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Can the menstruating woman recite the Qur’an – Ibn Taymiyyah, Ibn Hazm, Al-Albānī

بسم الله الرحمن الرحيم

Those who held the permissibility of the menstruating woman reciting Qur’ān:

This is narrated from Sa’īd ibn al-Musayyib, and it was held by: Mālik—in the well-known, relied-upon position in his madhhab and Al-Shāfi’ī in the earlier of his two statements, and the Dhāhirīs, and it was narrated as a report from Ahmad, chosen by Ibn Taymiyyah and Ibn al-Qayyim, and it is the position given in fatwas by our verifying scholars [i.e. Permanent Committee in Saudi, Ibn Bāz, Ibn ‘Uthaymīn]. (al-Ikhtiyārāt of Ibn Taymiyyah 2/95-96)

Shaykh al-Islām Ibn Taymiyyah said:

“It is permissible for the menstruating woman to recite the Qur’ān…” (al-Fatāwā al-Kubrā 5/314)

And he said in another place:

“…the more apparent of the two scholarly opinions is that (the menstruating woman) is not prevented from reciting the Qur’ān when she needs it…” (al-Majmū’ 26/179)

And he said in another place:

“There is absolutely nothing (from the) Sunnah prohibiting her from [reciting] the Qur’ān…” (al-Majmū’ 26/191)

And he said in another place:

“… regarding the Qur’ān, The Lawgiver (i.e. Allāh) did not forbid her from that.” (al-Majmū’ 21/461)

Ibn Hazm said:

Reciting the Qur’ān, prostrating during (it’s recitation), touching the mushaf, and remembering Allāh The Most-High, are all permissible, whether with ablution or without ablution, and for the person in a state of major ritual impurity and the menstruating woman.

The proof for this is that reciting the Qur’ān, prostrating during it, touching the mushaf, and remembering Allāh The Most-High, are good deeds that are recommended and for which the doer is rewarded. Whoever claims prohibition of these in certain circumstances is required to bring evidence. (al-Muhallā 1/163)

Shaykh Al-Albānī said:

When the Prophet (ﷺ) performed the Farewell Pilgrimage, his nine wives were accompanying him. By Allāh’s intended wisdom, it was decreed that Lady ‘Ā’ishah, before entering Makkah by one marhala [distance of travel], while they were camping at a place called Sarif, she began menstruating while in the state of ihrām for ‘Umrah, as she intended to perform Tamattu’ – combining ‘Umrah with Hajj – and as did all the Messenger’s wives.

The Messenger (ﷺ) entered upon her and found her crying. He said to her: “What’s wrong with you? Have you begun menstruating?” She said: “Yes, O Messenger of Allāh.” He said: “This is something Allāh has decreed for the daughters of Ādam, so do—here is the point, so pay attention—do what the pilgrim does except do not circumambulate (the Ka’bah) and do not pray.” This mosque is great, and within it is this blessed structure – which is the Ka’bah. He didn’t say to her, “Don’t enter the mosque.” He said to her: “Do not circumambulate and do not pray.”

So this means he permitted her to recite the Qur’ān, because what does a pilgrim do? They recite the Qur’ān, send blessings upon the Messenger, and remember Allāh, etc.

(Slightly paraphrased, Jāmi’ al-Turāth 1/539-540)

Whoever dies whilst fasting will enter Paradise

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

مَنْ خُتِمَ لَهُ بِصِيَام يَوْمٍ دَخَلَ الجنَّة

“Whoever has his life sealed with a day of fasting will enter Paradise.” (Declared Sahīh by Al-Albānī in Sahīh al-Jāmi 6224 and al-Sahīhah 1645)

Al-Manāwī said: “Whoever has his life sealed with a day of fasting” meaning: whoever concluded his life with a day of fasting by dying while fasting, or after breaking his fast from fasting. “will enter Paradise” meaning: among the Sābiqīn al-Awwalīn (the foremost early believers) or without preceding punishment. (Fayd al-Qadīr 2 / 1441)

Intention to fast ramadan is required every night

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

مَنْ لَمْ يُبَيِّتِ الصِّيَامَ قَبْلَ طُلُوعِ الفَجْرِ فَلَا صِيَامَ له

“Whoever does not commit himself (i.e. establish the intention) for fasting before the break of dawn has no fast“

(Sahīh al-Jāmi of Al-Albānī who declared it Sahīh #6534)

Al-Manāwī said:

… and in Ibn Mājah’s narration: “Whoever does not make it obligatory [yafridhu] from the night,” meaning to decide firmly upon fasting from the night, and “fard” means “to cut/decide.” In Al-Dāraqutnī’s version: “Whoever does not expose himself to fasting,” meaning to approach fasting and intend it. And in a narration mentioned by Ibn Al-ʿArabī: “Whoever does not decide firmly [yabut] on fasting,” and “al-batt” means decisive determination, “before the break of dawn” meaning to intend it from the night.

The apparent meaning applies to both obligatory and voluntary fasts. This view is held by a group including Ibn ʿUmar, Mālik, Dāwūd Al-Dhāhirī, and Al-Muzanī. Most scholars, however, restricted it to obligatory fasting based on Al-Dāraqutnī’s narration from ʿĀishah that al-Mustafā (the chosen one) (ﷺ) said: “Do you have any breakfast/morning meal?” She said: “No.” He said: “Then I am fasting…” The hadīth uses “idhan” (then) which indicates future action and starting anew.

