Volume 3, Book 41, Number 591 :
Narrated by Al-Mughira bin Shu’ba (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Allah has forbidden for you, (1) to be undutiful to your mothers, (2) to bury your daughters alive, (3) to not to pay the rights of the others (e.g. charity, etc.) and (4) to beg of men (begging). And Allah has hated for you (1) vain, useless talk, or that you talk too much about others, (2) to ask too many questions, (in disputed religious matters) and (3) to waste the wealth (by extravagance).
The Difference between “Forbidden” (Haraam) and “Hated/Disliked” (Makrooh):
Makrooh in Arabic means the opposite of liked or loved.
In the terminology of sharee’ah it means that which the Lawgiver asks us not to do, but not in a definitive manner. It may be said that it means that for which the person who does not do it out of obedience will be rewarded, but the one who does it will not be punished.
Haraam in Arabic means forbidden.
In the terminology of sharee’ah it means, that which the Lawgiver requires us not to do, in a definitive manner. Haraam is the opposite of halaal (permitted). A person will be rewarded for not doing that which is haraam, if he does so out of obedience, and not out of fear, shyness or the inability to do it; in those cases he will not be rewarded for not doing it.
Keeping all this in mind, we’re all in big trouble when it comes to being dutiful to our mothers! May Allah make us more obedient, respectful and loving towards our parents.
Volume 3, Book 31, Number 209:
Narrated Um Al-Fadl bint Al-Harith (radiallaahu `anhu):
“While the people were with me on the day of ‘Arafat they differed as to whether the Prophet (sallallaahu `alayhi wasallam) was fasting or not; some said that he was fasting while others said that he was not fasting. So, I sent to him a bowl full of milk while he was riding over his camel and he drank it.”
Volume 3, Book 31, Number 210:
Narrated Maimuna (radiallaahu `anhaa):
The people doubted whether the Prophet (sallallaahu `alayhi wasallam) was fasting on the day of ‘Arafat or not, so I sent milk while he was standing at ‘Arafat, he drank it and the people were looking at him.
Volume 3, Book 31, Number 211:
Narrated Abu ‘Ubaid:
(the slave of Ibn Azhar) I witnessed the ‘Id with ‘Umar bin Al-Kattab (radiallaahu `anhu) who said, Allah’s Apostle (sallallaahu `alayhi wasallam) has forbidden people to fast on the day on which you break fasting (the fasts of Ramadan) and the day on which you eat the meat of your sacrifices (the first day of ‘Id ul Fitr and ‘Id ul-Adha).
Volume 3, Book 31, Number 212:
Narrated Abu Sa’id (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) forbade the fasting of ‘Id-ul-Fitr and ‘Id-ul-Adha (two feast days) and also the wearing of As-Samma’ (a single garment covering the whole body), and sitting with one’s leg drawn up while being wrapped in one garment. He also forbade the prayers after the Fajr (morning) and the ‘Asr (afternoon) prayers.
Volume 3, Book 31, Number 213:
Narrated Abu Huraira (radiallaahu `anhu):
Two fasts and two kinds of sale are forbidden: fasting on the day of ‘Id ul Fitr and ‘Id-ul-Adha and the kinds of sale called Mulamasa and Munabadha. (These two kinds of sale used to be practiced in the days of Pre-lslamic period of ignorance; Mulamasa means when you touch something displayed for sale you have to buy it; Munabadha means when the seller throws something to you, you have to buy it.)
Volume 3, Book 31, Number 214:
Narrated Ziyad bin Jubair:
A man went to Ibn ‘Umar (radiallaahu `anhu) I. and said, “A man vowed to fast one day (the sub-narrator thinks that he said that the day was Monday), and that day happened to be ‘Id day.” Ibn ‘Umar (radiallaahu `anhu) said, “Allah orders vows to be fulfilled and the Prophet (sallallaahu `alayhi wasallam) forbade the fasting on this day (i.e. Id).”
Volume 3, Book 31, Number 215:
Narrated Abu Said Al-Khudri (radiallaahu `anhu):
(who fought in twelve Ghazawat in the company of the Prophet (sallallaahu `alayhi wasallam)). I heard four things from the Prophet (sallallaahu `alayhi wasallam) and they won my admiration. He said;
1. “No lady should travel on a journey of two days except with her husband or a Dhi-Mahram;
2. “No fasting is permissible on the two days of Id-ul-Fitr and ‘Id-ul-Adha;
3. “No prayer (may be offered) after the morning compulsory prayer until the sun rises; and no prayer after the ‘Asr prayer till the sun sets;
4. “One should travel only for visiting three Masajid (Mosques): Masjid-ul-Haram (Mecca), Masjid-ul-Aqsa (Jerusalem), and this (my) Mosque (at Medina).”
