Q&A: The Meaning of Al-Matloub Al-Khabari in Defining the Daleel

Bismillahi Al-Rahman AlRaheem
Answer to Question: The #Meaning of Al-Matloub Al-Khabari in #Defining the #Daleel
To: Abu Hanifah
(Translated)
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Question:
As-Salaamu Alaikum Wa Rahmatullahi Wa Barakaatuhu, to the eminent Ameer, May Allah preserve you and keep you well,
It was mentioned in respect to the definition of the Adillah (evidences) of Usool: They are that which through which ‘Ilm (knowledge) is reached of a Matloob Al-Khabari… And in was mentioned in respect to the definition of the Adillah Al-Furoo’ (branch evidences): That which is reached by a correct view/examination of them to a Matloob Khabari… End. What is meant by “Al-Matloob Al-Khabari”?
Does the ‘Amaarah’ (sign/indicator) include the Mas’alah (issue) which the Daleel has indicated to with a Qatiy Dalaalah (definite meaning) and upon a Mas’alah that has been indicated by a Daleel that is Dhanni (indefinite) in its meaning (Dalaalah) after the exertion of the effort to understand the Daleel and deduce its Dalaalah (meaning) for that issue? Jazak Allahu Khair.

Answer:
Wa Alaikum us Salaam Wa Rahmatullahi Wa Barakaatuhu,
The Daleel in accordance to the definition of the scholars of Usool is: “That by which it is possible to arrive by it to Al-‘Ilm (certain knowledge) of a Matloob Khabari” and according to the Fuqahaa it is: “That which it is #possible to arrive through a correct (Saheeh) view or examination to a Matloob Khabariy”.
The terminological convention (Istilaah) of “Matloob Khabari” in each of the two #definitions has been mentioned out of caution from the Matloob At-Tasawwuri… and to #understand the meaning of “Matloob Khabariy” the matter is referred back to the people who have set the terminological conventions in the case where they are differentiating between the two types of the ‘Matloob’: Al-Matloob At-Tasawwauri and Al-Matloob Al-Khabari… As for the Matloob At-Tasawwuri then it is the envisaging of the true reality (Haqeeqah) of a matter of thing within the mind with its definition…

For example: When you say “Al-Kawn” (the universe) as a singular word and you say “Makhlooq” (created) as a singular word, then your envisaging of the meaning of the universe and its essence or true intrinsic reality and your envisaging of the meaning of ‘created’ and its essence, falls under the Matllob At-Tasawwuri… Consequently, the Matloob At-Tasawwuri is by way of the Mufrad (singular word) …

However, after you have envisaged the meanings of these #singular worded expressions and you were to have attributed one of them to the other in an #attribution that includes belief (At-Tasdeeq) and denial (At-Takdheeb) like if you were to say for instance: “Al-Kawnu Makhlooq” (the universe is created) then in this case you would have attributed the Khabar (news) of “Al-Makhlooq” (created) to “Al-Kawn” (the universe) i.e. you have informed about the universe that it is created. Said differently, you have affirmed the issue and believed in it, meaning that you have passed #judgment upon it in respect to its truthfulness (Sidq). This then is the Matloob Al-Khabariy and it is called Matloob Khabariy because it comes by way of attributing the Khabariy in a Jumal Ismiyah or Jumlah Fi’liyah (Noun sentence or verb sentence). It is by way of the Murakkab (construct/composition i.e. of words put together in sentences) and not by way of the Mufrad (a singular word).

So for example, in respect to the statement ‘Al-Khamr (alcohol/intoxicants) is Haraam’ your knowledge of the individual words, each one by itself, would be a Tasawwur (envisagement). This means that you would know the meaning of ‘Al-Khamr’ in that it is an intoxicating drink. That definition does not mean that it is #Halaal or #Haraam i.e. it does not establish a ruling. Rather It only represents and envisagement within the mind… Similarly, to know the meaning of Haraam in that it means it is forbidden, by itself, this singular word does not mean a Hukm (legal ruling) but rather it is a definition and an envisagement within the mind…

The same applies to every individual word and so its definition by itself without connecting it to other than it represents a Matloob Tasawwuri.
If, however, one was attributed to another so you said ‘Al-Khamr Haraam’… Then if you have believed in this issue “Al-Murakkab” (that which is constructed or composed of more than one word) and then passed the judgment that the Khamr is really and actually Haraam, or if you have denied this issue in that the Khamr is not Haraam, then in both #circumstances this is called Matloob Khabari.

For example:
‘Zaid Qaa’im’ (Zaid is standing). If you knew the meaning of ‘Zaid’ and that it referred to a particular #person and that ‘Qaa’im’ meant standing upon the two feet, then this is called Tasawwur (envisaging). If you then judged that Zaid is standing i.e. you had affirmed and believed the contents of this issue, or that you judged that Zaid was not standing i.e. where you had denied the contents of this issue, then this would likewise represent a Matloob Khabari.