Scholars agreed on requiring nighttime intention for every obligatory fast that is not tied to a specific time, but they differed regarding fasts that have a specific time.

Most scholars required nighttime intention for these as well, based on the general meaning of the hadīth.

However, Mālik and Ahmad, in one of his two narrations, said: If one intends on the first night of Ramadān to fast the entire month, it is sufficient, because fasting the whole month is like fasting a single day. Al-Qādī [Al-Baydāwī] said: “This is a rejected analogy that contradicts the explicit text.” (Fayd Al-Qadīr 2/1411-1412)

Al-Kittānī said (quoting Ibn Hazm):

From Ibn ʿUmar: “One does not fast except by resolving/intending to fast before dawn.”

From ʿĀishah: “There is no fast for one who does not resolve/intend [to fast] before dawn.”

From Hafsah: “There is no fast for one who does not resolve/intend [to fast] before dawn.”

No disagreement with them is known from among the companions whatsoever.

Dāwūd and Al-Shāfiʿī said: “Neither Ramadān fasting nor any other fasting is valid except with a renewed intention each night for the coming day’s fast. Whoever deliberately abandons the intention, his fast is invalid.” (Mu’jam Fiqh al-Salaf 1/314 – see al-Muhallā 2/738-739)

Ibn Hazm said:

We do not know of any evidence for Mālik at all, except that they said: “Ramadān is like a single prayer.”

This is a blatant false argument, because in a single prayer, there is no deliberate interruption by something that is not part of it, whereas in the fasting of Ramadān, between each two days there is a night in which fasting is completely invalid and eating, drinking, and sexual intercourse are permitted. Thus, each day has its own ruling, different from the day before it and the day after it. One might fall ill, travel, or a woman might menstruate, and the fast becomes invalid, whereas yesterday one was fasting and tomorrow one will be fasting.

Rather, the month of Ramadān is like the prayers of the day and night, with intervals between each two prayers that are not prayer, so each prayer requires its own intention, and likewise each day of fasting requires its own intention.

They are the first to invalidate this analogy, for they hold that whoever deliberately breaks his fast on a day of Ramadān must make it up, but the rest of his fasting for the remaining days of the month is valid. So they have acknowledged that the ruling of the month is not like a single prayer over a single night and day. (Slightly paraphrased, al-Muhallā 2/741-742)

Al-Albānī was asked:

Questioner: Is it necessary to establish the intention for fasting each night in Ramadān?

Shaykh: Yes, by Allāh.

(Jāmi’ al-Turāth 10/113)

Weak ahadith pertaining to Ramadan Part 1.

بسم الله الرحمن الرحيم

سيد الشهور شهر رمضان

“The master of all months is the month of Ramadān.”

Collected in Kashf Al-Astār 1/339, and Al-Bayhaqī in Shu’ab Al-Īmān (3/355, 3/314, 3755, 3736) and Ibn ‘Asākir in Tārīkh Dimashq (26/392-393) through the chain of Yazīd ibn ‘Abd al-Malik.

This chain is very weak. Yazīd ibn ‘Abd al-Malik Al-Nawfalī is unanimously considered weak (i.e. by the likes of Imām Ahmad, Abū Zur’ah, Abū Hātim, Al-Bukhārī, Al-Nasā’ī – see checking of Jāmi al-Ahkām al-Siyām 1/86-87)

إِنَّمَا سُمِّيَ رَمَضَانُ، لِأَنَّهُ يَرْمِضُ الذُّنُوبَ

“Ramadān was only named as such because it burns up the sins.”

Collected by ar-Rāfiʿī in “al-Tadwīn” (2/242), and al-Daylamī (2339), and Muhammad ibn Nasr in “Taʿdhīm Qadr al-Salāh” (2/41), and Abū ash-Shaykh in “al-ʿAdhamah” (256).

Declared mawdū (fabricated) by Al-Albānī in Da’īf al-Jāmi’ 2060 and al-Da’īfah 3223 saying:

Ziyād ibn Maymūn – who is ath-Thaqafī al-Fākihī – is a liar, as Yazīd ibn Hārūn said, and similar to this is al-Bukhārī’s statement: “They abandoned him.”

And al-Hārith ibn Muslim is unknown (majhūl).

(from other routes also, collected by) Abū al-Hasan al-Azdī in “Hadīth Mālik” 2/205, (in it is) ʿUmar ibn Mudrik who is a liar, as Ibn Maʿīn said.

And ʿUthmān ibn ʿAbdullāh al-ʿUthmānī is unknown.

أوَّلُ شَهْرُ رَمَضَانَ رَحْمَةٌ، وَوَسَطُهُ مَغْفِرَةٌ، وَآخِرُهُ عِلْقٌ مِنَ النار

“The first part of Ramadān is mercy, its middle is forgiveness, and its end is emancipation from the Fire.”

Collected by al-ʿUqaylī in “al-Duʿafā'” (172), Ibn ʿAdī (165/1), al-Khatīb in “al-Muwaddih” (2/77), al-Daylamī (1/1/10-11), and Ibn ʿAsākir (8/506/1).

Declared very weak by Al-Albānī in Da’īf al-Jāmi 2135, and munkar (rejected) in al-Da’īfah 1569 saying:

al-ʿUqaylī said:

“It has no authentic basis from the hadīth of al-Zuhrī.”

