QUESTIONS
CONCERNING RAMADAAN
DETERMINING THE
BEGINNING OF RAMADAAN
[Q]: Is it permissible to rely upon astronomical calculations in
determining the start of Ramadaan?
[A]: "The Prophet sallallaahu
'alayhi wa sallam ordered the Muslims saying:
"Do not fast until you see the new
moon, and do not stop fasting until you see it, and if it is concealed by
clouds then count out (the thirty days of Sha'baan) for it."[1]
And he 'alayhis-salaatu was-salaam said:
"We are an illiterate nation that
neither writes nor calculates (i.e. using astronomical calculations). The month
is either like this, or this (Meaning: Sometimes it is of twenty-nine days, and
sometimes it is of thirty.) "[2]
And it is established in the Saheeh (no.1903) of
al-Bukhaaree from Abu Hurayrah radiallaahu 'anhu that the Prophet sallallaahu
'alayhi wa sallam said:
"Fast when it (the moon) is seen,
and cease fasting when it is seen, so if it is concealed by clouds then
complete thirty days of Sha'baan."
And he sallallaahu 'alayhi wa sallam also
said:
"Do not fast until you have seen the
moon, and if it is concealed by clouds then complete thirty days."[3]
There are plenty of ahaadeeth in this
connection, and all of them point towards the obligation of actually sighting
the moon, or if unable, then to complete the number of days in the absence of
observing it. These narrations also point towards the impermissibility of using
astronomical calculations in this regard. And Shaykhul-Islaam Ibn Taymiyyah has
actually stated an ijmaa' (consensus) from the People of Knowledge about the
impermissibility of relying upon astronomical calculations in this regard - and
this is the truth about which there is no doubt.'' [4]And
with Allaah alone is the ability."[5]
BRUSHING
ONE'S TEETH WHILST EATING
[Q]: Is it permissible to use a miswaak
to brush one's teeth, whilst fasting. And it it permissible to use toothpaste
as well? What if some blood appear whilst I brush my teeth, doe this invalidate
my fast?
[A]: "There is no problem in cleaning
one's teeth either using water, miswaak or toothbrush, whilst fasting.
Some have held it to be makrooh (detested) to use a miswaak
whilst fasting, since it changes the smell of a person's breath. However, what
is correct is that it is recommended to use a miswaak in the beginning
and the end of the day, since doing so does not change the odour, rather it
just cleanses the mouth from impurities and small pieces of food that become
lodged in one's teeth. As regards to the use of toothpaste, then it is makrooh
(detested), since it contains a distinctive taste and flavour which may then
get mixed with one's saliva and then be swallowed. Thus, whosoever needs to use
it should do so after suhoor (the pre-dawn meal), before the time of
Fajr and fasting begins. However, if one can safeguard allowing the toothpaste
and saliva to be mixed then swallowed, then there is no harm in using such
toothpaste. If - whilst cleaning's one teeth with water, miswaak or a
toothbrush - a small amount of blood flows out, then this does not break the
fast, and Allaah knows best."[6]
CONCERNING
THE TARAAWEEH PRAYER
[Q]: Some people insist that there is an
ijmaa' (consensus) from the four well known Imaams - Abu Haneefah, Maalik,
ash-Shafi'ee and Ahmad ibn Hanbal, rahimahumallaah - on praying only
twenty rak'ahs for taraaweeh. Is this correct?
[A]: "This is an erroneous claim. This
is what has been stated in the Hanafee books of fiqh (jurisprudence),
for we do not find any book that can be authentically ascribed to Abu Haneefah
(d.150H) rahimahullaah. Rather, what is apparent from looking into al-Muwatta
of Imaam Muhammad (one of the main students of Abu Haneefah) is that Abu
Haneefah's madhhab (school of thought) was to pray eleven rak'ahs.
Imaam Muhammad includes a chapter in al-Muwatta
(p.110), stating: "Chapter: Establishing the Night Prayer in the month of
Ramadaan, and the virtues contained in it." Under this chapter he relates
four ahadeeth. The first, third and fourth narrations do not make mention of
any specified number of rak'ahs for the Taraaweeh prayer, rather they
just mention the excellence of establishing Prayer in congregation and the
excellence of the night prayer in Ramadaan. However, in the second narration
eleven rak'ahs is mentioned. Then Imaam Muhammad said (p.111): "And
we take all of this." ... Thus, he has shown that his madhhab is
eleven rak'ahs, and this can only be the madhhab of Imaam Abu
Haneefah - rahmatullaah 'alayhi - as well.
