Brother Salieu,
Assalamu Alaikum.
Thanks for this timely reminders.I was planning posting it
on friday but you have saved me the trouble.I will now
concentrate on something else.This is one positve aspect of
Ramadan muslims the world over compete with one another in
doing good deeds,hence the hadith When Ramadan
approches,the gates of Paradise are thrown opened while
that of Hell is shut.Any good deed done in Ramadan is
multiplied tenfold.May Allah Subhanahu Wa ta'ala reward you
for your effort.
The very best of salaam,
Musa.
 --- Sal Barry <[log in to unmask]> wrote:
> Copied from Salafipunlications.com
>
> Sunnahs Neglected In Ramadaan
> Author: Imaam al-Albaani
> Source: Silsilah al-Hudaa wan-Noor, Tape No. 590
> Article ID : IBD090005
>
>
--------------------------------------------------------------------------------
>
>
>
>
> Question: "Could the Shaikh give us some words of benefit
> for the blessed
> month of Ramadaan, on this fine occasion"
>
> Shaikh al-Albaanee, may Allaah have mercy upon him said,
> "Allaah, the
> Exalted and Most High, says in the Noble Quraan:
>
> O you who believe! Fasting is prescribed for you as it
> was prescribed for
> those before you, so that you may become people having
> Taqwaa. Soorah
> al-Baqarah (2):183
>
> So in this aayah, as will not be hidden to all those who
> are present,
> Allaah, the Mighty and Majestic, informs the Ummah of
> Muhammad, sallallaahu
> alaihi wa sallam, through this aayah, that He has made
> Fasting obligatory
> upon them just as He had made its like obligatory upon
> the nations before
> us.  This is a matter that is well-known to all of the
> Muslims who read this
> aayah, and clearly understand its meaning.  But what I
> wish to speak about
> is something else, a matter which very few of the general
> people notice-‹and
> this is the saying of Allaah, the Exalted and Most High,
> at the end of this
> aayah:
>
> So that you may become people having Taqwaa.
>
> So Allaah, the Mighty and Majestic, when He commands His
> believing servants,
> or obligates them with some Legislation, (then He)
> usually just mentions the
> command, without explaining the wisdom for it.  This is
> because the general
> wisdom behind Allaah, the Mighty and Majestic¹s, placing
> duties upon His
> servants is that He should test them by it, so that it
> should become
> apparent (as to) those who will obey Him and those who
> will disobey Him, the
> Exalted and Most High.
>
> However in this aayah, He mentioned something that is not
> found frequently
> in the Noble Quraan, which is that He mentioned the
> reason for the order to
> Fast, by His Saying:
>
> So that you may become people of Taqwaa.
>
> So the wisdom behind the Believers to fast is not just
> that they should
> prevent themselves from enjoyable and permissible and
> good things, even
> though this is an obligation upon the fasting person -
> but this is not the
> only thing that is required and intended by this Fasting.
>  So Allaah, the
> Mighty and Majestic, concluded His command to fast by His
> Saying:
>
> So that you may become people of Taqwaa.
>
> Meaning: that the wisdom behind the prescription of
> Fasting is that the
> Muslim should increase in obedience to Allaah, the
> Exalted and Most High, in
> the month of Fasting, and become more obedient than he
> was before it.
>
> Then the Prophet, sallallaahu alaihi wa sallam, clearly
> stated and
> completely clarified this point of divine wisdom, by his,
> sallallaahu alaihi
> wa sallam, saying, as is reported in the Saheeh of
> al-Bukhaaree (no. 1903),
> that he sallallaahu alaihi wa sallam, said, "Whoever does
> not abandon
> falsehood in speech and action, then Allaah has no need
> that he should leave
> his food and drink."  Meaning: that Allaah, the Mighty
> and Majestic, did not
> intend and desire, by the obligation of Fasting - which
> is to withhold for a
> stated time, well known to you all - that they should
> only withhold from
> eating and drinking.  Rather they should also withhold
> from that which
> Allaah, the Mighty and Majestic, has forbidden with
> regard to sins and acts
> of disobedience to Him; and from that is falsehood in
> speech and action.
>
> So the Messanger, sallallaahu alaihi wa sallam, is
> emphasizing the aayah:
>
> So that you may become people of Taqwaa.
>
> i.e. that you should, as an act of worship to draw you
> closer to Allaah, the
> Mighty and Majestic, in addition to withholding from food
> and drink, also
> withhold from forbidden actions such as backbiting,
> carrying tales to cause
> harm to people, false witness, lying and so on, with
> regard to those
> forbidden manners that we are all aware of.