The Matloob Al-Khabari is therefore built upon two Tasawwur (envisaged) Matloobs. So first you envisage the true reality (Haqeeqah) of a matter in the mind i.e. you understand its reality. Then, you envisage the true reality (Haqeeqah) of another matter I the mind i.e. you understand its reality.
Then you attribute one of the matters to the other in a Khabriy (informing) attribution i.e. in a nounal or verbal sentence, and as such pass a judgment upon it in terms of affirmation or negation by Tasdeeq (affirmation/belief) or Takdheeb (denial/disbelief), in terms of it being correct or incorrect, in terms of implementation or non-implementation, this attribution is what is the Matloob Al-Khabari…

The Matloob Al-Khabari is by way of the Murakkab (composition i.e. of words put together in a sentence) and it is arrived to or reached by the Daleel (evidence), whether the Daleel was Qat’i (definite) or Dhanni (indefinite), ‘Aqli (rational) or Naqli (transmitted by text). So your statement: “Al-Kawn Makhlooq” (the universe is created) is a Matloob Khabari that has been arrived at by way of the Daleel… And you #statement: “Al-Khamr Haraam” (the intoxicating drink is Haraam) is a Matloob Khabari that has been reached and arrived at by way of the Daleel (evidence)… And your statement: “Zaid is standing” is a Matloob Khabari that has been arrived at by way of the Daleel (evidence).

As for the Matloob At-Tassawuri, then this is by the Mufrad (singular word) and it is not arrived at by the Daleel but rather it represents the understanding of the reality of the singular word and its meaning.

For example:

‘Al-Kawn Makhlooq’ (the universe is created) requires a Daleel to prove that because you will be asked: What is your evidence that the universe is created?... However, you will not be asked: What is the Daleel for the ‘Kawn’ (Universe)?... Because that doesn’t stand up… However, it is possible that you are asked: What is the meaning of ‘Al-Kawn’ (the universe) or what is the definition of the universe?

Based upon this it is said by the scholars of Usool within the definition of the Daleel (evidence): That which by it Al-‘Ilm (knowledge) is arrived of a Matloob Khabari… and according to the Fuqahaa: That which through a correct (Saheeh) view or examination in it leads to a Matloob Khabari… That is stated as a caution from the Matloob At-Tasawwuri because it does not require a Daleel but rather it just requires knowledge of the meaning or #knowledge of its reality.

As for your question about the ‘Amaarah’ (sign/indicator) … Then, the Fuqahaa do not differentiate between the Daleel and the Amaarah. That is because the Daleel in their view includes the Qat’i (definite) and the Dhanni (#indefinite) i.e. it applies upon the Qai’i issues (Masaa’il) and the Dhanni Masaa’il… As for the scholars of Usool, then there are from amongst them those who differentiate between the Daleel and the Amaarah. The Daleel in their view is that which alone can be Qat’iy. As for that which is Zhanniy (indefinite) then it is not called a Daleel but rather an Amaarah (sign/indicator) … Consequently, the Amaarah in accordance to the custom of the Usooliyeen (scholars of Usool) does not #apply to other than the Zhanni (indefinite) issues and does not cover the Qat’iy (definite) Masaa’il…

As a point of knowledge, the Amaarah in accordance to the Arabic language the ‘Amaarah’ is sometimes called ‘Alaamah’ if it was not #separable from the matter that it was indicating to like the Dalaalah (indication/meaning) of the ‘Alif’ and ‘Laam’ to indicate the ‘Ism’ (noun) as it does not separate from it and as such is an ‘Alaamah’ (sign) for or over it. If it is however separable from the matter that it has indicated to like the clouds in respect to the rain, then it is called ‘Amaarah’, whilst the Daleel is contrary to both the Amaarah and the ‘Alaamah.

Your brother,
Ata Bin Khalil Abu Al-Rashtah

26th Sha’ban 1437 AH
Corresponding to 02/06/2016 CE

The New Moon of the Blessed Month of Ramadan Year 1437 AH Has Been Sighted

I seek refuge in Allah from the accursed Shaytan

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ

“The month of Ramadhan [is that] in which was revealed the Qur’an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey – then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.”

(2:185)

All Praise is due to Allah and peace and blessings be upon the Messenger of Allah, his family, companions, allies, and those who followed in his path making the Islamic Aqeedah the basis for their thoughts and the Ahkaam Shari’ah (Legislative Rulings) the measure for their actions and source for their rulings.

Al-Bukhari reported in his Sahih, by the chain of Muhammad bin Zeyad who said: I heard Abu Hurairah (ra) say: the Prophet, peace and blessings be upon him, says:

«صُومُوا لِرُؤْيَتِهِ وَأَفْطِرُوا لِرُؤْيَتِهِ، فَإِنْ غُبِّيَ عَلَيْكُمْ فَأَكْمِلُوا عِدَّةَ شَعْبَانَ ثَلاَثِينَ»

“Fast when you see it, and break your fast when you see it, and if the weather is cloudy do calculate it (the months of Shabaan and Shawwal) as thirty days.”

