Ramadaan 1427 = 2006
by Shaykh Muhammad al-Maaliki حفظه الله
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 تعالى 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).”
وَالْفَجْرِ{1} وَلَيَالٍ عَشْرٍ{2} وَالشَّفْعِ وَالْوَتْرِ

{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 تعالى said in Suratul Qadr equals the reward of 84 years of worship as He تعالى says:

لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ {3} تَنَـزَّلُ الْمَلائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِمْ مِنْ كُلِّ أَمْرٍ {4} سَلامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ
{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 رضي الله عنها as related in Bukaahri and Muslim said that: The Prophet صلى الله عليه وسلم 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 صلى الله عليه وسلم used to mix between sleeping and praying at night, but in the last ten nights the Prophet صلى الله عليه وسلم 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 رضي الله عنها) also stated that “he صلى الله عليه وسلم 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.”

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 سبحانه و تعالى, but all mercy which He سبحانه و تعالى 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم used to do i’tikaaf, as in the hadith of Abu Hurayrah in Saheeh Bukhaari that “the Prophet صلى الله عليه وسلم 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 تعالى may make him one of those who stand on the night of Laylatul Qadr, the night in which Allaah تعالى 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 تعالى in this night what pleases Him سبحانه و تعالى 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 رضي الله عنها asked the Prophet صلى الله عليه وسلم, “If I see Laylatul Qadr what should I say in it?” The Prophet صلى الله عليه وسلم told her to say: “O Allaah You are One who forgives and You love forgiveness so forgive me.”[6]
اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي
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.’

This is what we need to do in order to return to the golden days of the Sahaabah. May Allaah تعالى 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 تعالى 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 حفظه الله.


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 صلى الله عليه وسلم?
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 رحمه الله 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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 صلى الله عليه وسلم 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.

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 tahneektahneek 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

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.

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.

9. Question: What is allowed between the spouses that will not break the fast, (excluding intercourse, is there anything allowed)? According to the madhhab of Imaam ash-Shaafi’ee رحمه الله touching your husband or wife’s skin breaks your wudū’ and hence, kissing them also breaks the wudū’. How strong is this ruling in terms of dalaail (evidences) and what is the strongest opinion?
Answer: Alhamdulillaah, the strongest opinion on this issue – breaking wudū’ by touching a woman whether she is from the mahaarim or not, which is this opinion of Imaam ash-Shaafi’ee, was clarified by one who preceded Imaam ash-Shaafi’ee. He was Ibn Abbas, Habrul Ummah and Tarjumaanul Qur’aan (Interpreter of the Qur’aan), the one who said “I never knew anyone who has more knowledge of Qur’aan than I and if I knew that there is someone who knows more Qur’aan than I do, or understands Qur’aan better than I (understood it), I would go to him as long as the camel can reach that place.” That sahaabi, Ibn Abbas used the same evidence as Imaam ash-Shaafi’ee, Imaam Ash-Shaafi’ee came after him and said that “if a man touches a woman or a woman touches a man it breaks the man’s wudū’,” he said that Allaah تعالى said:
أَوْ لاَمَسْتُمُ النِّسَاء
{….Or you have been in contact with women (by sexual relations)….} [An-Nisa’ 4:43]

Imaam Ash-Shaafi’ee said “or you touch a woman” , then he said that if you touch woman, based on this ayah your wudū’ is broken or nullified. Ibn Abbas before him, said that this ayah is a kinaayah [36] i.e. the Qur’aan is mentioning sexual intercourse in a very polite way instead of mentioning it by its known name – it was said as ‘laamastum’ and ‘laams’ means sexual intercourse; and in the other ayah:
هُنَّ لِبَاسٌ لَكُمْ وَأَنْتُمْ لِبَاسٌ لَهُنَّ
{….They are Libâs [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with them - as in Verse 7:189) Tafsir At-Tabarî ], for you and you are the same for them….} [Al-Baqarah 2:187].

‘Libaas’ means clothes or like that. It doesn’t mean that the woman is clothing for the man and the man is clothing for the woman. No, it means you enjoy each other by sexual intercourse. And also in the ayah of Ramadaan where Allaah تعالى said:
وَلاَ تُبَاشِرُوهُنَّ وَأَنْتُمْ عَاكِفُونَ فِي الْمَسَاجِدِ
{….And do not have sexual relations with them (your wives) while you are in I‘tikâf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques….} [Al-Baqarah 2:187].

Here ‘mubaashirah’ is also kinaayah for sexual desire. Ibn Abbas says, in the ayah ‘aw laamastum’ (in an-Nisaa’ 4:43) which Imaam Ash-Shaafi’ee took as the proof and evidence for his opinion, doesn’t mean what Imaam Ash-Shaafi’ee understood, rather it means that if you have sexual intercourse with a woman then this kind of mulaamasah i.e. this kind of touching is the one which breaks the wudū’, and we know that this requires ghusl. This is what I can say about this opinion.
What is between the man and woman from what they can do (in Ramadaan), is everything that Allaah has made permissible except if they are fasting, (in which case) they should avoid it. Also, if the man is doing i’tikaaf or the woman is doing i’tikaaf they should even avoid speech concerning it. Wallaahu A’lam.