>
> Therefore it is obligatory that all the Muslims should be
> aware that actions
> which disrupt the Fast are not just the physical acts,
> which are generally
> known, which are eating, drinking and sexual intercourse.
>  The Fast is not
> just that you withhold from this.  Therefore some of the
> scholars
> differentiate, and divide those things which disrupt the
> Fast into two
> categories, and this is what I intend by this talk of
> mine at this time that
> is blessed, if Allaah wills.
>
> This is especially important since those who deliver
> Khutbahs and admonish
> the people during Ramadaan, when they speak about those
> things which disrupt
> the Fast, then they only speak about the material things,
> those things that
> we have just mentioned‹eating, drinking and sexual
> intercourse.  But what
> they should do, as sincere advisers and people who give
> reminder to the
> Muslims in general, is to concentrate a great deal upon
> the second category
> of things which disrupt the Fast.  This is because the
> people have become
> used to thinking that Fasting is just to refrain from the
> first category, to
> withhold from the material things.  But there is another
> category of things
> which disrupt the Fast, which we are able to call the
> non-material things
> which disrupt the Fast.
>
> So you have just heard his, sallallaahu alaihi wa sallam,
> saying, "Whoever
> does not abandon falsehood in speech and action, then
> Allaah has no need
> that he should leave his food and drink."
>
> Therefore every fasting person should examine himself and
> see: is he just
> withholding from the material things, or is he also
> withholding from those
> non-material things?  Meaning: has he made his manners
> and behaviour good
> when the blessed month of Ramadaan comes?  If that is the
> case, then he has
> fulfilled the Saying of Allaah, the Exalted and Most
> High, at the end of the
> aayah:
>
> So that you may become people of Taqwaa.
>
> But as for he one who restricts himself in his fasting to
> just withholding
> from food and drink, but who continues and persists upon
> the evil manners
> which he was upon previously, before Ramadaan, then this
> is not the Fasting
> that is desired and required from the wisdom behind the
> legislation of this
> noble month, which our Lord, the Mighty and Majestic
> indicates in His
> Saying:
>
> So that you may become people of Taqwaa.
>
> So therefore we advise and remind our brother Muslims
> that they should
> remind this other category of things, those that are
> non-material, which
> disrupt the Fast, and it is something which the
> admonishers and those who
> seek to direct the people to the correct way rarely speak
> about, not to
> mention the general people, who are not aware of this
> category of things
> which disrupt the fast, i.e., the non-material things.
>
> This is what I wanted to remind our brothers who are
> present in this fine
> gathering about, if Allaah wills, so that it may be cause
> of their
> increasing in acts of worship seeking to draw closer to
> Allaah, the Exalted
> and Most High, in this blessed month, the month of
> Fasting, which is such
> that we hope that Allaah, the Exalted and Most High, will
> guide and grant us
> all the success of fulfilling the due right of this
> blessed month, which is
> that we withhold from both the material and the
> non-material things which
> disrupt the Fast.
>
> Then in addition to this word, I hope that you will pay
> attention to some
> affairs which have been neglected by the majority of the
> general Muslims,
> indeed and also by those having knowledge.
>
> There is a hadeeth which is very often neglected because
> of another hadeeth,
> because the majority of people are unable to reconcile in
> practice and
> application between them.  So this hadeeth is his,
> sallallaahu alaihi wa
> sallam, saying, "My Ummah will continue to be upon good
> for as long as they
> hasten to break the fast and delay the pre-dawn meal."
>
> So here two matters were mentioned, and they are
> neglected by most of the
> people, and they are: hastening to break the fast, and
> delaying the pre-dawn
> meal (Suhoor).
>
> As for neglect of the first matter, which is hastening to
> break the Fast,
> then in the view of some people it contradicts another
> hadeeth, which is
> his, sallallaahu alaihi wa sallam, saying, "My Ummah will
> continue to be
> upon good for as long as they hasten to pray the Maghrib
> Prayer."
>
> So here we have two commands, to hasten with two matters.
> So it appears to
> some people that we cannot hasten to perform both of them
> together.
>
> But reconciling between the command to hasten with
> breaking the Fast and the
> command to hasten to pray the Maghrib Prayer is a very
> easy matter.  So it
> is something which our Prophet, sallallaahu alaihi wa
> sallam, made clear to
> us by his action and practice.  So he, sallallaahu alaihi
> wa sallam, used to
> break the Fast with three dates.  He would eat three
> dates.  Then he would
> pray the Maghrib Prayer, then he would eat again if he
> found that he needed
> to eat the evening meal.