Ibn ʿAdī said:

“Salām ibn Sulaymān ibn Sawwār, in my opinion, narrates rejected hadīth, and Maslamah is not well-known.”

And al-Dhahabī said likewise.

And regarding Maslamah, Abū Hātim said about him:

“Abandoned in hadīth,” as mentioned in his biography in “al-Mīzān”.

ذَاكِرُ اللَّهِ فِي رَمَضَانَ مَعْفُورٌ لَهُ، وَسَائِلُ اللَّهِ فِيهِ لَا يَخِيبُ

“The one who remembers Allāh in Ramadān is forgiven, and the one who asks Allāh during it will not be disappointed.“

Collected by al-Tabarānī in “al-Awsat” (2/97/1 from “al-Jamʿ bayn al-Muʿjamain”), and al-Asbahānī in “al-Targhīb” (1/182), Ibn Lāl in his “Hadīth” (2/114-115), and Ibn ʿAdī (1/232). See also Majma Zawāid 4853 Dār al-Minhāj print – the verifier said: “And this chain contains two weak narrators and one abandoned narrator.”

Declared fabricated by Al-Albānī in Da’īf al-Jāmi 3038 and al-Da’īfah 3621 saying:

‘Abd al-Rahmān ibn Qays is abandoned in hadīth. Abū Zurʿah and others declared him a liar, as in “al-Taqrīb.”

Hilāl ibn ʿAbd al-Rahmān – who is al-Hanafī – is close to him [in weakness]; for al-ʿUqaylī said in his biography:

“He is rejected in hadīth.” Then he cited three hadīths for him, and said:

“All of these are rejected, with no basis, and are not corroborated.”

رَمَضَانُ بِمَكَّةَ أَفْضَلُ مِنْ أَلْفِ رَمَضَانَ بِغَيْرِ مَكَّةَ

“Ramadān in Makkah is better than a thousand Ramadāns elsewhere.“

Collected in Jāmi al-Saghīr of al-Suyūtī 4478. Majma’ of al-Haythamī 3/145. Al-Bazzār 102 and others.

Al-Manāwī said: “al-Haythamī said: In (the chain) is ‘Āsim Ibn ‘Umar, who was declared weak by the leaders (in hadīth), such as (Imām) Ahmad and others…” (Fayd al-Qadīr 2/1379)

Declared weak by Al-Albānī in Da’īf al-Jāmi 3139 and al-Da’īfah 831 saying:

ʿĀsim ibn ʿUmar al-ʿUmarī is weak. In fact, Ibn Hibbān said (8/881):

“Very rejected in hadīth, he narrates from reliable narrators what does not resemble the hadīth of established narrators.”

رَمَضَانُ بِالمَدِينَةِ خَيْرٌ مِنْ أَلْفِ رَمَضَانَ فِيمَا سِوَاهَا مِنَ البُلْدَانِ، وَجُمُعَةٌ بِالْمَدِينَةِ خَيْرٌ مِنْ أَلْفِ جُمُعَةٍ فِيمَا سِوَاهَا مِنَ الْبُلْدَانِ

“Ramadān in Madīnah is better than a thousand Ramadāns in other cities, and a Friday in Madīnah is better than a thousand Fridays in other cities.”

Collected by al-Tabarānī (2/111/1) and Ibn ʿAsākir (2/510/8) and others.

Al-Manāwī said: al-Haythamī said: “In (the chain) is ‘Abdullāh ibn Kathīr, and he is weak.” (Fayd Al-Qadīr 2/1379)

Declared fabricated by Al-Albānī in Da’īf al-Jāmi 3138 and false/invalid in al-Da’īfah 831:

al-Dhahabī said in “al-Mīzān,” who cited this hadīth for him and said:

“It is not known who this is. And this (hadīth) is false/invalid, and the chain is obscure…. See al-Da’īfah of Al-Albānī.

فَضْلُ الْجُمُعَةِ في رمضان على سائرِ أَيَّامِهِ ؛ كَفَضْلِ رمضان على سائر الشهور

“The excellence of Friday in Ramadān over other days is like the excellence of Ramadān over other months.”

Collected by al-Asbahānī in “al-Targhīb” (2/215), and al-Diyā’ in “al-Ahādīth wa al-Hikāyāt” (2/147/12) through one route. And the other route collected by al-Daylamī (5/329).

Declared fabricated by Al-Albānī in Da’īf al-Jāmi 3962 and Al-Da’īfah 4003 saying:

(First route), Abū Dāwūd al-Dārimī who is Nufayʿ ibn al-Hārith – as in “Tahdhīb al-Tahdhīb” – and he is a liar.

(Second route), ʿUmar ibn Mūsā – who is al-Wajīhī; Ibn ʿAdī and others said:

“He fabricates/invents hadīth.”

صَمْتُ الصَّائِمِ تَسْبِيحُ، وَنَوْمُهُ عِبَادَةٌ…

“The silence of the fasting person is glorification [of Allāh], his sleep is worship…”

Collected by Abū Tāhir al-Anbārī in his “Mashyakhah” (1/152), and al-Daylamī (2/253).

Declared weak by Al-Albānī in Da’īf al-Jāmi 3493 and very weak in al-Da’īfah 3784 saying:

al-Rabīʿ ibn Badr, and he is abandoned [in hadīth].