10. Question: What are the times when du'aa are accepted during Ramadaan? What specific du'aa should you say during the different parts of Ramadaan and on Laylatul-Qadr or the last 10 days of Ramadaan?
Answer: Wallaahi, the first issue: the times of du’aa are mentioned, they are:
  • between the Adhaan and the Iqaamah, in Ramadaan or other than Ramadaan between the Adhaan and Iqaamah there is du’aa mustajaab.
  • On Friday when the Imaam climbs the minbar – at the time he climbs the Minbar, that is the time for du’aa mustajaab.
  • In the last third of the night there is du’aa mustajaab.
  • For the person who is fasting, his whole day is a time of du’aa mustajaab.
  • The time of breaking the fast is a time of du’aa mustajaab.
  • When the rain is falling it is a time of du’aa mustajaab.
  • And du’aa is good at any time and that’s why Allaah تعالى said:
    وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي
    {And when My slaves ask you (O Muhammad صلى الله عليه وسلم) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me…} [Al-Baqarah 2:186]

So Allaah تعالى is telling us that He is closer to us and He wants us to make much du’aa, supplicating to Him. So du’aa is at any time, but there are times which are better than the others and which I mentioned, but this doesn’t mean that we don’t make du’aa at other times. No! We have to do it all the time; we have to keep in contact with Allaah all the time.
What is the best du’aa? The best du’aa is what has been mentioned in the Qur’aan and what the Prophet صلى الله عليه وسلم used to say. There is a book called Ar-Ruqaa ad-Du’aa or Ar-Ruqaa fil Kitaabi was-Sunnah by Shaykh Sa’eed ibn Wahf al-Qahtaanee. He gathered all the du’aa from the Qur’aan and from the authentic Sunnah, so I advise brothers and sisters to get that if it is translated, or they can read it directly from the text (Arabic).
And the best du’aa is what Prophet صلى الله عليه وسلم used to say between the Rukn Yamaani and Hajr Aswad (i.e. between the Yemeni Corner and the Black Stone during tawaaf of the Ka’bah) :
رَبَّنَا آتِنَا فِي الدّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ
{…Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!}
[Surah al-Baqarah 2:201]

And what he صلى الله عليه وسلم taught ‘Aishah to say in Laylatul-Qadr :
اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فَاعْفُ عَنِّي
“O Allaah You are One who forgives and You love forgiveness so forgive me.”[6]

And what he taught her to say on ‘Arafah [37]:
لاَ إلَهَ إلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ, لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ, يُحْيِي وَيُمِيتُ, وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِير
And the du’aa for your parents:
رَبِّ اغْفِرْ لِي وَلِوَالِدَيَّ
{My Lord! Forgive me, and my parents…} [Nooh 71:28]

This is if they die as Muslims, but if they died as kuffar (disbelievers), you don’t seek forgiveness for them but you seek (forgiveness) for yourself and for your children as Allaah تعالى said in Surah al-Furqaan:
رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا
{…Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqûn} [al-Furqaan 25:74]

It is better to ask Allaah تعالى what Allaah commanded his Prophet صلى الله عليه وسلم to ask Him as Allaah تعالى said to him:
وَقُلْ رَّبِّ زِدْنِي عِلْمًا
{… and say: "My Lord! Increase me in knowledge." } [Taa-Haa 20:114]

This is the only place where Allaah commanded the Prophet صلى الله عليه وسلم to ask Him for something, and He told Prophet صلى الله عليه وسلم to ask Him for more Knowledge. So ask Allaah for more knowledge and Allaah تعالى will guide you. The best is also what the Prophet صلى الله عليه وسلم used to do in the night prayer:

[38] اللهم رب جبرائيل وميكائيل...
Also:
[39] يا مقلب القلوب ثبت قلبي على دينك
And the like. Wallaahu A’lam.


11. Question: Could you give the children any gifts for ‘Eed, or does it have to be clothes or money?
Answer: Wallaahi, anything that can bring pleasure to the children and even to the adult is good, as the Prophet صلى الله عليه وسلم said:
تهادوا تحابوا
Give gifts and you’ll love each other.[40] The hadiyyah i.e. gift, opens the heart. This is well known, even to the kuffar. It is something that Allaah تعالى put in the hearts of mankind, even the kuffar; gifts opens the heart, that is well known. So give gifts to the children, give them clothes – new clothes, give them sweets, give them money, all of this is good. Even those who are very poor and cannot give anything, their smile is a big gift. As the Prophet صلى الله عليه وسلم said:
تبسمك في وجه أخيك صدقة
Your smile for your brother is a sadaqah. [41]That is the best gift. Wallaahu A’lam.

