—The prophet صلى الله عليه وسلم said:
Three things lead to destruction, and three things lead to salvation, three things lead to the expiation of sins and three things which raise you in levels:
As for the three things that lead to destruction they are:
1.Stinginess which is obeyed.
2.(Sinful) desires which are followed.
3.And a person being amazed with himself (self admiration).
As for the three things which lead to salvation they are:
1.Being just when angry or pleased.
2.Being moderate when in poverty or in richness.
3.And having fear of Allaah in secret and in open.
And as for the things that lead to the sins being expiated they are:
1.To wait for the next prayer after having prayed the previous prayer.
2.Competing wudhoo during severe cold.
3.To walk to the congregational prayer.
And as for the things that will raise you in levels they are:
1.To feed the people.
2.To spread the greeting of salam.
3.And to pray at night whilst the people are asleep.
[Reported in Tabaraanee in al-Awsat, Saheehul Jaami’ no.3045]

اللهم باعد بيني وبين خطاياي كما باعدت بين المشرق والمغرب، اللهم نقني من خطاياي كما ينقى الثوب الأبيض من الدنس اللهم اغسلني من خطاياي بالماء والثلج والبرد
[O Allaah, set me apart from my sins just as you have set apart the East from the West, O Allaah purify me of my sins as a white garment is purified of dirt, O Allaah cleanse me of my sins with snow, water and hail.”
Shaykh Muhammad bin Saalih Al Uthaymeen (Allaah have mercy upon him) said:
“You may say water no doubt purifies, but what is well known is that hot water is more potent in cleansing and removing dirt, since hot water cleanses more than cold water. When we wash a garment with soap we warm the water, so why did he say,
“with water and snow and hail”?
We say, the scholars said, because he is asking Allaah to purify him from sins, he says,
“cleanse me from sins”, and not from physical dirt. Sins and wrongdoings carry the punishment of the Fire, and the Fire is hot, and what is suitable to remove something by its opposing force. Therefore, that which suits hot fire is water, snow and hail. So it is suitable that the removal of sins is with something cold so that the effect of punishment is removed altogether, and that is why he said, “with water and snow and hail”, this is the wisdom.
[Taken from the excellent book- The Prophet’s Prayer Described by Shaykh Muhammad bin Saalih Al Uthaymeen رحمه الله, translated by Abu Muaadh Taqweem Aslam حفظه الله, a must have book]

Translated by Abdulilah Lahmami

Allaah said:
وَأَذِّن فِي النَّاسِ بِالْحَجِّ يَأْتُوكَ رِجَالًا وَعَلَى كُلِّ ضَامِرٍ يَأْتِينَ مِن كُلِّ فَجٍّ عَمِيقٍ لِيَشْهَدُوا مَنَافِعَ لَهُمْ وَيَذْكُرُوا اسْمَ اللَّهِ فِي أَيَّامٍ مَّعْلُومَاتٍ عَلَى مَا رَزَقَهُم مِّن بَهِيمَةِ الْأَنْعَامِ فَكُلُوا مِنْهَا وَأَطْعِمُوا الْبَائِسَ الْفَقِيرَ
<< And proclaim to mankind the Hajj. They will come to you on foot and on every lean camel, they will come from every deep and distant mountain highway (to perform Hajj). That they may witness things that are of benefit. >>[1]

On the authority of Ibn ‘Abbaas رضي الله عنهما in a narration ascribed to the Prophet (salAllahu alayhi wasallam)that he said: ‘Be regular with (in another narration: follow up) the Hajj and the ‘Umrah since they wipe out poverty and sins, just as the furnace separates the slag from the iron.’ [2]

Sheikh ‘Abdul Muhsin Al-‘Abbad said: “Hajj in the Arabic language means to have intention. In the Islamic legislation, Hajj means to intend to go to Makkah to fulfill a particular act that is legislated in a prescribed time.”[3]

Not leaving off Hajj for more than five years
The Messenger (salAllahu alayhi wasallam) said: ‘Indeed Allaah says: Verily I have made a slave’s body healthy and given him adequate livelihood yet five years have passed and he has not come to Me and redeemed himself, as a pilgrim.’[4]

The Pilgrim is honourable
On the authority of Jaabir رضى الله عنهما in a narration ascribed to the Prophet(salAllahu alayhi wasallam): ‘The goodness of Hajj is feeding people and good speech.’[5]

On the authority of Jaabir رضي الله عنهما who said: the Messenger of Allaah (salAllahu alayhi wasallam) said:‘Pilgrims for Hajj and ‘Umrah are the delegates of Allaah. He called them and they responded, they asked of Him and He gave them.’[6]

________________________________________

1: Soorah Al-Hajj: 27,28.
2: As-Saheehah: No. 1185 & 1200.
3: Explanation of ‘Umdatul Ahkaam Kitaabul Hajj delivered in the Prophte’s Mosque 13/11/1429 – 11/11 2008.
4: As-Saheehah: No. 1662, Sheikh Albaani said:
‘Benefit: Al-Mundhiri said in ‘Al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and by Al-Bayhaqi who said: ‘Alee bin Al-Mundhir said: Some of our companions narrated to me saying: Hasan Ibn Hayyin used to be amazed by this hadeeth and used to implement it. He would love a healthy, prosperous person not to leave off Hajj for five years.’
5: As-Saheehah: No. 1264.
[6] As-Saheehah:No. 1820 .

Firstly, every Muslim must know, male and female, that pregnancy on its own is not a reason for someone to break their fast. Rather, the pregnant woman has also been addressed to fast the month of Ramadan. For it is only one month in the year and a pillar in Islam.
Secondly, if the pregnant woman sees some sickness (due to her fasting) such that the fasting becomes difficult while pregnant, for example, she vomits or she gets headaches, in this situation she can break her fast and fulfill the fast afterwards.
Thirdly, If the pregnancy affects her unborn child such that she knows this by way of a trustworthy Muslim doctor man or woman then she may break her fast also.
If she cannot find a Muslim doctor then a non Muslim doctor who is known for his skill in this field.

Sheikh Muhammad Nasr Deen al Albaani rahimahullaah is a Faqeeh as well as a muhadith.

Tape number No. 1/ 386 regarding theFiqh principle that a waajib (obligation) cannot suffice another waajib

Translated by Abdulilah ibn Rabah Lahmami salafee

The obligation to take two baths on Friday if one wakes up with Janaba

Sheikh al Albaani rahimahullaah says:

“An example, a women has to do ghusl (bath) of janaba (sexual impurity) and then she has noticed the haid (menstruation). She stayed in this state. Then she purified herself after her period. Is she to do one ghusl or 2. One of them being the ghusl of janaba and the other being the ghusl of menstruation. If we know the principle that a waajib (obligation) cannot suffice another waajib then it is a must for her to do 2 ghusl’s. One of them being ghusl janaba and other being ghusl of menstruation.