Ash-Shafi'ee (d.204H) - rahimahullaah -
said: "There is no limit to its maximum, since it is an optional prayer. Thus,
if the standing is lengthened, whilst the number of prostrations is shortened
(i.e. the number of rak'ahs is fewer), then that is good and that is
what is most beloved to me. However, if the number of prostrations and bowings
are increased (i.e. the number of rak'ahs are increased), then this is
also good."[7] So it is
affirmed that Imaam ash-Shafi'ee - rahimahullaah - does not advocate
restricting the number of rak'ahs to twenty. Rather, he gives preference
for there to be fewer rak'ahs and an increase in the length of standing.
Imaam Ahmad ibn Hanbal (d.241H) has approved of
eleven rak'ahs as well as twenty - as Shaykhul-Islaam ibn Taymiyyah says
in al-Ikhtiyaaraatul-'Ilmiyyah (p.38) and Shah Waleeullaah says in al-Misriyyah
(1/174) and al-Musaffaa (1/177).
Imaam Maalik (d.179H) - rahimahullaah -
also supports eleven rak'ahs, as Shaykhul-Islaam ibn Taymiyyah mentioned
in al-Ikhtiyaraat (p.38) and as Jalaalud-Deen as-Suyootee mentions in al-Haawee
lil-Fataawaa (p.350), where he said: al-Jooree, one of our companions said,
from Maalik who said: "That which 'Umar ibn al-Khattaab gathered the people
upon is more beloved to us and that was eleven rak'ahs, and that was the prayer
of Allaah's Messenger sallallaahu 'alayhi wa sallam." It was said
to him: Eleven rak'ahs with the Witr? So he said: Yes, and thirteen is
close." Then he said: "I do not know from where they have
introduced these numerous rukoo's (bowings)."[8]
Praying eleven rak'ahs is based upon a number of authentic narrations, from them:
[1] What al-Bukhaaree relates in his Saheeh
(no.2013) from Abu Salamah ibn 'Abdur-Rahmaan who relates that he asked
'Aaishah radiallaahu 'anhaa: How was the Prayer of the Prophet sallallaahu
'alayhi wa sallam in Ramadaan? So she said: "Allaah's Messenger, sallallaahu
'alayhi wa sallam did not used to pray more than eleven rak'ahs
during Ramadaan or in other than Ramadaan. He would pray four rak'ahs,
and do not ask about their beauty and length. Then he would pray another four,
and do not ask about their beauty and length. Then he would pray three (witr)."
[2] Jaabir radiallaahu 'anhu said:
''Allaah's Messenger sallallaahu 'alayhi wa sallam led us in the month
of Ramadaan with eight rak'ahs and witr. Then on the following
night we gathered in the mosque and hoped that he would come out, and we
continued in that state until morning. Then we entered our houses, so we said:
O Messenger of Allaah we gathered in the mosque last night hoping that you
would pray with us. So he said: "I feared that it would become prescribed
(i.e. obligatory) for you."[9]
[3] Imaam Maalik relates in his al-Muwatta
(no.248): From Muhammad ibn Yoosuf, from as-Saa'ib ibn Yazeed who said:
"'Umar ibn al-Khattab ordered 'Ubayy ibn Ka'b and Tameemud-Daaree to lead
the people in Prayer with eleven rak'ahs. And the reciter would recite
some hundreds of Verses until one of us would lean upon a stick because of the
length of standing, and we had not used to finish until the appearance of
Fajr."[10]
[4] 'Ubayy ibn Ka'b came to Allaah's Messenger sallallaahu
'alayhi wa sallam and said: O Messenger of Allaah, something happened with
me last night - meaning in Ramadaan. So he said: "And what was that
'Ubayy?" He said: Some women in my house said, we do not recite the
Qur'aan, so can you lead us in Prayer? So I lead them in eight rak'ahs
and prayed the witr. And this was a Sunnah of his approval, since he
remained quiet and he did not say anything.[11]
So all this goes to show that insisting that
there is a consensus on praying only twenty rak'ahs for taraweeh
- claiming this to be the only view of all the four well-known Imaams - is not
only incorrect, but is against the established evidence. As regards a detailed
discussion regarding the whole issue, then this is not possible here, nor is it
the place to discuss the correctness, or merits, of praying twenty rak'ahs
over eight, or vice-versa. Rather, one can find such discussions in the
relevant chapters in the books of fiqh, whilst remembering that:
"Difference in opinion must not be a source of obstinacy nor anger."[12]
WHAT
SHOULD I DO IN RAMADAAN?