12. Question: If a person is fasting and takes a pill without water for a pain due to a tooth does it break the fast?
Answer: Swallowing anything into the stomach is considered to be an invalidator or nullifier of the siyaam (fast), so one cannot take anything through the throat into the stomach. If necessary, they can break the fast if they are ill and cannot wait until Maghrib. They can break the fast and recover it after Ramadaan, but they cannot take anything, even without water. It is not only water that can make our siyaam invalid, but anything that goes into the stomach is considered to be invalidator of Siyaam.
Moderator: What about placing it under the tongue so that it will dissolve itself?
Shaykh: That is different. If it is like the small tablets for the heart which those people who are suffering from a weak heart use – where they put a small tablet beneath the tongue and it melts and mixes with the saliva, this many ‘Ulamaa say doesn’t invalidate Siyaam. Wallaahu A’lam.

13. Question: Is it permissible to use calculated prayer schedules for five daily prayers and schedules to start your fast or break your fast?
Answer: Wallaahi, the Prophet صلى الله عليه وسلم said:
نحن أمة أمية لا نكتب ولا نحسب الشهر عندنا هكذا وهكذا

“We are an illiterate Ummah, we don’t write and we don’t calculate. The month to us is like this” and he showed by his hand 29 and then he said “or this” meaning 30 days. [42] So the month is either 29 or 30 days. And he صلى الله عليه وسلم said:

صوموا لرؤيته وأفطروا لرؤيته
So we have to fast on sighting the moon and break fasting (for ‘Eed) on sighting the moon.[43]
For the prayer, Jibreel عليه السلامcame one day and led the Prophet صلى الله عليه وسلم for five prayers in their times at the beginning of the time of each prayer. And the second day he came and led him at the end of the time of each prayer, and he said prayer is in between these two times.[44] So we are supposed to follow the natural indicators of times for salaah and fasting, but if the calculation for salaah is made perfectly and is exercised (verified) and known then it is okay.
However, for fasting we don’t accept calculations because the Prophet صلى الله عليه وسلم specifically mentioned fasting and said “we don’t count (calculate)” [42] and he said that it is either 29 or 30 and he صلى الله عليه وسلم also said “fast on sighting the moon and break fast on sighting the moon.” [43] Wallaahu A’lam.

14. Question: We have some questions about brushing the teeth after the fasting has closed i.e. after Fajr.
Answer: Using toothpaste is allowed with the condition that none of it is swallowed. The taste which remains in the saliva or the mouth doesn’t harm and doesn’t break the fast. However, it is better to leave it until after Maghrib or to do it before Fajr. However, if someone does it between these two times and he avoids swallowing any of it (the toothpaste) then his Siyaam is Saheeh. Wallaahu A’lam.

15. Question: Is there a difference in the reward for praying Taraaweeh at home versus praying Taraaweeh in Jama’ah? Is one recommended over the other? Also is it true that ‘Umar ibn al-Khattaab didn’t always lead the Taraaweeh Salaah?
Answer: Na’am we have mentioned that previously. We have answered this question. We said that the Prophet صلى الله عليه وسلم encouraged the Sahaabah to do the Taraaweeh in the masjid with the people. ‘Umar ibn al-Khattaab also gathered them and encouraged them to do it in the masjid. When Imaam Ahmad رحمه الله was asked by Abu Dawood As-Sijistaani whether it is better for a man to pray at home in the last third of the night or to pray Taraaweeh after ‘Eesha with the people in the masjid, he replied that the Sunnah of the Muslims is more beloved to him than what the man wanted to do. So it is best to pray with the Jama’ah in the masjid. This is for the man, and for the woman surely it is best for her to pray in the house. Wallaahu A’lam.