Also this could happen to some of the men and I don’t say all men. Whoever sees that the ghusl of Friday is waajib as has come in the saheeh hadeeth “ghusl of Friday is waajib upon every adult” and this adult man has become in the state of impurity whether by dreaming or by intercourse. So he became in the state of janaba on the Friday. Is it enough for him to make only 1 ghusl for the janaba and ghusl of jum’ah? I say that whoever sees the ghusl of Friday as being waajib as the Prophet sallallaahu ‘alaihi wa sallam has said, and this is what I personally agree with then he must do 2 ghusl’s. The first being for the janaba and the second being for the Friday.

As for the one who sees that the ghusl of jum’ah is not waajib and this is what most of the scholars see, then he can just do the first ghusl and that is ghusl of janaba and then he intends in his heart that he is doing with it the ghusl of jum’ah.

However this one that sees the ghusl of jum’ah as sunnah and not waajib then he has 3 states, the most complete of them is that he does 2 ghusl’s as we have said for the one who see the obligation of the ghusl of jum’ah. The reason being is that the reward will be written for him the for ghusl of janaba and for the ghusl of Friday…”

Question:

Oh sheikh regarding the principle that you have mentioned that a wajib cannot suffice another wajib (i.e that if one is in janaba on jumu’ah then he must make 2 ghusl’s not one. That is ghusl for janaba and ghusl for jumu’a). So sheikh what about tahiyaatul masjid, isn’t it waajib if a man (comes in to the mosque and) wanted to pray the fard of fajr (meaning that the wajib of tahiyaatol masjid drops for another wajib)?

Sheikh al Albaani rahimahullaah says, “I say that the hadeeth which is clear to all inshaallaah. The questions as I have understood from the brother that a man comes into the mosque and the prayer is being established and the man did not pray tahiyaatol masjid so does the tahiyaatol masjid prayer drop by entering the fard prayer with the imam?

…So the question refers to a man who wants to pray the fard of fajr in the mosque. It does not concern us (at this point) whether he prays with the imam or on his own. So if he prays the fard of fajr then does tahiyaatol masjid drop (meaning it no longer becomes waajib)?

The questioner thinks wrongly that I will answer this question with a different answer to the principle I have mentioned that a waajib does not suffice another waajib. And that I will say that the man who came to pray the fard of fajr before he prays tahiyaatol masjid then the tahiyaatol masjid has dropped. So some of the listeners think wrongly (from this) that a waajib (obligation) has replaced another waajib (obligation).

I say that this situation differs from what was before it. And we want from our brothers who are doubtful to bring an example other than this example that contains a waajib that suffices another waajib. As for this example then the Prophet sallallaahu ‘alaihi wa sallam has said, “If any one of you enters the mosque then he should not sit until he prays 2 rakaats.” So this person who prayed the fard of fajr then previously he did not sit until he prayed 2 rakaats. This is that whoever sees ‘Tahiyaatol masjid’ as waajib then he says that this waajib has dropped in this way and that this example is a criticism to the principle that a waajib does not suffice another waajib.

I will reply with another example: a man says I will fast 1 week in every month or a day, then Ramadan comes and he intends to fast with Ramadan a day of Nadrh (oath he has made and broken) I ask does 1 fast suffice both waajibs!!! The waajib of Ramadan and the waajib of Nadhr. This is an example (of what is meant) and another example which is clearer than the former. A man has missed some days of Ramadan that he has to make up then he waits until the next Ramadan comes and intends to make the fast along with the fast he has missed. Who says that one (waajib) suffices the other.

The tahiyaatol masjid differs because it contains an illaah (reason for it to become waajib) and that is not to sit until one prays 2 rakaats. So this one who prays the fard of fajr then he has fulfilled sitting after the prayer (anyway).

On the obligation of ghusl (bathing) on friday
Fath2 / 453 –

On the authority of Mailk upon Nafi’ upon Abdulla ibn Umar radiallaahu ‘anhuma that the Prophet sallallaahu ‘alaihi wa sallam said “If anyone of you comes to Jumu’ah then have a bath.”
This is an order to those that come to the prayer on Jumu’ah whether male or female.
On the authority of Abu Sa’eed al Khudree that the Prophet sallallaahu ‘alaihi wa sallam said, “Bathing on the day of Jumu’ah is obligotary upon every mature person (muhtalim).

Those who said it is not obligotary used:
“Whoever does wudu on Friday then that is a blessing and whoever takes a bath then bathing is better.”

But this can be understood from the verse “If the people of the book believed it would have been better for them.” Do we say belief is not obligatory???
Ibn Khuzaima (3:129): a companion ordered another to make another ghusl other than ghusl janabah on Friday

heikh ‘AbdulAziz Bin Baz rahimahullaah
[Taken from Mawsuu’a Sheikh ‘AbdulAziz Bin Baz Vol.1 p.478,479 ]
Translated by Abdulilah Lahmami
It has been authentically reported that the Messenger (sallallaahu ‘alaihi wa sallam) used to give glad tiding to the companions with the coming of the month of Ramadan. He used tell them that it is a month whereby the doors of mercy and paradise are opened. Likewise, the doors of the hell-fire closed and devils chained. The Prophet (sallallaahu ‘alaihi wa sallam) said, ‘’When the first night of Ramadan, the doors of paradise are opened and no doors from it are closed. The doors of hell-fire are closed and no door from it opened and the devils are chained. A callers calls ‘O one seeking good come forward (to do good), O one seeking evil withhold’. There are those that are freed by Allaah from the hell-fire every night.” [Saheeh Sunan At-Tirmidhi no.549]
Also he (sallallaahu ‘laihi wa sallam) said, “The month of Ramadan has come upon you, the month of blessing, which Allaah blesses you immensely with, so mercy descends and sins omitted and He answers supplications…”[Ahmed and Saheeh Sunan Nisaa’i no.1992 and Saheeh Targheeb wa Tarheeb no. 985] He (sallallaahu ‘alaihi wa sallam) also said, “Whoever fasts Ramadan with true faith and seeking reward from Allaah then his previous sins forgiven (minor unless tawbah is made for the major sins), ” [Saheeh al-Bukhaari no.1901 and Muslim no.760].
““Whoever stands in prayer in Ramadan with true faith and seeking reward from Allaah then his previous sins forgiven (minor unless tawbah is made for the major sins).” [Sunan Abi Dawood no.1371].
“Whoever stands and observes the night of power with true faith and seeking reward from Allaah then his previous sins forgiven (minor unless tawbah is made for the major sins)” [Saheeh al-Bukhaari no.1901].
Allaah says, “All of the actions of the children of Adam are for him and a reward for good deeds (that he does) is multiplied ten-fold to 700 times except for fasting for it is for Me and I reward it, he leaves his desires, food and drink for My sake. The fasting person has two times where he is happy, happiness when he breaks his fast and happiness when meeting his Lord (for the reward). The smell of the fasting person’s breath is better in the sight of Allaah than the smell of musk.” [Saheeh Muslim no.1151]
The ahadeeth regarding the virtues of fasting in the month of Ramadan and standing in prayer during it are many. So it is a must for the believer to take this opportunity which is from Allaah in reaching this month of Ramadan rushing to be obedient and keeping away from evil deeds.
…It is obligatory upon the Muslim to protect his fast and his standing in the (night) prayer from falling into that which Allaah forbade in terms of statements and actions. This is because what is intended by the fast is the obedience to Allaah and respecting and honouring His sanctuary, striving with oneself upon opposing its desires in obeying its Protector, to get the soul used to patience from what Allaah forbade and not to just leave off food, drink and rest of the things that spoil one’s fast. It is authentically reported that, “fasting is a shield.” [Saheeh Muslim]

