*Ramadan Day 30*
*What have you
learnt?*
Alhamdulilah!
Alhamdulilah!! Alhamdulilah!!!
We
thank Almighty Allah to spare our lives to witness this miraculous month
(Ramadan). The month is ending today in
Nigeria and on Sunday would be 1st Shawwal In Shaa Allah.
Brothers
and sisters in Islam.
*I
just want to remind myself and yours about ‘’ Prominent
Incidents Of Plagues And Epidemics In Islamic History*
The
appearance of epidemics in early Islamic history may be attributed in part to
the cyclical recurrences of plague in the Middle East following the Plague of
Justinian, beginning in 541 AD.
Based
primarily on the Arabic plague treatises written after the Black Death (the
second plague pandemic in the mid-fourteenth century), the history of the
plague epidemics through the Umaiyad Period has been reconstructed.
These
epidemics provoked medical and Religio-Legal Explanations and prescriptions,
which have strongly influenced the attitudes and behavior of the Muslim community
toward the disease. Besides the deaths of important men by plague, it is
suggested that the endemic nature of plague during the early Islamic Empire may
have significantly retarded population growth and debilitated Muslim society in
Syria and Iraq during the Umaiyad Period.
Ref. https://www.jstor.org/stable/600071?seq=1#metadata_info_tab_contents
There
were prominent incidents of plagues and epidemics in Islamic history, which
caused monumental mortality.
We
refer to Plague in Early Islamic History; Author(s): Michael W. Dols.
Source:
Journal of the American Oriental Society, Vol. 94, No. 3 (Jul. - Sep., 1974),
pp.371-383 [Published by: American Oriental Society]. Stable URL: https://www.jstor.
Different
and Various safety steps were taken, so as to curtail the spread of such
viruses. Such steps extended to the stoppage of congregational prayers
including Jumu’ah (Friday) prayer with an interim halt to the performance of
Hajj (pilgrimage).
The
following may suffice as incidents and measures recorded in Islamic history
taken in order to stop the spread of plagues:
1.
The plague of Amwas, in Palestine, which occurred in 18 AH/ 639 (at that time
under Syria cities, within the Rashidun Caliphate), in which many of the
Prophet’s companions died. It was estimated that 25,000 people died in the
outbreak.
2.
The plague of al-Jarif 69 AH/688.The Plague of al-Fatayat or al-Ashraf 87
AH/705.The Plague of Muslim Bn Qutataybah 131 AH/748, and many others, just to
mention but a few.
Some
of the far reaching decisions then were, social distancing – leaving the town
and hiding on mountains and in caves as was mandated by Abu Ubaydah, may Allah
be pleased with him. Therefore congregational prayers were equally suspended.
In other circumstances Jumu’ah (Friday) prayers were temporarily suspended.
3.
Very distinguished and celebrated scholars and Imams we have apparent examples
to take heed such as:
1)
Imam Malik (Died 179 AH), secluded himself in his house for 12 years without
going to the Prophet’s Masjid, as related by Imam al-Qurtubi, (Died 672 AH), in
his book Attadhkirah. More so, in the highest rated Maliki School of
Jurisprudence book, Al-Mukhtasar, reasons for not attending Jumu’ah (Friday)
prayers were canvassed.
2)
Imam Ash-Shafi’i (Died 204 AH) also in his book al-Ummu, canvassed for reasons
that would warrant not attending Jumu’ah prayers.
3)
Ibn Al-Jauzy (Died 579 AH), canvassed for social distancing and staying at
home.
4)
Imam Badruddin al-EEny (Died 855), also in commentary of Sahih al-Bukhari
canvassed for similar position.
5)
Imam Adh-Dhabi (Died 748 AH) in his celebrated work – Siyar a’lam Annubala’
also alluded circumstances that would warrant not observing Jumu’ah prayers.
Above
are only few out of numerous examples in Islamic history. The case of COVID 19.
2.0 How to Lead your
Family and Friends in Eid Prayer at Home – A Step by Step Guide
1.
Intention to Pray: In your Heart: ‘I am performing two raka’ah Eidul Fitr
prayer
2.