[Q]: What should a fasting person do, and
what is obligatory upon him?
[A]: "The fasting person must increase
in obedience to Allaah and to keep away from all the prohibited meters. It is
obligatory upon the fasting person to safeguard the obligatory duties and to
distance himself from all the prohibitions. So he should pray the five daily
Prayers in their correct times and in congregation, and abandon lying,
backbiting, cheating, dealing in usury, and all other prohibited matters. The
Prophet sallallaahu 'alayhi wa sallam said: "Whosoever does not
abandon falsehood in speech and action, then Allaah the Mighty and Majestic has
no need that he should leave his food and drink."[13]"[14]
EYE
DROPS AND VOMITING
[Q]: Is it permissible to use eve or
ear-drops whilst fasting, or does it invalidate the fast? And does vomiting
also break the fast?
[A]: "Whosoever uses eye or ear drops
for medicinal purposes, then this does not invalidate their fast, and this is
the correct opinion. This is because such drops are not termed as being food or
drink - neither are they called so by convention, nor by Islaamic terminology -
and this is because such drops are administered through those places which food
and drink are not administered. However, if taking such drops could be delayed
until the night, then this would avoid entering into any difference of opinion.
Similarly, whosoever vomits whilst fasting, then this does not invalidate their
fast. This is because Allaah does not burden a soul with more than it can bear,
and also that the Sharee'ah (Divinely Prescribed Islaamic Law) is built upon
facilitating ease and removing hardships, as Allaah - the Most High - said:
"And We have not made for you any
hardships in the Religion." [Soorah al-Baqarah 2:222].
Also, the Prophet sallallaahu 'alayhi wa
sallam said:
"Whosoever has an attack of
vomiting, then no atonement is required of him, but whoever intentionally
vomits, then let him atone for it."[15]"[16]
[1] Related by al-Bukhaaree (1906) and Muslim (no.1080), from Ibn 'Umar radiallahu 'anhu.
[2] Related by al-Bukhaaree (no.1913), from Ibn 'Umar radiallaahu 'anhu.
[3] Related by al-Bukhaaree (no.19O7), from Ibn 'Umar.
[4] Refer to Fathul-Baaree (4/159) of al-Haafidh Ibn Hajr.
[5] Answered by Shaykh 'Abdul-'Azeez bin Baaz in Fataawas-Siyaam (p.13).
[6] Answered by Shaykh Ibn Jibreen in Fataawa-Siyaam (p.40).
[7] Quoted by Ibn Nasr al-Marwazee in Qiyaamul-Layl (p.92).
[8] Tanqeed Sadeed bi Risaaliti Ijtihaad wa Taqleed (pp.266-268) of Shaykh Badee' ud-Deen as-Sindee.
[9] Related by Ibn Nasr (p.90) and others. Al-Haafidh Ibn Hajr indicated in Fathul-Baaree (3/10) that the narration is strong.
[10] Shaykh al-Albaanee says in Salaatut-Taraweeh (p.45): "And its chain of narration is Saheeh Jiddan (extremely authentic)"
[11] Hasan: Related by Ibn Nasr al-Marwazee (p.90). It was authenticated by Shaykh al-Albaanee in Salaatul-Taraweeh (p.68).
[12] From Aadaabul-Khilaaf (p.7) of Shaykh Saalih al-Humaid.
[13] Related by al-Bukhaaree (4/99), from Abu Hurayrah radiallaahu 'anhu.
[14] Answered by Ibn al-'Uthaymeen in Fataawas-Siyaam (pp.24-25).
[15] Saheeh: Related by Abu Daawood (2/310). It was authenticated by Ibn Taymiyyah in Haqeeqatus-Siyaam (p.14).
[16] Answered by the Committee of Major Scholars in Fataawas-Siyaam (p.44).