Why is it not allowed to pray in the camel shed?
Shaykh Abdul Muhsin al Abbaad حفظه الله said:
“The wisdom why there is a prohibition mentioned in the hadeeth to pray in a camel’s shed could be because the camels, out of their jealousy or protectiveness for their young, might kill you if you pray there.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Muhammad al Banna رحمه الله said, “The position of Ash Shafi’ee رحمه الله was that If you catch the Imam while standing, then fatiha is obligatory upon you but if you catch the Imam in the ruku (bowing), then fatiha is not obligatory upon you.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al-Abbaad حفظه الله Taught by: Abdulilah Lahmami]

Narration of Umar b. al-Khattab radiallaahu ‘anhu that a man had performed ablution, he left part on his foot unwashed (size of a fingernail) Prophet sallahu alayhi wassallam commanded him to perform your Wudhu correctly… (Saheeh Muslim)
In another narration, Prophet saw a man praying, back of his foot (size of a dirham (water had not reached) Prophet sallahu alayhi wassallam commanded him to do the Wudhu (ablution) again. (Saheeh in Sunan Abu Dawud and Irwaa al Ghalil)
*Note* : He was commanded to do the whole Wudhu because there was break in Continuity as Prophet sallahu alayhi wassallam did not say wash only that part.
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al-Abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Ubayd حفظه الله, “When Combing or trimming your hair on the head, start from the right side.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al-Abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Ubayd said, “Also from the Sunnah is to put water in between the fingers.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al-Abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Ubayd حفظه الله regarding using odd number of stones for purification, “if water is not available and If you only find one stone, use three different sides of the same stone. Using Toilet tissue is permissible.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al-Abbaad حفظه الله Taught by: Abdulilah Lahmami]

Muhammad Bazmūl  حفظه الله said, “Preference to Pray Sunnah of Fajr (if you missed it) is after Sunrise based on the Prophetic narrations.”

[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al-Abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Ubayd حفظه الله said, “Blowing one’s nose three times after sleeping as commanded by the Prophet, this is done even if a person sleeps in day time.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al-Abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Rabee’ حفظه الله said, “There is a difference between establishing the prayer and just praying, Allaah mentioned establish the Prayer (Fulfill its conditions, obligations and pillars) in the Qur’an many times and did not say to just pray.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al-Abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Muhammad ibn Saalih al-Uthaymeen رحمه الله said:
” It is not permissible for a person while in sujood (prostration) to lift his hands (off the ground) or one of his hands or his feet or one of his feet, because it is an obligation to perform sujood upon the seven limbs: the forehead with the nose, the palms (hands), the knees, and the toes (feet); and if he lifts (and keeps) them up until he rises from sujood then his prayer is nullified. But if he lifts (them up) and then quickly puts them down, then I hope that he will not have to repeat the prayer. “

[Sharh Riyaad As-Saaliheen by Shaykh Ibn Uthaymeen, 4/22]

Fataawa no. 188 the ruling regarding the two Adhans of a Friday
Q: What is the ruling regarding the two Adhans for the Friday prayer? Is prayer allowed of a Friday with one Adhan only? And is there a particular time allocated between the two Adhans?
Shaykh Ahmed al-Najmi rahimahullah said:
Indeed the two Adhan are Sunnah. As for the last Adhan then it was practised in the time of the Prophet ﷺ, Abu Bakr رَضِيَ اللهُ عَنْهُ, Umar رَضِيَ اللهُ عَنْهُ and in the time of Uthmaan رَضِيَ اللهُ عَنْهُ,
the number of people increased and so Uthmaan t commanded that a second Adhan to be called before going to the Masjid.
The Prophet ﷺ said, “Upon you is to follow my Sunnah and the Sunnah of the rightly guided caliphs. Bite on to (this way) with your molar teeth.” (Saheeh Sunan Ibn Majah, A-Tirmidhi, Abu Dawud and Musnad Imam Ahmed)
Uthmaan b. Affaan رَضِيَ اللهُ عَنْهُ is from the rightly guided caliphs and acting on his Sunnah is an obligation due to the statement of the Prophet ﷺ, “Upon you is to follow my Sunnah and the Sunnah of the rightly guided caliphs. Bite on to (this way) with your molar teeth.”

As you can see the hadeeth commands that you take the Sunnah of the rightly guided caliphs and that you bite onto it with the molar teeth. And whoever said that this is a bid’ah then he is mistaken. His speech is not listened to. As for the time span allocated between the two Adhans then it is better that it is at least one hour because the first Adhan is to remind the one who is unaware, also to wake up the one that is sleeping and to remind the one that has forgotten. This, therefore, is best performed at a time whereby everyone can prepare themselves for the prayer which should include bathing, putting on clothes, perfuming oneself, using the miswak (tooth-stick) and other than that. This, so that one can go to the Friday prayer in the best of ways and more appropriate in calling upon His Lord because the Prophet ﷺ had mentioned all of these aspects as is known in the sunnan (recorded practices, agreements and sayings of the Prophet ﷺ) and to Allaah belongs all success.

