Praying on a Moving Vehicle

بســــــــــــــــــــم الله الرحمٰن الرحيم

Question: how does a traveller pray on a moving vehicle?

Answer: it depends on what type of vehicle one is travelling in and what type of prayer one is praying.

First of all, it is worth mentioning that the Muslim traveller should strive to plan his trip in a way that makes it possible for him to pray his prayers on-ground rather than on-board. He should take advantage of the concession the Sacred Law has granted him to combine the Dhuhr and ‘Aṣr prayers together, as well as the Maghrib and ‘Ishā’ prayers together. (This isn't permitted in the Ḥanafī school, although Ḥanafīs may do "apparent combining" by, for example, praying Dhuhr close to the end of its time and then praying ‘Aṣr at the first of its time.)

At times though, even this isn't possible. In such cases when one must pray on-board, one must ensure that one is worshipping one's Lord in the correct manner and not fall into the mistakes that many lay-people fall into. In this regard we present the following.

Praying on a Plane

Nafl (Optional) Prayers

If the prayer is a nafl prayer:

• One may pray it seated.
• If possible, one must face the qiblah with one's chest throughout one's prayer. If not possible, one must do so when saying the opening takbīrah, following which one turns to face the plane's direction of travel for the rest of one's prayer. If not possible, one may simply face the plane's direction of travel from beginning to end.
• One does rukū‘ and sujūd when seated by inclining forward. If able to, one must incline further for one's sujūd than one does for rukū‘.

Farḍ Prayers

If the prayer is a farḍ prayer, then:

• One must pray it standing, facing the qiblah, and performing a complete rukū‘ and sujūd, by agreement of the four madh'habs (schools of Islamic law). This is indeed possible in some areas of the plane, such as the aircrew galleys besides the lavatories and in front of the emergency exit doors.
• Such a prayer, though, must then be reperformed as qaḍā’ once one has landed, and cannot be performed in jamā‘ah on the plane. This is according to the more correct (asaḥḥ) opinion of the Shāfi‘ī school, the reason being that istiqrār (being firmly settled on the ground) is one of the conditions of a farḍ prayer, this being absent when on a plane. This makes the reperformance of the prayer upon landing necessary, and any prayer that must eventually be reperformed cannot be prayed in jamā‘ah. However, according to Ḥanafī and Mālikī scholars, as well as in a second opinion within the Shāfi‘ī school, such a prayer need not be reperformed.
• If one cannot pray a farḍ prayer as such, one prays it however one is able to, seated or otherwise. However, one must then reperform it as qaḍā’ upon landing, by agreement of the scholars.

Praying on a Ship

All of the above likewise applies to praying on a ship, except that no qaḍā’ is required according to all schools if one performs the farḍ prayer complete with all its conditions and integrals.

Praying on a Bus, Train, or Car

As for prayers on a bus, train, or car:

• If it's possible to perform a farḍ prayer with all its conditions and integrals on the vehicle, one may do so, just as if one were on a ship.
• However, this is usually very difficult on a bus and train, and impossible in a car – in terms of facing the qiblah, standing, and performing a complete rukū‘ and sujūd – which means that in most cases, one will need to disembark so as to pray.
• If disembarking is not possible, one prays however one can on the vehicle and then makes up for it as qaḍā’ later on when able to.

Determining the Qiblah Direction and Prayer Times on One's Flight

The following site contains a handy calculator which can assist one in determining the qiblah direction and prayer times on one's flight: https://www.halaltrip.com/prayertimes/inflight/

One should use the "University of Islamic Sciences, Karachi" method for calculating Fajr and ‘Ishā’ as it is the most accurate of the listed methods. Also, it would be a good idea to search up the average cruising altitude of one's flight beforehand in order to get more accurate times.

And Allah knows best

وآخر دعوانا أن الحمد لله رب العالمين. وصلى الله على سيدنا محمد وعلى آخر وصحبه وسلَّم.

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References

• Reliance of the Traveller, Sh. Nuh Ha Mim Keller (translation of ‘Umdat al-Sālik by Imām Aḥmad ibn Naqīb al-Miṣrī)
• التقريرات السديدة في المسائل المفيدة، للسيد حسن بن أحمد بن محمد الكاف
• http://islamqa.org/shafii/qibla-shafii/34250/praying-on-a-plane-2
• http://seekershub.org/ans-blog/2015/02/14/can-i-pray-in-a-car-how-to-pray-in-a-train/

‘Awrat of a Man and Woman in Different Scenarios

بســـــــــــــــــــم الله الرحمن الرحيم

The term ‘awrah (pl. ‘awrāt) refers to two things: that which must be covered of the body, and that which is unlawful to others to look at of one's body.

The ‘awrah of a man differs over four scenarios:

1. When alone – his ‘awrah is his front and rear private parts (one must remember that there are angels and jinn present around, even when in isolation)
2. During ṣalāh, and when in the presence of men and maḥram women – his ‘awrah is what is between the navel and knees. The navel and knees themselves aren't part of the ‘awrah, though a portion of each of them must be covered, due to the legal principle “whatever is required in order for the fulfilment of a wājib is itself wājib”, and the wājib of the complete covering of what is between the navel and knees cannot be achieved except by covering a portion of each.
3. In the presence of non-maḥram women – his ‘awrah is his entire body.
4. In the presence of his wife – there is no ‘awrah, though it is makrūh for her to look at his private organ.

As for the ‘awrah of a man in the presence of non-maḥram women (scenario number 3 above), the mu‘tamad (relied-upon) position of the Shāfi‘ī school is that it is his entire body, as confirmed by Imām al-Nawawī. As such, a woman may not see anything of a non-maḥram man, even when there is no desire (shahwah) and no likelihood of temptation (fitnah). However, there are alternative positions within the school that were held by its authorities, these being:

1. The position of Imam al-Rāfi‘ī and Imām al-Mawardī that his ‘awrah in this scenario is what is between his navel and knees when there is no likelihood of temptation (“temptation” meaning anything that leads to sexual intercourse or the acts that usually precede it).
2. The position of Imām al-Jalāl al-Bulqīnī that his ‘awrah in this scenario is his entire body except for his face and hands when there is no likelihood of temptation, this being a strong position within the school.
3. The position that his ‘awrah in this scenario is that which is usually covered while he is working, elaborated upon above.

The ‘awrah of a woman differs over five scenarios:

1. When alone, and when in the presence of women and maḥram men – her ‘awrah is that which is between the navel and knees.
2. In the presence of religiously corrupt women (fāsiqāt) and non-Muslim women – her ‘awrah is that which is usually covered while she is working in the house. This includes her entire body except for her head, face, neck, hands up to the elbows, and feet up to the knees.
3. During ṣalāh – her ‘awrah is her entire body besides her face and hands. (It must be noted that her feet are included as part of the ‘awrah, as are her wrists, and so they must be covered.)

4. In the presence of non-maḥram men – her ‘awrah is her entire body.
5. In the presence of her husband – there is no ‘awrah, though it is makrūh for him to look at her private organ.

As for the ‘awrah of a woman in the presence of non-maḥram men (scenario number 4 above), the mu‘tamad (relied-upon) position of the Shāfi‘ī school is that it is her entire body. As such, a man may not see anything of a non-maḥram woman, even when there is no desire (shahwah) and no likelihood of temptation (fitnah), and a woman must cover her entire body before non-maḥram men. However, there is a second position that her ‘awrah in such a scenario is her entire body excluding her face and hands (note that her feet are not excluded, therefore they must be covered) provided that there is no fear of temptation and desire, and that there be no adornment on her face. The 13th Hijrī-century scholar Shaykh Ibrāhīm al-Bayjūrī stated, “There is no harm in following this second position, especially in this age in which women going out to the streets and markets has become widespread.” (Ḥāshiyat al-Bayjūrī 2/141)

An important note must be made regarding the ‘awrah of a woman before other women and her maḥram men (scenario number 1 in the discussion on the ‘awrah of a woman), as well as the ‘awrah of a man before other men and his maḥram women (scenario number 2 in the discussion on the‘awrah of a man). The letter of the law is that their ‘awrah in such scenarios is only that which is between the navel and knees. However, one must be warned that this is what is considered the legal bare minimum. It is not to be taken as a green light to freely uncover sensitive parts of one's body which are legally not considered ‘awrah in the presence of such people, particularly when among youths, for Islam is a religion of modesty, and modesty entails decency in covering appropriately before others, regardless of gender or kinship. This is especially true in our age where indecency is ever so swiftly becoming the norm, to the point that immoral behaviours are now taking place among relatives and those of the same gender (Allah protect us!). Rather, one must fear Allah and dress appropriately before one's maḥrams and those of the same gender (and perhaps follow the stricter positions of those such as the Mālikīs which oblige covering and forbid looking at such parts of the body in these scenarios), until and unless a genuine need arises, in which case one may make use of the bare minimums that the Sacred Law have laid down, to the extent needed.

