This excerpt is taken from Kitab al-Sawm, compiled by Sheikh Ghulam Mustafa Zaheer Amanpuri, may Allah preserve him.
Question:
The hadith mentions that the gates of Hell are closed during the month of Ramadan, so does a person who dies in Ramadan not face punishment?
Answer:
The punishment of the grave is a reality, which befalls its deserving person, whether he dies in Ramadan or outside Ramadan.
❀ Sayyiduna Abu Huraira (may Allah be pleased with him) narrates that the Messenger of Allah (peace be upon him) said:
إذا دخل شهر رمضان فتحت أبواب السماء وغلقت أبواب جهنم وسلسلت الشياطين
"The gates of the heavens (Paradise) are opened in the month of Ramadan, the gates of Hell are closed, and the devils are chained."
Reference: (Sahih al-Bukhari: 1899, Sahih Muslim: 1079)
❀ Allama Sindhi Hanafi (may Allah have mercy on him)
Reference: (1138 AH)
states:"From this hadith it is understood that (on days other than Ramadan) the gates of Hell remain open. The Divine command: ﴿حَتَّىٰ إِذَا جَاءُوهَا فُتِحَتْ أَبْوَابُهَا﴾
Reference: (Az-Zumar: 71)
'Until when they come to it (Hell), its gates will be opened' does not negate the aforementioned point. The answer to this verse is that at that time the gates will be closed for some time before (later they will be opened when the disbelievers come so that suddenly the fear of Hell overtakes them). Also, the closing of the gates of Hell in Ramadan does not contradict the death of disbelievers and their being subjected to punishment, because to punish them it is sufficient that a small gate to Hell opens in the grave; the large gates are not opened."
Reference: (Hashiyat al-Sindi on Sahih al-Bukhari: 1/343 [Darsi copy], Hashiya on An-Nasa'i: 4/126, Hashiya on Ibn Majah: 1/503, and the wording is his)
Question:
Is it acceptable to give special importance to the month of Ramadan for a good deed because it will have more reward?
Answer:
It is permissible. Certainly, the month of Ramadan has virtue, and the reward for righteous deeds increases in it; however, one should not make the deed exclusive to the month of Ramadan.
Question:
If the day of Arafah falls on a Friday, should one fast on that day?
Answer:
One should fast, because although fasting specifically on Friday is discouraged, in this case, the fast is not because of Friday but because of the day of Arafah. Therefore, if the 9th of Dhu al-Hijjah falls on a Friday, one should fast.
Question:
❀ Sayyiduna Abu Huraira رضي الله عنه narrates:
جاء رجل إلى النبي صلى الله عليه وسلم فقال قد هلكت قال وما شأنك قال وقعت على أهلي في رمضان فقال أتستطيع أن تعتق رقبة قال لا قال أتستطيع أن تصوم شهرين متتابعين قال لا قال أتستطيع أن تطعم ستين مسكينا قال لا قال اجلس فأتي النبي صلى الله عليه وسلم بعرق فيه تمر والعرق المكتل الضخم فقال خذ هذا فتصدق به قال على أفقر منا فما بين لابتيها أهل بيت أفقر منا فضحك النبي صلى الله عليه وسلم حتى بدت أنيابه قال خذ هذا وأطعمه عيالك
"A man came to the Prophet Muhammad صلی اللہ علیہ وسلم and said: I am ruined. The Prophet صلی اللہ علیہ وسلم asked: What happened? He said: I had intercourse with my wife during Ramadan (while fasting). The Prophet صلی اللہ علیہ وسلم asked: Do you have the means to free a slave? He replied: No! The Prophet صلی اللہ علیہ وسلم asked: Can you fast for two consecutive months? He replied: No! The Prophet صلی اللہ علیہ وسلم asked: Can you feed sixty poor people? He replied: No! The Prophet صلی اللہ علیہ وسلم said: Sit down. At that moment, a large basket of dates was brought to the Prophet صلی اللہ علیہ وسلم. He said: Take it and give it as charity. The man said: Should I give charity to a household that is more in need than us? There is no one more needy than our household between these two black mountains (i.e., in Medina). Upon hearing this, the Prophet Muhammad صلی اللہ علیہ وسلم smiled so broadly that his teeth became visible and said: Take it and feed your family with it."
