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Eid Mubarak!
Salam all.
The month of Ramadan, as for most, has been a time of reflection and contemplation for me. Allah (SWT) shows us our true capabilities and weaknesses during this month. When Shaytan gets locked away, we’re able to do so much more in terms of good and avoid all (most?) that is bad. Similarly, we see how Shaytan uses the other eleven months to train us in bad habits, so much so that they become second nature. It takes Ramadan’s intervention to make us realize the degree of damage done. Alhamdulillah for Ramadan!
I have always found it easy to train myself in Ramadan. I like to pick at least one thing that I want to improve in myself and work on it the entire month. The first few days are difficult but slowly the habit does start to develop. By the end of Ramadan, it’s just that – a habit, something I’ll actually find hard to not do anymore because it’s become a part of my daily routine. And with the help of dua of consistency, I’m able to continue the habit for the entire year.
This year I had made a list of things that I needed to work on, e.g. some daily sunnahs that I wanted to incorporate into my daily routine etc. The list also included the word “blog???”, just like that – with three (or maybe more) question marks. This blog has seen a few ups and down in its life (amiright). I used to be quite regular in the beginning, posting from Sahih Bukhari everyday. Then it slowly reduced to once a week and then.. a long pause. The last Bukhari post I wrote was in August 2017. A huge factor of the said pause, aside from my laziness, was a downtrend in the quality of the content. In the end, I was literally just posting ahadith without any explanations or comments of my own. So I decided to take a break and find my motivation again.
Alhamdulillah for Ramadan! It really is a month of opportunities and second chances. I have decided to post actively on the blog again inshaAllah. I will not commit to a frequency yet, but my plan and hope for now is to post once a week or so. Just felt like informing my readership about this little update. :)
I hope this Ramadan has helped you improve in some way as well. I would love for you to share your story of how you set your goals and work on them during this month. May Allah accept all our ibaadah and efforts and help us against Shaytan once this beautiful month is over. Last but not least, Eid Mubarak! <3
Traveling Preferences of the Prophet [sallallaahu `alayhi wasallam] (Ahadith 2594 – 2597)
Bismillah.
1. Traveling on Thursday:
Volume 4, Book 52, Number 199 :
Narrated by Ka’b bin Malik (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) set out on Thursday for the Ghazwa of Tabuk and he used to prefer to set out (i.e. travel) on Thursdays.
2. Traveling after Zuhr
Volume 4, Book 52, Number 200 :
Narrated by Anas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) offered a four-Rak’at Zuhr prayer at Medina and then offered a two Rak’at ‘Asr prayer at Dhul-Hulaifa and I heard the companions of the Prophet (sallallaahu `alayhi wasallam) reciting Talbiya aloud (for Hajj and ‘Umra) altogether.
3. Traveling at the end of the Month:
Volume 4, Book 52, Number 201 :
Narrated by ‘Aisha (radiallaahu `anhaa)
We set out in the company of Allah’s Apostle (sallallaahu `alayhi wasallam) five days before the end of Dhul Qa’da intending to perform Hajj only. When we approached Mecca, Allah’s Apostle (sallallaahu `alayhi wasallam) ordered those who did not have the Hadi (i.e. an animal for sacrifice) with them, to perform the Tawaf around the Ka’ba, and between Safa and Marwa and then finish their Ihram. Beef was brought to us on the day of (i.e. the days of slaughtering) and I asked, “What is this?” Somebody said, Allah’s Apostle (sallallaahu `alayhi wasallam) has slaughtered (a cow) on behalf of his wives.”
4. Traveling in Ramadan:
Volume 4, Book 52, Number 202 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
Once the Prophet (sallallaahu `alayhi wasallam) set out in the month of Ramadan. He observed fasting till he reached a place called Kadid where he broke his fast.
Which is better, breaking one’s fast when traveling or fasting?