>
> But today we fall into two offences:
>
> (i) Firstly we delay the Adhaan from its legislated time.
>  Then after this
> delay comes another delay, which is that we sit down for
> a meal - except for
> a few people who are eager and pray the Maghrib Prayer in
> the mosque.  But
> the majority of the people wait until they hear the
> Adhaan, and then they
> sit down to eat as if they are having a dinner, or their
> evening meal, and
> not just breaking their fast.
>
> So the Adhaan these days - in most of the lands of
> Islaam, is,
> unfortunately, I have to say, and not just in Jordan, and
> I have known this
> from investigation, in most of the lands of Islaam - the
> Adhaan for Maghrib
> is given after the time it becomes due.  And the reason
> for this is that we
> have abandoned adhering to and applying the Islamic
> rulings, and instead we
> have come to depend upon astronomical calculations. We
> depend upon the
> timetable.
>
> But these time-tables are based upon astronomical
> calculations which count
> the land as being a single flat plane.  So they give a
> time for this flat
> plane, whereas the reality is that the land, particularly
> in this land of
> ours varies, varying between the depression of valleys
> and the elevation of
> mountains.  So it is not correct that a single time be
> given which covers
> the shore, the planes and the mountains.  No, each part
> of the land has its
> own time.  So therefore whoever is able in his place of
> residence, in his
> city or his village, to see the sun set with his own eye,
> then whatever time
> it sets at, then that is the hastening that we have been
> commanded with in
> his, sallallaahu alaihi wa sallam, saying, which we just
> mentioned, "My
> Ummah will continue to be upon good as long as they
> hasten to break the
> fast."  So the Prophet sallallaahu alaihi wa sallam, was
> careful to
> implement this Sunnah by teaching it, and by putting it
> into practice.
>
> As for his teaching, then he, sallallaahu alaihi wa
> sallam, said, in the
> hadeeth reported by al-Bukharee in his Saheeh (no. 1954),
> "If the night
> appears from this side," and he pointed towards the east
> ,"and the day has
> departed from here," and he pointed towards the west ,
> "and the sun has
> set‹then the fasting persons fast is broken"
>
> What does, 'the fasting persons fast is broken' mean?  It
> means he has
> entered under the ruling that he should break his fast.
> So then comes the
> previous ruling where the Messenger, sallallaahu alaihi
> wa sallam,
> encouraged hastening to break the Fast, and the
> Messenger, sallallaahu
> alaihi wa sallam, used to implement this, even when he
> was riding on a
> journey.
>
> So it is reported in the Saheeh of al-Bukharee (no.1955)
> that the Prophet,
> sallallaahu alaihi wa sallam, ordered one of his
> Companions to prepare the
> Iftaar for him.  So he replied, O Messenger of Allaah it
> is still daytime
> before us.¹  Meaning: the light of the sun, so even
> though it had set, yet
> its light was still clear in the west.  So the Messenger,
> sallallaahu alaihi
> wa sallam, did not respond to what he had said, rather he
> re-emphasised the
> command to him to prepare the Iftaar.  So the narrator of
> the hadeeth who
> said, We could see daylight in front of us,¹ meaning: the
> light of day, the
> light of the sun, When we broke our fast,¹ said, "If one
> of us had climbed
> onto his camel he would have seen the sun."  The sun had
> set from here, and
> the Messenger, sallallaahu alaihi wa sallam, ordered one
> of the Companions
> to prepare the Iftaar .  Why?  To hasten upon good "My
> Ummah will continue
> upon good for as long as they hasten to break the Fast."
>
> So what is important is that we notice that the Iftaar
> which is legislated
> to be hastened must be done with a few dates.  Then we
> must hasten to
> perform the Prayer.  Then after this the people can sit
> and eat as they
> need.
>
> This is the first matter which I wanted to remind of, and
> it is how to
> reconcile the two matters which the Prophet, sallallaahu
> alaihi wa sallam,
> commanded we should hasten to perform. The first being
> the command to hasten
> the breaking of the Fast, and the second being the
> command to hasten to
> perform the Maghrib Prayer.  So the Iftaar should be done
> with some dates,
> as occurs in the Sunnah, and if dates are not available,
> then with some
> gulps of water.  Then the Prayer should pray in
> congregation in the mosque.
>
> Then the other matter which I want to remind of is what
> occurs in the
> previous hadeeth, "And they delay the pre-dawn meal"
> Meaning: what is
> required here is the opposite to the case of the Iftaar.