16. Question: Is it okay to leave the children with diapers soiled with defecation as a lesson (as a punishment) while potty training?
Answer: Wallaahi, taking care of children is given to (the responsibility of) the parents but they must not show harshness against the children as they are a weak creation and as you know, they don’t intend to do things, they don’t mean it. The Prophet صلى الله عليه وسلم guided the children, for example, When he sent Anas bin Maalik for something to bring he found Anas was late, so he came out of the house and found Anas playing with the kids. He patted him on his head and he said: yaa Anas he said smiling. He was smiling yaani the Prophet صلى الله عليه وسلم. He said Yaa Anas did you go for what I sent you to do? Anas said no Yaa RasoolAllaah.[45] He didn’t tell him anything and that’s why Anas said that he served Rasoolullaah for ten years. He never responded to anything that he did by asking ‘why you did this or why you didn’t do this?’ Also, he صلى الله عليه وسلم used to lead the Jama’ah and while in sujood, in prostration Hasan or Hussayn came and climbed over his shoulder and he remained there until the Sahaabah would think that the Prophet صلى الله عليه وسلم is dying due to the long prostration he made, until the boy left. And after Salaah the Prophet صلى الله عليه وسلم used to tell the Sahaabah: my grandson was playing over my shoulder and I didn’t want to disturb him.[46] Subhanallaah, the Prophet صلى الله عليه وسلم was praying and he didn’t want to disturb the child who is playing, and he صلى الله عليه وسلم was leading the Jama’ah.
But today people’s chests are very narrow – they don’t want to have mercy with the children. This is the way that the children are created – they like playing and sometimes they destroy things; you should just guide them and show them mercy, they like it. They like mercy, and if you show them some respect and you speak to them like the Prophet صلى الله عليه وسلم spoke to Abdullah ibn Abbas: يا غلام ‘O lad’. He said to ‘Umar ibn Abi Salamah يا غلام ‘O lad’, Subhanallaah. One day he came to Abu ‘Umayr, the boy who used to have a bird with him and one day he found him sad and crying. He صلى الله عليه وسلم asked someone what happened to Abu ‘Umayr and they said that his bird died. He صلى الله عليه وسلم went laughing to him and said:
يا أبا عمير ماذا فعل النغير؟
What happened to the bird?[47] So he’s talking to him as if he is a man. And ‘Umar ibn al-Khattaab said about raising the children: From the first year that the child is born until age seven it time for him to play, don’t tell him anything, and from the eighth year until fourteen guide him regarding what he should and shouldn’t do, and from fifteen until (word unclear) you leave him – he is a man now. When he is 20 years old he is a man, you don’t beat him or curse him, just deal with him as your friend. This is how the children should be raised and treated and dealt with. Don’t show them harshness and don’t prevent them joining others in parties or in playgrounds – let them go and then talk to them, let them see this as your being merciful. Tell them “see you did this wrong, but although you did that I was very merciful with you and I was very kind because I am your father or I am you mother, I love you and I want you to be the best, so listen to my advice, that’s why I allowed you to go and play that’s why I gave you the gift” – speak to them like that. They are very, very sensitive creations, so we need to deal with them the way the Prophet صلى الله عليه وسلم dealt with them. Wallaahu A’lam.

17. Question: I have read in a hadith that when we pass gas during salaah, we leave the prayer, make wudū’ and come back and start from where we left off. What do we do when we are praying in congregation as we leave the prayer when we are in ruku’ and when we come back they are in sajdah, how do we join the prayer in such a situation?
Answer: With regard to salaah as well as tawaaf, there are two different opinions of the scholars. Some of the scholars have the opinion as was mentioned i.e. when a person breaks his wudū’ he goes out and makes wudū’ then returns to where he stopped. This is one of the saying, but this opinion is not the best opinion that the ‘Ulamaa take.
The majority of the ‘Ulamaa say that when you break your wudū’ you should go and make wudū’ then come back and do the prayer from the beginning as if you hadn’t done anything. So, if you are in the Jama’ah you join them where they are and then you do what you missed. Even if you joined them in the beginning and then you left and then returned, what you joined is considered nothing (i.e. the part that you prayed with them before leaving to make wudū’). This is the opinion that most of the Muhaqqiqeen take – that once you break wudū’ the whole salaah is invalidated and you have to do it again. Wallaahu A’lam.
As for tawaaf there are two equal opinions. Regarding the salaah one opinion is weaker than the other, as I mentioned. But in tawaaf there are two equal opinions. Some of the scholars say that you return to where you stopped, and some say that you start again. But there is an opinion which some of the ‘Ulamaa take, they say that if you break your tawaaf at the Hajr Aswad (Black Stone) i.e. at the beginning of the circuit, then you start from there and if you break anywhere else in the tawaaf then that (circuit) is considered to be invalidated and you start from the beginning. But it is better for you start from the beginning. Allaah won’t let your reward be lost as there is no clear evidence for either of the two opinions of the scholars. That is why I say it is better even in tawaaf that you start from the beginning. Wallaahu A’lam.

18. Question: I have been pushed to lead the qiyaam by the Imaam of the masjid for Ramadaan and also for the other salawaat. I do not want to lead the salaah. I am not fit to do so as I don’t speak Arabic nor I know much of tajweed. However the majority of the brothers in the masjid do not know tajweed either including the Imaam. Am I permitted to decline or is it proper for me to lead the Salaah?
Answer: Wallaahi yaa Akhi, this brother answered himself. He said in the question that he is the best of the brothers there, even better than the Imaam. So if this is the situation, the Prophet صلى الله عليه وسلم said:
يؤم القوم أقرأهم لكتاب الله
The one who has most Qur’aan is the one who leads the prayer.[49] This is especially as the Imaam, the designated Imaam, is asking you to lead the jama’ah, and the jama’ah wants you to lead the jama’ah, this is a great reward yaa Akhi – lead the jama’ah and start improving yourself in the Arabic language and learning the Qur’aan and tajweed. It seems that you are the best of the brothers there, so you better lead the jama’ah. Wallaahu A’lam.