Volume 3, Book 31, Number 216:
Narrated ‘Aisha and Ibn ‘Umar (radiallaahu `anhu):
Nobody was allowed to fast on the days of Tashriq except those who could not afford the Hadi (Sacrifice).
Volume 3, Book 31, Number 217:
Narrated Ibn ‘Umar (radiallaahu `anhu):
Fasting for those who perform Hajj-at-Tamattu’ (in lieu of the Hadi which they cannot afford) may be performed up to the day of ‘Arafat. And if one does not get a Hadi and has not fasted (before the ‘Id) then one should fast of the days of Mina. (11, 12 and 13th of Dhul Hajja).
Volume 3, Book 31, Number 218:
Narrated Salim’s father:
The Prophet (sallallaahu `alayhi wasallam) said, “Whoever wishes may fast on the day of ‘Ashura’.”
Volume 3, Book 31, Number 219:
Narrated ‘Aisha (radiallaahu `anhaa):
Allah’s Apostle (sallallaahu `alayhi wasallam) ordered (the Muslims) to fast on the day of ‘Ashura’, and when fasting in the month of Ramadan was prescribed, it became optional for one to fast on that day (‘Ashura’) or not.
Volume 3, Book 31, Number 220:
Narrated Aisha (radiallaahu `anhaa):
Quraish used to fast on the day of ‘Ashura’ in the Pre-lslamic period, and Allah’s Apostle (sallallaahu `alayhi wasallam) too, used to fast on that day. When he came to Medina, he fasted on that day and ordered others to fast, too. Later when the fasting of the month of Ramadan was prescribed, he gave up fasting on the day of ‘Ashura’ and it became optional for one to fast on it or not.
Volume 3, Book 31, Number 221:
Narrated Humaid bin ‘Abdur Rahman:
That he heard Muawiya bin Abi Sufyan (radiallaahu `anhu) on the day of ‘Ashura’ during the year he performed the Hajj, saying on the pulpit, “O the people of Medina! Where are your Religious Scholars? I heard Allah’s Apostle (sallallaahu `alayhi wasallam) saying, ‘This is the day of ‘Ashura’. Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not to fast (on this day).’ “
Volume 3, Book 31, Number 222:
Narrated Ibn ‘Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) came to Medina and saw the Jews fasting on the day of Ashura. He asked them about that. They replied, “This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day.” The Prophet (sallallaahu `alayhi wasallam) said, “We have more claim over Moses than you.” So, the Prophet (sallallaahu `alayhi wasallam) fasted on that day and ordered (the Muslims) to fast (on that day).
Volume 3, Book 31, Number 223:
Narrated Abu Musa (radiallaahu `anhu):
The day of ‘Ashura’ was considered as ‘Id day by the Jews. So the Prophet (sallallaahu `alayhi wasallam) ordered, “I recommend you (Muslims) to fast on this day.”
Volume 3, Book 31, Number 224:
Narrated Ibn ‘Abbas (radiallaahu `anhu):
I never saw the Prophet (sallallaahu `alayhi wasallam) seeking to fast on a day more (preferable to him) than this day, the day of ‘Ashura’, or this month, i.e. the month of Ramadan.
Volume 3, Book 31, Number 225:
Narrated Salama bin Al-Akwa (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) ordered a man from the tribe of Bani Aslam to announce amongst the people that whoever had eaten should fast the rest of the day, and whoever had not eaten should continue his fast, as that day was the day of ‘Ashura’.
The categories of rulings are five: obligatory (waajib), forbidden (muharram), encouraged (mustahabb), disliked (makrooh) and permissible (mubaah).
1. Obligatory fasts
(i) The Ramadaan fast
(ii) Making up missed Ramadaan fasts
(iii) Expiatory fasts (expiation for accidental killing, expiation for zihaar (a form of jaahili divorce), expiation for having intercourse during the day in Ramadaan, and expiation for breaking an oath)
(iv) Fasting for the pilgrim who does tamattu’ in Hajj if he does not have a sacrificial animal. “and whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiraan), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Sawm (fasts) three days during the Hajj and seven days after his return (to his home)” [al-Baqarah 2:196 – interpretation of the meaning].
