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The Chicken Boycott (Hadith No. 2758)

Bismillah.

Hadith no. 2757 (below) is a repeat. Read it here.

Volume 4, Book 53, Number 360 :
Narrated by Marwan bin Al-Hakim and Miswar bin Makhrama (radiallaahu `anhumaa)
When the Hawazin delegation came to Allah’s Apostle (sallallaahu `alayhi wasallam) after they had embraced Islam and requested him to return their properties and war prisoners to them, Allah’s Apostle said, “To me the best talk is the truest, so you may choose either of two things; the war prisoners or the wealth, for I have delayed their distribution.” Allah’s Apostle (sallallaahu `alayhi wasallam) had waited for them for over ten days when he returned from Ta’if. So, when those people came to know that Allah’s Apostle (sallallaahu `alayhi wasallam) was not going to return to them except one of the two things the said, “We choose our war Prisoners ‘Allah’s Apostle stood up amongst the Muslims, and after glorifying Allah as He deserved, he said, “Now then, these brothers of yours have come to us with repentance, and I see it logical that I should return their captives to them, so whoever of you likes to do that as a favor then he can do it, and whoever amongst you likes to stick to his share, let him give up his prisoners and we will compensate him from the very first Fai’ (i.e. war booty received without fight) which Allah will give us.” On that, all the people said. ‘O Allah’s Apostle! We have agreed willingly to do so (return the captives)” Then Allah’s Apostle (sallallaahu `alayhi wasallam) said to them “I do not know who amongst you has agreed to this and who has not. You should return and let your leaders inform me of your agreement.” The people returned and their leaders spoke to them, and then came to Allah’s Apostle (sallallaahu `alayhi wasallam) and said, “All the people have agreed willingly to do so and have given the permission to return the war prisoners (without Compensation)” (Az-Zuhri, the sub-narrator states) This is what has been related to us about the captives of Hawazin.

Today’s Hadith:

Volume 4, Book 53, Number 361 :
Narrated by Zahdam
Once we were in the house of Abu Musa (radiallaahu `anhu) who presented a meal containing cooked chicken. A man from the tribe of Bani Taim Allah with red complexion as if he were from the Byzantine war prisoners, was present. Abu Musa (radiallaahu `anhu) invited him to share the meal but he (apologised) saying. “I saw chickens eating dirty things and so I have had a strong aversion to eating them, and have taken an oath that I will not eat chickens.” Abu Musa (radiallaahu `anhu) said, “Come along, I will tell you about this matter (i.e. how to cancel one’s oat ). I went to the Prophet (sallallaahu `alayhi wasallam) in the company of a group of Al-Ashariyin, asked him to provide us with means of conveyance. He said, ‘By Allah, I will not provide you with any means of conveyance and I have nothing to make you ride on.’ Then some camels as booty were brought to Allah’s Apostle (sallallaahu `alayhi wasallam) and he asked for us saying. ‘Where are the group of Al-Ash’ariyun?’ Then he ordered that we should be given five camels with white humps. When we set out we said, ‘What have we done? We will never be blessed (with what we have been given).’ So, we returned to the Prophet (sallallaahu `alayhi wasallam) and said, ‘We asked you to provide us with means of conveyance, but you took an oath that you would not provide us with any means of conveyance. Did you forget (your oath when you gave us the camels)? He replied. ‘I have not provided you with means of conveyance, but Allah has provided you with it, and by Allah, Allah willing, if ever I take an oath to do something, and later on I find that it is more beneficial to do something different, I will do the thing which is better, and give expiation for my oath.”

Read this hadith in Arabic here.

We’ve had a couple of posts based on oaths and vows before, discussing their types and rulings etc. But I wanted to do this hadith in a separate post since I, personally, can relate to this very well. About 5 years ago, I also decided not to eat chicken because of their unnatural feed and lifestyle in general. I don’t remember exactly how long I stayed away from eating it, but it was definitely more than 6-7 months. My friends had to include non-chicken dishes in their menu if I was on the guest list. Yup, it was that bad! Anyhow, when I broke my ‘vow’, I simply just ate chicken.. I did not offer any expiation for it because there was no need. When you take an oath to not do something and find out later that doing something else is more beneficial, you simply choose to do the latter, according to the above statement of the Prophet (sallallaahu `alayhi wasallam).