Unmarriageable Kin (Maḥram)

Given that one needs to cover to a different degree before the opposite gender based on whether he or she is a maḥram, the question arises: what is a maḥram, and who are one's maḥrams?

A maḥram is someone one is permanently forbidden to marry. A man's maḥrams are his:

1. mother, grandmothers, and on up;
2. daughters, daughters of his children (i.e. granddaughters), and on down;
3. sisters;
4. mother's sisters (i.e. maternal aunts), grandmother's sisters, and on up;
5. father's sisters (i.e. paternal aunts), father's father's sisters, and on up;
6. daughters of brothers or sisters (i.e. nieces), their children's daughters, and on down;
7. wife's mother, grandmother, and on up;
8. the wives of his father, father's father, and on up;
9. the wives of his children, children's children, and on down;
(all of whom from 7. to 9. are unlawful for him to marry by the mere fact of marriage. As for a
man's wife's daughter from a different husband, she is not unlawful for him to marry until he has had sexual intercourse with her mother. Were he to divorce the mother before intercourse, it would be permissible for him to marry the daughter.)
10. and all those considered as maḥrams to him through his having been breast-fed by a particular wet nurse in infancy.

A woman's maḥrams are her:

1. father, grandfathers, and on up;
2. sons, sons of her children (i.e. grandsons), and on down;
3. brothers;
4. father's brothers (i.e. paternal uncles), meaning the brother of any male ancestor;
5. mother's brothers (i.e. maternal uncles), meaning the brother of any female ancestor;
6. sons of brothers or sisters (i.e. nephews), or any other descendants of brothers or sisters;
7. her husband's father, grandfather, and on up, and husband's son and descendants;
8. the husband of her mother, grandmother, and on up;
9. the husband of her daughter or other female descendant;
10. and maḥrams to her through her having been breast-fed by a particular wet nurse in infancy.

Examples of those who aren't one's maḥrams are:
• one's cousins,
• uncles' wives (for men),
• aunts' husbands (for women),
• one's brothers-/sisters-in-law,
• and anyone else who doesn't come under the two above-mentioned lists.

How One Must Cover Before Children

As for non-murāhiq children (i.e. children who are not yet close to puberty):
1. if they have not reached an aged where they can identify and describe ‘awrāt, then their presence is like their absence.
2. if they are able to identify and describe ‘awrāt but without desire (shahwah), then one must cover before them as one does before a maḥram.
3. if they are able to identify and describe ‘awrāt with desire, one must cover before them as one does before an adult.

As for murāhiq children (i.e. children who are approaching puberty), they are treated as adults in all cases. As such:
• a woman must fully cover herself before a murāhiq boy and vice versa.
• a murāhiqah girl must fully cover herself before other men and vice versa.
• men must lower their gazes from a murāhiqah girl and vice versa.
• one may not shake hands with or touch a murāhiq[ah] of the opposite gender.

These rules are unbeknown to many people, particularly women. Many are those who will think, “Well, I don't have to cover in front of him, he's only 12 years old,” or, “My daughter doesn't have to wear ḥijāb yet, she's still 10 years old.” These are matters which one must make known to one's family and friends for the sake of their religion's safety, particularly in our times wherein children are now being exposed to lewdness at such young ages (Allah protect us, our families, and our communities!).

We ask Allah to grant us the divine facilitation to carry out His commands. We ask Him Most Merciful to veil our faults, to assuage our fears, to overlook our shortcomings, to grant us, our families and our communities safety and wellbeing, and to make us of His righteous servants.

And Allāh knows best.

وآخر دعوانا أن الحمد رب العالمين. وصلى الله على سيّدنا محمد وعلى آله وصحبه وسلَّم.

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References

• Reliance of the Traveller, Sh. Nuh Ha Mim Keller (translation of ‘Umdat al-Sālik by Imām Aḥmad ibn Naqīb al-Miṣrī)
• التقريرات السديدة في المشائل المفيدة، للسيد حسن بن أحمد بن محمد الكاف

• مغني المحتاج شرح المنهاج للخطيب الشربيني

• حاشية البيجوري على شرح ابن قاسم الغزي على متن أبي شجاع

Basic Fiqh of Trade

Bismillāh, wa l-ḥamdu lillāh, wa ṣ-ṣalātu wa s-salāmu ‘alā Rasūli llāh, wa ‘alā ālihī wa ṣaḥbihī wa man wālāh. Ammā ba‘d:

Our scholars mention that it is unlawful for one to undertake an action unless one knows what Allah has permitted and prohibited with respect to it and the conditions for its legal validity. Trade is an activity many people are involved in on a daily basis, yet most are ignorant of its basic rules, integrals and conditions. As such, this article will, in shā’ Allāh, serve as a brief guide, in accordance to the Shāfi‘ī school (although practiceable for those following other schools), to the basic fiqh of trade that every Muslim who wishes to buy and sell must know. And Allah is the granter of divine facilitation.

Integrals of a Transaction

Every transaction must consist of six matters:

(a) a seller;
(b) a buyer;
(c) an article to be transacted;
(d) a price;
(e) an offer from the seller; and
(f) an acceptance from the buyer.

As for the seller and buyer, they must:

(a) be sane;
(b) be pubescent (bāligh) (Note: Imām Aḥmad permits the buying and selling of minor items by children. Imām Abū Ḥanīfah permits for children to buy and sell provided they have their guardian's prior permission.);
(c) be of sound judgement in one's religious and worldly matters; and
(d) not be forced without right.

If it is book containing Qur’ānic verses (even if a slight amount) or a book of Sacred Knowledge, it is additionally stipulated that the buyer be a Muslim.

As for the article being transacted, it must:

(a) be pure in and of itself, or affected with filth but capable of being purified by washing;
(b) be of benefit;
(c) be deliverable;
(d) be in the ownership of the seller or the person who has authorised the seller to transact on his behalf; and
(e) be determinately known to the seller and buyer as to its quantity, its description, and which particular item it actually is.

These conditions likewise apply to the price being paid.

The following are examples of transactions that are excluded by the abovementioned conditions:

(1) (non-(a) above) the trade of dogs, pigs, non-halal meat (such as that usually found in pet food), food or drink with ḥarām additives, etc. as they are filthy in and of themselves; likewise the trade of juice affected with filth, as it cannot be purified by washing.
(2) (non-(b)) the trade of insects, which are of no tangible benefit, and forbidden musical instruments, which are of no benefit insofar as the Sacred Law is concerned.
(3) (non-(c)) the sale of a bird in the sky, or the sale of an item that has been seized from its owner by force and is now irretrievable, as in such cases the buyer is unable to take possession of the item.
(4) (non-(d)) selling something that is owned by another without the owner's prior authorisation, even if the owner later comes along and approves of the sale. ¹
(5) (non-(e)) the sale of “however much this box can hold”, “whatever you can carry”, and the like, as the quantity of the item is unknown.
(6) (non-(e)) the trade of what the buyer or the seller have not seen, such as the sale of “the white phone in my room”, as the item's description is unknown. ²
(7) (non-(e)) the trade of “one of these two shirts”, as no particular item has been determinately identified.

As for the offer and acceptance, the mu‘tamad (relied-upon) view of the Shāfi‘ī school is that the seller must make a spoken offer (e.g. “I sell it to your for such-and-such price”) and the buyer must make a spoken acceptance (e.g. “I buy it for such-and-such”, “I accept”). To leave out doing so renders the transaction invalid and is unlawful. This is due to the ḥadīth narrated by Ibn Mājah that the Prophet ﷺ said, “إنما البيع عن تراض” – “Trade is only through mutual consent” – mutual consent being a hidden matter that can only be known by its expression verbally, therefore necessitating a spoken offer and acceptance for the validity of a transaction.

The offer and acceptance can be either be made explicitly – by saying, “I sell it to you”, “I buy it from you,” and the like – or figuratively, i.e. by using phrases which could be used for trade or other than it, provided that such figurative phrases are uttered with the intention of trade. Examples are a seller saying, “Take it,” “It's yours,” or, “May Allah bless it for you,” or a buyer saying, “I take it,” or “Thanks for the item.”