End.
Shaykh Muhammad b. Haadi حَفِظَهُ الله once left his house an hour before the main Adhan and revived this Sunnah that Uthmaan رَضِيَ اللهُ عَنْهُ had performed by doing this Adhan at his local Masjid and this also for the betterment of the general society.
There is nothing authentically reported that any of the Companions had opposed Uthman رَضِيَ اللهُ عَنْهُ in this. Shaykh Saalih b. Fawzan al-Fawzan حَفِظَهُ الله said whoever says this is bid’ah then his statement is bid’ah. (This is only a summary)
Translated by Dr. Abdulilah Lahmami حَفِظَهُ الله

Shayk Abdullah al-Bukhari: “Takbirs in the prayer are to be done as one moves from one position to the next.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

In the prayer, 5 pillars out of 14 are statements (Takbir Tahrim, reciting fatiha, last tashahudd, sending salaam, Taslim)
9 are actions
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

The Companions used to say, “AsSalaamualayka ayuhan Nabi (when the prophet was alive)” and “AsSalaamualayka ‘Alan Nabi (after Prophet (e) passed away).”
Both are correct. As there is a narration in Muwatta of Imam Malik, which is authentic, that Umar bin Khattab (radhiallaahu anhu) used to teach the people to say, “AsSalaamualayka ayuhan Nabi” in the sermon after the Prophet’s (e) death.
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Reading Fatiha is a Pillar in the prayer for every Rak’aah.
There is no prayer for the one who does not recite the Fatiha (Bukhari)
Do not recite behind me except Fatiha (Musnad Ahmad)
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Abdul Muhsin said, “The First Takbir is just like ihram (Sacred) What was allowed before is not allowed now. Like eating and drinking.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Standing in the prayer is a must if you have the abilty as Allaah mentions in Surah Baqarah v. 238 Stand up for Allah…..
If one is able to stand up, and he didn’t his Salah is invalid. The proof is the hadith of Imran bin Husayn: Pray (command) standing up, if you’re not able, pray sitting….
As for the voluntary prayers: you can pray sitting but will get only half the reward. Better to pray standing up. (See the hadith of Amr bin al ‘Aas in Saheeh Muslim)
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Ibn Baz (rahimahullah) said, “It is permissible to mention dua for yourself in the prayer whilst prostrating and just before the Taslim.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh AbdulMuhsin: “The pillar of something is the strongest part of that thing. Salah linguistically means dua (supllication). In the Shariah: Salah means speech and action that are specified, beginning with the takbir and the ending of the prayer with the Taslim. Pillars are considered from the prayer.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Pillars of the Prayer are Fourteen:
1) Qiyam : (If you’re able)
2) Takbir Tahrim (opening takbir)
3) Reciting Fatiha
4) Bowing for Ruku
5) Standing after Ruku
6) Sujood upon seven limbs (forehead with nose, two palms , two feet, two knees)
*Shaykh Muhammad alBanna (rahimahullah): Prophet (e) said the fire will not touch the marks of the limbs of Sujood
7) Rising up from Sujood (prostration)
8) Sitting between the two Prostrations
9) Having tranquility in all those pillars
10) Tarteeb (following the order)
11) Last Tashahudd (last sitting with supplications)
12) sitting for Tashahudd
13) Sending Salaam upon the Prophet
14)Taslim (saying salam alaikum wa rahmatullah)
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Abdul Muhsin, “The person who prays must pray towards the Qiblah ie al Ka’bah. If the person is resident, or you’ve the ability to know the Qiblah, like you are in a city then it’s an obligation. If you have the ability to ask but you didn’t ask then the prayer is invalid if you prayed towards the wrong direction.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Removing impurity is done by washing with water. If one comes to know while in the prayer, that he is impure if he’s able to remove it, he should remove it, if he’s not able to remove it, he should stop the prayer. This is founds in the Hadith in Sunan Abu Dawud. When Prophet’s (ﷺ) footwear had some impurity and Jibrīl came to tell him and he removed it.
If one remembers that he’d no Wudhu after reading the Salah, he has to repeat it. The proof is the hadith (Indeed Allah will not accept the prayer from anyone of you if he spoils his purity until he purifies himself)
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Shaykh Abdul Muhsin: “Sami Allahu liman hamida is for Imam as for those praying behind saying Rabbanna walakal hamd suffices.”
[Taken from the lessons on “Conditions, Pillars and Obligation of Salah – Shaykh ul Islaam Muhammad bin Abdil Wahhab رحمه الله Explanation by Shaykh Abdul Muhsin al abbaad حفظه الله Taught by: Abdulilah Lahmami]

Obligation to fast the month of Ramadan upon the sighting of the crescent and likewise the obligation to break the fast upon the sighting of the crescent.
If the sighting becomes unclear in the first part of the Ramadan and in the last part, then the month is completed 30 days are completed.

Here we have the following hadith from Bukhaari and Muslim;
1. Hadith Abdullah ibn Umar (رضي الله عنه); he mentioned this month of Ramadan, Do not fast until you see the crescent and do not   break the fast until you see it and if it becomes unclear upon you then count the days (meaning fulfil the 30 days).
2. Hadith of Ibn Umar (رضي الله عنه) that the Messenger of Allahﷺ said: The month is sometimes like this and sometimes like that (meaning sometimes 30 days and sometimes 29 days)
3. Hadith of ibn Umar (رضي الله عنه) that the Messenger of Allah ﷺ said:We are the ummah (nation) that is illiterate, we do not write, nor do we count so a month is sometimes like this and sometimes like that (meaning sometimes 29 days and sometimes 30 days)
4. Hadith of Abi Hurairah (رضي الله عنه), that the Messenger of Allah ﷺ said fast according to the sighting and break the fast (meaning stop fasting) according to the sighting of the Moon at the end of the Ramadan and if it becomes unclear upon you then complete 30 days of Sha’ban

Shaykh ‘Ubayd al-Jaabiri (حفظه الله)said, “These 4 hadith prove 2 things:

1. One should try their best to look for and find out the crescent of Ramadan. One should look for the crescent for Shawwaal which signifies the end of Ramadan. The meaning of this is that fasting of Ramadan and end of Ramadan is established by sighting of the moon (by the naked eye). As for those who try to use various astrological calculations to see whether the crescent has come or not, then it is a grave mistake that is against the sunnah of Messenger ﷺ, such that sunnah of messenger ﷺ could be lost by this way and method. The beginning and end of Ramadan is established by the sighting of the crescent with the naked eye.
2. If they cannot see the actual crescent with the naked eye then they should fulfil the 30 days of Sha’ban. So, they complete the 30days of Sha’ban and thereafter they began their fast of Ramadan. Likewise, for the end of Ramadan, if they cannot see the crescent of Shawwaal then they complete the 30 days of Ramadan.

