harmful to the body.

4 – Not letting them spend too long on eating iftaar so that they miss praying Maghrib in congregation.

5 – Reminding them about the situation of the poor and destitute who cannot find even a mouthful of food to quench the fires of hunger; reminding them of the situation of those who have migrated or are fighting in jihad for the sake of Allaah in all places.

6 – These gatherings offer an opportunity to bring relatives together and uphold the ties of kinship. This custom still exists in some countries, and it is an opportunity to reconcile and mend broken ties between relatives.

7 – Helping the mother to prepare the food, and to clean up and keep the food fit for eating.

8 – Reminding them to pray qiyaam (taraweeh) and to prepare for it by not eating too much and to get ready in time to perform the prayer in the mosque.

9 – With regard to suhoor, the parents should remind the family of the barakah (blessing) of suhoor and that it gives a person the strength to fast.

10 – Allowing enough time before Fajr prayer so that those who have not prayed Witr may do so, and so that those who have delayed their prayer until the end of the night may pray, and so that each person may make du’aa’ to his Lord as he wishes.

11 – Paying attention to praying Fajr on time in congregation in the mosque, for those who are required to do so. We have seen many people who wake up at the end of the night to eat, then they go back to bed and neglect Fajr prayer.

12 – It was the practice of the Prophet (peace and blessings of Allaah be upon him) in the last ten days of Ramadaan to stay up at night and wake his family. This indicates that the family should pay attention to making the most of this blessed time in doing things that are pleasing to Allaah, may He be glorified and exalted. So the husband should wake his wife and children to do that which will bring them closer to their Lord.

13 – There may be small children in the house who need to be encouraged to fast, so the father should urge them to get up for suhoor, and encourage them to fast by praising them and giving a reward to the one who fasts the whole month or half of it, and so on.

It was narrated that al-Rubayyi’ bint Mu’awwidh said:  On the morning of ‘Ashoora’ the Prophet (peace and blessings of Allaah be upon him) sent word to the villages of the Ansaar saying, “Whoever started out not fasting, let him not eat for the rest of the day, and whoever started the day fasting, let him fast.” She said: We used to fast and make our children fast, [and take them to the mosques] and make toys for them out of wool, then if one of them cried for food we would give him that toy until iftaar.

Narrated by al-Bukhaari, 1859; Muslim, 1136 – the words in square brackets were narrated by Muslim.

Al-Nawawi said:

This hadeeth shows that we should train children to do acts of worship and get them used to that, but they are not accountable. Al-Qaadi said: It was narrated from ‘Urwah that when they are able to fast it becomes obligatory upon them. This is a mistake which is disproven by the saheeh hadeeth, “The Pen is lifted from three: from the child until he reaches adolescence…” And Allaah knows best.

Sharh Muslim, 8/14

14 – If possible, the father and mother should take the family for ‘Umrah in Ramadaan, and that is something that will benefit them in the Hereafter,, themselves and their family, for ‘Umrah during Ramadaan has the same reward as Hajj. It is better to go at the beginning of Ramadaan so as to avoid the crowds.

15 – The husband should not overburden his wife with more than she can bear of having to prepare food and sweets. Many people take this month to prepare fancy foods and drinks, and they go extremes in that. This detracts from the sweetness of this month and goes against the reason for fasting, which is to attain piety.

16 – The month of Ramadaan is the month of the Qur’aan, so we suggest that each family gets together to read Qur’aan. The father should teach his family to recite Qur’aan and help them to understand the meanings of the verses. In the same gathering they may also read a book about the rulings and etiquette of fasting. Allaah has enabled many scholars and seekers of knowledge to write books which can be used for preaching and teaching during Ramadaan; the books are divided into thirty parts, so one topic can be read each day, and this will benefit everyone.

17 – They should be encouraged to spend and check on their neighbours and the needy.

It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) was the most generous of people, and he was at his most generous during Ramadaan when Jibreel met him. He would meet him each night and revise the Qur’aan with him. The Messenger of Allaah (peace and blessings of Allaah be upon him) was more generous than the blowing wind.