19. Question: The question is from a brother who is unmarried and has a sister he would like to marry but has not asked for that yet. He cannot seem to stop thinking of her. He thinks of her too much. And because he thinks of her too much when he urinates after waking up in the morning there is a sperm in his urine and he did not ejaculate. So the sperm comes out with his urine. He has two questions here. Is there a sin upon him for thinking about a sister who is not married to her yet? And secondly does he have to do ghusl after urinating and seeing sperm in his urine?
Answer: First of all, thinking of that sister who he is not married to, can lead to a sin. I do not say that it is itself is a sin, because it might be something uncontrollable, but you need to keep yourself busy with the dhikr (remembrance) of Allaah, especially in those cases, you should say:
أعوذ بالله من الشيطان الرجيم
and continue doing dhikr, tasbeeh, istighfar etc.
وَمَنْ ْيَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجًا
{…And whosoever fears Allâh and keeps his duty to Him, He will make a way for him to get out (from every difficulty).} [al-Talaaq 65:2]

My question is: why doesn’t he marry that sister if he loves her? If he likes her he should marry her and that will end this kind of fitnah (trial, distress).
The second thing is having sperm come out due to his thinking about her. This means that he is not sleeping; he is awake and has control, so this can be a kind of sin. If this man is married then let him listen to the advice of Prophet صلى الله عليه وسلم who said:
إذا رأى أحدكم من امرأة ما يعجبه فليأتي أهله فإن الذي معها مثل الذي معها
The Prophet said: “if one of you sees a woman and he is attracted to her then let him go to his wife and enjoy her as his wife would have the same thing that that the other woman has.”[50] So if you have a wife you don’t need to think of that woman, just do a lot of remembrance and seek forgiveness. And when you see any woman, that woman or other than her and you are sexually motivated then go directly to your house and enjoy your wife. By doing that you kill the fitnah of Shaytaan, but if you keep thinking and thinking then one day you will fall into sin.
So my advice to you is first of all, if she is not married then go and ask for her in marriage and if she is married then this is very bad. You need to desist from thinking about her, and even if she is not married you must stop thinking of her and use your mind, your brain in remembering Allaah تعالى. That’s my advice to you; and do a lot of remembrance and fear Allaah. Wallaahu A’lam.

20. Question: I was in my menses for 15 days this month and it stopped. I was told that I should have started prayer after 10 days but another sister showed me some daleel that I should have started praying after 15 days. So which one is correct? And also menses began again 6 days after it stopped and I am again not praying. If my menstrual cycle remains this frequent with so little days in between should I just pray? Please help me as I have not prayed most of Ramadaan and I am fearful that I’ll miss most of this month because of this erratic cycle.
Answer: First of all, this sister did not clarify if this is her first menses. Did she just reach the age of maturity or has she been having her menses all the time?
If she is a beginner regarding her menses and she doesn’t know her period (the duration of her cycle) then we say look around at the women in your family. What is usually the number of days for those with menses in your family? For example, if it is 6 days then you use 6 days, count 6 days from the beginning of the menses and after those 6 days take a shower (ghusl) and consider that you are out of menses, and what remains is Istihaadah (استحاضة – prolonged bleeding between menstrual cycles). Then you must make wudū’ for every prayer in its time i.e. for the obligatory prayer, and you can pray with that wudū’ the sunnah for that salaah.
In the case where she is not a beginner, then we say that you would already know how many days make up your menses period. Suppose they are 7 or 8, then what exceeds that is considered Istihaadah. So, you take a shower (ghusl) and then make wudū’ for every salaah in its time. If this blood returns after 3-4 days as she says, or 6 days, then this would also be Istihaadah.
However, we also need to take into consideration the specifications of the blood i.e. the color, the thickness and the smell. The blood of menses is dark red, very dark red and it is very thick and smelly – it smells bad. So if it has these three (characteristics) then it might be menses and maybe it is extending the time. Some women have menses for 6 or 7 days for a certain number of years and then suddenly it extends from 6 to 10 or 11 days. For the first month she should wait and observe if the characteristics are the same for the blood that continues. If it is then she should wait until the entire 15 days finishes and the next month she looks, and if it’s the same thing then maybe it is a correcting of the period of the menses of that woman. If the third month it is the same, then it is regularly going to be the same. But if one month it is 15 days, the second month 8 days and the third month 10 days, then we say look to your old menses days and take the number, consider that this is the number of days of your menses. Once this number is passed take a shower (ghusl) and this (the remainder) will be your Istihaadah and you can pray but you must make wudū’ for every prayer, and you can fast. And if you have a husband he can enjoy you. Wallaahu A’lam.