Hadith of Abu Hurairah رضي الله عنه;
The Prophet said ﷺ: Let not any one of you precede Ramadan with fasting a day or 2 before except for a man who used to fast at that time then he is able to fast on that day. (Except a man who used to fast regularly in that time, then he fasts on that day)
Shaykh ‘Ubayd al-Jaabiri حفظه الله said:
The Messenger ﷺ forbade that the Muslim fasts a day or 2 days before Ramadan. The foundation of this prohibition and forbiddance that is further emphasised in a narration in Bukhari, that is from Ammar ibn Yasir رضي الله عنهما, that he said whoever fast a day of doubt then he has disobeyed Abul Qasim (Messenger ﷺ)
This narration which Bukhari mentions shows us that, it is not allowed to go against the Messenger ﷺ by fasting a day or 2 before Ramadan except for a man who used to fast or known to fast those days. The meaning of this is Whoever has to make up fasts before Ramadan, For example, If he has not fulfilled the fast in the previous Ramadan, then he can fulfil those fasts even in these 2 days or any time before the coming of Ramadan. It may be a person who has made an oath to fast so therefore it is allowed to expiate his oath even in these 2 days meaning even before Ramadan. Likewise, it could be a person who is fulfilling an expiation and must fast for his sin to be forgiven, then he is allowed to fast just before Ramadan. Furthermore, it could be a person who did not actually sacrifice the slaughter in a time of Hajj Tamattu or Qiran, where he is supposed to slaughter, so he has to fast, so he can fulfil those fasts in those days preceding Ramadan (if he has not done so already). Or he could be a person fasting Mondays and Thursdays and those days coincide before Ramadan, then there is no harm upon a person to fast on those days.

وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْر
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 Saum (fast) till the nightfall.

Shaykh ‘Ubayd al-Jaabiri حفظه الله said:
It is allowed to have food and drink and to partake in that which is permissible during the night for the fasting person once he completes that day, once the sun has set then it is allowed for him to eat and drink and partake in that which is permissible for him, right up until the fajr.
Hadith of the Adi bin Hatim رضي الله عنه:
When the above verses were revealed: ‘Until the white thread appears to you, distinct from the black thread,’ I took two (hair) strings, one black and the other white, and kept them under my pillow and went on looking at them throughout the night but could not make anything out of it. So, the next morning I went to Allah’s Messenger (ﷺ) and told him the whole story. He explained to me, “That verse means the darkness of the night and the whiteness of the dawn.”
(Bukhaari and Muslim)

Narrated Sahl bin Saad:
When the following verses were revealed: ‘Eat and drink until the white thread appears to you, distinct from the black thread’ and of dawn was not revealed, some people who intended to fast tied black and white threads to their legs and went on eating until they differentiated between the two. Allah then revealed the words, ‘of dawn’, and it became clear that meant night and day.
(Bukhaari and Muslim)
The hadith of Adee ibn Hateem and Sahl ibn Saad clearly show the ruling with regards a person that is excused due to ignorance and that is with the condition that thing they are ignorant of something that which other than themselves can also be hidden from them.
To clarify that further, the story itself;
The Shaykh mentioned in the story of Adee ibn Hateem, when this verse was revealed eat and drink until you are able to distinguish between the black thread and the white thread of night.
The word from Fajr had not been revealed so he misunderstood the verse and he took the white thread and the black thread and put it underneath his pillow and was trying to distinguish between them to find out when does the fajr comes in, and this was his misunderstanding and the Prophet ﷺ clarified to him the next day, What is meant by that verse is not white thread (actual white thread) and the black thread, but rather it is the white and black thread of the night, meaning of the horizon and so he will be excused for his ignorance because other than him also was ignorant of this verse because the rest of the verse “minal fajr” has not been revealed, so they misunderstood the verse and Messenger ﷺ did not ordered him to repeat his fast.

The Prophet (ﷺ) said, “Take the Suhur (pre-dawn meal) as there is a blessing in it.” (Bukhaari and Muslim)
Shaykh ‘Ubayd al-Jaabiri said:
This shows you that it is Sunnah, the word blessing (barakah) means ‘ziyada’ – which is Increase of something).The Suhoor itself is barakah as the Shaykh said. The barakah that one attains from the Suhoor is that he becomes strong in his fasting, the person who has strength and is active is able to do many things, especially if one were to take their Suhoor close to the Fajr time. It will give him that blessing of reaching the Fajr prayer with strength. It will give him strength for the rest of the day. Likewise, the person who has taken the suhoor meal will be able to read much Qur’an and pray the extra voluntary prayers. He will be able to fulfil his worldly affairs and needs.
[Taken from the Lulu wal Marjan Class, Kitaab Al-Siyaam]

Shaykh Ubayd al-Jaabiri said:
It is better to delay the Suhoor meal until you come close to the Adhan of Fajr as in the hadith of Zaid ibn Thabit and Anas ibn Malik (May Allaah be pleased with them). Here, in the hadith of Anas ibn Malik, it is mentioned that the time period where the Prophet ﷺ took his Suhoor meal is between that and the actual Fajr prayer itself. And that time period was fifty verses. If one were to recite the Qur’an in the correct manner without hastiness then the time period of 50 verses will be about 20 mins or half an hour at most (to begin eating the pre-dawn meal until Fajr).

The Messenger ﷺ said in the last hadith of Sahl ibn Sa’d,
“The people will remain on the right path as long as they hasten the breaking of the fast.” (Bukhaari and Muslim)
Shaykh Ubayd al Jaabiri said:
“This hadith shows us that clearly there is goodness upon those people, on the Ummah of Muhammad ﷺ, so long as they hasten to break the fast. That goodness will be upon the Ummah of Muhammad ﷺ.
Question may arise, When does the fasting person hasten to break the fast?
The Shaykh mentioned that in Sahih Al Bukhaari there is the narration from Umar ibn Khattab that the Messenger of Allah ﷺsaid;
“When night falls from this side (pointed to the east) and the day vanishes from this side (pointed to the west), then the fasting person should break his fast.”
What is apparent from this hadith is the time one should break his fast. That time is as soon as the sun sets and the person is sure that the sun has set, then he should break his fast except for a person who wants to do ‘wisal’ (continue his fast until suhoor which is allowed) or a person who does not have food to eat then he has an excuse. Whoever sits purposely for delaying the breaking of fast then he has gone against the Sunnah of Messenger ﷺ, that is those who delay even after the sun has set.”

The affair of al wisal (fasting the night along with the day)

1. Narrated `Abdullah bin `Umar:

Allah’s Messenger ﷺ forbade Al-Wisal. The people said (to him), “But you practice it?” He said, “I am not like you, for I am given food and drink by Allah.”

1. Narrated Abu Huraira (may Allaah be pleased with him):

The Prophet ﷺ said twice, “(O you people) Be cautious! Do not practice Al-Wisal.” The people said to him, “But you practice Al-Wisal?” The Prophet ﷺ replied, “My Lord gives me food and drink during my sleep. Do that much of deeds which are within your ability.”

2. Narrated Aisha (may Allaah be pleased with her) that Allah’s Messenger ﷺ forbade Al-Wisal out of mercy to them. They said to him, “But you practice Al- Wisal?” He said, “I am not similar to you, for my Lord gives me food and drink.”

Shaykh Ubayd al-Jaabiri said: These ahadith necessitate the following benefits in terms of the fasting i.e. these narrations talk about the affair of Al Wisal which is continuous fasting where a person continues his fast for part of the night (continuous fasting and doesn’t break his fast at the time of iftaar but he continues until the part of the night such that he connects the night with the day), the one who is supposed to break his fast at iftaar time he does not break his fast at sunset, rather he delays that for an hour or 2 or more than that such that he connects the part of the night with the day. (This wisal is allowed but wisal where the person fast until the next day is not allowed).