Narrated by al-Bukhaari, 6; Muslim, 2308.

18 – The parents should prevent their families and children from staying up late at night and wasting their time in things that are of no benefit, let alone things that are haraam. For the devils among mankind are more active in this month in promoting evil things and acts of immorality to those who are fasting, during the nights of Ramadaan and during the days.

19 – They should remember the family’s meeting in Allaah’s Paradise in the Hereafter, and the great joy of meeting there under the shade of His throne. These blessed gatherings in this world and coming together to obey Allaah by seeking knowledge, fasting and praying are only the means that lead to attaining that happiness.

Islam Q&A

Her nifaas (post-partum bleeding) came back when she was fasting

Q) If a woman’s nifaas stops after one week of giving birth and she starts fasting with Muslims during Ramadaan then the bleeding reoccurs, should she break her fast in this case? Does she have to make up the days she fasted and the days she did not fast?

A) Praise be to Allaah.

If the woman who is bleeding in nifaas becomes pure (i.e., the bleeding stops) within forty days and she fasts for a few days, then the bleeding comes back within forty days, then her fast is valid, but she has to stop praying and fasting during the days on which the bleeding comes back – because it is (still) nifaas – until she becomes pure or the forty days end. When forty days have ended, she has to do ghusl, even if she has not seen the tuhr (white discharge signalling the end of menses or nifaas), because forty days marks the end of nifaas according to the more sound of the two scholarly opinions. After that, she has to do wudoo’ at the time of every prayer, until the bleeding stops, as the Prophet (peace and blessings of Allaah be upon him) instructed the woman who was suffering from istihaadah (non-menstrual vaginal bleeding). And her husband may be intimate with her after forty days, even if she has not seen the tuhr, because the bleeding in this case is irregular bleeding which does not prevent her from praying and fasting, and does not prevent her husband from being intimate with his wife.

But if the bleeding after forty days coincides with the usual time of her menses, then she should stop praying and fasting and regard it as menses. And Allaah is the Source of Strength. End quote.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him). Fataawa Islamiyyah (2/146).

He cannot find time to read the Holy Qur’aan in Ramadan

Q) I offer you my congratulations on the beginning of the blessed month of Ramadan. At the beginning of Ramadan, I committed myself to a complete reading of the Holy Qur’aan, but unfortunately I wake up at 6 a.m. and I come back home at 5:30 p.m.. After breaking the fast I feel exhausted, so I sleep until 10 p.m., then I stay up until sahoor, feeling half asleep, and I sleep around 12 o’clock so that I will be able to get up in the morning. What should I do?

A) Praise be to Allaah.

We congratulate you on the occasion of this blessed month and we ask Allah to help us to remember Him and give thanks to Him and to worship Him properly.

What is required of the Muslims is to combine the best interests of this world and the Hereafter. He is not the one who ignores this world and spoils his worldly affairs on the grounds of focusing on the Hereafter, and he is not the one who focuses on this world and turns away from the Hereafter.

Rather his aim in this world is to take provision from it for the Hereafter, because this world is not the place of eternal abode; rather it is a place through which a person passes and will inevitably depart from it to the Hereafter.

The wise believer is the one who prepares for that move. Hence when the Prophet (blessings and peace of Allah be upon him) was asked: Who is the smartest of people and the one who is most resolved? He said: “The one who remembers death most and the one who makes the most preparations for it.” Narrated by al-Tabaraani and classed as hasan by al-Mundhiri in al-Targheeb wa’l-Tarheeb (4/197); also narrated by al-Haythami in Majma’ al-Zawaa’id (10/312). Al-‘Iraaqi said in Takhreej Ahaadeeth al-Ihya’ (5/194): Its isnaad is jayyid. It was also mentioned by al-Albaani in Da’eef al-Targheeb (1964).

So it is essential to prepare for the day of departure to the place of final abode. We ask Allah to join us together under His mercy.

So the Muslim has to combine effort for this world and effort for the Hereafter. Man needs accommodation, money, clothing, food and drink to keep his body alive, but he also needs sound faith, prayer, fasting, remembrance of Allah (dhikr), reading Qur’aan, treating people kindly and so on in order to keep his heart and soul alive.