Reference: (Sahih al-Bukhari: 1936, Sahih Muslim: 1111, Al-Muntaqa li Ibn al-Jarud: 384)
Some deduce from the words of أتستطيع أن تطعم ستين مسكينا؟ that the kaffara (expiation) food must be given to sixty poor people; it is not permissible to feed thirty poor people three times. What is the ruling on this?
Answer:
To say that the expiation meal must be given to sixty poor people, and that feeding thirty poor people three times does not fulfill the expiation, is not the correct stance. If the above-mentioned hadith is studied carefully, it becomes clear that feeding sixty poor people can be done by feeding a few poor people multiple times, because the Prophet Muhammad (peace be upon him) gave a basket of dates to the arriving person and said:
خذ هذا وأطعمه عيالك
"Take it and feed your family."
Certainly, the family of this person was not sixty individuals.
Question:
What is the chain of narration status of the following hadith?
❀ It is narrated from Sayyiduna Talha bin Ubaidullah رضي الله عنه:
نزل رجلان من أهل اليمن على طلحة بن عبيد الله فقتل أحدهما مع رسول الله صلى الله عليه وسلم ثم مكث الآخر بعده سنة ثم مات على فراشه فأري طلحة بن عبيد الله أن الذي مات على فراشه دخل الجنة قبل الآخر بحين فذكر ذلك طلحة لرسول الله صلى الله عليه وسلم فقال رسول الله صلى الله عليه وسلم كم مكث بعده قال حولا فقال رسول الله صلى الله عليه وسلم صلى ألفا وثمان مائة صلاة وصام رمضان
"Two persons from Yemen stayed as guests with Sayyiduna Talha bin Ubaidullah رضي الله عنه. One of them was martyred while fighting alongside the Messenger of Allah صلى الله عليه وسلم, while the other person lived for another year and then died in bed (natural death). Sayyiduna Talha bin Ubaidullah رضي الله عنه saw in a dream that the person who died in bed entered Paradise earlier than the other person by some period. Sayyiduna Talha رضي الله عنه mentioned his dream to the Messenger of Allah صلى الله عليه وسلم, who asked: How long did that person live after? It was replied: One year. The Messenger of Allah صلى الله عليه وسلم said: (Because) he performed eighteen hundred (obligatory) prayers more than the martyr and observed the fasts of Ramadan."
Reference: (Musnad al-Imam Ahmad: 1/161, Sunan Ibn Majah: 3925)
Answer:
The chain of narration is weak. Abu Salamah bin Abdur Rahman did not narrate from Sayyiduna Talhah bin Ubaidullah رضي الله عنه.
❀ Imam Yahya bin Ma'in رحمه الله says:
أبو سلمة لم يسمع من أبيه ولا من طلحة بن عبيد الله
"Abu Salamah bin Abdur Rahman رحمه الله did not narrate from his father nor from Talhah bin Ubaidullah رضي الله عنه."
Reference: (Tarikh Yahya bin Ma'in bi Riwayat al-Duri: 3/236)
❀ This narration is also reported from Sayyiduna Abu Hurairah رضي الله عنه.
Reference: (Musnad al-Imam Ahmad: 2/333)
However, in this narration, the mention of Sayyiduna Abu Hurairah رضي الله عنه is due to error and confusion, which Imam Darqutni رحمه الله has classified as confusion. The correct understanding is that this narration is from Abu Salamah from Talhah.
Reference: (Ilal al-Darqutni: 518)
Question:
What is said about Laylat al-Qadr?
Answer:
The Night of Qadr is a night of virtue; it occurs on the odd nights of the last ten days of Ramadan. On this very night, the Quran was revealed to Bayt al-Ma'mur. Angels descend on this night, and many major decisions are made. Annual matters are also decided on this night. Worship on this night is better than worship for a thousand months.
On this night, one should engage abundantly in recitation of the Quran, remembrance of Allah, voluntary prayers, supplication, and charity. There is no specific prescribed dhikr or dua for this night.
In our community, often time is wasted in eating, chatting, and sermons, which should be avoided. The entire time should be spent in worship of Allah; mere staying awake is not sufficient.