So what was my ‘more beneficial something’? Go to town on KFC? (Ew!) Actually, it’s more to do with supporting local and organic chicken. Seriously, if you were to see the size of chickens available in the market (at least in Canada!) today, you would not be able to differentiate it from a turkey! La hawla wala quwwata illaa billah! I mean, what DO they feed them?!

chicken-in-pills

Yum?

What’s your take on this?

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3 Options for the Wounded (Hadith No. 2364)

Bismillah.

Volume 3, Book 49, Number 866 :
Narrated by Anas (radiallaahu `anhu)
Ar-Rabi, the daughter of An-Nadr broke the tooth of a girl, and the relatives of Ar-Rabi’ requested the girl’s relatives to accept the Arsh (الأَرْشَ) (compensation for wounds etc.) and forgive (the offender), but they refused. So, they went to the Prophet (sallallaahu `alayhi wasallam) who ordered them to bring about retaliation. Anas bin An-Nadr (radiallaahu `anhu) asked, “O Allah’s Apostle! Will the tooth of Ar-Rabi’ be broken? No, by Him Who has sent you with the Truth, her tooth will not be broken.” The Prophet (sallallaahu `alayhi wasallam) said, “O Anas! Allah’s law ordains retaliation.” Later the relatives of the girl agreed and forgave her. The Prophet (sallallaahu `alayhi wasallam) said, “There are some of Allah’s slaves who, if they take an oath by Allah, are responded to by Allah i.e. their oath is fulfilled). Anas (radiallaahu `anhu) added, “The people agreed and accepted the Arsh.”

There was another post about breaking someone’s teeth a while ago in which Prophet (sallallaahu `alayhi wasallam) ruled in favor of the defender since he broke the other’s tooth while fending for himself.

In this case, however, the defender was given the choice to either forgive Rabi` (offender), accept Arsh (compensation) or to get qisaas (retaliation). Prophet (sallallaahu `alayhi wasallam) would have made sure that qisaas took place had they not forgiven Rabi`. Allah’s laws are just and perfectly fit to be implemented.

Abu Shurayh al-Khuzaa’i said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is killed or is wounded, has the choice of three things, and if he wants the fourth then restrain him. He may kill (the killer), or forgive him, or take the diyah (blood money).” Narrated by Abu Dawood.

Continual Fasting: Al-Wisaal (Ahadith 1677 – 1683)

Bismillah.

Volume 3, Book 31, Number 182:

Narrated Anas (radiallaahu `anhu):

The Prophet (sallallaahu `alayhi wasallam) said, “Do not practice Al-Wisal (fasting continuously without breaking one’s fast in the evening or eating before the following dawn).” The people said to the Prophet (sallallaahu `alayhi wasallam), “But you practice Al-Wisal?” The Prophet (sallallaahu `alayhi wasallam) replied, “I am not like any of you, for I am given food and drink (by Allah) during the night.”


Volume 3, Book 31, Number 183:

Narrated Abdullah bin Umar (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) 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.”


Volume 3, Book 31, Number 184:

‘Narrated Abu Sa’id (radiallaahu `anhu):

That he had heard the Prophet (sallallaahu `alayhi wasallam) saying, “Do not fast continuously (practise Al-Wisal), and if you intend to lengthen your fast, then carry it on only till the Suhur (before the following dawn).” The people said to him, “But you practice (Al-Wisal), O Allah’s Apostle (sallallaahu `alayhi wasallam)!” He replied, “I am not similar to you, for during my sleep I have One Who makes me eat and drink.”