After investigation of the moon of the blessed month of Ramadan on this night, the night of Monday, a valid sighting of the New Moon of Ramadan has taken place according to the Shari’ah requirements in some parts of the Muslim lands, therefore, tomorrow – Monday is the first day of the blessed month of Ramadan.

We all know that Ramadan is the month of the Qur’an and the month of victories in the history of the Muslim Ummah, the Battle of Badr took place in Ramadan, which was named by the Lord of the Worlds, as the Day of Furqaan (criterion), because in it, The Almighty made a distinction between the truth (Al-Haqq) and falsehood (Al-Baatil). The conquering of Makkah also took place in Ramadhan.

Whereas in the year 13 AH, the month of Ramadan witnessed the Battle of Buwaib, led by the feat commander Al-Muthanna bin Al-Haritha, in which the number of Muslims in this battle were 8000 only, while the Persians numbered 100,000; nevertheless, it was a great victory for the Muslims.

In the month of Ramadhan, the year 92 AH, was the Battle of Wadi in Ribaat where the Muslims – numbered 12,000 men – led by Tariq bin Ziyad (rahimahullah), met against 100,000 crusader Spanish men, led by Roderick, and were victorious an apparent victory. The battle continued for eight consecutive days, and its impact changed the history of the whole region in North Africa and in Western Europe, rather, the whole history of Europe.

On 25th Ramadan, 658 AH, a battle took place that shook the whole world, it is the Battle of Ayn Jalout, in which was the resounding Islamic victory led by Saifuddin Qutuz (rahimahullah) against the hordes of the Tatars, breaking their insolence after they afflicted the people with cruel suffering.

Indeed, in this all lies an exhortation and a lesson for those who reflect, the month of fasting and reciting the Qur’an is not a month of laziness and sleep, rather it is a month of faith motivating the work to uphold the word of Allah سبحانه وتعالى by implementing His rule and defeating His enemies.

We therefore call unto you to work with us to end the effects of the Sykes-Picot which disunited the Ummah and divided it into tens of weak entities led by treacherous rulers who fight Allah and His Messenger, disbanding the laws of Allah سبحانه وتعالى and fighting against the Da’wah carriers who work to implement the Deen of Allah.

We call on Muslims to join their wudhu-purified hands with our hands in Hizb ut Tahrir, who is engaged in heated intellectual clash and political struggle, revealing the colonial western plans, and clarifying for you the straight path of Islam, so that Allah سبحانه وتعالى records on your hands victory and establishment for the Ummah of Islam, and the implementation of Khilafah (Caliphate) on the method of the Prophethood and nothing else. And so that Allah سبحانه وتعالى may bring a manifest victory at the hands of the Ameer of Hizb ut Tahrir, the eminent scholar Ata Bin Khalil Abu al-Rashtah, and pledging allegiance to him as a Khaleefah ruling by the Book of Allah and the Sunnah of His Honorable Prophet ﷺ, thus you establish the true laws of Allah, and to carry the call of Islam as a beacon of light and guidance for all mankind. The Islamic Ummah therefore returns as the best nation ever sent to mankind.

O officers of the Muslim armies, know that Allah سبحانه وتعالى grants victory to His Deen if not on your hands, then on the hands of others of the loyal ones, who are honored by the dignity of giving victory to the Deen of Allah, so do not let this great honor pass you, align yourselves with the rows of the Ummah in order to gain the pleasure of Allah سبحانه وتعالى and the honor of this world and the Hereafter.

It is also my pleasure to relay the congratulations of the Head of the Central Media Office of Hizb ut Tahrir and all those working in it to the Ameer of Hizb ut Tahrir, the eminent scholar Ata Bin Khalil Abu al-Rashtah, and to all the Muslims for this blessed month, asking Allah Almighty to redeem us from the Hellfire in the month of mercy and forgiveness, and we ask Him سبحانه وتعالى to allow us to witness Laylatul Qadr and bless us with its rewards…

Oh Allah, the Lord of the Heavens and the Earth, honor us with pledging allegiance to the Khaleefah of the Muslims in the second Righteous Khilafah (Caliphate) on the method of Prophethood, sooner than later… Allahuma ameen ameen ameen.

Allah the Almighty spoke the Truth in His Glorious Qur’an:

أَتَى أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ سُبْحَانَهُ وَتَعَالَى عَمَّا يُشْرِكُون

“The command of Allah is coming, so be not impatient for it. Exalted is He and high above what they associate with Him.”

(16:1)

Wassalamu Alaikum Wa Rahmatullah Wa Barakatuh

The night of Monday is 1st of the blessed Ramadan for the year of 1437 AH.