The Prophet Muhammad (peace be upon him) was initially informed of this night specifically, but then the knowledge of its exact timing was taken away, while its virtue remained, so that Muslims would eagerly seek the pleasure of Allah on this night. This night will remain until the Day of Judgment and should be sought on the odd nights of the last ten days. The Ahl al-Sunnah wa al-Jama'ah have consensus on this, whereas the Rafidah claim that the Night of Qadr has been completely taken away and its virtue no longer remains.
❀ Sayyiduna Ubada bin Samit (may Allah be pleased with him) narrates:
إن رسول الله صلى الله عليه وسلم خرج يخبر بليلة القدر فتلاحى رجلان من المسلمين فقال إني خرجت لأخبركم بليلة القدر وإنه تلاحى فلان وفلان فرفعت وعسى أن يكون خيرا لكم التمسوها في السبع والتسع والخمس
"When the Messenger of Allah (peace be upon him) came out to inform about the Night of Qadr, he saw two Muslims quarreling. The Messenger of Allah (peace be upon him) said: I came out to inform you about the Night of Qadr, but in the meantime, so-and-so were quarreling, so Allah has taken away the determination of the Night of Qadr. It is hoped that this is better for you. Now seek the Night of Qadr on the 21st, 23rd, 25th, 27th, and 29th nights."
Reference: (Sahih al-Bukhari: 49, 2023)
From this hadith, it is proven that the Night of Qadr and its virtue have not been annulled; only its exact timing has been taken away. It has been informed that it will be one of the odd nights of the last ten days. Whoever worships on all the odd nights of the last ten days will certainly receive the reward of the Night of Qadr.
The removal of the exact timing of the Night of Qadr is better in the sense that if the timing was known, people would limit their worship to that night only. Since the timing has been taken away, everyone will strive to seek the Night of Qadr, thereby earning relatively more good deeds.
❀ Hafiz Ibn Kathir (may Allah have mercy on him)
Reference: (774 AH)
states:"In this (Surah Al-Qadr) there is evidence that the Night of Qadr will continue every year until the Day of Judgment after the Prophet Muhammad (peace be upon him), and not, as some Shia sects believe, that it has been completely ended. The Shia derive this meaning from a prophetic hadith in which the Prophet (peace be upon him) said: 'It has been taken away; surely it is better for you.' The correct meaning, however, is that its specific timing has been taken away."
Reference: (Tafsir Ibn Kathir: 8/446)
❀ Allama Ibn al-Mulaqqin (may Allah have mercy on him)
Reference: (804 AH)
states:أجمع من يعتد به في الإجماع على بقائها إلى يوم القيامة وشذت الروافض فقالوا رفعت
"The consensus of those whose consensus is authoritative is that the Night of Qadr remains until the Day of Judgment, while the rare opinion of the Rafidah is that the Night of Qadr has been taken away."
Reference: (Al-Tawdih: 13/590, Al-I'lam bi Fawa'id 'Umdat al-Ahkam: 5/397)
Question:
I went to study in America for five years, during which I was very distant from religion. I abandoned prayer and fasting for five years. Now I want to repent; what is the ruling for me?
Answer:
Is abandoning prayer and fasting disbelief? If you have repented and are determined to observe prayer and fasting in the future, it is hoped that Allah Almighty will forgive your past sins. Now resume prayer and fasting and repent for the missed prayers and fasts; there is no need to make them up.
Question:
Sayyiduna Abu Huraira (may Allah be pleased with him) narrates that the Prophet Muhammad (peace be upon him) conveyed the command of Allah Almighty:
الصوم لي وأنا أجزي به
“Fasting is for Me, and I shall reward for it.”
Reference: (Sahih al-Bukhari: 7538)
Every action belongs to Allah Almighty, so why is fasting attributed specifically to Him?
Answer:
The scholars have explained several interpretations of this:
➊ This attribution is honorific. Allah Almighty attributes to Himself whatever He wants to express greatness and honor for, such as Bayt Allah, Naqat Allah, etc.
➋ The knowledge of fasting is known to no one except Me, because a person cannot keep other deeds hidden, but fasting can be kept hidden; its knowledge is not known to any human or angel.