Al-Manāwī said: And in it is Shaybān ibn Farrūkh; Abū Hātim said: He held the view of Qadar [predestination], people were compelled to (rely on) him in later times. And [it contains] al-Rabīʿ ibn Badr who is discarded/abandoned. Al-Dhahabī said: Al-Dāraqutnī and others said: (He is) abandoned. And Ibn Hajr said in “al-Fath”: In its chain is al-Rabīʿ ibn Badr, and he is discarded/abandoned. (Fayd al-Qadīr 2/1383)

لَيْسَ فِي الصَّوْمِ رِيَاءٌ

“There is no showing off in fasting.”

Collected by Abū ʿUbayd in “al-Gharīb” (2/57)

Declared weak by Al-Albānī in Da’īf al-Jāmi 4907 and al-Da’īfah 4385 saying:

And this is a chain whose narrators are all reliable, narrators of the two Shaykhs [al-Bukhārī and Muslim]; except that Ibn Shihāb is a younger successor [tābiʿī], so it is mursal or muʿdal [types of disconnected narrations].

The fast that yields only hunger and no reward

بسم الله الرحمن الرحيم

The Prophet (ﷺ) said:

رب صائم ليس له من صيامه إلا الجوع، ورب قائم ليس له من قيامه إلا السهر

“There are people who fast and get nothing from their fast except hunger, and there are people who pray (at night) and get nothing from their prayers except a sleepless night.” (Al-Nasā’ī in Al-Kubrā 2/239,256, Ibn Mājah 1690. Authenticated by Al-Albānī in Sahīh al-Jāmi’ 3488)

Imām al-San’ānī said (in explanation):

“There are people who fast and get nothing from their fast except hunger” refers to those who did not have sincere intentions or who do not avoid false speech, and lying, and slander, and backbiting, and similar prohibited acts. Such a person experiences hunger and thirst without earning any reward.

Al-Ghazālī said: This is the one who breaks their fast with harām (what’s forbidden) or breaks it by consuming people’s flesh through backbiting, or one who does not guard their limbs against sins.

“And there are people who pray (at night)” meaning one who performs tahajjud (night prayer) “and get nothing from their prayers except a sleepless night” due to bad/corrupt intentions, or praying in a place acquired through unlawful means, and the like.

(al-Tanwīr Sharh Jāmi al-Saghīr of Al-Sanānī 6/224-225)

Al-Manāwī said:

…īmān (belief), which is affirmation, and ihtisāb (seeking reward), which is willingness/compliance, are conditions for obtaining reward and forgiveness in fasting Ramadān.

Therefore, one should perform it with a sincere intention and pure heart, in compliance with Allāh’s command and relying on His promise, without disliking or being weary of the hunger and thirst one experiences, and the difficulty of restraining from fulfilling (ones) desires.

Rather, one should seek reward for the fatigue and hardship throughout its long days, and not wish for its swift passing, but should instead savor its bitterness (i.e. its difficulty). If one does not do this, then as mentioned in a hadīth: “There are people who fast and get nothing from their fast except hunger.”

(Fayd al-Qadīr 2/1396)

Ghusl, perfume and siwak is obligatory on Jumu’ah – Ibn Hazm

بسم الله الرحمن الرحيم

Ibn Hazm (may Allāh have mercy upon him) said:

Issue: Bathing on the day of Friday is an obligatory duty for every adult, both men and women, as are perfume and the siwāk.

The proof for this:

What was narrated to us by ‘Abd al-Rahmān ibn ‘Abdullāh al-Hamdānī [full isnād omitted]… Abū Sa’īd al-Khudrī narrated: I bear witness upon the Messenger of Allāh (ﷺ) that he said: “Bathing on Friday is obligatory upon every adult, as is brushing the teeth (using the siwāk) and applying perfume.”

‘Amr ibn Sulaym [one of the narrators] said: As for bathing, I bear witness that it is obligatory, but as for brushing the teeth (using siwāk) and perfume, Allāh knows best whether they are obligatory or not, but this is how it is in the hadīth [i.e. that it is obligatory]. (Sahīh al-Bukhārī 880, Sahīh Muslim 846)

We have also narrated the obligation of bathing with chains of narration from ‘Umar ibn al-Khattāb, his son (Ibn ‘Umar), Ibn ‘Abbās, and Abū Hurayrah, all of which are extremely authentic, making it a mutawātir report that necessitates knowledge. Among those who said that bathing on Friday is an obligatory duty were ‘Umar ibn al-Khattāb in the presence of the Companions, with none of them disagreeing with him, as well as Abū Hurayrah, Ibn ‘Abbās, Abū Sa’īd al-Khudrī, Sa’d ibn Abī Waqqāṣ, ‘Abdullāh ibn Mas’ūd, ‘Amr ibn Sulaym, ‘Atā’, Ka’b, and al-Musayyib ibn Rāfi’…

Sa’d ibn Abī Waqqās (رضي الله عنه) said: “I have never seen a Muslim neglect bathing on Friday.”

And from Ibn ‘Umar – when asked about bathing on Friday, he (رضي الله عنه) said: “The Messenger of Allāh (ﷺ) commanded us to do it.”

… Tāwūs who said: I heard Abū Hurayrah making perfume obligatory on Friday.