Your Brother Osman Bakhash

Director of the Central Media Office of Hizb ut Tahrir

Sunday, 29th Sha’ban 1437 AH

05/06/2016 CE

Issue No: 1437 AH / 037

Book of Fasting: Al-Fitr (Breaking the fast)

This is from the draft translation of  الجامع لأحكام الصيام ‘Al-Jami li Ahkam as-Siyam’ (A complete guide of the rules of fasting) by Sheikh Abu Iyas Mahmoud bin Abdul Latif al-Uweida this Ramadhan, please note this is a draft translation so please overlook errors. 

Al-Fitr:

When does the Saa’im (fasting person) break his fast (yuftiru)?

In relation to the breaking of fast the following Ahaadeeth have been reported:

1)      On the authority of Abdullah ibn Abi Awfi (ra) who said:

"We were travelling with the Messenger (saw) in the month of Ramadhaan and when the sun disappeared he said: Ya Fulaan (i.e. you there) get down and prepare a drink for us: He replied: Ya Rasoolullah there is still part of the day left. He (saw) said: get down and prepare the drink (a mix of water or milk and barley/wheat or something like it). So he got down (from his mount) and prepared it. He gave to him (saw) and the Prophet (saw) drank and then he said: If the sun disappears from here (indicating with his hand) and the night comes from here, then the Saa’im breaks his fast".

Muslim (2559), Al-Bukhaari, Abu Daawud, An-Nasaa’i and Ahmad.

2)      Umar ibn Al-Kattaab (ra) said that the Messenger of Allah (saw) said:

"When the night approaches from here and the day goes away from here and the sun has descended in the west, then the Saa’im breaks his fast".

Al-Bukhaari (1954), Abu Daawud, An-Nasaa’i, Ahmad, At-Tirmidhi and Ad-Daarami. Muslim (2558) narrated it slightly differently:

"When the nigh comes, the day goes and the sun disappears the Saa’im breaks his fast".

3)      On the authority of Sahl bin Sa’d (ra) that the Messenger of Allah (saw) said:

"The people will remain on the right path as long as they continue to hasten the breaking of fast".

                Al-Bukhaari (1957), Muslim, An-Nasaa’i, At-Tirmidhi, Ibn Maajah, Ad-Daarami and Ash-Shaafi’.

4)      Abu Hurairah (ra) said that the Messenger of Allah (saw) said:

" The deen will remain dominant/manifest as long as the people hasten to break their fast, the Jews and Christians use to delay".

Ahmad (9809), Abu Daawud, An-Nasaa’i, Ibn Maajah and Ibn Hibbaan with a Hasan Sanad (chain). Al-Haakim and Adh-Dhahabi verified the correctness of the chain.

5)      Sahl bin Sa’d (ra) said that the Messenger of Allah (saw) said:

"My Ummah will remain on my Sunnah as long as they do not wait to break their fast with the stars".

                Ibn Hibbaan (3510), Ahmad, Ibn Khuzaimah, Ad-Daarami and Al-Haakim with a Saheeh Sanad (chain).

6)      Ibn Abbaas (ra) said: I heard the Messenger of Allah (saw) saying:

"Verily we the Prophets have been ordered to make haste with our Iftaar and to delay our Suhoor and to make our Imaan a characteristic of our Salaah".

At-Tabaraani in Al-Mu’jam al-Awsat (1905), Ibn Hibbaan< Abu Daawud and At-Tayaalissy. Al-Haithami said: Its people are of the people of Saheeh i.e. its narrators. At-Tabaraani (3053) also narrated it from Ibn Umar (ra).

7)      Abu Hurairah said that the Messenger of Allah (saw) said:

"Verily one part of the seventy parts of prophet hood is the delaying of Suhoor and the early taking of Iftaar".

Abd-ur-Razzaaq in his Musannif (7610).

8)      ‘Amru ibn Maymoon al-Azadi said:

"The companions of the Prophet were the quickest at breaking their fast and the slowest in stopping their Suhoor"

Al-Bayhaqi (238/4), At-Tabaraani, Ibn Abi Shaybah and Abd-ur-Razzaq (7591).

9)      Abu Hurairah (ra) said that the Prophet (saw) said:

"Allah Azza wa Jalla says: Verily the most beloved of my servants are those who make haste with the Iftaar".

Ahmad (7240), Ibn Hibbaan, Ibn Khuzaimah and Al-Bayhaqi. At-Tirmidhi also narrated it and classified it as Hasan Ghareeb.