It is permissible for the buyer to make his spoken acceptance before the seller makes his spoken offer. However, the first of the two to initiate must mention the price.

As for mu‘āṭāh, which is trade without a spoken offer or acceptance, it is invalid according to the mu‘tamad (relied-upon) view of the Shāfi‘ī school and thus ḥarām, as previously mentioned. However, other authorities from within the school held alternative views:
• Imāms al-Rāfi‘ī, Ibn Surayj and al-Rūyānī held that mu‘āṭāh is valid for the trade of minor items. This is also the position of the school of Imām Abū Ḥanīfah.
• Imām al-Nawawī held that mu‘āṭāh is valid for all transactions that people consider sales, as long as a price is settled and agreed upon. This is also the view of group of scholars such as Imams al-Mutawallī and al-Baghawī, and is also the position of the Mālikī school.

As such, there is no problem in following these alternative opinions, although it is best to take the path of scrupulousness and caution by initiating the spoken offer or acceptance whenever transacting.

Unlawful Gain (al-Bay‘ al-Ribawī)

Ribā is one the of two only sins for which Allah declares upon the one involved in it (the other one being enmity with a walī of Allah). Allah says:

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ ۝ فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍ مِّنَ ٱللَّهِ وَرَسُولِهِۦ

“O you who believe, fear Allah and give up what still remains of ribā, if you are true believers. If you do not, then be warned of war from Allah and His Messenger.” (Qur’an 2:278-279)

There are two broad categories of ribā: that pertaining to sales and that pertaining to loans.

Ribā on Sales

Ribā (unlawful gain) on sales is specific to certain exchanges involving human foodstuffs and money (“money” here referring to gold, silver, and cash).

When trading foodstuffs for foodstuffs of the same kind (such as wheat for wheat or dates for dates), silver for silver, gold for gold, or cash of the same currency (such as US dollars for US dollars), then:

(a) the items must be exchanged before the buyer and seller part company;
(b) the sale must be immediate, i.e. one may not stipulate for the sale to take effect at a later time or date, such as a seller saying, “I sell this amount of rice to you with payment delayed until next week;” and
(c) the items exchanged must be in exact equivalence in amount. As such, one may not sell 10g of gold for 12g of gold, even if the two amounts of gold were to be of the same monetary value³. Nor may one sell 2kg of apples for 3kg of apples, nor 1L of rice for 750mL of rice, even if they differ in quality or type (e.g. basmati rice for jasmine rice). Nor may one trade US$10 for US$20.

When trading foodstuffs for foodstuffs of a different kind (such as wheat for dates), silver for gold (or vice versa), gold or silver for cash, or cash of one currency for another (such as US dollars for euros), the above conditions likewise apply except for condition (c).

Any such transaction in which one of the above conditions are missing is considered a transaction of ribā. There are three types of ribā on sales:

(1) Ribā al-Yad– ribā in transactions of the aforementioned nature where condition (a) above is missing.
(2) Ribā al-Nasā – ribā in transactions of the aforementioned nature where condition (b) above is missing
(3) Ribā al-Faḍl – ribā in the first of the two aforementioned types of transactions where condition (c) above is missing, i.e. ribā involving an increase in one of the two items exchanged.

Ribā on Loans

Ribā al-Qarḍ (interest on loans) is defined as “every loan that brings a benefit to the lender,” such as when X lends $10 to Y and stipulates that Y repay him $15, or that Y repay the loan with a book that costs $30. This is the category of ribā that people are most familiar with. Ribā on loans is ḥarām for all types of property.

Option to Cancel (Khiyār)

There are three categories of khiyār:

1. Khiyār al-Majlis (Option to Cancel at Time of Agreement)

When a sale is effected, both buyer and seller have the option to cancel it so long as they have not yet physically parted company, unless they both waive the right to cancel. This applies to all sales.

2. Khiyār al-Sharṭ (Stipulation of Option to Cancel Period)

The buyer and seller may stipulate a period during which either party may cancel the agreement, provided that:

(a) a determinate period be specified;
(b) the period not exceed three consecutive days from the time of the agreement; and
(c) the item not be something that would change over such a period, such as cooked meat over three days.

This category of khiyār applies to all sales except those mentioned in the “Unlawful Gain” section above.

3. Khiyār al-‘Ayb (Cancelling Sale Due to Defect)

A buyer is entitled to cancel his purchase and return the item to the seller upon finding it to be defective, even if after a long period of time. An item is considered defective when it has a flaw which diminishes the item or its value to a degree that the flaw hinders a valid purpose, the item being typically free of such a flaw; for example, a book missing a page or more. An example of what is not considered a defect is scratches on a car.

The buyer may return the defective item to the seller provided that:
(a) the defect had been present before the buyer took possession of the item;
(b) the buyer immediately cease using it after noticing the defect; and
(c) the buyer return the item without inexcusable delay (“inexcusable” excluding defects noticed while praying, eating, using the bathroom, or at night if returning the item at night is problematic, in which cases one may delay returning it until the excuse is lifted).

If the buyer and seller argue over whether the defect occurred before or after the sale and no evidence is present, then:
• if its occurrence both before and after the sale are possible, the seller's word is taken after swearing an oath.
• if its occurrence before the sale is impossible, the seller's word is taken without oath.
• if its occurrence after the sale is impossible, the buyer's word is taken.

This category of khiyār applies to all sales.

Miscellaneous Issues Relating to Trade

One may not sell an item before taking possession of it. For example, if one were to have ordered a book and had paid the price, one may not sell the book to someone else while the book is still being delivered to him.

Non-refundable deposits (in Arabic, bay‘ al-‘arabūn) are invalid. For example, X sells a car to Y for $10,000 on the basis that Y pays $1,000 of the price upfront while the rest may be paid later on, though if Y decides to cancel the sale, the $1,000 upfront deposit remains with X and doesn't return to Y.

It is ḥarām to undercut another person's deal (sawm) that he had made with a customer after they have settled on a price, by saying for example, “Don't buy it from him, buy it from me, I'll sell it to you for a cheaper price, or I'll sell you a better item for the same price, or I'll sell you more of the item for the same price.”

Najash is ḥarām, najash being the bidding up of the price of an item that one has no real interest in, only to fool another bidder.

It is ḥarām to lend someone a loan and then sell an item to him at a higher price than usual due to the loan, for such a loan is one from which the lender derives benefit, which is precisely what ribā is. For example, X lends Y $50. X, who runs a small business, then happens to have Y come down to his shop. Y decides to by a packet of chips, usually worth $2, though X demands that Y buy it for $5 due to the debt he owes X.

It is ḥarām to sell an item to someone whom one knows will use it to disobey Allah, such as selling a lighter to someone whom one knows will use it to smoke harmful substances. It is ḥarām to sell a defective item without pointing out the defect. It is ḥarām to purchase food during times of inflation or widespread need with the intent of storing it and selling it later on for a higher price when the situation becomes worse. It is ḥarām to deceive, to lie, to defraud others, and to cheat on the scales.

The above is what is required knowledge for every Muslim seeking to buy and sell, give or take a few matters. We ask Allah to grant us divine facilitation in carrying out his commands and avoiding his prohibitions, and to overlook and pardon our shortcomings. Upon Him do we rely, to Him do we turn to, and to Him is our return.

And Allah the Exalted knows best.