21. Question: A brother and I had some work doing and the money was to be divided equally. The brother started the work and went ahead and he didn’t inform me that he had gone ahead and started the job. I arrived 2 days later to find that 85% of the job was completed and I asked him why he worked. He said that he needed the money and he started the job. And then I told him to finish the job and I paid him the money. The question is was I still due half of the money as was agreed upon at the beginning?
Answer: No, as long as the agreement was that you both would start the job together and the profit would be divided in half between both of you, or any certain percentage, it should adhere to the agreement as he is the one who did not stick to the agreement and started earlier without informing you. So he is the one who caused that and that is why he needs to share (the money). He needs to divide it the same way you agreed upon. He cannot give you a little, or (a proportion) from the time you started. No, he is the one who did not stick to the agreement, he is the one who did not call you so he is the cause of this mess and he has to divide between you both, whatever profit he got from the time he worked without you. Wallaahu A’lam.

22. Question: Can a person make i’tikaaf in the night and go out to work in the morning?
Answer: Na’am to most of the scholars. Some of the scholars say no – they say i’tikaaf is i’tikaaf and ten days means ten days and in (one of) three mosques that’s it. However, this is not what most of the scholars say, and even some of the salaf used to do this. I’tikaaf can even be for a short time, for one hour or like that. What is i’tikaaf? We said, and I brought the evidences for it before, that i’tikaaf is to stay in the masjid away from the dunya and the problems and attractions of the dunya, to stay in the masjid only serving Allaah, reciting Qur’aan, supplicating, seeking forgiveness and remembering Allaah. And this is something good. And the Prophet صلى الله عليه وسلم mentioned that:
[12] انتظار الصلاة بعد الصلاة ذلكم الرباط
And he صلى الله عليه وسلم said:
[51] ولا تزال ملائكة تستغفر للمرء ما دام في مصلى الذي صلى فيه

And the like, so if you stay in the masjid for any part of the time you are in i’tikaaf and Allaah will reward you for that i’tikaaf. However, the reward is not going to be the same for one who stays for one night but not the day, or the day and not the night, this will not be rewarded like the man who stays the nights and the days. One who stays two nights and two days is not similar to (one who stays for) two nights and three days, the reward varies according to the duration of your stay. Wallaahu A’lam.


And may Allaah accept from us all, and make us from those who stand in Laylatul-Qadr imaanan wahtisaaban (with eemaan and hoping for the reward), and from those whom Allaah تعالى releases from the fire on the night of Laylatul-Qadr, and may Allaah make us from those who always serve Him the way He likes, sincerely upon the Sunnah of the Prophet صلى الله عليه وسلم, and make us from those who gain the intercession of Prophet صلى الله عليه وسلم on the Day of Resurrection, and from those who come to his lake and drink from it, and accompany him in the Jannah, may He make us from those who get the Firdaus al-a’laa (the highest level) in the Jannah, us, our parents, our family, and children, and our shuyuukh and our Muslim brothers and sisters. Wallaahu A’lam.

And the Shaykhحفظه الله ended by sending salaah and salaam upon the Prophet صلى الله عليه وسلم and making du’aa for brother Zahid and he then gave salaams to everyone.


References and Notes


[1] Saheeh Al-Bukhaaree 2/156 “Kitaab Salaat at-Taraaweeh” (#1920), Sahih Muslim. The hadith in Arabic is as follows:

عن عائشة رضي الله تعالى عنها قالت كان النبي صلى الله عليه وسلم إذا دخل العشر شد مئزره وأحيا ليله وأيقظ أهله

[2] Reference pending.

[3] Reported in Saheeh Muslim Vol.3 Kitaab al-i’tikaaf (#1175). Also by at-Tirmidhi, ibn Maajah and Ahmad with a similar wording and Shaykh al-Albaani رحمه الله says Saheeh in Silsilah as-Saheehah 5/157 (#2123).

كان رسول الله صلى الله عليه وسلم يجتهد في العشر الأواخر، ما لا يجتهد في غيره

[4] The hadith with the following wording found in Saheeh at-Targheeb (#1000)
وعن أنس بن مالك رضي الله عنه قال دخل رمضان فقال رسول الله صلى الله عليه وسلم
إن هذا الشهر قد حضركم وفيه ليلة خير من ألف شهر من حرمها فقد حرم الخير كله ولا يحرم خيرها إلا محروم - رواه ابن ماجه وإسناده حسن إن شاء الله تعالى

[5] Reported in Saheeh al-Bukhaari 2/162 “Kitaab al-i’tikaaf” (#1939)
كان النبي صلى الله عليه وسلم يعتكف في كل رمضان عشرة أيام فلما كان العام الذي قبض فيه اعتكف عشرين يوما

[6] Reported by Ahmed, At-Tirmidhi, An-Nasaa’ee and Ibn Maajah and authenticated by Imaam At-Tirmidhi and Haakim. Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#4423).