The first and second Hadeeth although from different narrators came with one lafzh (meaning): That the coming of night from the east and the passing of the day from the west and the descent of the sun (also in the west) marks the time of Iftaar. This means that the mere going down of the sun in the west is sufficient for making Iftaar so there is no need to delay and no justification to wait more time in order for the Saa’im to break his fast like one group has said. It might be that the fifth hadeeth is even clearer than the first three: ‘That my Ummah will remain on my Sunnah as long as they do not make Iftaar waiting for the stars (to appear)’, and waiting for the stars means until the sky has become black and the stars are apparent and shining (in the darkness). This means delaying the Iftaar after the ghuroob (descending) of the sun by a minimum of fifteen minutes. So it was mentioned in the hadeeth that this delaying opposed the Sunnah of the Prophet (saw) but agreed with the ways of the Yahood and Nasaara (Jews and Christians) like the fourth hadeeth mentioned. Therefore it is not allowed to delay the Iftaar for any excuse or pretext. This is how the Sahaabah of the Messenger (saw) understood it and so they were the hastiest of people in breaking their fasts as was mentioned in the eighth reference. Also if making Iftaar early is what the Prophets (as) were ordered with, and it represents one part of the seventy parts of Prophet hood and that those who make haste are the most beloved of Allah’s (swt) servants, then all of this acts as a very strong prophetic guidance emphasising the early taking of Iftaar and not making delay in it.

I would like to make a point here: It has become normal in our current time to make Iftaar upon hearing the Adhaan of Salaat-ul-Maghrib and it has also become normal to delay the adhaan of Maghrib a little after the going down of the sun. This has lead to those who are fasting to delay the Iftaar from its time and this delay is in opposition to the Sunnah of the Prophet (saw). It is therefore the responsibility of the fasting person to know the length of delay of the adhaan so as to correct the situation and if this means that he breaks his fast before the Adhaan then the Sunnah of the prophet (saw) is more worthy to be followed than what the people have become accustomed to follow in today’s age.

What is recommended for the Saa’im to break his fast with?

It is Mustahabb (recommended) for the Saa’im to make Iftaar with Rutub (fresh, moist, ripe dates) and if he cannot find that then the recommendation moves towards Tamr (dry dates). If he does not have this then it is recommended to take mouthfuls of water and after that he can eat what he wishes. The texts do not come with a ta’leel (legal reasoning) for this order except for what came in the first Hadeeth that we will shortly mention that says that water is pure. As such it is not correct for people to delve into the reasons for choosing Rutub (wet dates) firstly, Tamr (dry dates) secondly and Maa (water) thirdly. We follow this in worship and obedience and it is incorrect to reason that Tamr should come first because they contain a plentiful quantity of sugar and that is what the Saa’im loses most of and a text has mentioned that the body should be compensated for what it has lost. Or the reasoning that the date is digested quickly, and it gives the nutrients that the fasting person needs and other reasons of the like that researches have suggested. None of these attempts bring anything in terms of advancement or decline in relation to this issue and if the upright Shar’a wanted to give a reason it would have done so and if it was silent on providing a reason then we must also be silent.

Here are a selection of Ahaadeeth that discuss this issue:

        1)      Salmaan ibn ‘Aamir said: The Messenger of Allah (saw) said:

"If one of you is fasting then he should make Iftaar with tamr and if he can’t find any then water, because water is pure". Abu Daawud (2355), An-Nasaa’i, At-Tirmidhi, Ibn Maajah, Ahmad and Ad-Daarami. Ibn Hibbaan, Al-Haakim and Abu Haatim Ar-      Raazi verified it as Saheeh and At-Tirmidhi said it is Hasan Saheeh.

        2)      Anas Bin Maalik (ra) said:

"The Messenger of Allah (saw) used to break fast with Rutub before he would pray, and if he did not have any then he would use Tamr and if there wasn’t any he would take sips (huswa) of water".                

Abu Daawud (2356), At-Tirmidhi and he said it is a Hadeeth hasan ghareeb. Ahmad also narrated it and Ad-Daaraqutni verified its            soundness (saheeh). Al-Haakim narrated it and verified it and Adh-Dhahabi also verified it.

Huswa with Dammah means ‘sips of drink’ and Haswah with a fathah means ‘one time’.

       3)       Anas (ra) said:

                  "I never once saw the Messenger of Allah pray before breaking his fast and even if it was just a drink of water".

Ibn Hibbaan (3504), Ibn Khuzaimah, Al-Bazzaar, Al-Haakim, Al-Bayhaqi and At-Tabaraani in his Al’Mu’jam Al-Awsat and its chain in saheeh.

These three Hadeeth indicate that it is the Sunnah of Iftaar to hasten it and that it comes before the Salaah of Maghrib so the Saa’im does not pray until after he has taken his Iftaar.

What does the Saa’im say when he breaks his fast?

When the Saa’im finishes his Ibaadah of fasting and breaks his fast, then the Du’a that he makes at that time comes from the very mouth that refrained from food and drink for the whole day in worship and obedience to Allah (swt). It comes from a mouth which has worshiped its Rabb (lord) with patience enduring hunger and thirst so in this case it deserves that Allah (swt) accepts and responds to the Du’a that comes from it.  It is therefore on the Muslim at the end of this ‘Ibaadah, and indeed after any act of ‘Ibaadah to praise his Lord and make Du’a to him, and to be sincere in the Du’a because the Du’a at that time is accepted and responded to by the permission of Allah (bi idhnillah). Abdullah ibn Abi Mulaikah said: ‘I heard Abdullah ibn ‘Amru bin Al-‘Aas (ra) say that the Messenger of Allah (saw) said:"Verily at the time of Iftaar the Saa’im has a du’a that is not rejected" Ibn Abi Mulaikah said: I heard Abdullah ibn ‘Amru bin Al-‘Aas say when he broke his fast: O Allah I ask by your mercy which is more expansive than everything to forgive me’. Ibn Maajah (1753) and its Sanad is saheeh and Al-Haakim. Abu Daawud and At-Tayaalissy also narrated it without mentioning the Du’a of Ibn ‘Amru. The Dhikr (remembrance) and Du’a have been legislated to be made using any form but it is better to use those that have been mentioned in reports.