When we look at this hadith in this chapter, we will clearly see that there is a prohibition here with regards to Wisal (fasting until the next day). However, these are some of the Ahkaam (rules and regulations) with regards to this matter.

1. Allah has specified the Messenger ﷺ with personal characteristics such that He has given him ﷺ extra strength, extra ability and power that which no other person is given. It becomes clear that he has been given power and extra strength because the Prophet ﷺ said to the companion, “إِني لَسْتُ كَهَيْئَتِكُمْ (I am not like you or I am not similar to you), I spend the night and Allah feeds me and gives me to drink).” So, Prophet ﷺ is clearly showing that he is not similar to them and not similar in the sense that Allah gave him extra strength. Also, we have a narration of Anas radiallahu anhu who said that the Messenger ﷺ was given the strength of 30 men.

So, here is a question,
What does it mean, when He ﷺ said that, “Allah feeds me, and He gives me to drink?”
Scholars say that the meaning of this is that Allah has given the Messenger ﷺ the strength of Faith (Eeman), the strength of certainty (Yaqeen) and the strength of patience (Sabr) from not having any need of food and drink. So, this is the meaning of, “he feeds me and give me to drink.” It means Allah strengthens him so much so that he has no need of these. It is as if he eats and drinks all night (continuously throughout the night). Allah has strengthened the Messenger ﷺ with knowledge and with awareness. And He strengthened the Messenger ﷺ with the fear of Allah, with humility and the strength of Faith as well as the strength of striving to do much good.

The hikmah (wisdom) behind the Messenger ﷺ prohibiting the Companions from the Wisal (from the continuous fasting until the next day) is Rahmah (mercy) for them as Aisha (may Allaah be pleased with her) mentioned that this is out of mercy for them. This clearly shows that the prohibition here of Al Wisal is not a prohibition which is Haram or which is forbidden rather it is a prohibition because it is out of kindness for them, out of Mercy for them, such that they do not harm themselves.
Allah ﷺ mentioned in the Quran,

لَقَدْ جَآءَكُمْ رَسُولٌ منْ أَنفُسِّكُمْ عَزِّيزٌ عَلَيْهِّ مَا عَنِّتُّمْ حَرِّيصٌ عَلَيْكُم بِّٱلْمُؤْمِّنِّينَ رَءُوفٌ رَّحِّيم

Verily, there has come unto you a Messenger (Muhammad ﷺ) from amongst yourselves (i.e. whom you know well). It grieves him that you should receive any injury or difficulty.

He (Muhammad ﷺ) is anxious over you (to be rightly guided, to repent to Allah, and beg Him to pardon and forgive your sins, in order that you may enter Paradise and be saved from the punishment of the Hell-fire), for the believers (he ﷺ is) full of pity, kind, and merciful. {Surah Tawbah: 128}

So, here this shows that the Messenger ﷺ is merciful and kind for the Ummah of Muhammad ﷺsuch that he didn’t want them to continuously fast the nights along with the days.

Chapter regarding that there is no harm as regards to fasting if wakes up in the state of Janaaba (sexual impurity) even after dawn.

1. Narrated A’isha (radi Allahu anha) and Umm Salamah (radi Allahu anha):
“At times the Messenger (ﷺ) used to get up in the morning in the state of Janaaba after having relations with his wives. He would then take a bath and observe fast.”

2. Marwan al-Hakam(the Leader of the Muslim at that time) said to Abdurrahmaan ibn Haarith (sucessor):
“I swear by Allah that you mentioned this narration from A’isha and Umm Salamah, therefore, you should mention it to Abu Hurairah [That is regarding the Prophet (ﷺ) waking up at fajr time in the state of Janaabah]”

Abdur Rahman said, it was destined that we all meet in Dhul Hulaifah. So Abdur Rahman said to Abu Hurairah that, “ I am going to speak to you about an affair and that is…”

So, Abdur Rahman quoted the narration of A’isha and Umm Salamah (radi Allahu anhuma) that the Messenger (ﷺ) would sometimes wake up at fajr time upon Janaabah (in Ramadan).

So, thereafter Abu Hurairah (radi Allahu anhu) said to him also that Fadl ibn Abbaas narrated a similar narration as you have narrated and he (Fadl ibn Abbaas) is more knowledgeable.

Shaykh ‘Ubayd al-Jaabiri said:
This chapter begins with the chapter heading which is very important and that is regarding the correctness of one’s fast for whoever wakes up in the state of Janaabah (sexual impurity) then all he has to do is have a bath and continue his fast and his fast is correct.

Then the Shaykh (hafidahullah) explained it further by saying that the person who wakes up at fajr time (meaning that he delayed his bath until fajr had come upon him and therefore he bathed, prayed fajr and continued his fast).

The following benefits are derived:

1. Narration of A’isha and Umm Salamah (radi Alahu anhuma) that the Messenger (ﷺ) fajr used to wake up in the state of Janaabah (after having relations with his wives), he would (sometimes) delay the bath until fajr time then he would take a bath.
2. Marwan al-Hakam was the Ameer, the leader of Madinah in the time of Muawiyyah ibn Sufyan (radi Allahu anhuma) he heard these narrations above, he heard them from Abdur Rahman ibnul Haarith and so as he heard this from other than Abu Hurairah (radi Allahu anhu) he said to him that you must mention this narration to Abu Hurairah (رضي الله عنه). He swore by Allah that he must mention this narration to Abu Hurairah (رضي الله عنه). This was because Abu Huraiarah (radi Allahu ‘anhu) used to say the opposite to that initially, he used to say:
‘Whoever wakes up in the state of Janaabah then there is no fasting for him.’
So, therefore Marwan al-Hakam swore by Allah that Abdur Rahman must go to Abu Hurairah and say this narration from A’isha and Umm Salamah (radi Allahu anhuma). So, Allah willed, and they met (Abdur Rahman and Abu Hurairah (رضي الله عنه) at the place called Dhul Hulaifah and then because it was known that the Companions used to hear and obey their leaders, Abdur Rahman mentioned this narration to Abu Hurairah (رضي الله عنه). And Abu Hurairah (رضي الله عنه) confirmed that it had also reached him later that Fadl ibn Abbas (radia Allahu ‘anhuma) narrated a similar hadeeth and that he was more knowledgeable.

Shaykh ‘Ubayd al-Jaabiri continued to mention some more benefits of this narration:

It is clear that Abdur Rahman respected Abu Hurairah (رضي الله عنه), he actually didn’t want to tell Abu Hurairah radia Allahu ‘anhu this narration out of respect and honour for him but when he met Abu Hurairah (رضي الله عنه) he felt that it was upon him to say this narration to him because Marwan had imposed this upon him and the Sahabah and the Tabi’een used to hear and obey their leaders (in the righteous matters).