The four Imams and the majority of the Sahaabah and Taabi’een were of the view that fasting whilst traveling is permissible and is correct and valid. If the traveler fasts, it counts and he does not have to make it up. See al-Mawsoo’ah al-Fiqhiyyah, vol. 28, p. 73
As to what is better, that depends:
1 – If fasting and not fasting are the same, in the sense that fasting does not affect him, then in this case fasting is better, because of the following evidence:
(a) It was narrated that Abu’l-Darda’ (may Allaah be pleased with him) said: “We went out with the Messenger of Allaah (peace and blessings of Allaah be upon him) [on a journey] during the month of Ramadaan when it was intensely hot, until one of us would put his hand on his head because of the intense heat, and no one among us was fasting apart from the Messenger of Allaah (peace and blessings of Allaah be upon him) and ‘Abd-Allaah ibn Rawaahah.” (Narrated by al-Bukhaari, 1945; Muslim, no. 1122).
(b) Fasting whilst traveling means that one fulfils one’s duty more quickly, because making it up later means delaying it, but fasting in Ramadaan means doing it sooner.
(c) It is usually easier for the one who has this duty, because fasting and breaking the fast with the people is easier than starting to fast all over again.
(d) It makes the most of a blessed time, namely Ramadaan, for Ramadaan is better than other times, because it is the time when fasting is obligatory. Based on this evidence the view of al-Shafaa’i, which is that fasting is better in the case of one for whom fasting and not fasting are the same, is most likely to be correct.
2 – If not fasting is easier for him, then in this case we say that not fasting (when traveling) is better. If something will give him hardship, then in his case fasting becomes makrooh, because doing something that causes hardship when there is a concession indicates that one is spurning a concession granted by Allaah.
3 – If it will case unbearable difficulty, then in this case it becomes haraam for him to fast. The evidence for that is the report narrated by Muslim from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with them), that the Messenger of Allaah (peace and blessings of Allaah be upon him) went out to Makkah in the year of the Conquest in Ramadaan, and fasted until he reached Kuraa’ al-Ghameem. The people were fasting, but he called for a cup of water and lifted it up so that the people could see it, then he drank it. After that, he was told that some of the people had continued to fast. He said, “Those are the disobedient, those are the disobedient.” According to another report, he was told, “The people are finding it hard to fast, and they are waiting to see what you will do.” So he called for a cup of water after ‘Asr. (1114) So he described those who fasted even though it was very difficult as being disobedient. See al-Sharh al-Mumti’by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), vol. 6, p. 355).
Al-Nawawi and al-Kamaal ibn al-Humaam said: the ahaadeeth which indicate that it is better not to fast are to be interpreted as referring to those who will be harmed by fasting; in some of them this is clearly stated, so they must be interpreted in this manner, so as to reconcile between the ahaadeeth. That is better than neglecting some of them or claiming that they have been abrogated, without definitive evidence to that effect. In the case of those for whom fasting and not fasting are the same, they quoted as evidence the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), that Hamzah ibn ‘Amr al-Aslami (may Allaah be pleased with him) said to the Prophet (peace and blessings of Allaah be upon him): “Should I fast whilst traveling?” – and he used to fast a lot. He (the Prophet (peace and blessings of Allaah be upon him)) said: “if you want to, then fast; if you don’t want to, then do not fast.” (Agreed upon).
[IslamQA]
I`tikaaf: Miscellaneous (Ahadith 1752 – 1757)
Bismillah.
One Cute Incident:
Volume 3, Book 33, Number 257:
Narrated ‘Amra bint ‘Abdur-Rahman from ‘Aisha (radiallaahu `anhaa):
Allah’s Apostle (sallallaahu `alayhi wasallam) used to practice Itikaf every year in the month of Ramadan. And after offering the morning prayer, he used to enter the place of his Itikaf. ‘Aisha (radiallaahu `anhaa) asked his permission to let her practice Itikaf and he allowed her, and so she pitched a tent in the mosque. When Hafsa (radiallaahu `anhaa) heard of that, she also pitched a tent (for herself), and when Zainab (radiallaahu `anhaa) heard of that, she too pitched another tent. When, in the morning, Allah’s Apostle (sallallaahu `alayhi wasallam) had finished the morning prayer, he saw four tents and asked, “What is this?” He was informed about it. He then said, “What made them do this? Is it righteousness? Remove the tents, for I do not want to see them.” So, the tents were removed. The Prophet did not perform Itikaf that year in the month of Ramadan, but did it in the last ten days of Shawwal.