Abū Salamah ibn ‘Abd al-Rahmān ibn ‘Awf who said: I heard Abū Sa’īd al-Khudrī (رضي الله عنه) saying: “Three things are obligatory upon every Muslim on Friday: bathing, using the siwāk, and applying perfume if he finds any.”

[Ibn Hazm then discusses the opinions of those who hold ghusl to be recommended for jumu’ah and not obligatory, ending with the following words:]

We seek refuge in Allāh from such behavior in religion, and from saying, when the Messenger of Allāh (ﷺ) states about something: “It is obligatory upon every Muslim and upon every adult,” and “It is the right of Allāh, The Most-High, upon every Muslim adult,” [Al-Nasā’ī 1378 and others, declared Sahīh by Al-Albānī] that we then say: “It is not obligatory and it is not the right of Allāh The Most-High.” This is something from which skins shudder, and praise be to Allāh, Lord of the worlds, for His great blessing.

(Abridged, al-Muhallā 1/337-347)

Related posts:

– When to perform the ghusl for jumu’ah:

https://fawaaids.com/2025/02/13/the-ghusl-for-jumuah-can-be-performed-after-fajr/

-How to attain expiration of sins on Jumu’ah:

https://fawaaids.com/2024/05/18/the-actions-to-be-performed-on-jummuah-to-attain-expiation-of-sins/

– Whoever performs laghā on Jumu’ah then he has no jumu’ah:

https://fawaaids.com/2024/03/18/explanation-of-whoever-commits-lagha-then-he-has-no-jummuah/

– The hour when supplication is answered on Jumu’ah:

https://fawaaids.com/2024/01/12/when-is-the-hour-which-supplication-is-answered-on-jummuah/

– The dangers of missing jumu’ah:

https://fawaaids.com/2023/11/14/cease-neglecting-the-jummuah-prayer-before-allah-seals-your-heart/

– The first jumu’ah:

https://fawaaids.com/2020/08/06/the-first-jummuah/

– The sunan of jumu’ah:

https://fawaaids.com/2020/07/04/etiquettes-of-yawm-al-jumuah-friday/

The ghusl for Jumu’ah can be performed after Fajr

بسم الله الرحمن الرحيم

Subsidiary Issue (35): The Ghusl for Jumu’ah is (performed) on the Day:

From Ibn ‘Umar: He would perform ghusl after the break of dawn (Fajr) on the day of Jumu’ah, considering it sufficient for the ghusl for Jumu’ah.

From Mujāhid: If a man performs ghusl after the entrance of Fajr, it is sufficient.

From Al-Hasan: If one performs ghusl on the day of Jumu’ah after Fajr enters, it is sufficient for Jumu’ah.

From Ibrāhīm Al-Nakha’ī: Similarly.

Ibn Hazm said: Therefore, it is for the day, so performing ghusl at any time of the day is sufficient.

Similar sayings were expressed by Al-Layth, Sufyān, ‘Abd Al-‘Azīz ibn Abī Salamah, Ishāq ibn Rāhawayh and Dāwūd.

This is also the school of thought of Abū Hanīfah, Al-Shāfi’ī, Ahmad ibn Hanbal, and Ibn Hazm.

Their evidence is the hadīth in al-Bukhārī (896) from Abū Hurayrah from the Prophet (ﷺ) who said: “It is Allah’s right upon every Muslim to perform ghusl once every seven days, washing their head and body.”

This was also narrated with chain of transmission by Jābir and Al-Barā’.

[T.N: The wording of the narration of Jābir is:

The Messenger of Allah (ﷺ) said: ‘Every Muslim man has to perform Ghusl one day in every seven, and that is on the day of Jumu’ah.'” – Al-Nasā’ī 1378 and others, declared Sahīh by Al-Albānī]

References:
Al-Muhallā 2/27-29, 31, 32
Fath Al-Bārī 2/356
Al-Majmū’ 2/206
Al-Mughnī 2/347

(Taken from Mu’jam Fiqh al-Salaf 1/46)

Al-Khatīb al-Sharbīnī said:

Its time is from the (true) Fajr, because the narrations linked (the performance of ghusl) to the day, as in his saying (ﷺ): “Whoever performs ghusl on the day of Jumu’ah then goes forth in the first hour…” the hadīth (Sahīh Muslim 850 and others)… (Mughnī al-Muhtāj 1/558)

Ruling of Mothers Day in Islam – Ibn ‘Uthaymīn

بسم الله الرحمن الرحيم

Q90: What is the ruling on celebrating what is called Mother’s Day?

Answer: All celebrations that contradict the religious (legislated) celebrations are innovated celebrations that weren’t known in the time of the Salaf (righteous predecessors), and their origin might also be from non-Muslims. Thus, they contain innovation and imitation of Allāh’s enemies, Subhānahu wa ta’ālā. The religious (legislated) celebrations are well-known among Muslims: ‘Īd al-Fitr, ‘Īd al-Adhā, and the weekly celebration (Friday). There are no celebrations in Islām besides these three.

All celebrations introduced beyond these are rejected and invalid in Allāh’s law, Subhānahu wa ta’ālā, due to the Prophet’s (ﷺ) saying:

من أحدث في أمرنا هذا ما ليس منه فهو ردٌ

“Whoever introduces into this matter of ours something that is not from it, it is rejected,” (Sahīh al-Bukhārī 1297)

meaning rejected and unacceptable to Allāh.