Allah says (interpretation of the meaning): “O you who believe! Answer Allaah (by obeying Him) and (His) Messenger when he (صلى الله عليه وسلم) calls you to that which will give you life” [al-Anfaal 8:24].

So the Muslim needs to read the Qur’aan in Ramadan and at other times.

He should have a daily portion of the Holy Qur’aan so that he can complete the Qur’aan — at most — once every 40 days.

But in Ramadan he is required to do more than that, because it is the best season for acts of worship and reading Qur’aan. “The month of Ramadan in which was revealed the Qur’aan” [al-Baqarah 2:185].

You can set aside from your day an hour for reading more than two juz’ of the Holy Qur’aan, then you will complete it two or three times during the month. You can make use of that time that you spend commuting and let the Mus-haf be the companion that never leaves you, and you will find that you have completed the Qur’aan a number of times within that short time, if you persist in doing that. You could also make an agreement with your boss to reduce working hours, even if your salary is reduced as a result, and Allah will compensate you with something better. Or you could take time off during the last 10 days or part of that time. What matters is that you should strive to make the most of this blessed month to the best of your ability. The opportunity is still available and there are some days left. We ask Allah to help us to obey Him.

If you cannot reduce your working hours or take time off for a few days, then you have to make the most of your time to the best of your ability. If Allah knows that you would be keen to read the Qur’aan were it not for your work, then He will reward you in accordance with your intention.

May Allah help you to do that which He loves and which pleases Him.

And Allah knows best.

Islam Q&A

Fasting in countries where the day is very short or very long

Q) In some parts of the Scandinavian countries, the day may be much longer than the night, depending on the time of year. The night may be only three hours long, when the day is twenty-one hours. If it happens that Ramadaan comes in the winter, the Muslims fast for only three hours, but if it happens that Ramadaan comes in the summer, they do not fast because they are not able to, as the day is so long. Please tell us when we should have suhoor and iftaar, and on how many days of Ramadaan we should fast.

A) Praise be to Allaah.

Islam is perfect and comprehensive. Allaah says (interpretation of the meanings):

“… This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion…” [al-Maa’idah 5:3]

“Say [O Muhammad]: ‘What thing is the most great to witness?’ Say: ‘Allaah (the Most Great!) is Witness between me and you; this Qur’aan has been revealed to me that I may therewith warn you and whomsoever it may reach…” [al-An’aam 6:19]

“And We have not sent you [O Muhammad] except as a giver of glad tidings and a warner to all mankind….” [Saba’ 34:28]

Allaah has told the believers that fasting is obligatory (interpretation of the meaning):

“O you who believe! Observing al-sawm (fasting) is prescribed for you as it was prescribed for those before you, that you may become the pious.” [al-Baqarah 2:183]

And Allaah has explained when the fasting should begin and end (interpretation of the meaning):

“… and eat and drink until the white thread (light of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall…” [al-Baqarah 2:187]

This ruling is not addressed to any particular country or type of people; it is a universal law, which also includes the people asked about in the question. Allaah is Merciful and Kind towards His slaves and has prescribed for them ways of ease to help them to do what He has made obligatory. For example, He allows travellers and the sick not to fast during Ramadaan, to save them from hardship, as He says (interpretation of the meaning):

“The month of Ramadaan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadaan, i.e., is present at his home), he must observe fasting that month, and whoever is ill or on a journey, the same number [of days which one did not observe sawm (fasts( must be made up] from other days…” [al-Baqarah 2:185]

So every responsible adult Muslim who is present when Ramadaan comes is obliged to fast, no matter whether the day is short or long. If a person is unable to complete a day’s fast, and fears that he may die or become ill, he is permitted to eat just enough to keep his strength up and keep himself safe from harm, then he should stop eating and drinking for the rest of the day, and he has to make up the days he has missed later on, when he is able to fast. And Allaah knows best.

Fataawa al-Lajnah al-Daa’imah, 10/114

Extravagance in food and drink during Ramadaan

Q) What is your opinion on those who make many kinds of foods and sweets during Ramadaan?