(v) Fasting in fulfilment of a vow
2. Mustahabb (encouraged) fasts
(i) Fasting the day of ‘Ashoora’
(ii) Fasting the day of ‘Arafah
(iii) Fasting on Mondays and Thursdays each week
(iv) Fasting three days of each month
(v) Fasting six days of Shawwaal
(vi) Fasting most of the month of Sha’baan
(vii) Fasting the month of Muharram
(viii) Fasting alternate days – which is the best of fasting
3. Makrooh (disliked) fasts
(i) Singling out Friday for fasting – because the Prophet (peace and blessings of Allaah be upon him) said: “Do not fast on a Friday unless you fast a day before or a day afterwards.” Agreed upon
(ii) Singling out Saturday for fasting – because the Messenger(peace and blessings of Allaah be upon him) said: “Do not fast on Saturdays apart from days when you are obliged to fast, even if one of you cannot find anything other than grape stalks or the bark of a tree (to suck on, to make sure that he is not fasting).” Narrated by al-Tirmidhi, 744, who classed it as hasan. Also narrated by Abu Dawood, 2421; Ibn Maajah, 1726; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 960.
Al-Tirmidhi said: What is meant by its being makrooh is that a man should not single out Saturday for fasting because the Jews venerate Saturday. End quote.
4. Forbidden fasts
(i) Fasting on Eid al-Fitr, Eid al-Adha and the days of Tashreeq, which are the three days after Eid al-Adha.
(ii) Fasting on the “day of doubt” – which is the thirtieth of Sha’baan, if the sky was cloudy and the new moon could not be sighted. But if the sky was clear there can be no doubt.
(iii) Fasts observed by women who are menstruating and bleeding following childbirth.
5. Permissible fasts – these are fasts that do not come under any of the four headings mentioned above.
What is meant by permissible here is that there is no report enjoining or forbidding fasting on this day in particular, such as Tuesdays and Wednesdays, even though in principle, observing a voluntary fast is an act of worship that is encouraged.
See al-Mawsoo’ah al-Fiqhiyyah, 28/10-19; al-Sharh al-Mumti’, 6/457-483
Book of Fasting ends here.
Volume 2, Book 26, Number 694:
Narrated Urwa from Aisha (radiallaahu `anhaa):
Some people performed Tawaf (of the Kaba) after the morning prayer and then sat to listen to a preacher till sunrise, and then they stood up for the prayer. Then Aisha (radiallaahu `anhaa) commented, “Those people kept on sitting till it was the time in which the prayer is disliked and after that they stood up for the prayer.”
Volume 2, Book 26, Number 695:
Narrated Abdullah (radiallaahu `anhu):
heard the Prophet (sallallaahu `alayhi wasallam) forbidding the offering of prayers at the time of sunrise and sunset.
Volume 2, Book 26, Number 696:
Narrated Abida bin Humaid:
Abdul, Aziz bin Rufai Said, “I saw Abdullah bin Az-Zubair (radiallaahu `anhu) performing Tawaf of the Kaba after the morning prayer then offering the two Rakat prayer.” Abdul Aziz added, “I saw Abdullah bin Az-Zubair (radiallaahu `anhu) offering a two Rakat prayer after the Asr prayer.” He informed me that Aisha (radiallaahu `anhaa) told him that the Prophet (sallallaahu `alayhi wasallam) used to offer those two Rakat whenever he entered her house.”
Hadith no. 1389 (below) is a repeat. Read it here.
Narrated Abu Huraira (radiallaahu `anhu):
In the year prior to the last Hajj of the Prophet when Allahs Apostle (sallallaahu `alayhi wasallam) made Abu Bakr (radiallaahu `anhu) the leader of the pilgrims, the latter (Abu Bakr (radiallaahu `anhu)) sent me in the company of a group of people to make a public announcement: ‘No pagan is allowed to perform Hajj after this year, and no naked person is allowed to perform Tawaf of the Kaba.’
We asked Ibn Umar (radiallaahu `anhu): “May a man have sexual relations with his wife during the Umra before performing Tawaf between Safa and Marwa?” He said, “Allah’s Apostle (sallallaahu `alayhi wasallam) arrived (in Mecca) and circumambulated the Kaba seven times, then offered two Rakat behind Maqam Ibrahim (the station of Abraham), then performed Tawaf between Safa and Marwa.” Ibn Umar (radiallaahu `anhu) added, “Verily! In Allah’s Apostle (sallallaahu `alayhi wasallam) you have a good example.” And I asked Jabir bin Abdullah (radiallaahu `anhu) (the same question), and he replied, “You should not go near your wives (have sexual relations) till you have finished Tawaf between Safa and Marwa. “
Note: “Tawaaf between Safa and Marwa” = Sa`ee.