Continuing the Shaykh (hafidahullah) said that, there are two affairs that we want to mention and that is:

1. The first of them is to show clearly that there is no contradiction between the hadeeth of A’isha and Umm Salamah (radi Allahu anhuma) and between the statement of Abu Hurairah (رضي الله عنه) that the Messenger (ﷺ) said
‘Whoever wakes up in the state of sexual impurity then there is no fast for him’.

Since the narration of Abu Hurairah is abrogated by the narration of A’isha and Umm Salamah (radi Allahu anhuma). So, it is Mansukh (abrogated).

2. We want to give you some of the benefits that this story behind this narration of A’isha and Umm Salamah (radi Allahu anhuma):
1.When we look at the chapter heading, it shows us that the one who wakes up at fajr upon sexual impurity then his fast is correct, all he has to do is to perform the ghusl and pray and continue his fast. This story clearly shows us that a narration that comes from few narrators or one narrator so long as they are trustworthy and upright then their narration is accepted. And likewise, this narration is accepted for this is something which the Companions (radi Allahu anhum) have united or are in agreement in accepting. Likewise, the Tabi’oon (Successors) in agreement in accepting these narrations. Furthermore, the four Imams and those that followed their teachings are all in agreement in accepting Khabar Al Waahid (narrations which are narrated by few narrators or one narrator)
2. Then the Shaykh (hafidhullah) said to bring a further clarification of this, these scholars they say the Khabar Waahid to them is accepted and it is accepted in Ahkaam (in rules and regulations), it is accepted in Aqeedah (in belief) and is used as proof and it is accepted in performing actions of worship. And this is actually a refutation to the Mu’tazilah (a deviated group who put forward their intellect before the text), this is a refutation of that group and whoever follows that path. And for this group they reject the Khabar Waahid in belief, so this is a refutation of them. And the Shaykh (hafidhullah) said that Ibnul Qayyim Rahimahullah (quoted in Mukhtasar al-Sawa’iq) mentioned more than 20 proofs showing clearly that it is obligatory to accept Khabar Waahid, it is obligatory to accept those narrations by way of Khabar Waahid.

3.It is allowed to mention some of the secrets of his household for the benefit in the Islamic legislation. It is only allowed for this purpose, it is allowed because A’isha and Umm Salamah (radi Allahu anhuma) both of them who are from the wives of the Messenger (ﷺ) mentioned a (personal) affair with regards to his household and that is referring to the relations a man has with his wife and that is not allowed to mention except for a benefit in the Islamic legislation.
4.We can derive from the story, the concern of the Salafus Saalih (the Righteous predecessors) had in reminding others with regards knowledge, studying and benefitting from each other. And this mutual studying is teaching each other and helping each other in terms of knowledge. And this is clearly shown in what transpires between Marwan al-Hakam and Abdur Rahman Ibnu Haarith such that Abdur Rahman ibn Haarith mentioned the Hadeeth of A’isha and Umm Salamah (radi Allahu anhuma) to him and this clearly shows that they were benefitting from the narration of the Messenger (ﷺ) together.
5.The Sahaabah show us clearly that the Tabi’een who came after the Companions, loved the Companions and they had respect or so much honour for the Companions because it is clearly shown that Abdur Rahman ibn Haarith did not go to Abu Hurairah (radi Allahu anhu) straight away, until Marwan ibn Hakam swore that he must go to him. He did not go straight away out of respect for Abu Hurairah (radi Allahu anhu) and out of honouring Abu Hurairah until the time came when he met him and it was upon him to mention these narrations and he did.
6.The obligation to obey the leader, the Ameer of the Muslims in other than the disobedience to Allah. There are many narrations from the Messenger (ﷺ) clearly showing that one must hear and obey the leader of the Muslims without disobedience to Allah.

Chapter regarding the strict prohibition of intercourse during the day in Ramadan for one who is fasting; And the obligation of offering major expiation and the definition thereof; And that it is obligatory for both the one who can afford it and the one who cannot afford it. It remains an obligation for the one who cannot afford it until he has the means

1. Narrated Abu Huraira:
A man came to the Prophet (ﷺ) and said, “I had sexual intercourse with my wife in Ramadan (while fasting).” The Prophet (ﷺ) asked him, “Can you afford to free a slave?” He replied in the negative. The Prophet (ﷺ) asked him, “Can you fast for two successive months?” He replied in the negative. He asked him, “Can you afford to feed sixty poor persons?” He replied in the negative. (Abu Huraira added): Then a basket full of dates was brought to the Prophet (ﷺ) and he said (to that man), “Feed (poor people) with this as an expiation.” He said, “(Should I feed it) to poorer people than us? There is no poorer house than ours between its (Medina’s) mountains.” The Prophet (ﷺ) said, “Then feed your family with it.”

1. Hadeeth of A’isha (radi Allahu anha):’
A man came to the Prophet (ﷺ) in the Mosque and said ‘I am ruined’. The Prophet (ﷺ) asked him, ‘What has ruined you? (what have you done/with what)’. He said, ‘I had sexual relations with my wife in the month of Ramadan while observing fast’. The Prophet (ﷺ) said to him, ‘Give in charity’. He said, ‘I have nothing’. Then the man sat down in the meantime, there came a person riding a donkey carrying food to the Prophet (ﷺ). [The sub narrator Abdur Rahman added ‘I did not know what kind of food he brought’]. On that the Prophet (ﷺ) asked, ‘Where is the burnt person?’. The man said, ‘Here I am’. The Prophet (ﷺ) said to him, ‘Take this food and give it in charity to someone’. The man said, ‘To a poorer person than I? My family has nothing to eat’. The Prophet (ﷺ) said to him, ‘Then eat it yourself’.

Shaykh ‘Ubayd al-Jaabiri (Hafidahullah) said that this chapter heading is concerning the Kaffaarah – Expiation if one has sexual relations with his spouse in the days of Ramadan when he is supposed to be fasting.

Whoever has sexual relations with his spouse during Ramadan then he has to pay a
Kaffaarah, he has to expiate for that sin. The first narration is the narration of Abu Hurairah (radi Allahu anhu) and these narrations show clearly the virtue of the man mentioned in this narration and that is Salamah ibn Safar Al-Baydawi. His virtue is because he showed so much remorse after he had fallen into this sin, the sin of actually having relations with his spouse in the day time of Ramadan, when he should be fasting. He was so sad about what had happened and had strength to come to the Messenger (ﷺ) and said to him, ‘How can I be removed from this sin?’ The major sin that he fell into. This is proof that it is not allowed for a fasting person to have relations with his spouse in the day time in Ramadan.