A) Praise be to Allaah.

Extravagance in all things is something that is blameworthy and is not allowed, especially in food and drink. Allaah says (interpretation of the meaning):

“and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance)”

[al-A’raaf 7:31]

And the Prophet (peace and blessings of Allaah be upon him) said: “The son of Adam does not fill any vessel worse than his stomach; for the son of Adam a few mouthfuls are sufficient to keep his back straight. If you must fill it, then one-third for food, one-third for drink and one-third for air.” Narrated by al-Tirmidhi, 2380; Ibn Maajah, 3349. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 1939).

Extravagance in food and drink includes many evils:

v    The more a person enjoys the good things of this world, the less will be he share in the Hereafter.

Al-Haakim narrated that Abu Juhayfah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The more people eat their fill in this world, the more hungry they will be on the Day of Resurrection.”

Narrated by Ibn Abi’l-Dunya, who added that Abu Juhayfah never filled his stomach until he departed this life.

Classed as saheeh by al-Albaani in al-Silsilah al_Saheehah, 342.

‘Umar (may Allaah be pleased with him) said: By Allaah, if I wanted I could wear the finest clothes among you, and eat the best food, and have the most luxurious life. But I heard that Allaah will condemned people for someo f their actions and said (interpretation of the meaning):

“You received your good things in the life of the world, and you took your pleasure therein. Now this Day you shall be recompensed with a torment of humiliation, because you were arrogant in the land without a right, and because you used to rebel against Allaah’s Command (disobey Allaah)”

[al-Ahqaaf 46:20]

Heelat al-Awliya’, 1/49

v    That distracts a person from many deeds of obedience and worship, such as reading Qur’aan, which is what the Muslim should focus on during this blessed month, as was the practice of the Salaf.

But women end up spending a large part of the day on preparing food, and a large part of the night on preparing sweets and drinks.

If a person eats too much he becomes lazy and sleeps a great deal, so he wastes a lot of his time.

Sufyaan al-Thawri (may Allaah have mercy on his) said: If you want your body to be healthy and to sleep less, then eat less.

Eating too much also makes the heart heedless.

It was said to Imam Ahmad (may Allaah have mercy on him): Does a man find any softness and humility in his heart when he is full? He said, I do not think so.

And Allaah knows best.

Islam Q&A

She suffered a brain injury at birth; does she have to pray and fast?

Q) I have a sister who is 25 years old, and she was born with a disability which means that she is quadriplegic, in addition to which she is unable to speak. From infancy she has been disabled and is unable to eat or drink or go to the toilet by herself, so her mother feeds her, gives her drinks and takes her to the toilet. She is also unable to move her arms. On the intellectual side she understands things very well, she feels joy and sorrow, she recognises people, tells the time and listens to the Qur’aan. My question is: does she have to do perform all the obligatory duties such as prayer, fasting and Hajj, even though she is unable to do wudoo’ and does memorise any Qur’aan and is not able to do so, and she is not able to sit and move during the prayer? I have tried many times to teach her how to pray, but she does not know the number of rak’ahs and she forgets and makes mistakes, and turns to the right and left, and sometimes she laughs involuntarily. And what about fasting? Should she fast or not? Or should she abstain from fasting and should charity be given on her behalf?

A) Praise be to Allaah.

If the situation is as you say, and this sister does not understand the meaning of the prayer or how to do it, or the meaning of fasting and what it involves, then she is not accountable, because of her intellectual disability which means that she is not regarded as accountable, because the Prophet (blessings and peace of Allah be upon him) said: “The Pen has been lifted from three: from the sleeping person until he wakes up, from the minor until he grows up, and from the insane person until he comes to his senses.” Narrated by Abu Dawood (4403), al-Tirmidhi (1423), al-Nasaa’i (3432) and Ibn Maajah (2041); it was classed as saheeh by al-Albaani in Saheeh Abi Dawood.

As she is not accountable, it is not required to feed the poor on her behalf instead of fasting.

And Allah knows best.

Islam Q&A