➌ The reward and recompense of every deed is recorded, but fasting is such a deed whose immense reward and recompense is known only to Allah. Angels are incapable of recording the reward and recompense of fasting.
Question:
Sayyiduna Abu Hurairah رضي الله عنه narrates that the Messenger of Allah صلی اللہ علیہ وسلم said:
لا يحل للمرأة أن تصوم وزوجها شاهد إلا بإذنه
"It is not permissible for a woman whose husband is present to fast (voluntary fast) without his permission."
Reference: (Sahih al-Bukhari: 5195, Sahih Muslim: 1026)
An objection is raised that if it were permissible for a woman to fast voluntary fasts without her husband's permission, it would be better, because if the husband wanted to fulfill the conjugal rights, the woman would break her fast; otherwise, she would complete the fast and earn reward. What is the answer to this?
Answer:
In fact, this hadith explains the rights of the husband. A woman should not observe voluntary fasts without the permission of her husband, because if she fasts without permission, the husband will not want to invalidate his wife's fast, and the husband will feel hesitation and anxiety in invalidating the fast. Therefore, it has been made necessary for the wife to observe the rights of her husband; indeed, Allah has placed goodness in fulfilling the husband's rights.
However, if the husband does not want to establish the marital duty, then the wife may fast with the husband's permission. This hadith guarantees a happy family life.
Question:
❀ Sayyida Aisha (may Allah be pleased with her) narrates:
دخل علي النبي صلى الله عليه وسلم ذات يوم فقال هل عندكم شيء فقلنا لا قال فإني إذن صائم ثم أتانا يوما آخر فقلنا يا رسول الله أهدي لنا حيس فقال أرينيه فلقد أصبحت صائما فأكل
"The Prophet Muhammad (peace be upon him) came to me one day and asked: Is there any food in the house? I replied: No. He said: Then I am fasting. Another day he came and we said: O Messenger of Allah! We have received halwa as a gift. He said: Bring it. Although I had fasted in the morning, he then ate the halwa."
Reference: (Sahih Muslim: 1154)
❀ Hafiz Nawawi (may Allah have mercy on him)
Reference: (676 AH)
says:في الرواية الثانية التصريح بالدلالة لمذهب الشافعي وموافقيه في أن صوم النافلة يجوز قطعه والأكل في أثناء النهار ويبطل الصوم لأنه نفل فهو إلى خيرة الإنسان في الابتداء وكذا في الدوام وممن قال بهذا جماعة من الصحابة وأحمد وإسحاق وآخرون ولكنهم كلهم والشافعي معهم متفقون على استحباب إتمامه
"The second narration is the proof of Imam Shafi'i and his followers that it is permissible to break a voluntary fast and eat something, and this will invalidate the fast. Because it is voluntary, and just as it is initially by one's own choice, continuing it is also dependent on one's own will. This position is held by a group of the Companions, Imam Ahmad, Imam Ishaq (may Allah have mercy on them), and others, but Imam Shafi'i (may Allah have mercy on him) and all consider completing it recommended."
Reference: (Sharh al-Nawawi: 8/35)
From this and other hadiths, it is established that once a voluntary fast is started, it is not obligatory to complete it; rather, if someone abandons the voluntary fast before completing it, making it up later is only recommended, not obligatory.
However, some scholars say that once a voluntary fast is started, it becomes obligatory, and if it is not completed, making it up becomes mandatory. They support this with the following noble verse.
Allah the Exalted says:
وَلَا تُبْطِلُوا أَعْمَالَكُمْ
"Do not invalidate your deeds."
Reference: (Muhammad: 33)
What do they say about this argument?
Answer:
The consensus of the scholars is that if a voluntary act is started, it remains voluntary until completion; it does not become obligatory, except for voluntary Hajj and Umrah.
Some scholars hold the opinion that voluntary acts remain voluntary until they are started, but once begun, completing them becomes obligatory, and if not completed, making up (qadha) is necessary. Several texts are cited in support of this.
The reasoning from the above-mentioned verse is not correct:
➊ No Sunni commentator or hadith scholar has explained the meaning of the verse in this way.
➋ The verse implies a spiritual invalidation, i.e., deprivation of reward and blessings, not a legal invalidation.
