>> My Ramadan Time Table.pdf <<

I was talking to my dear friend – and we started to discuss Laylatul Qadr – and I come to know that I had misunderstood something about that night for many years. I had always thought that it was the night in which the first revelation was revealed to the Prophet Muhammad (S)… but this is not correct! Allah informs us that He sent the Qur’an down during the Night of Al-Qadr in its entirety and it is a blessed night that occurs every year during the month of Ramadan:

“We sent it (The Qur’an) down on a blessed night.” [44:3]

“The month of Ramadan in which was revealed the Qur’an.” [2:185]

But wasn’t it revealed gradually over 23 years?

Ibn Abbas explains this ayat by saying:

“Allah sent the Qur’an down all at one time from the Preserved Tablet (Al-Lawh Al-Mahfuz) to the House of Might (Baytul-`Izzah), which is in the heaven of this world. Then it came down in parts to the Messenger of Allah based upon the incidents that occurred over a period of twenty-three years.” [Taken from Tafsir Ibn Kathir]

I have made note of this correction on the document above, may Allah forgive me!

(( updated 19th September 2009 ))

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Ramadan Mubarak! – From AlQamarDesigns

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Masha’allah, a week has already passed! Subhaanallah, time is just flying by too fast.

A few days before Ramadan I wanted to make myself a Ramadan timetable, just something to try and organise my time – so that I can strive hard not to waste my days in this blessed month.

I had gathered together information from many audio lectures and books on Ramadan – put them into categories and source referenced all the evidences from the Quran and aHadith into one document – most of the information was gained from the Ramadan Classes attended on www.sunnahfollowers.net taught by my teacher Sister Laila Nasheeba.

I wanted to share this document with you, I hope it will serve beneficial to you (the same way it is doing for me.) Still another 3 weeks to go! Enjoy the rest of your Ramadan. May Allah accept from us and you, ameen.

Dated: Ramadan 2006

Pregnant / Breastfeeding Women during Ramadan

The below has been taken from www.islamqa.com. The scholars differed concerning the ruling on pregnant woman and breastfeeding mothers if they do not fast. In brief there are several opinions:

a – That they have to make up the fasts only

This is the view of Imam Abu Haneefah (may Allah have mercy on him). Among the Sahaabah, it was the view of ‘Ali ibn Abi Taalib (may Allah be pleased with him).

Those who said that they only have to make up the fasts quoted the following as evidence:

1 – The report narrated by al-Nasaa’i (2274) from Anas, that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has waived half of the prayer for the traveler, and fasting, and for those who are pregnant and breastfeeding.” Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. The Prophet (peace and blessings of Allaah be upon him) stated that the ruling on pregnant and breastfeeding women is like the ruling on the traveler. The traveler may not fast and has to make it up later, and this also applies to pregnant and breastfeeding women. See Ahkaam al-Qur’aan by al-Jassaas.

2 – Analogy to the sick. Just as the sick are allowed not to fast and have to make it up later, the same applies to those who are pregnant and breastfeeding. See al-Mughni, 3/37; al-Majmoo’, 6/273.

This view was favoured by a number of scholars.

b – That if they fear for themselves, they have to make up the fast only, and if they fear for their children then they have to make up the fasts and feed one poor person for each day

This is the view of Imam al-Shaafa’i and Imam Ahmad. Al-Jassaas also narrated this from Ibn ‘Umar (may Allah be pleased with him).

c – That they have to feed the poor only, and do not have to make up the fasts

Among the Sahabah, this was the view of ‘Abd-Allaah ibn ‘Abbaas (may Allah be pleased with him). Ibn Qudaamah also narrated this in al-Mughni (3/37) from Ibn ‘Umar (may Allah be pleased with him).

Abu Dawood (2318) narrated from Ibn ‘Abbaas and ‘Ali that this phrase – “those who can fast with difficulty” [al-Baqarah 2:184] was a concession granted to old men and old women who find it difficult to fast, allowing them not to fast and to feed one poor person for each day instead, and the same for pregnant and breastfeeding women if they are afraid. Abu Dawood said: i.e., for their children – they may not fast and may feed (the poor) instead. Al-Nawawi said: its isnaad is hasan.

This was also narrated by al-Bazzaar who added at the end: Ibn ‘Abbaas used to say to a concubine of his who was pregnant: “You are like one who cannot fast, so you have to pay the fidyah but you do not have to make up the fasts.” Al-Daaraqutni classed its isnaad as saheeh, as stated by al-Haafiz in al-Talkhees.

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’, 6/220, after mentioning the difference of scholarly opinions about the ruling on this matter, expressed his preference for the first view that she only has to make up the missed fasts – because at most they are like one who is sick or travelling, who only have to make up missed fasts.

Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 15/227: The correct view concerning this matter is that pregnant and breastfeeding women have to make up the fasts, and what was narrated from Ibn ‘Abbaas and Ibn ‘Umar, that pregnant and breastfeeding women have to feed the poor instead, is a weak view that goes against the shar’i evidence. Allaah says (interpretation of the meaning): “but if any of you is ill or on a journey, the same number (should be made up) from other days” [al-Baqarah 2:184]. Pregnant and breastfeeding women are likened to those who are sick, and do not come under the ruling on old men who are unable to fast. Rather they come under the ruling on those who are sick, so they should make up the fasts when they become able to do so, even if that is delayed.

Q: A woman did not fast during Ramadaan because of nifaas (postpartum bleeding), and she was not able to make up the fasts before the next Ramadaan came because of breastfeeding. What should she do?

This woman should fast and make up the days that she missed, even if that comes after the second Ramadaan, because she was unable to make up the fasts between the first and second Ramadaans for legitimate reasons. But if it is not difficult for her to make up the fasts during the winter, even if she does it day after day, then she has to do that, even if she is breastfeeding. She should strive to do whatever she can to make up the missed Ramadaan fasts before the next Ramadaan comes. If she cannot manage to do that then there is no sin on her if she delays it until the next Ramadaan. (Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 19/ question no. 360.)

Pregnant and breastfeeding women come under the same ruling as those who are sick. If it is too difficult for them to fast then it is prescribed for them not to fast, but they have to make up the fasts when they are able to do so, like those who are sick. (Shaykh Ibn Baaz said in Majmoo’ al-Fataawa, 15/225)

Allaah has given the one who missed some fasts because of a legitimate excuse until the following Ramadaan to make up those fasts, but the Muslim should not use this as an excuse to delay making them up, because he may be faced with some need or changes that make it too hard for him to make them up or prevent him from doing so, especially women who may become pregnant, or be faced with menstruation and nifaas (postpartum bleeding).

Whoever delays making up the fast with no legitimate excuse until there is very little time left, then Sha’ban ends and he has not made up the fasts he owes, is sinning and has to make up those fasts after the second Ramadaan. Some scholars stated that he also has to feed one poor person for each day. If he is able to do that then that is on the safe side, otherwise making up the missed fasts is sufficient.

In Summary –

As she has delayed making up the fasts with no excuse, she has sinned and needs to:

• Repent to Allaah and resolve not to repeat this mistake in the future
• Make up these fasts as soon as possible
• Feed a poor person 1 meal for each day missed – if she is able to do this, then that is on the safe side

What are the “3 White Days”?

The Prophet Muhammad (S) used to fast the middle 3 days of each Hijri month, that being the 13th, 14th and 15th.

Below are some Authentic Ahadeeth to encourage us to perform this great Ibadah..

“If you fast any part of the month, then fast the thirteenth, fourteenth and fifteenth.” (Narrated by al-Tirmidhi, (761); al-Nasaa’i, (2424); classed as saheeh by al-Albaani in Saheeh al-Targheeb, (1038)).

“Fasting three days of each month is fasting for a lifetime, and Ayaam al-beed (The white days) are the 13^th, 14^th and 15^th.” (Al-Nasaa’i).

“My close friend [i.e., the Prophet (peace and blessings of Allaah be upon him)] advised me to do three things which I will never give up until I die: fasting three days each month, praying Duha, and sleeping after praying Witr.” (al-Bukhaari, 1178; Muslim, 721).

“There is nothing equivalent to fasting.” (Al-Nisaa’i, 4/165; see also Saheeh al-Targheeb, 1/413)

“The prayer (du’aa’) of the fasting person will not be refused.” (Reported by al-Bayhaqi, 3/345; see also al-Silsilah al-Saheehah, 1797)

“Fasting is a protection and a strong fortress against the Fire.” (Reported by Ahmad, 2/402; see also Saheeh al-Targheeb, 1/411 and Saheeh al-Jaami’, 3880)

“Whoever fasts one day for the sake of Allaah, Allaah will keep his face seventy years’ distance away from the Fire because of it.” (Reported by Muslim, 2/808)

“Whoever fasts a day seeking the pleasure of Allaah and then dies [i.e. that is the last thing he does] will enter Paradise.” (Reported by Ahmad, 5/391; see also Saheeh al-Targheeb, 1/412)

Let’s hasten and take advantage of these days before a day will come that we will be begging to be returned so we can perform good deeds..

Ahmad narrated (10560) that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The Hour will not begin until time passes quickly, so a year will be like a month, and a month will be like a week, and a week will be like a day, and a day will be like an hour, and an hour will be like the burning of a braid of palm leaves.” Ibn Katheer said: Its isnaad is (saheeh) according to the conditions of Muslim. And it was classed as saheeh by al-Albaani in Saheeh al-Jaami’, 7422

Another reason that makes these Three white days special is that they are Sha’baans Three White days ..(read Hadeeth below)..

Narrated by al-Nasaa’i and Abu Dawood, and classed as saheeh by Ibn Khuzaymah, according to which Usaamah ibn Zayd said: “I said, ‘O Messenger of Allaah, I do not see you fasting in any month more than in Sha’baan.’ He said, ‘That is a month concerning which many people are heedless, between Rajab and Ramadaan. It is the month is which people’s deeds are taken up to the Lord of the Worlds, and I would like my deeds to be taken up whilst I am fasting.’” Classed as hasan by al-Albaani in Saheeh al-Nasaa’i, 2221

This month (Sha’baan) THREE WHITE DAYS will be TUESDAY , WEDNESDAY AND THURSDAY (AUGUST 4TH , 5TH, AND 6TH 2009)..