Furthermore, there are other narrations which clarify how repentant Salamah ibn Safar Al-Baydawi was, as there are other narrations clearly showing that he came to the Messenger (ﷺ) hitting his chest, striking his chest, pulling his ear, screaming and saying, ‘O Messenger of Allah, I am destroyed ‘, ‘O Messenger of Allah, I am destroyed’.

Firstly, the expiation requires the highest form that one must make in order for him to be forgiven. Secondly, the hadeeth of Abu Hurairah (radi Allahu anhu) which we have just read shows that one has to free a believing slave and if they are not able to do that, then they fast for 60 days consecutively, continuously one after the other for 60 days, that is 2 months, Then, if they are not able to do that, they should feed 60 poor people and this clearly is shown in the chapter heading.

And as for the chapter heading, it adds a further benefit, that the expiation must be fulfilled for one to be forgiven even if that person is poor, the chapter heading says that it has become a load that is upon his neck until he is able (has the ability to pay it). However, even though this is also mentioned in the Madhab of Al-Shafi’ee and other than him from the Scholars, if one was to look at the narration, the narration clearly shows that the Messenger (ﷺ) respected the one who was not able, the one who was poor and destitute. He only said to him, ‘Feed your family with it’ because he was amongst the poorest in Madinah. This is proof that this person was not able to free a believing slave nor was he able to fast 60 days consecutively nor was he able to feed 60 poor people because he was amongst the poorest in the city, this proves that even though he was poor that debt did not fall upon his neck rather the Prophet (ﷺ) said to him, feed your family with it.

This hadeeth also shows you that it is allowed for others to help a person’s expiation. If the person has expiation to pay, others can help him amongst the Muslims and even the Imam (the leader of the Muslims) can help him. By Imaam (leader) I don’t mean that leader in the Masjid rather hearing and obeying the leaders refers to the leaders of the Muslims in the righteous matters. As for the leaders of the Masajids then they are the ones that have to ensure that everybody does their duties in the Masjid, he does not have that obedience as the leader of a Muslim nation has, rather his only situation is to control the affairs of the Mosque.

The Hadeeth of A’isha (radi Allahu anha) has not actually mentioned what the expiation is but the hadeeth of Abu Hurairah does. What is known from the principles of Islam is that which is general (Mujmal) is explained by that which is specific, the specific narrations clarify the general ones. So, the narration of Abu Hurairah which is the first narration clearly shows the expiation in detail so the expiation that is mentioned in the hadeeth of A’isha goes back to follow the expiation in detail in the hadeeth of Abu Hurairah (radi Allahu anhu) and that clarifies what this narration is.

Lastly, we have some issues to mention and that is some points of benefit and so O listeners I hope that you are listening carefully to these benefits because these are very important benefits:

• The first of them is the person who has broken his fast by having sexual relations with his spouse then its upon him to fulfil that day, that he has nullified.
And the question arises is that what if somebody continues to have sexual relations in one day, what is the situation in that affair? Does he have to expiate for that many relations that he has had with the spouse or is it for each day that he has had relations?
To clarify this, for example one has had relations at Fajr time with his spouse and then he repeated it at Dhuhr time. So, what is upon him is to actually expiate for that day only. As for a person who has had relations with his spouse on different days then for each day that he had nullified due to relations, he must expiate for.

This expiation is an expiation which is from the major forms of expiations because of this major sin that he committed. And every day is considered to be a day of worship separate from the other days.

Question:
What is upon a person who breaks his fast in the month of Ramadan purposely out of choice and he is person who is supposed to fast?

Shaykh ‘Ubayd al-Jaabiri said:
The answer to that is first and foremost, he must repent to Allah and seek forgiveness from Allah for he has committed an evil sin by breaking his fast without a particular excuse for breaking that fast.

Secondly, the fast of that day is void, so he has to fulfil that day on another day, in another time.
And if somebody says how can we understand the hadeeth that whoever breaks his fast in the days of Ramadan then even if he were to fast the whole of his life he would not be able to bring that day?
That Hadeeth is weak because there is a narrator who is unknown in the chain of narration and the shaykh says that I think his name is either Abu Muthawis or ibnu Muthawis.

And thirdly, the person must stop the sin and continue to fast for the rest of that day. He is not allowed to continue eating or drinking or to continue having relations.

Chapter: To protect oneself from evil talk while observing the fast
Guarding One’s Tongue when Fasting

1. Narrated Abu Huraira:

Allah’s Messenger (ﷺ) said, “Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relations with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should tell him twice, ‘I am fasting.” The Prophet (ﷺ) added, “By Him in Whose Hands my soul is, the smell of a fasting person’s breath is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), ‘He has left his food, drink and desires for My sake. The fast is for Me. So, I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times.”

Shaykh ‘Ubayd al-Jaabiri said that fasting is not just to keep away from eating and drinking and fulfilling your desires and having relations with your spouse rather the reason behind fasting is higher than that and it is more than that. It is obligatory on a Muslim to keep away from all that is prohibited in terms of statements and actions, in terms of statement he keeps away from backbiting; tale carrying, accusing a lady of having committing illicit relations, so it is not allowed for a person in this situation to speak in that which is prohibited likewise it is not allowed for a person while he is fasting that he does an prohibited action such as hit another person unjustly and such as steal for indeed it has been reported in Bukhari; Abu Hurairah said that Prophet ﷺ said; “whoever does not leave false witness, falsely lying; testifying falsely and also acting in that regard along with ignorance then Allah is not in need of that person to leave his food and drink.”

This hadith in the chapter mentioned clearly shows that one should guard his tongue from everything that is considered to be disgusting and horrible because it is from the prohibited matters. These prohibited matters may be from the statements and actions and a person should be far away from prohibited statements and actions in his life but more so in Ramadan.

From the mannerisms and the etiquette of a Muslim is keeping his fast sound. If a person insults a Muslim by calling him names or he intended to hit him then he replies to that person by saying “I am fasting, I am fasting.” He says that as a way of bringing about fear in a person because the fasting person is the guest of Allah and Allah is able to take revenge over the oppressor.

And thirdly from the benefit of fasting is that the smell of one’s breath whilst he is fasting is considered to be better than the smell of musk and nobody knows the reward for fasting that Allah will give.

Allah said in the hadith Qudsi:
Except for fasting it is for me and I reward it.

Because He left it open, it shows clearly that Allah has the right to reward and he will reward according to His bounty; mercy and great generosity.

If person does good deeds, he will get 10 rewards of each deed. The Messenger ﷺ also mentioned that may Allah may magnify the deeds by 700 times. What is intended here O Muslims is that a person who fasts the obligatory fast or extra fasts then that person must fast the month; his tongue must fast; his hearing must fast; his sight and limbs must fast; and be free and keep away from all that is haram.