➌ If one argues from this verse, then making up (qadha) should be considered obligatory (fard), not wajib. The Hanafi view is that something established by a Quranic text is fard.
❀ Hafiz Ibn Abdul Barr, may Allah have mercy on him
Reference: (463 AH)
, says: أما من احتج في هذه المسألة بقوله ولا تبطلوا أعمالكم فجاهل بأقوال أهل العلم فيها وذلك أن العلماء فيها على قولين فقول أكثر أهل السنة لا تبطلوها بالرياء أخلصوها لله وقال آخرون ولا تبطلوا أعمالكم بارتكاب الكبائر
"This verse does not establish this issue; whoever does so is unaware of the statements of the scholars. The scholars have given two interpretations of this verse: Most Ahl al-Sunnah say do not nullify deeds by showing off; perform deeds sincerely for Allah. Some scholars say do not waste deeds by committing major sins."
Reference: (Al-Istidhkar: 3/358)
❀ Syed Ahmad Raza Bijnori Deobandi Sahib writes:
"Hadhrat (Anwar Shah Kashmiri Sahib) also said that reasoning from the verse: ﴿وَلَا تُبْطِلُوا أَعْمَالَكُمْ﴾ is not very good, because the purpose of the verse is the invalidation of reward, not legal invalidation, therefore it is like ﴿لَا تُبْطِلُوا صَدَقَاتِكُم بِالْمَنِّ وَالْأَذَىٰ﴾."
Reference: (Anwar al-Bari: 4/142)
❀ Allama Ubaidullah Mubarakpuri, may Allah have mercy on him
Reference: (1414 AH)
, says: أجيب عن الاحتجاج بإجماع الصحابة بأنه مجرد دعوى بلا سند فلا يقبل قال القاري هو مردود لأن ذكر السند ليس بشرط لصحة الإجماع مع أن الآية سند معتمد لصحة الإجماع قلت لم يثبت نصا عن أحد من الصحابة أنه ذهب إلى وجوب الإتمام بعد الشروع فضلا عن إجماعهم على ذلك فلا يلتفت إلى دعوى الإجماع مع وجود النصوص الصريحة على عدم الوجوب وأما الاستناد بالآية فقد عرفت فساده
"The response to taking the consensus of the Companions as proof is that it is merely a claim without any basis, so this consensus is not accepted. Allama Mulla Ali Qari, may Allah have mercy on him, replied that this is rejected because the authenticity of consensus does not require its origin in the Book and Sunnah; nevertheless, the mentioned verse is a valid basis for the authenticity of consensus. I (Mubarakpuri, may Allah have mercy on him) say: It is not explicitly established from any one Companion that he believed in the obligation to complete a voluntary act once started, let alone consensus among the Companions on this. Therefore, the claim of consensus will not be considered, especially since there are explicit texts negating obligation. As for reasoning from the verse, you have already observed its weakness."
Reference: (Mura'at al-Mafatih: 1/68)
It is understood that reasoning from the verse is not correct.
Question:
How is the following narration?
❀ It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah صلی اللہ علیہ وسلم said:
لا تقولوا رمضان فإن رمضان اسم من أسماء الله تعالى ولكن قولوا شهر رمضان
"Do not say Ramadan alone, because Ramadan is the name of Allah Almighty; rather say 'the month of Ramadan.'"
Reference: (Al-Kamil li Ibn Adi: 8/313)
Answer:
The chain of narration is weak. Abu Ma'shar Naji'h's chain is weak. He made the statement of Abu Hurairah رضي الله عنه into a Marfu' Hadith.
❀ Imam Abu Hatim رحمه الله said:
هذا خطأ إنما هو قول أبي هريرة
"The narration being Marfu' is a mistake; this is the statement of Abu Hurairah رضي الله عنه."
Reference: (Ilal al-Hadith: 734)
❀ Hafiz Nawawi رحمه الله said:
الضعف بين عليه
"The weakness of this narration is clear."
Reference: (Tahdhib al-Asma wa al-Lughat: 3/127)
Hafiz Ibn Hajar رحمه الله also declared this hadith weak.
Reference: (Fath al-Bari: 4/113)