In another wording:

من عمل عملاً ليس عليه أمرنا فهو رد

“Whoever does a deed that is not in accordance with our matter, it is rejected.” (Sahīh Muslim 1718)

When this is clear, it’s not permissible – regarding the celebration mentioned in the question called Mother’s Day – for one to introduce anything (from the) festival rituals, like showing joy and happiness, giving gifts, and similar things.

A Muslim must take pride in their religion and restrict themselves to what Allāh and His Messenger (ﷺ) have defined in this upright religion that Allāh chose for His servants, neither adding to it nor subtracting from it.

A Muslim should not be an ‘imma’ah (i.e. mindless follower) following every caller, but should maintain their personality according to Allāh’s law, to be followed rather than following, to be an example rather than imitating. For Allāh’s law – praise be to Allāh – is complete/perfect in all aspects, as Allāh the Most High said:

﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُم الإسلَامَ دِينَا﴾

“This day I have perfected for you your religion and completed My favor upon you and have chosen for you Islām as religion” [Al-Mā’idah: 3]

A mother deserves more than being celebrated one day in the year. Rather, a mother has the right over her children that they care for her, look after her, and obey her in matters not involving disobedience to Allāh at all times and places.

(Fatāwā Arkān al-Islām of Shaykh Ibn ‘Uthaymīn pg. 174-175)

When does the time of ishaa end? Is it until Fajr?

بسم الله الرحمن الرحيم

The preferred time for offering Ishā

Imām Ibn Qudāmah al-Maqdisī said:

The narrations differ regarding the end of the preferred time (of ‘Ishā). It is narrated from Ahmad that it is the (first) one-third of the night… This is also the opinion of Umar ibn Al-Khattāb, Abū Hurayrah, Umar ibn Abdul-‘Azīz, and Mālik.

This is because in the hadīth of Jibrīl, he prayed with the Prophet (ﷺ) in the second time at (the first) one-third of the night and said: “The time is between these two (periods).” (Abū Dawūd 393. Declared Sahīh by Al-Albānī).

And in the hadīth of Buraydah, “the Prophet (ﷺ) prayed it on the second day at the (first) one-third of the night.” (al-Nasā’ī 520. Declared Sahīh by Al-Albānī).

And from Ā’ishah that the Messenger of Allāh (ﷺ) said: “Pray it between the disappearance of twilight until (the first) one-third of the night.” (al-Nasā’ī 536. Declared Sahīh by Al-Albānī) And in her other hadīth: “They would pray between the disappearance of the twilight until (the first) one-third of the night.” (Sahīh al-Bukhārī 569)

…the second narration states that its end is the middle of the night, which is the opinion of Al-Thawri, Ibn Al-Mubārak, Abū Thawr, the people of opinion (i.e. Hanafīs) and one of Al-Shāfi’ī’s two opinions. This is based on what was narrated from Anas ibn Mālik who said: “The Messenger of Allāh (ﷺ) delayed the Ishā prayer until the middle of the night.” (Sahīh al-Bukhārī 572, Chapter: The time of Ishā extends until the middle of the night)

And from Abū Sa’īd Al-Khudrī who said: The Messenger of Allāh (ﷺ) said: “If not for the weakness of the weak and the illness of the sick, I would have ordered this prayer to be delayed until half of the night.” (Abū Dawūd 422. Declared Sahīh by Al-Albānī) . And in the hadīth of Abdullāh ibn ‘Amr, from the Prophet (ﷺ) who said: “The time of Ishā extends until the middle of the night.” (Sahīh Muslim 612. Abū Dawūd 396)

The preferred option – Allāh willing – is not to delay it beyond the (first) one-third of the night, though it’s permitted to delay it until the middle of the night. (al-Mughnī 1/434, slightly abridged)

There is no evidence to show that it extends until Fajr

Imām Al-Albānī said:

The beginning of its time (i.e. ‘Ishā prayer) is when the twilight disappears, which is the red (twilight)…and this is the saying of the majority of the scholars.

And its end time is when the night reaches its middle, as in the previous hadīth of Abū Hurayrah and (Abdullāh) ibn ‘Amr.

This is the opinion of Ibn Hazm (2/164), and it has been narrated from Umar (رضي الله عنه): “And pray the Ishā prayer from Ishā until the middle of the night, that is, when you wish” (al-Muhallā 2/190). This isnād is Sahīh upon the conditions of the two shaykhs (i.e. Al-Bukhārī and Muslim).

This narration has another path which Mālik (1/125) reported through the path of Hishām ibn ‘Urwah from his father that ‘Umar ibn Al-Khattāb wrote to Abū Mūsā saying: “And pray Ishā what is between you and the (first) third of the night, and if you wish then until half of the night, and do not be among the heedless“, and this is an extremely Sahīh chain of narration.

As for what Al-Tahāwī narrated through the path of Sufyān Al-Thawrī from Habīb ibn Abī Thābit from Nāfi’ ibn Jubayr who said: “Umar wrote to Abū Mūsā: “Pray the ‘Ishā prayer at whatever time of night you wish, and don’t be heedless of it.” This contradicts what has preceded, and the defect in this narration is the break/disconnection between Habīb and Nāfi’, for although Habīb was trustworthy, he frequently practiced irsāl and tadlīs as mentioned in “Al-Taqrīb.” You can see that he used ‘an’ana (i.e. from/on the authority of) and did not explicitly state direct transmission, so this narration cannot be used as evidence, especially since it contradicts what the trustworthy narrators reported.