First Raka‘ah: Open the prayer with the Takbiratul Ihram (the first takbir i.e.
Allahu Akbar) and then follow up with 6 more Takbirs. Afterward, Al-Fatihah
will be recited followed by another Surah (Preferably Surat al-A’laa).
3.
Second Raka’ah: After you stand up, while saying the first Takbir you will then
repeat the Takbir 5 more times and begin reading Surah Al-Fatihah, followed by
another Surah (preferably Al-Ghaashiya).
4.
Sermon: [It is preferred to have a short break and divide the talk into two
sermons but In the case of praying at home in Nigeria, as it may be, the
KHUTBAH (sermon) is suspended.]
In
line with Press Release: announcement from the JNI fatwa committee on
observance of Ramadan 1441AH Eid-prayer.
Basis
of sharia compliance: These are mentioned and based on the Hadith of Anas Bn
Malik in Sahih al-Bukhari and Maliki School of law decisions, in MUKHTASAR, as
explained by Al-Kharshi and Al-Munah al-Jalil.
3.0 WHY ARE THE
MUSLIMS NOT UNITED IN THEIR FASTING?
Question:
Why are the Muslims not united in their fasting even though there is only one
new moon for Ramadaan? In the past there was the excuse of there being no media
or means of communication.
Answer
Praise
be to Allaah.
Firstly:
The
most likely reason for the differences in the start of the fast from one
country to another is the difference in sighting the new moon. Such differences
are well known and it makes sense that there are such differences.
Based
on this, it is not possible to expect all the Muslims to start fasting at the
same time, because this would mean that some of them were starting to fast
before the new moon had been sighted and even before it had appeared.
Shaykh
Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about those who call
for the Ummah to be united in fasting and for the moon sighting to be based on
its sighting in Makkah. He said:
This
is impossible from an astronomical point of view, because the sighting of the
new moon, as Shaykh al-Islam Ibn Taymiyah said, differs, according to the
scientists who are well-versed in this field. Because it differs, then each
country should have its own ruling, according to the reports and according to
science.
The
evidence from reports is the verse in which Allaah says (interpretation of the
meaning):
“So
whoever of you sights (the crescent on the first night of) the month (of
Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month”
[Holy Quran al-Baqarah 2:185]
If
it so happens that people in a remote region of the world do not see the new
moon whereas the people of Makkah do see it, then how can the words of this
verse apply to those who have not seen the new moon? The Prophet (peace and
blessings of Allaah be upon him) said: “Fast when you see it and stop fasting
when you see it.” (Agreed upon). So if the people of Makkah, for example, see
it, then how can we expect the people of Pakistan and countries further east to
start fasting, when we know that that the new moon has not yet appeared in
their region, and the Prophet (peace and blessings of Allaah be upon him)
connected the start of fasting to the sighting of the moon?
The
scientific evidence is the correct analogy which we cannot contradict. We know
that dawn appears in eastern regions of the earth before it appears in western
regions, so if dawn has appeared in eastern regions, do we have to stop eating
even though it is still night where we are? The answer is no. If the sun has
set in eastern regions but it is still day where we are, is it permissible for
us to break our fast? The answer is no. And the new moon is exactly like the
sun, except that the timing of the new moon is monthly and the timing of the
sun is daily. The One Who said (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 Sawm (fast) till the nightfall”
[al-Baqarah 2:187]
is also the One Who said (interpretation of the meaning):
“So whoever of you
sights (the crescent on the first night of) the month (of Ramadan i.e. is
present at his home), he must observe Sawm (fasts) that month”[Holy Quran al-Baqarah
2:185]
So
the evidence of both the texts and science indicates that we should establish a
separate ruling for each place when it comes to starting and ending the fast,
and this should be connected to the physical sign which Allaah has described in
His Book and which His Prophet Muhammad (peace and blessings of Allaah be upon
him) established in his Sunnah, namely the sighting of the moon and the
sighting of the sun or dawn.
End
quote from Fataawa Arkaan al-Islam, p. 451.
And
he said, explaining this analogy and supporting the argument of those who say
that there should be different moon sightings:
They
say that the monthly timings should be like the daily sightings. Just as
different countries vary in the start and end of the fast each day, so too they
must differ in the start and end of the month-long fast. The difference in
daily timings is well known according to Muslim consensus; those who are in the
east start fasting before those who are in the west, and they also break the
fast first.