Volume 3, Book 31, Number 185:

Narrated Aisha (radiallaahu `anhaa):

Allah’s Apostle (sallallaahu `alayhi wasallam) 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. “


Volume 3, Book 31, Number 186:

Narrated Abu Huraira (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) forbade Al-Wisal in fasting. So, one of the Muslims said to him, “But you practice Al-Wisal. O Allah’s Apostle (sallallaahu `alayhi wasallam)!” The Prophet (sallallaahu `alayhi wasallam) replied, “Who amongst you is similar to me? I am given food and drink during my sleep by my Lord.” So, when the people refused to stop Al-Wisal (fasting continuously), the Prophet (sallallaahu `alayhi wasallam) fasted day and night continuously along with them for a day and then another day and then they saw the crescent moon (of the month of Shawwal). The Prophet (sallallaahu `alayhi wasallam) said to them (angrily), “If It (the crescent) had not appeared, I would have made you fast for a longer period.” That was as a punishment for them when they refused to stop (practising Al-Wisal).


Volume 3, Book 31, Number 187:

Narrated Abu Huraira (radiallaahu `anhu):

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


Volume 3, Book 31, Number 188:

Narrated Abu Said Al-Khudri (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Do not fast continuously day and night (practise Al-Wisal) and if anyone of you intends to fast continuously day and night, he should continue till the Suhur time.” They said, “But you practise Al-Wisal, O Allah’s Apostle (sallallaahu `alayhi wasallam)!” The Prophet (sallallaahu `alayhi wasallam) said, “I am not similar to you;. during my sleep I have One Who makes me eat and drink.”

Fasting continually means that a person fasts for two or more days without breaking the fast, i.e., the fast continues all night and the person does not eat or drink.

Ibn Qudaamah said in al-Mughni, 4/436:

Continual fasting is makrooh according to the majority of scholars.

Al-Nawawi said in al-Majmoo’, 6/357:

With regard to the ruling on continual fasting, it is makrooh, and there is no difference of opinion among us concerning that. But is it makrooh in the sense of being forbidden or makrooh in the sense of being disliked? There are two opinions concerning that … (the more correct of which) according to our companions and the apparent meaning of the statement of al-Shaafa’i is that it is makrooh in the sense of being forbidden.

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’, 6/443:

It appears that the ruling with regard to continual fasting is that it is haraam.

And Allaah knows best.

Breaking the Fast Before Sunset in Uncertainty (Hadith No. 1675)

Bismillah.

Question: if a person breaks their fast before sunset thinking that it was time for iftaar, do they have to make up for that fast?

A simple and straight-forward answer is “no”, provided it wasn’t intentional. For details and proofs, read on.

Volume 3, Book 31, Number 180:

Narrated Abu Usama from Hisham bin ‘Ursa from Fatima:

Asma bint Abi Bakr (radiallaahu `anhaa) said, “We broke our fast during the lifetime of the Prophet (sallallaahu `alayhi wasallam) on a cloudy day and then the sun appeared.” Hisham was asked, “Were they ordered to fast in lieu of that day?” He replied, “It had to be made up for.” Ma’mar said, “I heard Hisham saying, “I don’t know whether they fasted in lieu of that day or not.”

Shaykh al-Islam Ibn Taymiyah said:

Those who say that the fast is not broken if a person makes a mistake or forgets at the beginning or end of the day said: our evidence is stronger, and the evidence of the Qur’aan and Sunnah concerning what we say is clearer. Allaah says (interpretation of the meaning):

“Our Lord! Punish us not if we forget or fall into error”

[al-Baqarah 2:286]

Forgetting and falling into error are mentioned together, because the one who does things that are forbidden in Hajj or prayer by mistake is like one who does them out of forgetfulness. It was proven in al-Saheeh that one day at the time of the Prophet (peace and blessings of Allaah be upon him) they broke the fast and then the sun appeared, but it does not say in the hadeeth that they were ordered to make up that fast. But Hishaam ibn ‘Urwah said: It must be made up, but his father was more knowledgeable than him and he said, They do not have to make it up. And it was proven in al-Saheehayn that a group of Sahaabah used to eat until one of them could distinguish the white thread from the black. The Prophet (peace and blessings of Allaah be upon him) said to one of them, “Your pillow is wide [if the white thread (of dawn) and the black thread (of the night) are underneath your pillow], rather that is the whiteness of the day and the blackness of the night.” But it is not narrated that he told them to make up their fasts; they were ignorant of the ruling so they were making a mistake. And it is proven that ‘Umar ibn al-Khattaab broke his fast then it became clear that it was still day, but he said, “We will not make it up because we did not deliberately commit sin.” And it was narrated that ‘Umar said: “We will make it up,” but the isnaad of the first report is stronger. And it was narrated from him that he said, “It is not a serious matter.” So some of the scholars understood this as meaning that it is not essential to make it up, but the wording does not indicate that.