Types of I`tikaaf:
Volume 3, Book 33, Number 258:
Narrated Abdullah bin Umar (radiallaahu `anhu):
‘Umar bin Al-Khattab (radiallaahu `anhu) said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! I vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram for one night.” The Prophet (sallallaahu `alayhi wasallam) said, “Fulfill your vow.” So, he performed Itikaf for one night.
Volume 3, Book 33, Number 259:
Narrated Ibn ‘Umar (radiallaahu `anhu):
that ‘Umar (radiallaahu `anhu) had vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram. (A sub-narrator thinks that ‘Umar (radiallaahu `anhu) vowed to perform Itikaf for one night.) Allah’s Apostle (sallallaahu `alayhi wasallam) said to ‘Umar (radiallaahu `anhu), “Fulfill your vow.”
When is I`tikaaf?:
Volume 3, Book 33, Number 260:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) used to perform Itikaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in Itikaf for twenty days.
One Cute Incident:
Volume 3, Book 33, Number 261:
Narrated `Amra bint `Abdur-Rahman from `Aisha (radiallaahu `anhaa):
Allah’s Messenger (sallallaahu `alayhi wasallam) mentioned that he would practice I`tikaf in the last ten days of Ramadan. `Aisha (radiallaahu `anhaa) asked his permission to perform I`tikaf and he permitted her. Hafsa (radiallaahu `anhaa) asked `Aisha (radiallaahu `anhaa) to take his permission for her, and she did so. When Zainab bint Jahsh (radiallaahu `anhaa) saw that, she ordered a tent to be pitched for her and it was pitched for her. Allah’s Messenger (sallallaahu `alayhi wasallam) used to proceed to his tent after the prayer. So, he saw the tents ans asked, “What is this?” He was told that those were the tents of Aisha, Hafsa, and Zainab (radiallaahu `anhunna). Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Is it righteousness which they intended by doing so? I am not going to perform I`tikaf.” So he returned home. When the fasting month was over, he performed Itikar for ten days in the month of Shawwal.
The Fiqh of I`tikaaf:
Volume 3, Book 33, Number 262:
Narrated ‘Urwa:
Aisha (radiallaahu `anhaa) during her menses used to comb and oil the hair of the Prophet (sallallaahu `alayhi wasallam) while he used to be in Itikaf in the mosque. He would stretch out his head towards her while she was in her chamber.
Kitaab-ul-I`tikaaf [Book of Retiring to a Mosque for Remembrance of Allah] ends here.
When is I’tikaaf? (Hadith No. 1751)
Bismillah.
Hadith no. 1749 and 1750 (below) are repeats. Read the post here.
Volume 3, Book 33, Number 254:
Narrated ‘Ali bin Al-Husain (from Safiya, the Prophet’s wife):
The wives of the Prophet (sallallaahu `alayhi wasallam) were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet (sallallaahu `alayhi wasallam) said to Safiya bint Huyai (radiallaahu `anhaa), “Don’t hurry up, for I shall accompany you,” (and her dwelling was in the house of Usama). The Prophet (sallallaahu `alayhi wasallam) went out and in the meantime two Ansari men met him and they looked at the Prophet (sallallaahu `alayhi wasallam) and passed by. The Prophet (sallallaahu `alayhi wasallam) said to them, “Come here. She is (my wife) Safiya bint Huyai.” They replied, “Subhan Allah, (How dare we think of evil) O Allah’s Apostle (sallallaahu `alayhi wasallam)! (we never expect anything bad from you).” The Prophet (sallallaahu `alayhi wasallam) replied, “Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds.”
Volume 3, Book 33, Number 255:
Narrated ‘Ali bin Al-Husain from Safiya (radiallaahu `anhaa):
Safiya (radiallaahu `anhaa) went to the Prophet (sallallaahu `alayhi wasallam) while he was in Itikaf. When she returned, the Prophet (sallallaahu `alayhi wasallam) accompanied her walking. An Ansari man saw him. When the Prophet (sallallaahu `alayhi wasallam) noticed him, he called him and said, “Come here. She is Safiya (radiallaahu `anhaa). (Sufyan a sub-narrator perhaps said that the Prophet (sallallaahu `alayhi wasallam) had said, “This is Safiya”). And Satan circulates in the body of Adam’s offspring as his blood circulates in it.”