[The Shaykh, may Allāh have mercy upon him, then mentions the variant narrations from Anas (رضي الله عنه) which establish that the Ishā prayer can be offered until the middle of the night, from them: The Prophet of Allāh (ﷺ) delayed the Ishā prayer until the middle of the night, then he prayed and said: ‘The people have prayed and slept, but you have been in prayer as long as you were waiting for it (i.e. the prayer)'” (al-Bukhārī 572), “… until it was close to the middle of the night” (al-Nasā’ī 540, Ahmad 3/189), “until the middle of the night”, “… until the middle of the night almost passed”, (Muslim 640, Ahmad 3/267)]

Al-Tayālasī (2108) also narrated it with the wording “until the middle of the night passed“, but this wording is shaadh (irregular) and contradicts the other (established) narrations.

We haven’t found for those who held – and they are the majority – that the time of ‘Ishā extends until the Fajr prayer except two hadīths, and neither is explicit regarding this:

The first: From Abū Qatādah, raised to the Prophet (ﷺ): “There is no negligence in sleep; negligence is when one doesn’t offer the prayer until the time of the next prayer comes” (al-Nasā’ī 616). Some of the earlier Dhāhirī scholars and the later researcher Al-Shawkānī (10/10) used this as evidence for what we mentioned.

Ibn Hazm strongly refuted this, saying (3/178):

“This doesn’t support what they said at all. They are in agreement with us, with no disagreement from any of the imāms, that the time of the Fajr prayer doesn’t extend until the time of Dhuhr prayer. Thus, what’s correct is that this report doesn’t support that the time of each prayer connects with the time of the one after it.

Indeed, it only (shows) the sin of one who delays a prayer until the time of other than it, regardless of whether its last time connects with the first time of the next one or not.

And in this (narration) there isn’t (proof) that the one who delays (the prayer) until its time has elapsed isn’t negligent also, even if the time of another prayer hasn’t entered, nor that he would be negligent – rather, this is not mentioned in this report. However, the clarification (of this) is in other reports which contain explicit text about the expiration of each prayer’s time, and this necessitates that whoever transgresses with any deed its time which Allāh, The Most-High, has set for that deed, has indeed transgressed the limits of Allāh.

And Allāh, The Most-High, said:

﴿وَمَنْ يَتَعَدَّ حُدُودَ اللَّهِ فَأُوْلَئِكَ هُمُ الظَّالِمُونَ )

‘And whoever transgresses the limits of Allāh – it is those who are the wrongdoers‘ (al-Baqarah:229).”

The second hadīth from Ā’ishah who said: The Prophet of Allāh (ﷺ) delayed Ishā one night until most/great portion of the night had passed, and until the people of the mosque had slept. Then he came out and said: “Indeed this would be its time were it not that I would make things difficult for my nation.” [Reported by] Muslim (2/116), An-Nasā’ī (93), Ibn Mājah (1/276), and At-Tahāwī (94) through the route of Ibn Jurayj who said: Al-Mughīrah ibn Hakīm informed me from Umm Kulthūm bint Abī Bakr that she informed him from her (i.e. Ā’ishah).

The apparent meaning of the hadīth is that he prayed it after the first half of the night had passed, but the hadīth (requires) interpretation:

Al-Nawawī said: “What is meant by ‘most/a great portion of the night’ is much of it, and not that the intent is the majority of it, and this interpretation is necessary due to his saying ‘Indeed this would be its time,’ as it’s not possible that what is meant by this statement is after the middle of the night because no one from the scholars (held) that it is better to delay it after the middle of the night.”

I say (i.e. Al-Albānī): And what supports this interpretation is that the hadīth has come in Al-Bukhārī and Muslim and An-Nasā’ī and Ad-Dārimī and the Musnad (43/6 and 215 and 272) through routes from Az-Zuhrī from ‘Urwah from Ā’ishah, and it doesn’t contain the phrase “until most/a great portion of the night had passed” but rather contains: “until ‘Umar ibn Al-Khattāb called out to him: The women and children have gone to sleep,” and this usually happens before the middle of the night.

What strengthens this is that this hadīth was narrated more completely by Ibn ‘Abbās who said: “The Prophet (ﷺ) delayed the ‘Ishā’ prayer one night until part of the night had passed, then ‘Umar stood and called out: The Prayer, O Messenger of Allāh (ﷺ), the women and children have gone to sleep. So the Messenger of Allāh (ﷺ) came out with water dripping from his head saying: “Indeed this is the (preferred) time were it not that I would make things difficult for my nation“. Reported by An-Nasā’ī (92) and Ad-Dārimī (276) through the route of Sufyān from ‘Amr from ‘Atā’ from him (i.e. Ibn ‘Abbās) and from Ibn Jarīr from ‘Atā’ from him (i.e. Ibn ‘Abbās).