It is permissible for a man to have intercourse with his wife at any time, except when one of them is in ihraam for Hajj or ‘Umrah, or is fasting, so it is not allowed during the day when one of them is fasting, but it is allowed at night; it is also haraam when the woman is menstruating or bleeding following childbirth.
Allaah says (interpretation of the meaning):
“The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein (by assuming Ihraam), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj”
Narrated Ibn ‘Umar (radiallahu `anhu):
I heard Allah’s Apostle (sallallahu `alayhi wasallam) while he was on the pulpit speaking about charity, to abstain from asking others for some financial help and about begging others, saying, “The upper hand is better than the lower hand. The upper hand is that of the giver and the lower (hand) is that of the beggar.”
It is not permissible for anyone to ask people for money when he is not in need or he is able to earn a living. There are certain categories for whom it is permissible to ask of people. They are: the poor person who is destitute, the man who owes a debt, and the one who has been stricken by financial calamity and lost all his wealth. In these cases it is not permissible to ask for more than one needs, on condition that he does not have enough to meet his needs and is not able to earn enough for his livelihood.
The scholars of the Standing Committee said:
It is permissible to ask for people for money, for the one who is in need and does not have enough to suffice him and he is not able to earn a living. He may ask people for as much as will meet his needs only. As for the one who is not in need, or the one who is in need but is able to earn a living, it is not permissible for him to ask and whatever he takes from people in this case is haraam for him, because of the hadeeth of Qabeesah ibn Mukhaariq al-Hilaali (may Allah be pleased with him) who said: It was narrated that Qabeesah ibn Mukhaariq al-Hilaali said: I incurred a debt (in order to reconcile between two parties) and I came to the Messenger of Allaah (blessings and peace of Allah be upon him) to ask him (for help) with it. He said: “Stay with us until the zakaah comes, and we will order that something be given to you.” Then he said: “O Qabeesah, asking for help is not permissible except in one of three cases: a man who has incurred a debt (in order to reconcile between two parties), for whom it is permissible to ask for help until he has paid it off, then he should refrain; a man who has been stricken by a calamity that has destroyed all his wealth, for whom it is permissible to ask for help until he gets enough to get by – or he gets enough to meet his basic needs; and a man who is stricken by poverty and three men of wisdom among his people acknowledge that So and so has been stricken by poverty, then it becomes permissible for him to ask for help until he gets enough to get by – or to meet his basic needs. Apart from these cases asking for help, O Qabeesah, is haraam and the one who begs is consuming something haraam.” Narrated by Ahmad, Muslim, an-Nasaa’i and Abu Dawood.
And (it is haraam) because of the hadeeth, “Whoever asks of people to accumulate wealth is asking for a live coal” and the hadeeth “Charity is not permissible for a rich person, or for one who is strong and healthy.”
Narrated by the five apart from an-Nasaa’i
So what you should do is advise him, and the scholars should explain this to the people in their Friday khutbahs and otherwise, and in the media.
Repulsing or chiding the beggar is also not allowed because Allah, may He be exalted, says (interpretation of the meaning): “and do not chide the one who asks for help” [ad-Duha 93:10]. What is referred to here is rebuking him and raising one’s voice against him; this includes both the one who asks for money and the one who asks about shar‘i rulings. But this does not rule out offering guidance to the beggar who is asking wrongfully, and advising him with wisdom and beautiful preaching.
Shaykh ‘Abd al-‘Azeez ibn Baaz, Shaykh ‘Abdullah ibn Ghadyaan, Shaykh Saalih al-Fawzaan, Shaykh ‘Abd al-‘Azeez Aal ash-Shaykh, Shaykh Bakr Abu Zayd
Fataawa al-Lajnah ad-Daa’imah, 24/377
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:
What is the Islamic ruling on begging?
He quoted the hadeeth of Qabeesah that we quoted above, then he said,
In this hadeeth the Prophet (blessings and peace of Allah be upon him) described the permissible kinds of asking; anything other that is haraam. If a person has enough to meet his needs whether it is from the salary of a job, or from trade, or income from some property set aside as a waqf for his benefit by a relative, or real estate, or earnings from a craft such as carpentry or blacksmithing, or from farming and the like, it is haraam for him to beg. But if a person is compelled to do that, there is nothing wrong with him asking for as much as he needs. The same applies to one who incurs a debt in order to reconcile between people, or to spend on his family and children. There is nothing wrong with him asking for help to pay off this debt.
Majmoo‘ Fataawa Ibn Baaz, 14/320
[Taken from IslamQA]