{adapted from an email sent by Sister Heba}

Sheikh M. S. Al-Munajjid, a prominent Muslim Scholar states:

Fasting on the two days of `Eid is haram (forbidden), as indicated by the hadith of Abu Sa`id Al-Khudri (may Allah be pleased with him) who said: The Prophet (peace and blessings be upon him) forbade fasting on the day of Al-Fitr and [the day of] An-Nahr [Sacrifice]” (Al-Bukhari and Muslim). The scholars are unanimously agreed that fasting on these two days is haram.

It is also haram to fast on the Days of Tashreeq, which are the three days after `Eid Al-Adha (11, 12 and 13 Dhul-Hijjah) because the Prophet (peace and blessings be upon him) said: “The Days of Tashreeq are days of eating, drinking, and remembering Allah” (Muslim).

Click Here to find out which other days are forbidden to fast.

The du’aa that is commonly known is:

“O Allaah, for You I have fasted and by Your provision I have broken my fast” narrated by Abu Dawood, 2358. It is a mursal hadeeth so it is considered da’eef (weak). Al-Albaani classed it as da’eef in ben dawwad (510)

The one that is more authentically reported is from the hadith of Umar (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say when breaking his fast:

[Source: Dr Khalid Khan]

‘Thirst is gone, the veins are moistened and the reward is certain if Allaah wills.’ Narrated by Abu Dawood, 2357; al-Daaraqutni, 25.

Therefore the correct way of breaking the fast is to say Bismillaah when its time for Iftaar and eat a date and drink some water or juice and then make the above mentioned Du’aa narrated by Umar (may Allaah be pleased with him).

[Video by LivingHalal.com]

Can a woman do itakaaf in her home? The correct answer is no and here is more on this:

The scholars are agreed that a man’s i’tikaaf is only valid if observed in the mosque, because Allaah says (interpretation of the meaning): “And do not have sexual relations with them (your wives) while you are in I’tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques” [al-Baqarah 2:187]

So i’tikaaf is something that should be done specifically in the mosque. See al-Mughni, 4/461

With regard to women, the majority of scholars are of the view that as in the case of men, their i’tikaaf is not valid unless it is observed in the mosque, because of the verse quoted above. The wives of the Prophet (peace and blessings of Allaah be upon him) asked him for permission to observe i’tikaaf in the mosque and he gave them permission, and they used to observe i’tikaaf in the mosque after he died.

If it were permissible for a woman to observe i’tikaaf in her house, the Prophet (peace and blessings of Allaah be upon him) would have told them to do that, because it is better for a woman to remain concealed in her house than to go out to the mosque.

Some of the scholars were of the view that it is valid for a woman to observe i’tikaaf in the “mosque” of her house, which is the place that she allocates for prayer in her house.

But the majority of scholars said that this is not allowed and said that the place where she prays in her house is not called a masjid (mosque) except by way of metaphor, and it is not really a mosque, so it does not come under the rulings on mosques, hence it is permissible for people who are junub and menstruating women to enter it. See al-Mughni, 4/464.

Al-Nawawi said in al-Majmoo’ (6/505):

It is not valid for men or women to observe i’tikaaf anywhere but in the mosque; it is not valid in the mosque of a woman’s house or the mosque of a man’s house, which is a space that is set aside for prayer.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked in Majmoo’ al-Fataawa (20/264) about where a woman who wants to observe i’tikaaf should do so? He replied:

If a woman wants to observe i’tikaaf, she should observe i’tikaaf in the mosque so long as that does not involve anything that is forbidden according to sharee’ah. If that does involve anything that is forbidden then she should not do i’tikaaf.

In al-Mawsoo’ah al-Fiqhiyyah (5/212) it says:

The scholars differed as to where women should observe i’tikaaf. The majority are of the view that woman are like men, and their i’tikaaf is not valid unless observed in the mosque. Based on this it is not valid for a woman to observe i’tikaaf in the mosque of her house, because of the report narrated from Ibn ‘Abbaas (may Allaah be pleased with him) who asked about a woman who vowed to observe i’tikaaf in the mosque of her house. He said: “(This is) an innovation, and the most hateful of actions to Allaah are innovations (bid’ah).” So there can be no i’tikaaf except in a mosque in which prayers are established. And the mosque of a house is not a mosque in the real sense of the word and does not come under the same rulings; it is permissible to change it, and for a person who is junub to sleep in it. Moreover if it were permissible (to observe i’tikaaf at home), the Prophet’s wives (may Allaah be pleased with them) would have done that at least once to show that it is permissible

AND ALLAH KNOWS BEST

Compiled by Laila Nasheeba
Managing Director
http://sunnahfollowers.net