And these are two authentic chains according to the conditions of the two Shaykhs (i.e. Al-Bukhārī and Muslim)

(Abridged, Jāmi’ al-Turāth of Al-Albānī 2/199-204)

Raising the hands after prayer – al-Fawzān, Al-Albānī, Ibn Taymiyyah

بسم الله الرحمن الرحيم

Hudhayfah ibn al-Yamān (رضي الله عنه) said: “Every act of worship that the Companions of the Messenger of Allāh (ﷺ) did not worship with, then do not worship with it.” (Link)

Shaykh Sālih al-Fawzān said:

“… As for raising the hands after the obligatory prayer, this is an innovation (bid’ah), because it was neither the action of the Prophet (ﷺ) nor that of his companions. They did not raise their hands after the obligatory prayers; rather, each one would make du’ā (to Allāh) to himself without raising his voice, without collective voices, and without one person, such as the Imām, making a supplication while the congregation says ‘Amīn.’ All of this is an innovation contrary to the guidance of the Prophet (ﷺ). “

Link here.

Shaykh Al-Albānī was asked:

Questioner: Ok, what is the ruling on raising the hands to supplicate after the obligatory and Sunnah prayer?

Shaykh: (This is a) Bid’ah (innovation).

Link here

Shaykh Al-Albānī said elsewhere:

It has not been established in any authentic hadīth that the Prophet (ﷺ) would raise his hands after prayer…

And I find excellent the example which Shaykh al-Islām Ibn Taymiyyah struck concerning the difference between one who supplicates before his exit from prayer and one who supplicates after his exit from prayer. He says: The example of this and that is only like the example of a man who stands before a worthy king while having a need with him, so he is standing before him… not presenting his need nor requesting it from him while standing before him, then when he departs from him, he asks for his need from him.

So Allāh – The Mighty and Majestic – is more worthy that the praying person should turn to Him with whatever need he has while standing and remaining in prayer before Him…

Link here

Shaykh al-Islām Ibn Taymiyyah said:

… making du’ā at the end of the prayer before concluding it is established and recommended by the mutawātir (mass-transmitted) sunnah and the agreement of the Muslims.

Rather, some of the salaf (predecessors) and khalaf (successors) have even held the view that du’ā at the end of prayer (before taslīm) is obligatory. They made obligatory the du’ā which the Prophet (ﷺ) commanded at the end of the prayer when he said:

> “When one of you finishes the Tashahhud, let him seek refuge with Allāh from four things: from the punishment of Hell, from the punishment of the grave, from the trial of life and death, and from the trial of the False Messiah (Dajjāl).”
(Reported by Muslim and others)

Tawūs used to order anyone who did not make this du’ā to repeat their prayer, and this is also the opinion of some of the followers of (Imām) Ahmad.

And similarly, in the hadīth of Ibn Mas’ūd, the Prophet (ﷺ) said:

> “Then let him choose whatever supplication he prefers/pleases him most.” (Reported by Bukhārī and others)

And in the hadith of Ā’ishah and others, it is mentioned that the Prophet (ﷺ) used to make du’ā in this position (i.e. before taslīm), and there are many hadīths (confirming) this.

The contextual appropriateness in that is clear: for indeed the one praying is engaged in (a private/direct) conversation with their Lord [see Sahīh Bukhārī 413], So as long as they are in prayer and have not departed (from it), they are in a (private/direct) conversation with their Lord. Thus, supplication at that time is appropriate to their state.

However, when they (conclude the prayer and) turn away to the people from their direct/private conversation with Allāh, it is no longer a place of direct/private conversation and supplication for them, but rather a moment for His dhikr (remembrance) and praise (to be sent) upon Him.

Thus, direct/private conversation and du’a are (more befitting) during the state of directing (one’s self) and turning to Him in prayer, while dhikr and praise are more appropriate after concluding the prayer. (Majmū al-Fatāwā 22/515)

Sh. Albānī:

السائلة : طيب ، ما حكم رفع اليدين للدعاء بعد الصلاة في الفرض والسنة ؟

الشيخ : بدعة .

Sh. Albānī

لم يثبُتْ في حديث صحيح أن النبي – صلى الله عليه وآله وسلم – كان يرفع يديه بعد الصلاة…

وأستحسن ذلك المثل الذي ضَرَبَه شيخ الإسلام ابن تيمية ببيان الفرق بين مَن يدعو قبل خروجه من الصلاة ، ومَن يدعو بعد خروجه من الصلاة ، يقول : ما مَثَل هذا وذاك إلا كمثل رجل يقوم بين يدي ملك جدير وله عنده حاجة ، فهو قائم بين يديه … لا يعرض حاجته ولا يطلبها منه وهو قائم بين يديه ، فإذا ما انصرف عنه طلب حاجته منه ، فالله – عز وجل – أولى أن يتوجَّه المصلي بما له حاجة إليه وهو قائم بين يديه يصلي ولا يزال في صلاته ، والله – عز وجل – … عليه .

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Sh. Fawzān:

وأضاف فضيلته: أما رفع اليدين بعد الفريضة فهذا بدعة، لأنه لم يكن من فعل النبي ـ صلى الله عليه وسلم ـ ولا من فعل صحابته، ما كانوا يرفعون أيديهم بعد الفرائض؛ وإنما كل يدعو لنفسه دون رفع صوت، ودون صوت جماعي، ودون واحد يدعو أو الإمام يدعو والجماعة يؤمنون، كل هذا من البدع المخالفة لهدي الرسول ـ صلى الله عليه وسلم