If
we accept the differences in sighting with regard to daily timings, then we
should also accept it with regard to the month.
No
one can say that the verse “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 Sawm (fast) till the nightfall” and the words of the Prophet
(peace and blessings of Allaah be upon him) “When the night has come from here
and the day has departed from here and the sun has set, then the faster may
break his fast” are general in meaning and apply to all the Muslims in every region.
The
same applies to the verse “So whoever of you sights (the crescent on the first
night of) the month (of Ramadan i.e. is present at his home), he must observe
Sawm (fasts) that month” and the words of the Prophet (peace and blessings of
Allaah be upon him) “When you see it fast and when you see it stop fasting.”
As
you see, this opinion is very strong, and the analogy is sound, the analogy
between the monthly timing and the daily timing.
End
quote from Fataawa Ramadaan, compiled by Ashraf ‘Abd al-Maqsood, p. 104
The
Council of Senior Scholars issued an important statement on this topic, the
text of which is as follows:
Firstly:
The difference in moon sighting is something which is well known, and there is
no difference among the scholars concerning this. Rather the difference of
scholarly opinion has to do with whether the difference in moon sighting
matters or not.
Secondly:
The issue of whether the difference in moon sighting matters or not is a
theoretical matter in which there is room for ijtihaad. Even people of great
knowledge and piety differed concerning this matter. This is a type of
difference which is acceptable, where the one who makes ijtihaad and gets it
right will have two rewards, one for his ijtihaad and the other for getting it
right, and the one who gets it wrong will be rewarded for his ijtihaad.
The
scholars differed concerning this matter and there are two points of view. One
is that the difference in moon sighting matters and the other is that it does
not matter. Each group quotes evidence from the Qur’aan and Sunnah, and
sometimes they quote the same text, such as when they both quote the verse (interpretation
of the meaning):
“They
ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed
periods of time for mankind and for the pilgrimage” [Holy Quran al-Baqarah
2:189]
and
the words of the Prophet (peace and blessings of Allaah be upon him), “Fast
when you see it and stop fasting when you see it.”
That
is because of different understandings of the texts, and different ways in
which each group derives evidence from them.
Based
on the considerations that the Council has seen and examined, and based on the
fact that the difference of opinion on this matter does not have any effect
that may lead to undesirable consequences, since this religion appeared
fourteen centuries ago and we do not know of any period during which the Ummah
was united in moon sighting, the members of the Council of Senior Scholars
think that matters should be left as they are and that this subject should not
be stirred up. Each Islamic state should have the right to choose whichever
opinion it wishes, based on the suggestions of its own scholars, because each
view has its evidence and proofs.
Thirdly:
The Council has studied the issue of proving the new moon by means of
calculation, and what has been narrated in the Qur’aan and Sunnah, and they
have studied the comments of the scholars on this matter. They have decided
unanimously that astronomical calculations carry no weight in determining the
new moon with regard to Islamic matters, because the Prophet (peace and
blessings of Allaah be upon him) said, “Fast when you see it and stop fasting
when you see it.” And he (peace and blessings of Allaah be upon him) said: “Do
not fast until you see it, and do not stop fasting until you see it.” And
because of other evidence to that effect. End quote, from Fataawa al-Lajnah
al-Daa’imah, 10/102.
Source:
Islam Q&A, 50487
4.0 HOW TO CELEBRATE
EID?
Question:
I hope that you can give me some advice about how the family should celebrate
Eid (and with all due respect, I hope that you will not say “Do not do any
haraam things such as going to places where there is mixing, movie theatres and
so on”, because we never do these things). Can you give some examples of the
kind of things that should be done at Eid by the believers? What are the
activities that they must participate in? Is it permissible for the husband and
wife to go out together and have a delicious meal somewhere? How do the scholars
celebrate the day of Eid?
Answer
Praise
be to Allah
The
days of the two Eids are days of joy and happiness, and these days are singled
out for some acts of worship, special practices, and traditions, including the
following:
1. Doing Ghusl:
This
is narrated in saheeh reports from some of the Sahaabah.