The following are some of the Dhikr and Ad’iyah (du’as) that have been mentioned in reports:

1)      Abdullah Ibn Umar (ra) said:

"When the Messenger of Allah (saw) used to break his fast he would say: The thirst has gone, the veins have been moistened and the reward has been confirmed by Allah’s (swt) leave".

An-Nasaa’i in As-Sunun Al-Kubraa (3315), Abu Daawud, Al-Haakim and Al-Bayhaqi. Ad-Daaraqutni narrated it and said: Its Isnaad (chain) is hasan.

2)      Abu Hurairah (ra) said:

"When the Prophet (saw) fasted and broke his fast he would say: For you O Allah I have fasted and I have made Iftaar with your provision (rizq)".

Ibn Abi Shaibah (511/2), Abu Daawud (2358) and Al-Bayhaqi by way of Mu’aadh bin Zahra who said that he informed him that when the Prophet (saw) used to break his fast he would say: He then mentioned the wording of the hadeeth of Abu Shaibah. It is said that Mu’aadh was of the trustworthy Taabi’een.

3)      Anas Bin Maalik (ra) said:

" The Prophet (saw) used to say when he made Iftaar with the people: Those who were fasting have broken it at your house, and the Abraar (righteous) have eaten from your food and the Angels have descended upon you"

Ad-Daarami (1773), Ibn Abi Shaibah, Al-Bayhaqi and Abd-ur-Razzaaq. In a second version from Al-Bayhaqi (240/4):...and the angels have prayed upon you (made du’a for you)...

It is therefore recommended for the one who breaks his fast to say:

اللهم لك صمت وعلى رزقك أفطرت ، ذهب الظمأ وابتلَّت العروق وثبت الأجر إن شاء الله

O Allah I have fasted for you and have broken my fast with your Rizq (sustenance). The thirst has gone and the veins have been moistened and the Ajr (reward) has been confirmed with the will of Allah.

After that he can also make Du’a with whatever he wishes to say. I am personally fond of the Du’a of Abdullah ibn Umar (ra): ‘O Allah I ask you that by your most bountiful mercy to forgive me’. The faster can add it to his Du’a if he wishes.

The reward of the one who provides Iftaar for a Saa’im:

The one who provides a fasting person with Iftaar receives the same reward as the faster so he can attain two rewards in one day without reducing anything of from the fasting persons reward. In addition every reward is multiplied by Allah (swt) up to seven hundred times like the Hadeeth in the first part of this book indicated. There is no doubt then that anyone who realises this great multiplied reward would dedicate the utmost attention to inviting people to have their Iftaar at his residence. It has been narrated from Zid bin Khaalid al-Juhanni that the prophet (saw) said:

"Whoever provides the Iftaar for a Saa’im then the same reward of the Saa’im is written for him without taking anything from him. And whoever prepares a Ghaazi (warrior) in the way of Allah or stays behind to look after his family then the reward of the Ghaazi is written for him without diminishing anything of the Ghaazi’s reward".

Ahmed (17158), An-Nasaa’i, Ibn Maajah, Ibn Hibbaan, At-Tabaraani and at-Tirmidhi who said it was ‘Hasan saheeh’. Ad-Daarami (1703) also narrated the first section of this hadeeth. Ibn Khuzaimah narrated it in the following wording:

"Whoever prepares a Ghaazi or Haaji, or takes care of his family, or feeds a Saa’im, then all of them attain the same reward without taking away any of  the others reward" and its chain is Saheeh.

Umm ‘Amaarah (ra) said: "The messenger of Allah (saw) came to us and then we brought food to him and some of those with him were fasting. So the Messenger (saw) said: If a fasting person eats food in your residence (or from you) then the Angels have prayed (made Du’a) on them". Ibn Maajah (1748), Ahmad, Ibn Hibbaan and Ibn Khuzaimah. At-Tirmidhi (782), An-Nasaa’i and ad-Daarami narrated it in this wording: "...The angels pray on the faster when people eat in his abode until they finish or maybe he said: until they are satisfied" and he said this hadeeth is Hasan saheeh.

