By Shaykh Ibn Baaz, Shaykh
Ibnul-’Uthaymeen and the Committee of Major
Scholars
Do not fast until you see the new moon, and do
not stop fasting until you see it, and if it is
concealed by clouds them count out (the thirty
days of Sha’baan ) for it.
DETERMINING THE BEGINNING OF RAMADAAN
[Q]: Is it permissible to rely upon astronomical
calculations in determining the start of
Ramadhaan?
[A]: "The Prophet (sallallaahu ’alayhi wa sallam)
ordered the Muslims saying:
"Do not fast until you see the new moon, and do
not stop fasting until you see it, and if it is
concealed by clouds them count out (the thirty
days of Sha’baan ) for it. "[1]
And he (’alayhis-salaatu was-salaam) said:
"We are an illiterate nation that neither writes
nor calculates (i.e. using astronomical
calculations). The month is either like this, or
this. Meaning: Sometimes it is of twenty nine
days, and sometimes it is of thirty." [2]
And it is established in the Saheeh (no.1909) of
al-Bukhaaree from Aboo Hurayrah (radiyallaahu
’anhu) that the Prophet (sallallaahu ’alayhi was
sallam) said: "Fast when it (the moon) is seen,
and cease fasting when it is seen, so if is
concealed by clouds then complete thirty days of
Sha’baan. " And he (sallallaahu ’alayhi wa
sallam) also said:
"Do not fast until you have seen the moon, and
if it is concealed by clouds then complete
thirty days. " [3]
There are plenty of ahaadeeth in this
connection, and all of them point towards the
obligation of actually sighting the moon, or if
unable, then to complete the number of days in
the absence of observing it. These narrations
also point towards the impermisibility of using
astronomical calculations in this regard. And
Shaykhul-Islaam Ibn Taymiyyah has actually
stated an ijmaa’ (consensus) from the People of
Knowledge about the impermisibility of relying
upon astronomical calculations in this regard –
and this is the truth about which there is no
doubt. [4] And with Allaah alone is the
ability." [5]
BRUSHING ONE'S TEETH WHILST FASTING
[Q]: Is it permissible to use a Miswaak to brush
one's teeth, whilst fasting. And is it
permissible to use toothpaste as well? What if
some blood appears whilst I brush my teeth, does
this invalidate my fast?
[A]: "There is no problem in cleaning one's
teeth using either water, Miswaak or toothbrush,
whilst fasting. Some have held it to be Makrooh
(detested) to use a Miswaak whilst fasting,
since it changes the smell of a person's breath.
However, what is correct is that it is
recommended to use a Miswaak in the beginning
and the end of the day, since doing so does not
change the odour, rather it just cleanses the
mouth from impurities and small pieces of food
that become lodged in one's teeth. As regards to
the use of toothpaste, then using it is makrooh
(detested), since it contains a distinctive
taste and flavour which may then get mixed with
one's saliva and then be swallowed. Thus,
whosoever needs to use it should do so after
taking the suhoor (the pre-dawn meal), before
the time of Fair and fasting begins. However, if
one can safeguard allowing the toothpaste and
saliva to be mixed then swallowed, then there is
no harm in using such toothpaste. If, whilst
cleaning one's teeth with water, miswaak or a
toothbrush - a small amount of blood flows out,
then this does not break the fast, and Allaah
knows best." [6]
CONCERNING THE TARAAWEEH PRAYER
[Q]: Some people insist that there is an ijmaa’
(consensus) from the four well known Imaams -
Aboo Haneefah, Maalik, ash Shaafi’ee and Ahmad
Ibn Hanbal (rahimahumullaah), on praying only
twenty rak’ahs for taraaweeh. Is this correct?
[A]: "This is an erroneous claim. This is what
has been stated in the Hanafee books of fiqh
(jurisprudence), for we do not find any book
that can be authentically ascribed to Aboo
Haneefah (d.150H) (rahimahullaah). Rather, what
is apparent from looking into al-Muwatta of
Imaam Muhammad (one of the main students of the
Aboo Haneefah) is that Aboo Haneefah’s madhhab
(school of thought) was to pray eleven rak’ahs.
Imaam Muhammad includes a chapter in al Muwatta
(p.110), stating: "Chapter: Establishing the
Night Prayer in the month of Ramadhaan, and the
virtues contained in it." Under this chapter he
relates four ahaadeeth. The first, third and
fourth narrations do not make mention of any
specified number of rak’ahs for the Taraaweeh
Prayer, rather they just mention the excellence
of establishing Prayer in congregation and the
excellence of the night Prayer in Ramadhaan.
However, in the second narration eleven rak’ahs
is mentioned. Then Imaam Muhammad said (p.111):
"And we take all of this." ... Thus, he has
shown that his madhhab is eleven rak’ahs, and
this can only be the madhhab of Imaam Aboo
Haneefah (rahmatullaahi ’alayhi) as well.