A
man asked ‘Ali (may Allah be pleased with him) about bathing and he said: Bathe
every day if you wish. He said: No, (I mean) bathing in the sense of ghusl (as
an act of worship). He said: (Do ghusl) on Fridays, the day of ‘Arafah, the Day
of Sacrifice (Eid al-Adha) and the day of al-Fitr (Eid al-Fitr).
Narrated
by ash-Shaafa‘i in his Musnad (p. 385); classed as saheeh by al-Albaani in
Irwa’ al-Ghaleel (1/176).
2. Wearing New
Clothes To Beautify Oneself
‘Abdullah
ibn ‘Umar (may Allah be pleased with him) said: ‘Umar (may Allah be pleased
with him) found a suit of brocade being offered for sale in the market, so he
took it and brought it to the Messenger of Allah (blessings and peace of Allah
be upon him) and said: O Messenger of Allah, buy this and adorn yourself with
it for ‘Eid and for (meeting) the delegations. The Messenger of Allah
(blessings and peace of Allah be upon him) said: “This is only a garment for
the one who has no share in the Hereafter.”
Narrated
by al-Bukhaari (906) and Muslim (2068).
Al-Bukhaari
included this report in a chapter entitled: Chapter on the Two Eids and
Beautifying Oneself for them.
Ibn
Qudaamah (may Allah have mercy on him) said: This indicates that beautifying
oneself on such occasions was something well known among them.
Al-Mughni
(2/370)
Ibn
Rajab al-Hanbali (may Allah have mercy on him) said: This hadith indicates that
one should beautify oneself for Eid and that this practice was common among
them.
Fath
al-Baari by Ibn Rajab (6/67)
Ash-Shawkaani
(may Allah have mercy on him) said:
What
we may conclude from this hadith is that it is prescribed to beautify oneself
for Eid because the Prophet (blessings and peace of Allah be upon him)
basically approved of ‘Umar’s idea about beautifying oneself for Eid, and he
only objected to the one who would wear such a suit because it was made of
silk. Nayl al-Awtar (3/284)
And
this has been the practice of all people from the time of the Sahaabah (may
Allah be pleased with them) until the present day.
Ibn
Rajab al-Hanbali (may Allah have mercy on him) said: Al-Bayhaqi narrated with a
saheeh isnaad from Naafi‘ that Ibn ‘Umar used to wear his finest clothes on the
two Eids.
He
also said:
This
adorning oneself on the occasion of Eid applies to the one who goes out to the
prayer, the one who stays at home, and even women and children. Fath al-Baari
by Ibn Rajab (6/68, 72)
One
of the scholars said:
According
to some scholars, a person who was in i‘tikaaf may go out for Eid in the
clothes he wore for i‘tikaaf, but this is a less-favoured opinion.
Shaykh
Ibn ‘Uthaymeen (may Allah have mercy on him) said: The Sunnah on Eid is to
beautify oneself, regardless of whether one has been observing i‘tikaaf or not.
As’ilah wa Ajwibah fi Salaat al-Eid (p. 10)
3. Putting On The
Best Perfume
It
is narrated in a saheeh report from Ibn ‘Umar (may Allah be pleased with him)
that he used to put on perfume on the day of al-Fitr, as it says in Ahkaam
al-‘Eidayn by al-Firyaabi (p. 83)
Ibn
Rajab al-Hanbali (may Allah have mercy on him) said:
Maalik
said: I heard the scholars describing it as mustahabb (encouraged) to adorn
oneself and put on perfume on every Eid.
That
was also regarded as mustahabb by Ibn Rajab (6/68)
This
beautifying oneself and putting on perfume is only to be done at home in the
case of women, in front of their husbands, fellow women and mahrams.
It
says in al-Mawsoo‘ah al-Fiqhiyyah (31/116):
The
recommendation to wear good clothes, clean oneself, put on perfume, and remove
body hair and offensive odours applies equally to both the one who goes out to
the prayer and the one who stays at home, because the day of adornment is for
all of them alike. This applies to all except women.