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References

- Reliance of the Traveller, Sh. Nuh Ha Mim Keller (translation of ‘Umdat al-Sālik by Imām Aḥmad ibn Naqīb al-Miṣrī)
- The Ultimate Conspectus, Sh. Musa Furber (translation of Matn al-Ghāyah wa al-Taqrīb by Abū Shujā‘ al-Aṣfahānī)
- التقريرات السديدة في المسائل المفيدة، للسيد حسن بن أحمد بن محمد الكاف
- الياقوت النفيس في مذهب ابن إدريس، للسيد العلامة أحمد بن عمر الشاطري
- سلّم التوفيق إلى محبة الله على التحقيق للحبيب العلامة عبد الله بن حسين بن طاهر، مع شرحه المسمّى بكأس الرحيق للأستاذ صالح بن مطران بكيران بامعبد
- الفوائد المرضيةفي شرح المقدمة الحضرمية [الصغير] للإمام شمس الدين محمد بن أحمد الرملي

Footnotes

1 E.g. when a store owner leaves his shop and his friend sits at the counter to deal with customers, without having had the store owner's prior explicit authorisation. Though according to the other three schools as well as the old Shāfi‘ī school, such a transaction would be deemed valid if the owner later comes along and approves of the sale.^↩
2 However, it is permissible to order goods (salam) that one has not seen if the item is described to the buyer and the buyer, upon receiving the item, finds it exactly as described.^↩
3 Such as when the 10g and the 12g of gold happen to both be worth $500 each due to the former being purer than the latter – it would still be ḥarām to exchange the gold in such cases, for the determining factor is the mass and not the monetary value of the gold.^↩

Common Mistakes Related to Fasting

Bismillāh, wa l-ḥamdu lillāh, wa ṣ-ṣalātu wa s-salāmu ‘alā Rasūli llāh, wa ‘alā ālihī wa ṣaḥbihī wa man wālāh. Ammā ba‘d:

Fasting the month of Ramaḍān is one of the distinguishing features of Islam. Interestingly, it is perhaps the most practised of all the key acts of worship of Islam – even those who don't pray their five prayers fast Ramaḍān. At the same time though, many are the matters which people tend to be ignorant of or lax about when it comes to fasting and Ramaḍān. Among these are:

1. Laxity regarding the entry of the Fajr and Maghrib times

Here's what the fuqahā’ say:
• One may not break one's fast until one is certain that Maghrib time has entered (even if the mu’adhin calls the adhān before the time enters).
• One may not consume anything, however small it may be, once Fajr time has entered (not when the mu’adhin calls the adhān, for the mu’adhin will only call the adhān once the time has already entered).
• One should wait an extra minute or two at ifṭār time to ensure that one doesn't end up breaking one's fast before the entry of Maghrib time.
• One should leave a safety gap of about 10-15 minutes between the end of one's suḥūr and Fajr time, as indicated to by a ḥadīth.

Now here's some common mistakes many people tend to fall into:
• Break their fast immediately upon hearing the uncle in the room murmur, “I think it's Maghrib now.”
• Gulp down that cup of water during the dying seconds of suḥūr time, saying, “Look, there's still ten seconds left to Fajr!” (Who knows, that clock could be a minute or two behind…)
• Still be having their suḥūr while the Fajr adhān is being called, thinking that the time to stop is when the adhān is finished.
• Still be having their suḥūr after Fajr time has entered, saying, “Bro, as long as the adhān hasn't been called yet, we can still eat!”
• Break their fast upon hearing the mu’adhin call the adhān while they are fairly sure that the mu’adhin is a couple of minutes too early.

In all of these scenarios (and their like), one's fast is considered invalid and in requirement of a makeup (qaḍā’) after Ramaḍān (explained in more detail further down).

2. Laxity regarding the niyyah (Intention)

The intention to fast the next day of Ramaḍān must be made in one's heart every night of the month, the night being from Maghrib until Fajr. What is meant by intention is a firm resolve in one's heart that one will be fasting the following day of Ramaḍān. Some people don't bother about this; they'll just wake up after Fajr the next day and fast. This is incorrect – the one who leaves out the intention to fast, even if forgetfully or out of ignorance, must make up for that day after Ramaḍān (explained in more detail further down).

3. Having water reach one's body cavity as a result of maḍmaḍah (rinsing one's mouth) & istinshāq (rinsing one's nose)

When rinsing one's mouth and nose during wuḍū’ and ghusl, the fasting person must ensure that he does so lightly. But what's the ruling if water ends up entering his body cavity?
• If he is doing wudū’ or ghusl and rinses his mouth or nose but isn't excessive in doing so and then water just happens to slip through, his fast is still valid.
• If he is excessive in doing so (e.g. by using an abundance of water, by gargling) and then water slips through to his body cavity, his fast is rendered invalid.
• If the fasting person rinses his mouth or nose for a purpose other than wuḍū’ or ghusl (e.g. rinsing after brushing one's teeth) and water ends up slipping through to his body cavity, his fast is rendered invalid, regardless of whether he was excessive or not, as his action of rinsing was not one that was commanded by the sharī‘ah.

4. Issues of qaḍā’ and imsāk

To quote the author of “Safīnat al-Najāh” (“The Ship of Salvation”):

“There are six cases in which, in addition to having to make up for that day (qaḍā’), one must also continue to abstain from all the invalidators of fasting for the rest of that particular day:

1. Upon the one who deliberately breaks his fast in Ramaḍān
2. Upon the one who leaves out making his niyyah the night before an obligatory fast
3. Upon the one who continues eating suḥūr thinking that it is still night time when it was not so
4. Upon the one who has ifṭār thinking that the sun has set but it had not
5. Upon the one who finds out that the '30th of Sha‘bān' was in fact the first day of Ramaḍān
6. Upon the one who had water enter his body cavity as a result of excess in rinsing the mouth (maḍmaḍah) and nose (istinshāq) [during wuḍū’  or ghusl].”

To put things simpler, let's give an example. Say a person continues eating suḥūr thinking that Fajr time has not yet entered when it in fact has. Only later does he find out that he ate beyond Fajr time. The question arises: is his fast valid? The answer is no, due to his shortcoming in not ensuring that he stopped eating before Fajr. (The ḥadīth about the validity of the fast of the one who eats forgetfully doesn't apply here – there's a difference between an honest lapse of the mind and someone not making the due effort expected of him.)

But then another question arises: now that his fast is invalid, does he now have a licence to eat for the rest of the day? The answer is no – he must still abstain from all that which invalidates the fast for the rest of the day, and then in addition to that make up for that day after Ramaḍān as qaḍā’. The same applies with the other five cases.

5. Swallowing phlegm

Swallowing one's phlegm and mucus invalidates one's fast.[1] However, if one's phlegm does not rise above the middle of one's throat (i.e. where the letter ḥā’ (ح) is articulated from in the throat), one is entitled to swallow it without having one's fast broken.

6. Breaking one's fast on questionable/ḥarām food

Why refrain from ḥalāl food during the day when fasting and then break the fast with questionable – or even worse, ḥarām – food? That just spoils a whole day's worth of toil. It's like building a house but then demolishing a city.

7. Overeating at ifṭār

Fasting is supposed to make you suppress your desires and thus make you spiritually stronger. But by overeating at ifṭār, you're now doing the exact opposite by indulging in your desires once more, trying to make up for what you lost in the daytime. Subḥān Allāh! Why give your stomach what it craves for and fulfil its desires – nay, fill it with more than it can hold – when breaking the fast? Doesn't this defeat the purpose of fasting?

The way you deal with food is an indication of the way you deal with the dunyā. After all, food is quite literally our connection with the dunyā, as when we eat, we're putting actual stuff of this world –  plants and animals – into our bodies. So by reducing your food intake, you'll grow to become less attached to this temporary, worthless dunyā, and your heart will grow stronger for its journey to the Hereafter. So only eat as much as you need. A traveller should only carry as much supplies as he needs, otherwise he'll collapse from the heaviness of it all and never reach the destination he set out for in the first place. We should only take what we need from this dunyā in order to successfully travel to our real destination – Allāh and His good pleasure. And this is something fasting should train us for.

8. Leaving out certain sunan

There are certain sunan (plural of sunnah) that many tend to be heedless of when fasting. Among them are:

• Having dates for suḥūr, not just for ifṭār. The Prophet ﷺ said, “How good are dates as saḥūr for the believer!" (Narrated by Abū Dāwūd)

• Leaving a gap between the end of one's suḥūr and the entry of Fajr time, a gap equivalent to the time it takes to recite 50 āyāt (about 15 minutes). You could then use these 15 minutes to seek Allah's forgiveness (istighfār) – Allah describes the pious as "those who pray for forgiveness before dawn" (Qur’ān 3:17, 51:18).

• Hurrying Maghrib ṣalāh. Maghrib ṣalāh should be prayed as soon as possible – delaying it past the beginning of its time is makrūh (ḥarām according to some). Fasting doesn't change this. If we do the maths:
- Ifṭār is an act of worship in and of itself. Delaying ifṭār = delaying an act of worship
- Maghrib is an act of worship too. Delaying Maghrib = delaying an act of worship
- The dinner you have with/after ifṭār isn't an act of worship in and of itself. Delaying dinner = no problem
- ∴ the sunnah is to break one's fast at sunset with dates and water, then pray immediately. One may then have one's meal afterwards.

• Responding to the mu’adhin at ifṭār time. Most are just busy with filling their bellies that they forget this noble sunnah.