> So he, sallallaahu
> alaihi wa sallam, commanded us to hasten to perform the
> Iftaar.  But as for
> the Suhoor, then it should be delayed.  But what happens
> today is totally
> contrary to this, since many people eat their Suhoor
> before the appearance
> of Fajr by perhaps an hour.  This is not befitting.  This
> is contrary to the
> Sunnah shown by the saying of the Prophet, sallallaahu
> alaihi wa sallam, and
> by his practice.  So the Companions of the Prophet,
> sallallaahu alaihi wa
> sallam, used to leave the Suhoor so late, that one of
> them would almost hear
> the Adhaan and he would still be eating.  He delayed the
> Suhoor.
>
> Indeed there is an authentic hadeeth reported from the
> Prophet, sallallaahu
> alaihi wa sallam, which shows the ease afforded by
> Islaam, which is to be
> counted as one of the principles of Islaam, which the
> Muslims are proud of,
> especially with regard to the matter of Fasting, since
> Allaah, the Mighty
> and Majestic, concluded the aayahs concerning Fasting
> with His Saying:
>
> Allaah desires ease for you, and He does not desire to
> make things difficult
> for you.
>
> So from this ease is his, sallallaahu alaihi wa sallam,
> saying, "If one of
> you hears the call to Prayer and the vessel is in the
> hand of one of you,
> then let him not put it down until he fulfils his need
> from it."
>
> " If one of you hears the call to Prayer and the vessel"
> the vessel
> containing food, whether it be milk, some drink, water,
> anything which a
> person may take as Suhoor, and he hears the Adhaan, then
> he should not say,
> Now the food is forbidden by the Adhaan being heard for
> the person who has
> had enough of it.  It is not allowed for him to then have
> any more, whether
> it be a drink, or some fruit, when he has had his fill of
> whatever he was
> eating.¹
>
> But as for the one who hears the Adhaan and he has not
> yet taken what he
> needs from the food and the drink, then the Messenger,
> sallallaahu alaihi wa
> sallam, made that lawful for him. So he clearly said, in
> the clear and
> eloquent Arabic language, "If one of you hears the call
> to Prayer, and the
> vessel is in his hand, then let him not put it down until
> he fulfils his
> need from it."
>
> And what is meant here by the call is the second call,
> the second Adhaan.
> It is not the first Adhaan, which they wrongly call the
> Adhaan for
> withholding (al-Imsaak).  We must know that there is no
> basis for calling
> the first Adhaan the Adhaan for withholding (imsaak).
>
> The second Adhaan is when we are to withhold, and this is
> clearly stated in
> the Quraan, since Allaah, the Mighty and Majestic, says:
>
> And eat and drink until the white thread of dawn becomes
> clear to you from
> the black thread of the night.
>
> So eating becomes forbidden at the start of the time of
> the Fajr Prayer.
> There is no separation between these two things.  There
> is no withholding
> from food and drink for a quarter of an hour, or less
> than that, or more
> than that, before the start of the time for the Fajr
> Prayer.  Not at all.
>
> Because the Prayer becomes due when the true dawn
> appears, and food becomes
> forbidden for the fasting person when the true dawn
> appears.  So there is no
> separation between these two matters at all.
>
> So therefore there occurs in the hadeeth agreed upon by
> al-Bukharee and
> Muslim, from the hadeeth of ¹Abdullaah ibn ¹Umar ibn
> al-Khattaab,
> radiyallaahu ¹anhumaa, that the Prophet, sallallaahu
> alaihi wa sallam, said,
> "Let not the Adhaan of Bilaal deceive you  " meaning, the
> first Adhaan, "
> because he gives the Adhaan in order to awaken the person
> who is sleeping,
> and so that the person who wishes to eat the pre-dawn
> meal can do so. So eat
> and drink until Ibn Umm Maktoon gives the Adhaan."
>
> Ibn Umm Maktoon, and his name was ¹Amr, he was a blind
> man, and he was the
> one about whom the Saying of Allaah, the Exalted and Most
> High, came down:
>
> He frowned and turned away, that the blind man came to
> him
>
> to the end of the Aayahs.
>
> So he used to give the second Adhaan, the Adhaan which
> means that eating
> becomes prohibited, and that it is now time for the Fajr
> Prayer.
>
> How had he used to give the adhaan when he was blind?
> This is a question
> which naturally occurs to some people.  So ¹mr ibn Umm
> Maktoom used to climb
> upon the roof of the mosque, and he could not see the
> dawn, but he would
> wait until someone passing by saw the dawn. So when
> someone saw that the
> dawn had appeared and spread across the horizon, then
> they would say to him,
> It is morning. It is morning. Then he would give the
> Adhaan.