In conclusion, this view is stronger in terms of reports and reasoning, and  is more strongly supported by evidence from the Qur’aan and Sunnah and analogy (qiyaas).

Majmoo’ al-Fataawa, 20/572, 573

[Taken from IslamQA]

Iftaar Time (Ahadith 1670 – 1674)

Bismillah.

Volume 3, Book 31, Number 175:

Narrated Umar bin Al-Khattab (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) said, “When night falls from this side and the day vanishes from this side and the sun sets, then the fasting person should break his fast.”


Volume 3, Book 31, Number 176:

Narrated Abdullah bin Abi Aufa (radiallaahu `anhu):

We were in the company of the Prophet (sallallaahu `alayhi wasallam) on a journey and he was fasting, and when the sun set, he addressed somebody, “O so-and-so, get up and mix Sawiq with water for us.” He replied, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! (Will you wait) till it is evening?” The Prophet (sallallaahu `alayhi wasallam) said, “Get down and mix Sawiq with water for us.” He replied, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! (If you wait) till it is evening.” The Prophet (sallallaahu `alayhi wasallam) said again, “Get down and mix Sawiq with water for us.” He replied, “It is still daytime.” The Prophet (sallallaahu `alayhi wasallam) said again, “Get down and mix Sawiq with water for us.” He got down and mixed Sawiq for them. The Prophet (sallallaahu `alayhi wasallam) drank it and then said, “When you see night falling from this side, the fasting person should break his fast.”


Volume 3, Book 31, Number 177:

Narrated ‘Abdullah bin Abi Aufa (radiallaahu `anhu):

We were traveling with Allah’s Apostle (sallallaahu `alayhi wasallam) and he was fasting, and when the sun set, he said to (someone), “Get down and mix Sawiq with water for us.” He replied, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! (Will you wait) till it is evening?” The Prophet (sallallaahu `alayhi wasallam) again said, “Get down and mix Sawiq with water for us.” He replied, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! It is still daytime.” The Prophet (sallallaahu `alayhi wasallam) said again, “Get down and mix Sawiq with water for us.” So, he got down and carried out that order. The Prophet (sallallaahu `alayhi wasallam) then said, “When you see night falling from this side, the fasting person should break his fast,” and he beckoned with his finger towards the east.


Volume 3, Book 31, Number 178:

Narrated Sahl bin Sad (radiallaahu `anhu):

Allah’s Apostle (sallallaahu `alayhi wasallam) said, “The people will remain on the right path as long as they hasten the breaking of the fast.”

Al-Nawawi said:

This hadeeth means that we are encouraged to hasten to break the fast after ascertaining that the sun has indeed set. What this means is that the ummah’s affairs will continue to be in order and they will be fine so long as they adhere to this Sunnah. But if they delay breaking the fast, that will be an indication of some misguidance that they are following.

Sharh Muslim, 7/208


Volume 3, Book 31, Number 179:

Narrated Ibn Abi Aufa (radiallaahu `anhu):

I was with the Prophet (sallallaahu `alayhi wasallam) on a journey, and he observed the fast till evening. The Prophet (sallallaahu `alayhi wasallam) said to a man, “Get down and mix Sawiq with water for me.” He replied, “Will you wait till it is evening?” The Prophet (sallallaahu `alayhi wasallam) said, “Get down and mix Sawiq with water for me; when you see night falling from this side, the fasting person should break his fast.”

The Sunnah is to hasten to break the fast, which means breaking fast straight after the sun has set. Delaying the fast until after the stars have come out is the practice of the Jews, and the Raafidis (Shi’ah) followed them in that, So it is not correct to delay it deliberately until later in the evening or to delay it until the end of the adhaan. All of that is contrary to the teachings of the Prophet (peace and blessings of Allaah be upon him).

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