With
regard to women, if they go out they should not adorn themselves; rather they
should go out in scruffy clothes and not wear beautiful clothes or put on
perfume, because of the fear that they may cause temptation. The same applies
to old women and women who are not attractive. And they should not mix with
men; rather they should be in a separate area from them. End quote.
4. Takbeer
It
is Sunnah to recite takbeer on the occasion of Eid al-Fitr, for the one who
sights the moon, because Allah, may He exalted, says (interpretation of the
meaning): “(He wants that you) must complete the same number (of days), and
that you must magnify Allah (i.e. to say Takbeer (Allahu-Akbar; Allah is the
Most Great) on seeing the crescent of the months of Ramadan and Shawwal) for
having guided you…” [al-Baqarah 2:185]. Completing the same number of days
means completing the fast. Recitation of takbeer ceases when the imam comes out
to deliver the khutbah [before the Eid prayer].
On
Eid al-Adha, the takbeer begins on the morning of the day of ‘Arafah, until the
last of the days of at-Tashreeq, which is the thirteenth of Dhu’l-Hijjah.
5. Visiting One
Another
On
Eid there is nothing wrong with visiting relatives, neighbours and friends.
This is something that people are accustomed to doing on the Eids, and it was
said that this is one of the reasons for changing one’s route when coming back
from the Eid prayer place.
Most
of the scholars are of the view that it is mustahabb to go to the Eid prayer
via one route and come back via a different route.
It
was narrated that Jaabir ibn ‘Abdullah (may Allah be pleased with him) said: On
the day of Eid, the Prophet (blessings and peace of Allah be upon him) used to
come back via a different route. Narrated by al-Bukhaari (943).
Al-Haafiz
Ibn Hajar (may Allah have mercy on him) said concerning the ruling on that:
It
was said that the wisdom behind that was so that he might visit his relatives,
both living and dead; and it was said that it was in order to uphold ties of
kinship. Fath al-Baari (2/473)
6. Congratulating One
Another
This
may be done in any permissible wording, the best of which is: “Taqabbal Allahu
minna wa minkum (May Allah accept it from us and from you),” because this is
what is narrated from the Sahaabah (may Allah be pleased with them).
It
was narrated that Jubayr ibn Nufayr said: When the Companions of the Prophet
(blessings and peace of Allah be upon him) met one another on the day of Eid,
they would say to one another: “Taqabbal Allahu minna wa minkum (May Allah
accept it from us and from you).”
al-Haafiz
classed its isnaad as hasan in Fath al-Baari (2/517).
Maalik
(may Allah have mercy on him) was asked: Is it makrooh for a man to say to his
brother, when he has completed the Eid prayer,“Taqabbal Allahu minna wa minka
wa ghafar Allahu lana wa laka (May Allah accept it from us and from you; may
Allah forgive us and you)” and for his brother to respond in like manner? He
said: That is not makrooh. Al-Muntaqa Sharh al-Muwatta’ (1/322)
Shaykh
al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
With
regard to congratulating one another on the Day of Eid, saying to one another
when they meet after the Eid prayer, “Taqabbal Allahu minna wa minkum (May
Allah accept it from us and from you)” or “Ahaalahu Allahu ‘alayka (May Allah
cause you to live to see another Eid)” and the like, it was narrated from a
number of the Sahaabah that they used to do that. The imams, such as Ahmad and
others, granted concessions allowing that, but Ahmad said: I do not initiate
such congratulations with anyone, but if someone congratulates me first, then I
respond. That is because returning a greeting is obligatory.
As
for initiating the greeting or congratulations (on Eid), that is not a Sunnah
that is enjoined, but it is not something that is prohibited either. So whoever
does that has a precedent and whoever refrains from doing that also has a
precedent. Majmoo‘ al-Fataawa (24/253)
7. Enjoying Fine
Food And Drink
There
is nothing wrong with enjoying fine food and drink, or eating good food,
whether that is at home or at a restaurant outside the home, but it is not
permissible for that to be in a restaurant in which alcohol is served, or a
restaurant in which music is played or in which men can see non-mahram woman.
In
some countries it may be better to go for a trip on land or on the water so as
to get away from places in which there is free mixing between men and women, or
in which there are other things that are contrary to Islamic teaching.