Ash-Shaafi'ee (d.204H) (rahimahullaah) said:
"There is no limit to its maximum number, since
it is an optional Prayer. Thus, if the standing
is lengthened, whilst the number of prostrations
shortened (i.e. the number of rak’ahs are
fewer), then that is good and that is what is
most beloved to me. However, if the number of
prostrations and bowings are increased (i.e. the
number of rak’ahs are increased), then this is
also good. "[7]
So it is affirmed that Imaam ash Shaafi’ee
(rahimahullaah) does not advocate restricting
the number of rak’ahs to twenty. Rather, he
gives preference for there to be fewer rak’ahs
and an increase in the length of standing.
Imaam Ahmad Ibn Hanbal (d.241H) has approved of
eleven rak’ahs as well as twenty - as
Shaykhul-Islaam Ibn Taymiyyah says in
al-Ikhtiyaaraatul-’Ilimiyyah (p.38) and Shaah
Waliyyullaah says in al-Misriyyah (1/174) and
al-Musaffaa (1/177).
Imaam Maalik (d.179H) (rahimahullaah) also
supports eleven rak’ahs, as Shaykhul Islaam Ibn
Taymiyyah mentioned in al Ikhtiyaraat (p.38) and
as Jalaalud-Deen as-Suyootee mentions in
al-Haawee lil Fataawaa (p.350), where he said:
al-Jooree, one of our companions said, from
Maalik who said: '"That which ’Umar
Ibnul-Khattaab gathered the people upon is more
beloved to us, and that was eleven rak’ahs, and
that was the prayer of Allaah’s Messenger
(salllallaahu ’alayhi wa sallam)." It was said
to him: Eleven rak’abs with the Witr So he said:
Yes, and thirteen is close." Then he said: "I do
not know from where they have introduced these
numerous rukoo’s (bowings)."[8]
Praying eleven rak’ahs is based upon a number of
authentic narrations, from them:
[1] What al-Bukhaaree relates in his Saheeh
(no.2013) from Aboo Salamah Ibn ’Abdur-Rahmaan
who relates that he asked ’Aa‘ishah
(radiyallaabu ’anhaa): How was the Prayer of the
Prophet (sallallaabu ’alayhi wa sallam) in
Ramadhaan? So she said: "Allaah’s Messenger
(sallallaabu ’alayhi wa sallam) did not used to
pray more than eleven rak’ahs during Ramadhaan
or in other than Ramadhaan. He would pray four
rak’ahs, and do not ask about their beauty and
length. Then he would pray another four, and do
not ask about their beauty and length. Then he
would pray three (witr)."
[2] Jaabir (radiyallaahu ’anhu) said: "Allaah's
Messenger (sallallaahu ’alayhi wa sallam) led us
in the month of Ramadhaan with eight rak’ahs and
witr. Then on the following night we gathered in
the mosque and hoped that he would come out, and
we continued in that state until morning. Then
we entered our houses, so we said: O Messenger
of Allaah, we gathered in the mosque last night
hoping that you would pray with us. So he said:
"I feared that it would become prescribed (i.e.
obligatory) for you."[9]
[3] Imaam Maalik relates in his al-Muwatta (no.
248): From Muhammad Ibn Yoosuf, from as-Saa‘ib
Ibn Yazeed who said: "'Umar Ibnul-Khattaab
ordered ’Ubayy Ibn Ka’b and Tameem ad-Daaree to
lead the people in Prayer with eleven rak’abs.
And the reciter would recite some hundreds of
Verses until one of us would lean upon a stick
because of the length of standing, and we had
not used to finish until the appearance of
Fajr."[10]
[4] ’Ubayy Ibn Ka’b came to Allaah's Messenger
(sallallaahu ’alayhi wa sallam) and said: O
Messenger of Allaah, something happened with me
last night - meaning in Ramadhaan. So he said:
And what was that ’Ubayy? He said: "Some women
in my house said, we do not recite the Qur’aan,
so can you lead us in Prayer? So I lead them in
eight rak’ahs and prayed the witr." And this was
a Sunnah of his approval, since he remained
quiet and he did not say anything.[11]
So all this goes to show that insisting that
there is a consensus on praying only twenty
rak’ahs for taraaweeh - claiming this to be the
onlyview of all the four well-known Imaams - is
not only incorrect, but is against the
established evidence. As regards a detailed
discussion regarding the whole issue, then this
is not possible here, nor is it the place to
discuss the correctness, or merits, of praying
twenty rak’ahs over eight, or vice-versa.
Rather, one can find such discussions in the
relevant chapters in the books of fiqh, whilst
remembering that: "Difference in opinion must
not be a source of obstinancy nor anger."[12]
WHAT SHOULD I DO IN RAMADAAN:
[Q]: What should a fasting person do, and what
is obligatory upon him?