[7] Reported in Saheeh al-Bukhaari Kitaab al-Libaas (#5550) and Saheeh Muslim Kitaab at-Tahaarah (#257)
الفطرة خمس، أو خمس من الفطرة: الختان، والاستحداد، ونتف الإبط، وتقليم الأظفار، وقص الشارب

[8] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#7475) with the following wording from Umm ‘Atiyyah
لا تنهكي فإن ذلك أحظى للمرأة وأحب إلى البعل

[9] Shaykh al-Albaani رحمه الله says Saheeh in Silsilah as-Sahihah (#2786)
لا اعتكاف إلا في المساجد الثلاثة

[10] Reported in Saheeh Muslim, Kitaab al-Masaajid wa Mawaadi’ as-Salah (#560)
لا صلاة بحضرة الطعام، ولا هو يدافعه الأخبثان

[11] Reported in Saheeh Muslim – Kitaab at-Tahaarah (#251)
انتظار الصلاة بعد الصلاة فذلكم الرباط فذلكم الرباط

[12] Reported with the following wording in Saheeh al-Bukhaari, Kitaab al-Jamaa’ah wal-Imaamah (#628)
أن رسول الله صلى الله عليه وسلم قال: (الملائكة تصلي على أحدكم ما دام في مصلاه، ما لم يحدث: اللهم اغفر له، اللهم ارحمه، لا يزال أحدكم في صلاة ما دامت الصلاة تحبسه، لا يمنعه أن ينقلب إلى أهله إلا الصلاة)


[13] Reported with the following wording in Saheeh al-Bukhaari, Abwaab al-Masaajid (#446). Also reported in Saheeh Muslim with a similar wording – Kitaab al-Janaaiz (#956).
أن رجلا أسود، أو امرأة سوداء، كان يقم المسجد، فمات، فسأل النبي صلى الله عليه وسلم عنه، فقالوا: مات، قال: (أفلا كنتم آذنتموني به، دلوني على قبره، أو قال قبرها). فأتى قبرها فصلى عليها

[14] With the following wording Shaykh al-Albaani رحمه الله says Da’eef in Silsilah ad-Da’eefah 4/170 (#1675).
ابنوا المساجد وأخرجوا القمامة منها فمن بنى لله مسجدا بنى الله له بيتا في الجنة قال رجل وهذه المساجد التي تبنى في الطريق قال نعم و إخراج القمامة منها مهور حور العين

[15] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#2417) with the following wording:
إنه من قام مع الإمام حتى ينصرف كتب له قيام ليلة

[16] Reported with the following wording in Saheeh al-Bukhaari, Abwaab at-Tahajjud (#1096). Also reported in Saheeh Muslim with a similar wording – Kitaab Salaah al-Musaafireen wa Qasruhaa (#738).
…ما كان رسول الله صلى الله عليه وسلم يزيد في رمضان ولا في غيره على إحدى عشرة ركعة

[17] Reported in Saheeh al-Bukhaari Kitaab al-Witr (#946) and Saheeh Muslim Kitaab Salaah al-Musaafireen wa Qasruhaa (#749).

[18] Shaykh al-Albaani رحمه الله says Saheeh in Silsilah as-Saheehah 6/173 (#2589) with the following wording
اللهم فقهه في الدين وعلمه التأويل

[19] Reported in Abu Daawūd 2/306 (#2356) with the following wording, Shaykh al-Albaani رحمه الله says Hasan-Saheeh. However, note that this narration is related from Anas ibn Maalik and not ’Aishah.
كان رسول الله صلى الله عليه وسلم يفطر على رطبات قبل أن يصلي فإن لم تكن رطبات فعلى تمرات فإن لم تكن حسا حسوات من ماء

[20] Reference Pending

[21] Reported in Sunan Abi Daawūd Vol.1 Kitaab as-Siyaam (#2345). Shaykh al-Albaani رحمه الله says with a Saheeh isnaad.
نِعْمَ سحور المؤمن التَّمر

[22] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#2844) with the following wording:
بيت لا تمر فيه جياع أهله

[23] Reported with the following wording in Saheeh Muslim, Kitaab al-Aadaab (#2144). Note that this narration does not mention Madinah.
ذهبت بعبدالله بن أبي طلحة الأنصاري إلى رسول الله صلى الله عليه وسلم حين ولد. ورسول الله صلى الله عليه وسلم في عباءة يهنأ بعيرا له. فقال (هل معك تمر؟) فقلت: نعم. فناولته تمرات. فألقاهن في فيه. فلاكهن. ثم فغر فا الصبي فمجه في فيه. فجعل الصبي يتلمظه. فقال رسول الله صلى الله عليه وسلم (حب الأنصار التمر) وسماه عبدالله

[24] “O boy! Mention the Name of Allaah and eat with your right hand, and eat of the dish what is nearer to you.”
Reported in Saheeh al-Bukhaari, Kitaab at-At’imah (#5061) and Saheeh Muslim, Kitaab al-Ashribah (#2022)

[25] “Young man, I shall teach you some words (of advice): be mindful of Allaah, and Allaah will protect you. Be mindful of Allaah and you will find Him in front of you…”
Reported as part of a longer hadith. Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#7957). Also found in an-Nawawi’s 40 Hadeeth as hadeeth #19.