Carelessness with the sunnah is dangerous. The Prophet ﷺ is our guide to Allah – if we leave his example, how are we ever going to reach our goal?

In conclusion, we ask Allah to make this Ramaḍān the most blessed and beneficial Ramaḍān for us and the ummah, and to make this Ramaḍān the Ramaḍān of relief for this pain-stricken nation. We ask Him likewise to grant us, our parents, our relatives, our loved ones, our friends, and all our believing brothers and sisters divine success in carrying out this obligation as it ought to be carried out.

References:

• نيل الرجا بشرح سفينة النجا، للعلامة السيد أحمد بن عمر الشاطري
• التقريرات السديدة في المسائل المفيدة، للسيد حسن بن أحمدبن محمد الكاف
• الصلاة على المذاهب الأربعة، لخالد سيد علي
• إحياء علوم الدين، للإمام حجة الإسلام أبي حامد محمد بن محمد بن محمد الغزالي
• مراقي الفلاح شرح متن نور الإيضاح، للشيخ حسن بن عمار بن علي الشرنبلالي

Note: all fiqhī (legal) matters in this article are presented in accordance to the Shafi‘ī school.

[1] In the Ḥanafī school, this does not break the fast. Nevertheless, Ḥanafī scholars mention that one should take the way of precaution and avoid the difference of opinion on this issue.

Tasawwuf: a Legitimate Part of Islam?

بســـــــــــــــــــم الله الرحمن الرحيم

What's the first thing the average lay Muslim thinks of when he hears the word “Sufism”? Whirling dervishes? Funny “breakdancing”? Crazy “worship rituals”? Grave worship?

Taṣawwuf is a commonly misunderstood concept among many Muslims, especially in recent times. Let's clarify a few things about what taṣawwuf actually is and whether it is compatible with the orthodox, Sunni Islam. 

Exam Tips from Qur’anic and Prophetic Wisdom

بِسْــــــــــــــــــــــــــــــــــــــمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Before the Exam

• Be mindful of Allah at all times, where ever you may be, and fear Him. It is not appropriate for you to consciously disobey your Lord but then expect Him to fulfil all your requests during your times of need.

• Be grateful. Allah says,

لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ

“If you are grateful, I will surely increase you [in everything].” (Qur’ān 7:14)

• If you have an act of worship you're regular with (e.g. praying ‘Ishā’ in the masjid, reading Qur’ān for 30 minutes a day), don't give it up for exam study. You only succeed in your exams through the assistance of Allah, so what makes you think that prioritising study over His worship will get you over the line?

• Before sleeping, say Subḥān Allāh (How perfect Allah is!) 33x, al-Ḥamdu lillāh (Praise and thanks be to Allah!) 33x and Allāhu akbar (Allah is greatest!) 34x.

• Sleep early, and make sure you wake up for and pray Fajr, as well as the two sunnah rak‘ahs before it.

• Have a good, healthy, halal breakfast.

• Recite the dhikr for leaving the house:

بِسْمِ اللَّهِ، تَوَكَّلْتُ عَلَى اللَّهِ، وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ

Bismillāh, tawakkaltu ‘ala Llāh, wa lā ḥawla wa lā quwwata illā billāh.

(In the name of Allah. I put my trust in Allah. There is no strength nor power except with Allah.)

• Don't forget to ask for your parents' du‘ā’, for their du‘ā’ for you is of great chance of being accepted.

• Offer at least two rak‘ahs (preferably, at least six rak‘ahs) of Ṣalāt al-Duḥā in the morning (from 7:30 a.m. onwards is a good time). Follow this up with sincere du‘ā’ to Allah, seeking His Help and Assistance.

• Be positive!

In the Exam Hall

• Do your exams in a state of wuḍū’.

• Begin with Bismillāh, for mentioning the name of Allah before any [permissible] action brings about blessing in it.

• Put in 100% effort, while at the same time placing your trust in Allah that He will bring your efforts to fruition. As the ḥadīth goes, “Strive to attain that which will benefit you and seek the help of Allah, and do not feel helpless.” (Narrated by Muslim)

• Remembering Allah (dhikr) dispels anxiety and tension. If something is too difficult for you, ask to Allah to make it easy for you.

• If you forget something during the exam, send ṣalawāt (prayers of blessing and mercy) upon the Prophet (ﷺ), for in sending ṣalawāt upon him lies a secret by which Allah aids the slave who does so. As the Prophet (ﷺ) said, “Whoever ever sends ṣalawāt upon me once, Allah sends ṣalawāt upon him ten times.” (Narrated by Muslim) This can be done by saying, for example, “Allāhumma ṣalli ‘alā Muḥammad” (more complete versions are mentioned towards the bottom).

• Don't rush when answering, for the Prophet (ﷺ) said: “To take time is from Allah, and to be hasty is from the Shayṭān.” (Narrated by al-Tirmidhī) Though at the same time, manage your time wisely!

• Cheating is ḥarām. Leave out the ḥarām and Allah will suffice you from His bounty. Whoever gives up a thing for the sake of Allah, Allah will compensate him with something better. (Don't let the fact that your exam supervisors are dodgy tempt you!)

After the Exam

• If you discover after the exam that you answered some questions incorrectly, take it as a lesson. Accept the will and decree of Allah, and don't fall prey to frustration and despair. Remember the ḥadīth of the Prophet (ﷺ), ‘If anything befalls you, do not say, “If only I had done such-and-such.” Rather say:

"قَدَرُ اللهِ وَمَا شَاءَ فَعَلَ"

“Qadaru -Llāhi wa mā shā’a fa‘al”

(“It is the decree of Allah, and He does what He wills"),

for saying "if only" opens the door for the Shayṭān.’ (Narrated by Muslim)

• Don't engage in the post-exam chatter of, “Oh, what did you write?” and, “Man, I wrote the wrong thing!” and, “I stuffed up cuz. I think TAFE's waiting for me now…” That's going to leave you in a bad psychological state which could affect your performance in your other exams. A more productive thing to do is to go home, do wuḍū’, pray two rak‘ahs and then make du‘ā’ to ask Allah to have the marker mark in your favour – after all, the marker's heart is in Allah's Hands, right?

• If things didn't go as you would've liked them to, keep in mind:

1) It's not the end of the world. Things could've gone worse. Would you prefer getting a bad exam mark or having an accident on the way to school that leaves you paralysed for life?

2) Allah tells us in the Qur’ān,

وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ ۖ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًٔا وَهُوَ شَرٌّ لَّكُمْ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

“It may well be that you all hate something and it is actually better for you. It may well be that you all love something and it is actually worse for you. Allah knows. And you – you don't know!” (Qur’ān 2:216)

Some Du‘ā’s

رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْءَاخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ

Rabbanā ātinā fi -d-dunyā ḥasanatan wa fi -l-ākhirati ḥasanatan wa qinā ‘adhāba -n-nār

Our Lord! Grant us goodness in this world, goodness in the Hereafter, and save us from the punishment of Hellfire.

رَبِّ ٱشْرَحْ لِى صَدْرِى وَيَسِّرْ لِىٓ أَمْرِى

Rabbi -sh-raH lī ṣadrī wa yassir lī amrī

My Lord! Expand my chest for me (i.e. put my heart at peace for me), and make my matter easy for me.

اللَّهُمَّ لا سَهْلَ إلا ما جَعَلْتَهُ سَهْلاً وأنْتَ تَجْعَلُ الحَزَنَ إذا شِئْتَ سَهْلاً

Allāhumma lā sahla illā mā ja‘altahū sahlā, wa anta taj‘alu -l-ḥuzna idhā shi’ta sahlā

O Allah! There is no ease other than what You make easy! And You, when You will, turn sorrow to ease.

رَبِّ يَسِّرْ وَلَا تُعَسِّرْ، رَبِّ تَمِّمْ بِالْخَيْرِ

Rabbi yassir wa lā tu‘assir, rabbi tammim bi -l-khayr

My Lord! Make easy my affairs, and don't make them difficult. My Lord! Complete my affair with goodness.

اللَّهُمَّ صَلِّ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهٖ وَصَحْبِهٖ وَسَلِّمْ

Allāhumma ṣalli ‘alā sayyidinā Muḥammadin, wa ‘alā ālihī wa ṣaḥbihī wa sallim

O Allah, send prayers and peace upon our master Muhammad, and upon his family and companions.

Also, the Ṣalāt al-Ibrāhīmiyyah that we say at the end of our daily ṣalāh.