We mentioned a little while ago the Hadeeth of Anas (ra) collected by Abi Shaibah, Abd-ur-Razzaaq and Al-Bayhaqi which stated:

" The fasting people have broken their fast in your place of abode, the righteous have eaten your food and the angels have prayed on you". In another narration: "...and the angels descended on you..." and another similar narration. So the prayers of the Angels over the one that provides Iftaar for another fasting person is another blessing added to the blessings and rewards already mentioned so the Saa’im pays great attention and effort to invite the Saa’im to take Iftaar with him. This is even if the Saa’im is Faqeer or Miskeen (poor) and does not have anything (substantial) to break his fast with.

Breaking your fast due to forgetfulness:-

The Scholars Imaam Abu Haneefah, Imaam Ash-Shaafi’ and Imaam Ahmad Bin Hanbal held the opinion that if a fasting person breaks his fast due to forgetfulness he has not broken his fast and nothing is required from him. This is the same whether he ate a lot or a little. Al-Hasan al-Basri, Mujaahid, Ishaq bin Raahuwiyah, Abu Thawr, Daawud bin ‘Ali, ‘Ataa, Al-Awza’i and Al-Laith all held this sam opinion. Rabee’a and Imaam Maalik said: The fast is made faasid by eating and drinking through forgetfulness and Qadaa is required. The correct view is the first and this is supported by the following evidences:

1)      Abu Hurairah (ra) said that the Prophet of Allah (saw) said:

"Whoever eats out of forgetfulness and he is fasting then he should complete his fast because verily it is Allah who has given him food and drink".

Al-Bukhaari (6669), Muslim, Abu Daawud, At-Tirmidhi and Ad-Daarami. The lafzh (wording version) of Muslim (2716) is: "Whoever forgets that he is fasting and then eats or drinks something then he should complete his fast for verily it is Allah who has given him food and drink"

2)      Also from Abu Hurairah (ra) that the Prophet (saw) said:

"Whoever breaks his fast in Ramadhaan out of forgetfulness then neither Qadaa nor Kafaarah are not required of him".

Ibn Hibbaan (3521) and its Sanad is hasan. Ibn Khuzaimah, Ad-Daaraqutni, Al-Bayhaqi and Al-Haakim reported it and verified its soundness (saheeh). Also Ibn Khuzaimah (1990) and At-Tabaraani in Al-Mu’jam al-Awsat mentioned another (similar) hadeeth with the following wording: "Who ever eats or drinks in Ramadhaan out of forgetfulness then there is no Qadaa or Kafaarah required of him". Its Sanad 9chain) is Hasan.

3)      Abu Hurairah (ra) said:

"A man approached the Prophet (saw) and said: O Messenger of Allah, I ate and drank forgetfully and I was fasting. He (saw) responded: Verily Allah provided you with food and drink".

Abu Daawud (2398), An-Nasaa’i, Ad-Daaraqutni and At-Tirmidhi said it is a Hasan, Saheeh Hadeeth.

4)      On the authority of Umm Hakeem bint Deenaar from her mistress Umm Ishaq (ra):

"That she was at the residence of the Messenger (saw) when some porridge was brought so she eat and Dhul Yadayn was with him.  The messenger took a bone with a little meat and said: O Umm Ishaq, take some of this. Then I remembered that I had been fasting, so I prevented my hand from moving forward or back. He (saw) asked: What’s wrong? She said: I was fasting but I forgot. Then Dhul Yadayn said: Now you say this after satisfying yourself? Then the Prophet (saw) said: Complete your fasting because this was Rizq (sustenance) that Allah provided for you".

Ahmad (27609), At-Tabaraani in Al-Mu’jam Al-Kabeer.

These evidences provide ample clear proof that the one who breaks his fast out of forgetfulness does not have to make Qadaa or Kafaarah (expiation). This is the same in regard to the obligatory fast of Ramadhaan or any non-obligatory (tatawwu’) fasts. It also does not matter if a little was eaten or drunk or it reached the level of satisfaction. I have not been able to find an evidence for Maalik’s view which is contrary to these evidences. I did not find anything in his most famous recorded works except the verdict that eating and drinking makes the fast faasid. May Allah Ta’aalaa forgive him (in this issue).

Arabic Source

"Super Foods"...for Ramadaan

Bismihi Ta'ala

 

"Super Foods"…for Ramadaan

By Umme Faatimah (B.Dietetics Univ. of Pretoria) 

The modern world has swept us off our feet in so many ways… our dressing, our lifestyles and most noticeably our eating habits. We have so casually adapted the western culture of unhealthy eating, moving further and further away from the Noble teachings of the Quraan and Sunnah of The Noble Messenger of Allah (Peace be upon him).

Yet, the newest nutritional research continues to discover the benefits of certain foods, labelled as "Super Foods". They have also unravelled the great benefits of certain eating habits, such as washing the hands before and after meals, eating with the hands, not drinking with meals…just to mention a few. However, all of this has already been outlined in the Holy Qur'an and Sunnah more than 1400 years ago.