(A sub-narrator asked Sufyan, “Did Safiya (radiallaahu `anhaa) visit him at night?” He said, “Of course, at night.”)
Today’s Hadith:
Volume 3, Book 33, Number 256:
Narrated Abu Said (radiallaahu `anhu):
We practiced Itikaf with Allah’s Apostle (sallallaahu `alayhi wasallam) in the middle ten days (of Ramadan). In the morning of the twentieth (of Ramadan) we shifted our baggage, but Allah’s Apostle (sallallaahu `alayhi wasallam) came to us and said, “Whoever was Itikaf should return to his place of Itikaf, for I saw (i.e. was informed about the date of) this Night (of Qadr) and saw myself prostrating in mud and water.” When I returned to my place the sky was overcast with clouds and it rained. By Him Who sent Muhammad (sallallaahu `alayhi wasallam) with the Truth, the sky was covered with clouds from the end of that day, and the mosque which was roofed with leaf-stalks of date palm trees (leaked with rain) and I saw the trace of mud and water over the nose of the Prophet (sallallaahu `alayhi wasallam) and its tip.
This Hadith explains this one narrated by Abu Hurairah (radiallaahu `anhu):
“The Messenger of Allaah (peace and blessings of Allaah be upon him) used to observe i’tikaaf for ten days every Ramadaan, and in the year in which he passed away he observed i’tikaaf for twenty days.” Narrated by al-Bukhaari.
And this is why I`tikaaf in the last ten days of Ramadaan is more recommended than any other time.. Prophet (sallallaahu `alayhi wasallam) preferred it in his last year.
But this doesn’t mean one can’t observe I`tikaaf in days other than the last ten of Ramadaan. I`tikaaf can be practiced any time of the year. Read this post for more details.
I’tikaaf for Women (Hadith No. 1748)
Bismillah.
Hadith no. 1747 (below) is a repeat. Read it here.
Volume 3, Book 33, Number 252:
Narrated Abu Salama bin ‘Abdur-Rahman:
I asked Abu Said Al-Khudri (radiallaahu `anhu), “Did you hear Allah’s Apostle (sallallaahu `alayhi wasallam) talking about the Night of Qadr?” He replied in the affirmative and said, “Once we were in Itikaf with Allah’s Apostle (sallallaahu `alayhi wasallam) in the middle ten days of (Ramadan) and we came out of it in the morning of the twentieth, and Allah’s Apostle (sallallaahu `alayhi wasallam) delivered a sermon on the 20th (of Ramadan) and said, ‘I was informed (of the date) of the Night of Qadr (in my dream) but had forgotten it. So, look for it in the odd nights of the last ten nights of the month of Ramadan. I saw myself prostrating in mud and water on that night (as a sign of the Night of Qadr). So, whoever had been in Itikaf with Allah’s Apostle (sallallaahu `alayhi wasallam) should return for it.’ The people returned to the mosque (for Itikaf). There was no trace of clouds in the sky. But all of a sudden a cloud came and it rained. Then the prayer was established (they stood for the prayer) and Allah’s Apostle (sallallaahu `alayhi wasallam) prostrated in mud and water and I saw mud over the forehead and the nose of the Prophet (sallallaahu `alayhi wasallam).
Today’s Hadith:
Volume 3, Book 33, Number 253:
Narrated ‘Aisha (radiallaahu `anhaa):
One of the wives of Allah’s Apostle (sallallaahu `alayhi wasallam) practiced Itikaf with him while she ad bleeding in between her periods and she would see red (blood) or yellowish traces, and sometimes we put a tray beneath her when she offered the prayer.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:
I’tikaaf is Sunnah for both men and women, because it was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i’tikaaf during Ramadaan, and finally he settled on i’tikaaf during the last ten days, and some of his wives used to observe i’tikaaf with him, then they observed i’tikaaf after he died. The place for i’tikaaf is the mosque in which prayers in congregation are performed.
The bleeding that’s mentioned in the above narration is istihadha, not menstruation. A woman suffering from istihadha may observe i`tikaaf in the masjid provided she takes measures to keep her clothes and the masjid area clean. Read more on it here.
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