From the best of du‘ā’s is the du‘ā’ that comes from your heart, in your own words. Remember, du‘ā’ outside ṣalāh doesn't need to be in Arabic.

وآخر دعوانا أن الحمد لله ربّ العالمين. وصلّى الله على سيّدنا محمّد وعلى آله وصحبه وسلّم.

Finding the Qiblah Using a Smartphone

بِسْــــــــــــــــــــــــــــــــــــــمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

Except for those of us who are still intimate enough with the beautiful signs of nature such as the Sun and the night stars (a sad rarity indeed of our "civilised" times!), most of us turn to our compasses – usually that of our smartphones – to help us find the qiblah direction. But are you doing it correctly?

One factor many people ignore when determining the qiblah direction with their phones is the fact that Earth has in fact two norths: a true north and a magnetic north. True north (a.k.a. geographic north) is the physical highest point on Planet Earth's surface, the geographic north pole, where the Earth's rotational axis meets the planet's surface – 0° N. Magnetic north, on the other hand, is the north pole of the Earth's magnetic axis. Now the Earth's magnetic axis isn't exactly aligned with the Earth's rotational axis, and so as a result,  magnetic north is angled slightly away from true north. Exactly how much magnetic north deviates from true north depends on where you are in the world and is described by the term "magnetic declination". And because the Earth's magnetic axis is continuously deviating ever-so-slighty away from Earth's rotational axis, the magnetic declination at any given location is likewise constantly changing.

So how does this affect your average Adam who's trying to figure out where the qiblah is using his compass? Well, your typical compass is aligned to magnetic north. However, your typical qiblah direction bearings are usually given in relation to true north. As such, if the Qiblah in your part of the world is at, say 277° (WNW), chances are that pointing your compass to 277° won't give you the accurate qiblah reading, as your compass is aligned to magnetic north, while the qiblah bearings that you're relying upon are based on true north.

Therefore, in order to solve the issue, one would need to find out the magnetic declination in one's location and then take that into account when trying to determine qiblah direction.

Taking Sydney, Australia as an example: the qiblah bearing there is about 277 degrees (WNW) with respect to true north. However, the magnetic declination there is about 12 degrees east (Source: http://www.magnetic-declination.com/). This means that in order to locate 277 degrees with respect to true north, you'll have to point your compass towards 277 minus 12 degrees, i.e. 265 degrees.

As such, if the magnetic declination at your location is easterly, then subtract the declination angle from whatever bearing you're trying to determine and point your compass to that. Whereas if the magnetic declination at your location is westerly, then add the declination angle to whatever bearing you're trying to determine and point your compass to that. For example, if the qiblah bearing at your location is 100° and the magnetic declination is 10° east, then to find the qiblah, point your compass to 100° − 10° = 90°. And if the qiblah bearing at your location is 100° and the magnetic declination is 10° west, then to find the qiblah, point your compass to 100° + 10° = 110°.

All this applies to your typical physical compass as well as your typical smartphone compass. However, there are smartphone compass apps that do give the option of displaying bearings with respect to true north. In such a case, there's no need to do all the above – just simply configure the settings to display bearings with respect to true north, turn your location services or phone GPS on (so that the app can determine the magnetic declination at your location), point your compass towards the qiblah direction, and you're done!

It's also worth noting that not all smartphones come with a proper compass built-in – those that don't will usually try to improvise using the phone's other sensors. As such, it's probably best to check your smartphone's specs to see whether you should even be using it as a compass to start with (especially for the purposes of the qiblah – it's your prayers that are at stake!).

وآخر دعوانا أن الحمد لله ربّ العالمين، وصلّى الله على سيّدنا محمّد وعلى آله وصحبه وسلّم

Seeking Divine Love?

Bismi llāh, wa l-ḥamdu lillāh, wa ṣ-ṣalātu wa s-salāmu ‘alā rasūli llāh, sayyidinā Muḥammadini bni ‘Abdi llāh, wa ‘alā ālihī wa ṣaḥbihī wa man wālāh. Wa ba‘d:

Many people ask: how can I attain the love of Allah and closeness to Him?

Allah Himself answers this question in numerous places in the Qur’ān when describing the attributes of those whom He loves.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ

“O you who believe! Seek help through steadfastness and prayer, for Allah is with the steadfast.” (Qur’ān 2:153)

وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ

“Yet be ever God-fearing, and know that God is with the God-fearing.” (Qur’ān 2:194)

وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ

“But do good, for Allah indeed loves those who do good.” (Qur’ān 2:195)

إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٰبِينَ وَيُحِبُّ ٱلْمُتَطَهِّرِينَ

“Allah indeed loves those who turn to Him, and He loves those who keep themselves clean.” (Qur’ān 2:222)

قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِى يُحْبِبْكُمُ ٱللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَٱللَّهُ غَفُورٌ رَّحِيمٌ

“Say (O Prophet), ‘If you love Allah, follow me, and Allah will love you and forgive you your sins; Allah is most forgiving, most merciful.’” (Qur’ān 3:31)

بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِۦ وَٱتَّقَىٰ فَإِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَّقِينَ

“Rather, whoever fulfils his covenant and fears Allah, [know that] Allah, indeed, loves the God-fearing.” (Qur’ān 3:76)

وَٱللَّهُ يُحِبُّ ٱلصَّٰبِرِينَ

“Allah loves those who are steadfast.” (Qur’ān 3:146)

فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى ٱللَّهِ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُتَوَكِّلِينَ

“Then, when you have decided on a course of action, put your trust in Allah: Allah indeed loves those who put their trust in Him.” (Qur’ān 3:159)

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ مَن يَرْتَدَّ مِنكُمْ عَن دِينِهِۦ فَسَوْفَ يَأْتِى ٱللَّهُ بِقَوْمٍ يُحِبُّهُمْ وَيُحِبُّونَهُۥٓ أَذِلَّةٍ عَلَى ٱلْمُؤْمِنِينَ أَعِزَّةٍ عَلَى ٱلْكَـٰفِرِينَ يُجَـٰهِدُونَ فِى سَبِيلِ ٱللَّهِ وَلَا يَخَافُونَ لَوْمَةَ لَآئِمٍ ۚ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ

“O you who believe! If any of you go back on your faith, Allah will soon replace you with people He loves and who love Him, people who are humble towards the believers, hard on the unbelievers, and
who strive in Allah’s way without fearing anyone’s reproach. Such is Allah’s favour. He grants it to whomever He wills. Allah has endless bounty and knowledge.” (Qur’ān 5:54)

وَأَنَّ ٱللَّهَ مَعَ ٱلْمُؤْمِنِينَ

“For Allah is assuredly with the believers.” (Qur’ān 8:19)

وَٱللَّهُ يُحِبُّ ٱلْمُطَّهِّرِينَ

“Allah loves those who seek to purify themselves.” (Qur’ān 9:108)

إِنَّ ٱللَّهَ مَعَ ٱلَّذِينَ ٱتَّقَوا۟ وَّٱلَّذِينَ هُم مُّحْسِنُونَ

“Indeed, God is with those who are God-fearing and who excel in doing good.” (Qur’ān 16:128)

وَأَقْسِطُوٓا۟ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُقْسِطِينَ

“And be even-handed: Allah indeed loves those who are even-handed.” (Qur’ān 49:9)

إِنَّ ٱللَّهَ يُحِبُّ ٱلَّذِينَ يُقَٰتِلُونَ فِى سَبِيلِهِۦ صَفًّا كَأَنَّهُم بُنْيَٰنٌ مَّرْصُوصٌ

Allah truly loves those who fight in solid lines for His cause, like a well-compacted wall.” (Qur’ān 61:4)

He also describes for us that which distance one from His love.

وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ

“Allah does not like corruption.” (Qur’ān 2:205)

وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ

“Allah does not love the ungrateful sinner.” (Qur’ān 2:276)

قُلْ أَطِيعُوا۟ ٱللَّهَ وَٱلرَّسُولَ فَإِن تَوَلَّوْا۟ فَإِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْكَٰفِرِينَ

“Say, ‘Obey Allah and the Messenger,’ but if they turn away, [know that] Allah does not love the unbelievers.” (Qur’ān 3:32)

وَٱللَّهُ لَا يُحِبُّ ٱلظَّٰلِمِينَ

“Allah does not love evildoers.” (Qur’ān 3:140)

إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا ۝ ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ وَيَكْتُمُونَ مَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ ۗ وَأَعْتَدْنَا لِلْكَـٰفِرِينَ عَذَابًا مُّهِينًا ۝ وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ ۗ وَمَن يَكُنِ ٱلشَّيْطَـٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا ۝

“Allah indeed does not like arrogant, boastful people, who are miserly and order other people to be the same, hiding the bounty Allah has given them. We have prepared a humiliating torment for such ungrateful people. [Nor does He like those] who spend their wealth to show off, who do not believe in Him or the Last Day. Whoever has Satan as his companion has an evil companion!” (Qur’ān 4:36-38)

إِنَّ ٱللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا

“Allah indeed does not love anyone given to treachery and sin.” (Qur’ān 4:107)

لَّا يُحِبُّ ٱللَّهُ ٱلْجَهْرَ بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا

“Allah does not like bad words to be made public unless someone has been wronged: He is all hearing and all knowing.” (Qur’ān 4:148)

وَٱللَّهُ لَا يُحِبُّ ٱلْمُفْسِدِينَ

“Allah does not love those who corrupt.” (Qur’ān 5:64)

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُحَرِّمُوا۟ طَيِّبَٰتِ مَآ أَحَلَّ ٱللَّهُ لَكُمْ وَلَا تَعْتَدُوٓا۟ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ ۝ وَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَٰلًا طَيِّبًا وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ أَنتُم بِهِۦ مُؤْمِنُونَ

“O you who believe! Do not forbid the good things Allah has made lawful to you – do not exceed the limits: Allah indeed does not love those who exceed the limits – but eat the lawful and good things that Allah provides for you. And fear Allah, in whom you believe.” (Qur’ān 5:87-88)

يَٰبَنِىٓ ءَادَمَ خُذُوا۟ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ

“Children of Adam, dress well whenever you are at worship, and eat and drink [as We have permitted] but do not be extravagant: indeed, He does not like extravagant people.” (Qur’ān 7:31)

ٱدْعُوا۟ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً إِنَّهُۥ لَا يُحِبُّ ٱلْمُعْتَدِينَ وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا وَٱدْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْمَتَ ٱللَّهِ قَرِيبٌ مِّنَ ٱلْمُحْسِنِينَ

“Call on your Lord humbly and privately – He indeed does not like those who transgress His bounds: do not corrupt the earth after it has been set right – call on Him fearing and hoping. The mercy of Allah is close to those who do good.” (Qur’ān 7:55-56)

إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْخَآئِنِينَ

“Allah indeed does not love the treacherous.” (Qur’ān 8:58)

إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْتَكْبِرِينَ

“He indeed does not love the arrogant.” (Qur’ān 16:23)

إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ خَوَّانٍ كَفُورٍ

“Allah indeed does not love the unfaithful or the ungrateful.” (Qur’ān 22:38)

لَا تَفْرَحْ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْفَرِحِينَ

“Do not gloat, for Allah indeed does not like people who gloat.” (Qur’ān 28:76)

وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِى ٱلْأَرْضِ مَرَحًا إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

“Do not turn your nose up at people, nor walk about the place arrogantly, for Allah indeed does not love anyone who is arrogant or boastful.” (Qur’ān 31:18)

وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ ۝ ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ

“Allah does not love the conceited, the boastful, those who are miserly, and who tell other people to be miserly.” (Qur’ān 57:23-24)

Furthermore, there is a ḥadīth qudsī in which Allah informs His slaves the of road to His Love and Closeness:

مَنْ عَادَى لِي وَلِيًّا فَقْد آذَنْتهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إلَيَّ عَبْدِي بِشَيْءٍ أَحَبَّ إلَيَّ مِمَّا افْتَرَضْتُهُ عَلَيْهِ، وَلَا يَزَالُ عَبْدِي يَتَقَرَّبُ إلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْت سَمْعَهُ الَّذِي يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ، وَيَدَهُ الَّتِي يَبْطِشُ بِهَا، وَرِجْلَهُ الَّتِي يَمْشِي بِهَا، وَلَئِنْ سَأَلَنِي لَأُعْطِيَنَّهُ، وَلَئِنْ اسْتَعَاذَنِي لَأُعِيذَنَّهُ

“Whoever shows enmity to a waliyy (close servant) of Mine, I declare war upon. My servant draws close to Me by nothing more beloved to Me than what I have made obligatory upon him. And My servant continues to draw close to Me by voluntary works until I love him. Then, when I love him, I become the hearing by which he hears; the seeing by which he sees; the hands by which he strikes; and the legs by which he walks. Were he to ask Me, I would indeed grant him. And were he to seek refuge in Me, I would indeed grant him refuge.” (Narrated by al-Bukhārī)

As such, the path to attaining Allah's Love and Closeness entails:

• First and foremost, fulfilling all of the obligations (farā’iḍ) He has ordained for us and refraining from that which He has prohibited (muḥarramāt) for us.
• Further adding on to the above by performing voluntary acts of obedience and virtue (nawāfil) for Him (it's foolish to prioritise the nawāfil over the farā’iḍ – that's just like placing salt, pepper, and sauce onto chips which are still frozen).
• Striving to attain the character traits of those whom Allah loves as described in His book. This entails constantly turning to Him in repentance, keeping oneself clean, following the sunnah, being patient, relying upon Allah, and so on.
• Striving to purify oneself of the character traits which Allah dislikes as described in His book. This entails purging one's heart of arrogance, boastfulness, treachery, ungratefulness, evil-doing and so on.

In simpler terms, it's by following the sharī‘ah, prioritising what it prioritises.

And what is the result? I become the hearing by which he hears; the seeing by which he sees; the hands by which he strikes; and the legs by which he walks. That is, Allah becomes the protector of our limbs and organs, such that our limbs and organs will only do that which is well-pleasing and beloved unto Him; our limbs and organs are protected from sin and all that which is unbecoming. Not only that: Were he to ask Me, I would indeed grant him. And were he to seek refuge in Me, I would indeed grant him refuge. How amazing! Allāhu akbar!

May Allah make us from His awliyā’ and people of His obedience.

Conclusion to "Cesarean Moon Births" by Sh. Hamza Yusuf

Copyright Hamza Yusuf ©2006

God has made the heavens one of His greatest signs. He has told us that Muslims are those “who reflect on the creation of the heavens and the earth and the alteration of night and day. Surely in that are signs for those who possess innermost understanding” (3:190). He has hidden the unseen and the future from us and warned us that “It is God who has knowledge of the end of time, and who showers the rain, and who knows what is in the wombs. No soul knows what it will earn tomorrow, and no soul knows in what land it will die: but God is omniscient, completely aware.” (31:34). Yes, there are discernable patterns in the world that make up the empirical sciences, but they have limitations, and we should take care lest in our arrogance we think that we have control over our lives and natural order:

Then when the earth takes on golden ornamentation [lights of our cities seen from space], and is all adorned, and people think they have power over it. Our order comes to it by night or by day; then we have it mown down, as if it had not flourished the day before. Thus do we explain the signs to people who reflect. And God calls to the abode of peace, and guides anyone at will to a straight path” (Qur’an 10:24-25).

God has hidden from us the power to predict the actual appearance of the crescent moon on the first day. Even modern scientists admit this. Yet, we wish to fit God’s plans into our plans instead of fitting our plans into God’s plans. Convenience store Islam is the Islam of the day, where we can buy a pre-packaged Islam that fits into our busy schedules. But Ramadan is God’s month; it is a time of slowing down and reflecting, of looking at our lives and questioning ourselves, “Are we in harmony with God’s creation. Are we bypassing signs right before our eyes?” God has veiled Ramadan’s greatest night from us, and if He chooses to ask us to inconvenience ourselves just a little bit for His sake to seek out Ramadan’s onset, then praise be to God. I find it altogether odd that a month that is meant to teach us patience and is called “the month of patience,” is no longer patiently waited for by eager Muslims to see what God has in store for them tonight or perhaps tomorrow night. I believe sighting the moon is an intended purpose of Ramadan. It is indeed an act of worship, as the Prophet ﷺ has clearly said, “The best of God’s servants are those who monitor the sun, crescents, and stars as a way of remembering God.”⁴⁰ Every morning before dawn, the Prophet ﷺ would awaken, go out into the late night air, and look up in the heavens and recite the final verses of Āl ʿImrān: “Surely in the creation and the heavens and the earth, and the alternation of the night and the day are signs for people….”⁴¹  The signs are indeed clear for those who reflect.