>
> So you will notice here that the Adhaan of 'Amr ibn Umm
> Maktoom was after
> the Fajr had appeared, and had been seen by the people
> whilst they were
> walking in the streets.  So the when it was said to him,
> "It is morning. It
> is morning," he would give the Adhaan.
>
> So therefore there is latitude in the affair, since the
> muadhdhin would be
> delayed in giving the Adhaan until he heard the people
> telling him, "It is
> morning, it is morning."  And then Allaah¹s Messenger,
> sallallaahu alaihi wa
> sallam, said, "If one of you hears the call to Prayer and
> the vessel is in
> his hand, then let him not put it down until he has
> fulfilled his need from
> it."
>
> So Allaah, the Mighty and Majestic, spoke truly when He
> said at the end of
> those Aayahs relating to Fasting:
>
> Allaah desires to make things easy for you, and He does
> not desire to make
> things difficult for you.
>
> and
>
> And that you should complete the number of days, and that
> you should glorify
> Allaah by mentioningtakbeer for His having guided you,
> and that you should
> be thankful.
>
>
> So therefore from the Fiqh that is to be criticised, and
> which runs contrary
> to this Sunnah, is that a person says, "If someone hears
> the Adhaan and has
> some food in his mouth, then he must spit it out."  So
> this is over
> strictness, and (ghuluww) exceeding the limits in the
> Religion, and the Lord
> of all of the creation admonished us, and reminded us, in
> His Book and in
> the Sunnah of His Prophet, sallallaahu alaihi wa sallam,
> that we should not
> exceed the due limits in our Religion. So He said, in the
> Noble Quraan:
>
> O people of the Book! Do not exceed the limits in your
> religion, and do not
> say anything about Allaah except the truth.
>
> And our Messenger sallallaahu alaihi wa sallam, said to
> us, or he,
> sallallaahu alaihi wa sallam, said, "Beware of (ghuluww)
> exceeding the
> limits in the Religion. Because those who came before you
> were destroyed by
> their exceeding the limits in their Religion."
>
> So when Allaah¹s Messenger, sallallaahu alaihi wa sallam,
> has made it clear
> to us that there is in the matter of a persons taking
> suhoor, latitude and a
> margin of ease, to the extent that he said, "If one of
> you hears the call to
> Prayer whilst the vessel is in his hand, then let him not
> put it down until
> he has completed his need from it."
>
> So it is opposition to Allaah and to the Messenger that a
> person says that
> one who hears the adhaan whilst he has food in his mouth
> must spit it out
> upon the ground. This is not from the Sunnah. Rather this
> is contrary to the
> Sunnah, and is contrary to the clear command of the
> Messenger, sallallaahu
> alaihi wa sallam,.
>
> And I have been asked many times, so I will not leave the
> need for such a
> question, but rather I will precede you in it, by stating
> that this hadeeth
> is to be found in some of the most famous books of the
> Sunnah. From them
> being the Sunan of Aboo Daawood, and it is the third book
> from the
> well-known six books. The first of which is
> Saheehul-Bukhaaree, the second
> being Saheeh Muslim, and the third being the Sunan of
> Aboo Daawood.
>
> This hadeeth is to be found in it, and it is likewise
> reported by Aboo
> Abdullaah al-Haakim in his Mustadrak, and it is likewise
> reported by the
> Imaam, the Imaam of the Sunnah Ahmad ibn Hanbal,
> rahimahullaah, in his
> tremendous book known as the Musnad of Imaam Ahmad.
>
> So the hadeth is not a strange hadeeth, rather it is a
> well-known hadeeth,
> and was reported by the Imaams of the sunnah in the early
> times, and with an
> authentic chain of narration.
>
> So here I say, to conclude this talk, since perhaps some
> of you have
> questions, which we will answer if Allaah wills, so I
> conclude it with his,
> sallallaahu alaihi wa sallam, saying "Allaah loves that
> His allowances be
> acted upon just as He loves that His prescribed duties be
> carried out," and
> in one narration, "Just as He hates that disobedience to
> Him be committed."
>
> So there are two narrations, "Allaah loves that His
> allowances be acted upon
> just as He loves that His prescribed duties be carried
> out", and the second
> narration is, " as He hates that disobedience to Him be
> committed."
>
> So therefore the Muslim should not practice false piety,
> and (as a result)
> refrain from obeying the Prophet, sallallaahu alaihi wa
> sallam, in that
> which he encouraged us upon and clarified to us.
>
> And what has been said is sufficient, and all praise is
> for Allaah, the Lord
> of all of the creation."
>
>
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