[26] Reference Pending

[27] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#3124) with the following wording:
حبب إلي من دنياكم النساء والطيب وجعلت قرة عيني في الصلاة

[28] Reported as part of a longer hadith in Saheeh al-Bukhaari, Kitaab al-Riqaaq (#6137) with the following wording:
وما 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، وإن سألني لأعطينَّه، ولئن استعاذني لأعيذنَّه

[29] Reported with the following wording in Saheeh al-Bukhaari, Kitaab Salaahtit-Taraaweeh (#1906) as part of a longer hadeeth.
نعم البدعة هذه، والتي ينامون عنها أفضل من التي يقومون

[30] Reference Pending

[31] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#4423).
قولى اللَّهُمَّ إنَّكَ عَفُوٌّ تُحِبُّ العَفْوَ فاعْفُ عَنِّي

[32] Reported in Saheeh al-Bukhaari, Kitaab al-Eemaan (#37) and Saheeh Muslim, Kitaab Salaah al-Musaafireen wa Qasruhaa (#759)

[33] Reported in Saheeh al-Bukhaari, Kitaab as-Sawm as part of a longer hadith (#1802).

[34] Reported in Sunan Abi-Daawūd 1/155, Kitaab as-Salaah (#567). Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#7458).
لا تمنعوا نساءكم المساجد وبيوتهن خير لهن

[35] Reported with the following wording in Saheeh al-Bukhaari, Kitaab al-I’tikaaf (#1940).
أن رسول الله صلى الله عليه وسلم ذكر أن يعتكف العشر الأواخر من رمضان، فاستأذنته عائشة فأذن لها، وسألت حفصة عائشة أن تستأذن لها ففعلت، فلما رأت ذلك زينب بنت جحش أمرت ببناء فبني لها، قالت: وكان رسول الله صلى الله عليه وسلم إذا صلى انصرف إلى بنائه، فبصر بالأبنية، فقال: (ما هذا). قالوا: بناء عائشة وحفصة وزينب، فقال رسول الله صلى الله عليه وسلم: (آلبر أردن بهذا؟ ما أنا بمعتكف). فرجع، فلما أفطر اعتكف عشرا من شوال.

[36] A figure of speech in which one word or phrase is substituted for another with which it is closely associated, as in the use of Washington for the United States government or of the sword for military power. Taken from The American Heritage® Dictionary of the English Language, Fourth Edition
Copyright © 2000 by Houghton Mifflin Company.

[37] With the following wording, Shaykh al-Albaani رحمه الله says Hasan in Saheeh al-Jaami’ (#3274).
خير الدعاء يوم عرفة وخير ما قلت أنا والنبيون من قبلي لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير

[38] Reported with the following wording in Saheeh Muslim Kitaab Salaah al-Musaafireen wa Qasruhaa (#770).
اللَّهمَّ رَبِّ جَبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ، فَاطِرَ السَّمَاوَاتِ وَالأَرْضِ، عَالِمَ الْغَيْبِ وَالشَّهَادَةِ، أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فيه يَخْتَلِفُونَ، اهْدِنِي لِمَا اخْتُلِفَ فيه مِنَ الْحَقِّ بِإِذْنِكَ، إِنَّكَ تَهْدِي مَنْ تَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ

[39] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#7987).

[40] Shaykh al-Albaani رحمه الله says Hasan in Saheeh al-Jaami’ (#3004).

[41] Shaykh al-Albaani رحمه الله says Saheeh in Saheeh at-Targheeb wat-Tarheeb Vol. 3. (#2685).

[42] Reported with the following wording by Saheeh al-Bukhaari, Kitaab as-Sawm (#1814)
إنا أمة أمية، لا نكتب ولا نحسب، الشهر هكذا وهكذا

[43] Reported as part of a longer hadeeth in Saheeh al-Bukhaari, Kitaab as-Sawm (#1810) and in Saheeh Muslim, Kitaab as-Sawm (#1081).

[44] Shaykh al-Albaani رحمه الله says Saheeh in Irwaa al-Ghaleel Vol. 1. (#250) and also reported in Sunan an-Nasaa’ee 1/263 Kitaab al-Mawaaqeet (#526) and Shaykh al-Albaani رحمه الله says with a Saheeh isnaad.

[45] Reference Pending

[46] Reference Pending

[47] Reported as part of a longer hadeeth in Saheeh al-Bukhaari, Kitaab as-Adab (#5778, 5850) and in Saheeh Muslim, Kitaab as-Aadaab (#2150).

[48] Reference Pending

[49] Reported as part of a longer hadith in Saheeh Muslim, Kitaab as-Salaah wa Mawaadis-Salaah (#673)

[50] With the following wording, Shaykh al-Albaani رحمه الله says Saheeh in Saheeh al-Jaami’ (#1939).
فإذا رأى أحدكم امرأة فأعجبته فليأت أهله فإن الذي معها مثل الذي معها

[51] Reference Pending