Ibn Taymiyyah wrote hundreds of years ago,

It is impossible to determine, by means of mathematics, the exact time the crescent moon appears. For even though the astronomers may know that the light emanating from the moon is a reflection of the sun, and that when the two bodies meet in the conjunction, the light of the moon disappears, and when it separates from the sun, it regains its light, yet the best they can do is to determine exactly, through calculation, the distance between the moon and sun when the latter sets…. If we did assume that they managed to determine the moon’s position at sunset, this would not prove that the crescent had actually been sighted. Visibility is a sensory matter and is affected by several factors, such as the clarity or density of the atmosphere, the high or low position of the celestial body, and finally, the strength or weakness of one’s eyesight…. When they realized that the shariah commands the sighting of the crescent moon, they desired to determine it by means of mathematics, and thus they went astray and led others astray. Those who argue that the crescent cannot be seen at twelve or ten degrees, etc., have erred, for one person can sight it at the smaller number of degrees while another cannot at the same degree. They have resorted neither to reason nor to revelation, and because of this, the eminent scholars in their field have rejected their views.⁴²

What Imam Ibn Taymiyyah said is as valid today as it was when he wrote it. Several hundred years ago, a scholar in Libya was put to death because he refused to start Ramadan with the Fatimid ruler’s decree of calculation. He spoke out against the innovation and lost his life for obeying God and disobeying man. Thank God we live in a time and place in which we can freely dissent if our conscience tells us we must. May that Imam’s life not be in vain. Our Prophet ﷺ did not leave us with out guidance, nor did our scholars leave us without elucidation of that guidance for they are the “inheritors of the prophets.” In these latter days, the Sunnah is disappearing from the face of the earth. The Prophet ﷺ came to teach the simple and sophisticated, the meek and the mighty, and he gave each his dignity and his place. In following his example, we follow the best in ourselves, and in leaving his guidance, we open ourselves to great calamities and tribulations. Allah, the Exalted, said, “So let those who oppose his command beware lest a trial befall them or a painful chastisement” (24:63). The Prophet ﷺ has commanded us in a hadith that is of no less authority than the Qur’an itself: “Fast upon seeing the crescent, and break your fast upon seeing it; and if it be obscured, then calculate it.” The meaning is clear as has been clarified by the illustrious imams quoted in this paper. They are my proof; after God and then His messenger, I have no others. What is left is to follow their guidance. And may God give us the success to do so. And Allah knows best.

---

40 The hadith is related in Imam al-Ḥākim’s Mustradrik and is sound. As quoted in al-Imam Aḥmad al-Khatīb al-Baghdādī, ʿIlm al-Nujūm (Dār al-Kutub al-ʿIlmiyyah, n.d.), 22-23.^↩
41 Imam Muḥyi al-Dīn al-Nawawī, al-Adhkār (Dār al-Minhāj, 2005), 67.^↩
42 Jalāl al-Dīn al-Suyūṭī, Jahd al-qarīhah fī tajrīd al-naṣīḥah mukhtaṣir al-radd ʿalā al-Manṭiqiyyīn (Dār al-Naṣr li al-Ṭibāʿah, 1970). And Ibn Taymiyyah, Trans. Wael B. Hallaq, Against the Greek Logicians (Oxford: Claredon Press, 1993), 140-141. (Note: Some retranslating done.)^↩

Configuring Your Prayer App – Part II

Bismi llāh, wa l-ḥamdu lillāh, wa ṣ-ṣalātu wa s-salāmu ‘alā rasūli llāh, sayyidinā Muḥammadini bni ‘Abdi llāh, wa ‘alā ālihī wa ṣaḥbihī wa man wālāh. Wa ba‘d:

In the previous post, we stated that the time for ‘Ishā’ starts when the white twilight that trails the setting Sun disappears below the horizon. However, there is actually a noteworthy difference of opinion on this matter (just like there is for the ‘Aṣr prayer). The difference of opinion relates to whether ‘Ishā’ starts with the disappearance of the white twilight (al-Shafaq al-Abyaḍ) or the red twilight (al-Shafaq al-Aḥmar).

According to Imam Abū Ḥanīfah (Allah have mercy on him), ‘Ishā’ starts with the disappearance of the white twilight, which is the definition we've been working with so far. However, according to the Mālikī, Shāfi‘ī, and Ḥanbalī madh'habs, ‘Ishā’ actually begins with the disappearance of the red twilight from the horizon; this is also the view of Imam Abū Hanīfah's two disciples, Imam Abū Yūsuf and Imam Muḥammad al-Shaybānī (Allah have mercy on them both). Consequently, the latter view is in fact the majority view. However, most – if not all – prayer calendars and apps give the ‘Ishā’ time based on the former view, i.e. the view of Imam Abū Ḥanīfah that ‘Ishā’ starts with the disappearance of the white twilight.

This is a very important fact to note for those who do not follow the Ḥanafī school. Important because for the majority, Maghrib actually ends before the ‘Ishā’ time given by your prayer app or calendar. Thus, if you were to delay your Maghrib prayer up until just 20 minutes prior to the ‘Ishā’ time given by your prayer app, you'd actually be praying Maghrib outside its time – and remember that it is sinful to delay a prayer without a valid shar‘ī excuse.

So you might ask: how do I configure my app to display the ‘Ishā’ time as per the majority opinion?

Here, things get a bit tricky. First of all, you need an app where you can actually customise the Fajr and ‘Ishā’ angle. For Android, there's the Prayer times: Qibla & Azan app; for iOS, there's the alQibla app.

Thereafter, set the ‘Ishā’ twilight angle as being 13.5°. This applies for most of the year, except from around early May until around late August, when a 14.5° angle should be used instead. (From late April until early May, the red twilight angle gradually changes from being 13.5° to being 14.5°. Then, from early to late August, it gradually changes again from being 14.5° to being 13.5° again.)

Here's a demonstration with screenshots for the Android Prayer times: Qibla & Azan app:

And here's a demonstration with screenshots for the iOS alQibla app:

Remember that from early May to late August, an angle of 14.5° is used instead. And don't forget to also configure your Fajr twilight angle! (To 18°, that is. Not 13.5° or 14.5°. There's no difference of opinion among the jurists about when Fajr time starts.)

Also note that these figures of 13.5° and 14.5° are specific to Sydney, Australia. Other regions may/will have their own respective figures. (The more common angle at which the red twilight sets for many regions is in fact 12°.)

Two more notes:

1. Ḥanafīs should nevertheless avoid delaying Maghrib past the "red twilight" (al-Shafaq al-Aḥmar) ‘Ishā’ time such that they pray it just before the "white twilight" ‘Ishā’ time enters. This is due to:
(a) precaution
(b) the fact that many Ḥanafī scholars have held that it is in fact the disappearance of the red twilight that defines the start of ‘Ishā’, this being the stronger position in the madh'hab according to them.

2. Non-Ḥanafīs should nevertheless delay ‘Ishā’ until the "white twilight" (al-Shafaq al-Abyaḍ) time enters, due to:
(a) precaution
(b) this being mandūb (recommended) by the sharī‘ah (at least in the Shāfi‘ī madh'hab).

BUT I'M NOT BOTHERED HAVING TO CHANGE MY PRAYER APP SETTINGS EVERY NOW AND THEN

With regards to all that has been mentioned about ‘Ishā’ according to the majority of the schools actually starting before the time your average prayer app or calendar says it does, yes, all that configuration about twilight angles and degrees can be a bit confusing, not to mention having to explain to others why your phone's ‘Ishā’ adhān goes off half-an-hour before everyone else's.

If you don't want to go through all the hassle, what you can do is just simply set your app's calculation method to the University of Islamic Sciences, Karachi method, and then ensure that you pray Maghrib as soon as possible (something you should be doing anyway as the aḥādīth especially emphasise performing Maghrib as soon as its time enters) and that you don't delay it to within 30-40 minutes of the ‘Ishā’ time as given by your phone app using the University of Islamic Sciences, Karachi method. That way, you guard your Maghrib, guard your ‘Ishā’, and avoid the hassle of having to tweak around with settings every now and then.

Hopefully, this has clarified some confusion with regards to all those settings on your prayer app, as well as with regards to the actual end of Maghrib and start of ‘Ishā’. If not, please do not hesitate to comment.

We ask Allah to make us of those who guard their prayers, both in quantity and quality.
And Allah knows best, and with Allah lies ultimate success.