It
was narrated that Nubayshah al-Hudhali (may Allah be pleased with him) said:
The Messenger of Allah (blessings and peace of Allah be upon him) said: “The
days of at-Tashreeq are days of eating, drinking and remembering Allah.”
Narrated by Muslim (1141).
8. Permissible Leisure
Activities
There
is nothing wrong with taking the family for a trip on land or on the water, or
visiting scenic places, or going to a place where there are permissible leisure
activities. There is also nothing wrong with listening to some nasheeds that
are free of musical accompaniment.
It
was narrated that ‘Aa’ishah (may Allah be pleased with her) said: The Messenger
of Allah (blessings and peace of Allah be upon him) came in and there were with
me two young girls who were singing the songs of Bu‘aath. He lay down on the
bed and turned his face away. Then Abu Bakr came in and rebuked me, saying:
Singing of the Shaytaan in the presence of the Messenger of Allah (blessings
and peace of Allah be upon him)? The Messenger of Allah (blessings and peace of
Allah be upon him) turned to him and said: “Let them be.” When he turned away I
signalled to them and they left. And on the day of Eid, the black men were
playing with shields and spears. Either I asked the Messenger of Allah
(blessings and peace of Allah be upon him) (to let me watch) or he said, “Do
you want to watch?” and I said: Yes. So he made me stand behind him, with my
cheek against his, and he was saying, “Carry on, O Banu Arfidah!” until I had
had enough, then he said, “Have you had enough?” and I said yes, so he said,
“Go then.” Narrated by al-Bukhaari (907) and Muslim (892)
According
to another report, ‘Aa’ishah said: The Messenger of Allah (blessings and peace
of Allah be upon him) said: “So that the Jews may understand that in our
religion there is some leniency, I have been sent with monotheism that is of an
easy nature.”
Musnad
Ahmad (50/366); classed as hasan by the commentators; its isnad classed as
jayyid by al-Albaani in as-Silsilah as-Saheehah (4/443).
An-Nawawi
(may Allah have mercy on him) included it in a chapter entitled: The concession
allowing play in which there is no sin during the days of Eid.
Al-Haafiz
Ibn Hajar (may Allah have mercy on him) said:
In
this hadith we learn that it is prescribed to be generous to one’s family and
children during the days of Eid, with different kinds of things that will bring
them pleasure and joy, and allow the body to relax after the effort of worship.
We
also learn that expressing joy on Eid is one of the symbols of Islam. Fath
al-Baari (2/514)
Shaykh
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
Something
else that is done on this Eid is the exchange of gifts, in other words they
make food and invite one another, and they get together and celebrate. There is
nothing wrong with this custom, because these are the days of Eid. Even Abu
Bakr (may Allah be pleased with him), when he entered the house of the
Messenger of Allah (blessings and peace of Allah be upon him – and he narrated
the same hadith.
This
indicates that one of the ways in which Islam makes things easy for people –
praise be to Allah – is that it prescribes for them to express joy and
happiness on the days of Eid.
Majmoo‘
Fataawa ash-Shaykh al-‘Uthaymeen (16/276).
In
al-Mawsoo‘ah al-Fiqhiyyah (14/166) it says:
This
confirms the idea that it is prescribed to be generous to one’s family and
children during the days of Eid, with different kinds of things that will bring
them pleasure and joy, and allow the body to relax after the effort of worship.
Expressing joy on the days of Eid is one of the symbols of this religion, and
playing on the days of the two Eids is permissible, both in the mosque and
elsewhere, if it is done along the lines mentioned in the hadith of ‘Aa’ishah
(may Allah be pleased with her) about the Abyssinians playing with weapons. End
quote.
In
the answer to question no. 36856 we have mentioned some of the wrong things
that are done on Eid. Please read it.
We
ask Allah, may He be exalted, to accept from us and from our righteous deeds,
and to guide us and you to that which is best for us in both religious and
worldly terms.
Islam
Q&A 148039
And
Allaah knows best.
May
Allah Almighty accept our fast and blessed us
May
Almighty Allah reward us abundantly and accept our Ibadaah. Ameen
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