[A]: "The fasting person must increase in
obedience to Allaah, and to keep away from all
the prohibited maters. It is obligatory upon the
fasting person to safeguard the obligatory
duties and to distance himself from all the
prohibitions. So he should pray the five daily
Prayers in their correct times and in
congregation, and abandon lying, backbiting,
cheating, dealing in usury, and all other
prohibited matters. The Prophet (sallallaahu
’alayhi wa sallam)said: "Whosoever does not
abandon falsehood in speech and action, then
Allaah The Almighty and Majestic has no need
that he should leave his food and drink. "[13]
[14]
EYE DROPS AND VOMITING:
[Q]: Is it permissible to use eye or ear-drops
whilst fasting, or does it invalidate the fast?
And does vomiting also break the fast?
Is it permissible to use eye or ear-drops whilst
fasting, or does it invalidate the fast? And
does vomiting also break the fast?
[A]: "Whosoever uses eye or ear drops for
medicinal purposes, then this does not
invalidate their fast, and this is the correct
opinion. This is because such drops are not
termed as being food or drink - neither are they
called so by convention, nor by Islaamic
terminology - and this is because such drops are
administered through those places which food and
drink are not administered. However, if taking
such drops could be delayed until the night,
then this would avoid entering into any
difference of opinion. Similarly, whosoever
vomits whilst fasting, then this does not
invalidate their fast. This is because Allaah
does not burden a soul with more than it can
bear, and also that the Sharee’ah (Divinely
Prescribed Islaamic law) is built upon
facilitating ease and removing hardships, as
Allaah - the Most High - said:
Also, the Prophet (sallallaahu ’alayhi wa
sallam)said:
"Whosoever has an attack of vomiting then no
atonement is required of hint, but whoever
intentionally vomits, then let him atone for it.
"[15] [16]
Footnotes:
[1] Related by al-Bukhaaree (no. 1906) and
Muslim (no. 1080), from Ibn ’Umar (radiyallaahu
’anhu). [2] Related by al-Bukhaaree (no. 1913),
front Ibn ’Umar (radiyallaahu ’anhu).[3] Related
by al-Bukhaaree (no. 1907), from Ibn ’Umar.[4]
Refer to Fathul-Baaree (4/159) of al-Haafidh Ibn
Hajr.[5] Answered by Shaykh ’Abdul-’Azeez Ibn
Baaz in Fataawas-Siyaam (p.13).[6] Answered by
Shaykh Ibn Jibreen in Fataawas Siyaam (p.40).[7]
Quoted by Ibn Nasr al-Marwazee in Qiyaamul-Layl
(p.92).[8] Tanqeedus-Sadeed bi Risaalati
Ijtihaad wat-Taqleed (p.266-268) of Shaykh
Badee’ud-Deen as-Sindee.[9] Related by Ibn Nasr
(p.90) and others. Al-Haafidh Ibn Hajr indicated
in Fathul-Baaree (3/10)that the narration is
strong.[10] Shaykh al-Albaanee says in
Salaatut-Taraaweeh (p.4)): "And its chain of
narration is Saheeh Jiddan (extremely
authentic)."[11] Hasan: Related by Ibn Nasr
al-Marwazee (p.90). It was authenticated by
Shaykh al-Albaanee in Salaatut-Taraaweeh
(p.68).[12] From Aadaahul-Khilaaf (p.7) of
Shaykh Saalih al Humaid.[13] Related by
al-Bukhaaree (4/99). from Aboo Hurayrah
(radiyallaahu ’anhu).[14] Answered by Shaykh
Ibnul-’Uthaymeen in Haqeeqatus-Siyaam
(pp.24-25).[15] Saheeh: Related by Aboo Daawood
(2/310). It was authenticated by Shaykhul-Islaam
Ibn Taymiyyah in Fataawas Siyaam (p.14).
[16]. Answered by the Committee of Major
Scholars in Fataawas-Siyaam (p.44).
[9] Related by Ibn Nasr (p.90) and others.
Al-Haafidh Ibn Hajr indicated in Fathul-Baaree
(3/10) that the narration is strong. [10] Shaykh
al-Albaanee says in Salaatut-Taraaweeh (p.4)):
"And its chain of narration is Saheeh Jiddan
(extremely authentic)."[11] Hasan: Related by
Ibn Nasr al-Marwazee (p.90). It was
authenticated by Shaykh al-Albaanee in
Salaatut-Taraaweeh (p.68). [12] From
Aadaahul-Khilaaf (p.7) of Shaykh Saalih al
Humaid.[13] Related by al-Bukhaaree (4/99). from
Aboo Hurayrah (radiyallaahu ’anhu). [14]
Answered by Shaykh Ibnul-’Uthaymeen in
Haqeeqatus-Siyaam (pp.24-25).[15] Saheeh:
Related by Aboo Daawood (2/310). It was
authenticated by Shaykhul-Islaam Ibn Taymiyyah
in Fataawas Siyaam (p.14).
[16]. Answered by the Committee of Major
Scholars in Fataawas-Siyaam (p.44).