We are certainly the losers if we do not make an effort to practice upon the Sunnah in our homes and kitchens. What better time to bring about these changes than now? Our beautiful Deen offers us the opportunity during the beautiful month of Ramadhaan, to bring about positive changes in our lives- changes that benefit us mentally, physically and spiritually which Insha Allah (Allah Willing) can be sustained for the future.

Physically, fasting gives the digestive system a much needed rest. Energy normally used for digestion is now directed to body detoxification, tissue repair and system healing. 

With that in mind I have chosen to highlight just a few of the favourite foods of our The Noble Messenger of Allah (Peace be upon him). With the special month of Ramadhaan fast approaching, we can all ensure we have these foods on our shopping lists. InshaAllah, by us adopting the lifestyle of The Noble Messenger of Allah (Peace be upon him) we will be rewarded enormously… Ameen.

DATES

Dates are the most mentioned fruit in the Quraan.  They are high in energy, fibre, iron, vitamins and minerals. The Noble Messenger of Allah (Peace be upon him)said: " The home with no dates is like the home with no food".(Hadith- Sahih Muslim)

The Noble Messenger of Allah (Peace be upon him)used to break his fast with fresh dates and a few sips of water. If he did not find fresh dates, he would use dried dates. He (pbuh) said: "When one of you breaks the fast let him do so with dates, for they are a blessing and if he cannot find dates then with water for it is a purification" (Hadith-Tirmidhi)

He often consumed dates with cucumber, butter, cream or bread. A dessert called "Haisa" made with ghee (butter), dates, cheese and yoghurt was also prepared.

Tips: At iftaar (breaking fast) time, dates can also be used to prepare date milkshakes, date chutney, date desserts as well as sprinkled over salads. For sehri (pre-dawn meal), dates can be used as a softened spread over bread or added into muffins, rusks etc. 

OLIVE OIL

Dieticians and nutritionist the world over have been advocating the use of olive oil for its excellent cardio-protective, anti-oxidant and anti-inflammatory effects. Ongoing research is revealing more and more great benefits on the consumption and application of olive oil.

The Noble Messenger of Allah (Peace be upon him)said: "Eat the olive and use it as an ointment as it comes from a blessed tree".(Hadith-Tirmidhi)

Tips: During Ramadhaan, olive oil is best used raw as a dip for breads or as a salad dressing. The lighter olive oils are well suited for cooking and baking purposes. Whole olives can be added to salads as well as de-pitted and added to breads, muffins, pies and pizzas. 

BARLEY

 

A recent Readers Digest article highlighted barley as one of the five healthiest foods we tend not to eat. Yet it was barley that was one of the staple foods in the diet of our The Noble Messenger of Allah (Peace be upon him). Modern research is discovering that barley has a very high soluble- fibre content. This helps to keep the arteries clear and healthy.  It has an extremely low glycaemic index (GI), which means it takes a longer time to digest, keeping one fuller for longer.

 

It is mentioned that The Noble Messenger of Allah (Peace be upon him) consumed barley in the following ways:

 

SAWIQ – a coarse broth prepared from ground wheat and barley - very much like a haleem (soup)

THARID – Barley bread covered in gravy cooked with meat

TALBEENAH – A porridge prepared using barley and milk

 

A Hadith in Mishkaat narrates that The Noble Messenger of Allah (Peace be upon him)never used sifted flour in his lifetime. We should take lesson from this, as we are all moving to consuming more refined and processed foods where all the beneficial nutrients have been stripped off. Allah SWT mentions in the Holy Quraan grains with their husks, amongst His many gifts to us. Un-sifted flour as used by The Noble Messenger of Allah (Peace be upon him)contains all the valuable nutrients found in the bran and germ layers and has a lower GI.

 

Tips: During Ramadhaan, barley can be added to soups and broths or prepared as a drink by boiling and straining mixture. A hadith in Bukhari mentions that The Noble Messenger of Allah (Peace be upon him) consumed "Sawiq" at iftaar. Barley flour can be used for preparing breads and rotis. Substitute 1.5 cups barley flour for every 3 cups regular flour. Cereals containing barley flakes like muesli can be purchased, or barley flakes can be added to biscuits, muffins, breads and other cereals.

Barley can be prepared as a filling porridge for sehri -Talbeenah.  Soak 1-2 tablespoons whole barley overnight in a flask filled with rapidly boiling water. At sehri time, strain water out and prepare porridge with honey and milk.  (Store bought "pearled barley" has been polished with some of the bran layer removed). 

HONEY

Modern research has been abuzz with the myriad of health benefits associated with honey- anti-inflammatory, immune boosting, energising tonic….to name a few.Our beautiful Deen has encouraged the use of honey 1400 years ago. The Holy Quraan mentions"there comes forth from the bee's belly, a drink of varying colours, wherin is a healing for men".(Qur'an 16:68-69)

 

The Noble Messenger of Allah (Peace be upon him) further said " Make use of two cures- honey and the Quraan"(Hadith-Ibn Majah)

 

The Noble Messenger of Allah (Peace be upon him) loved drinks that were sweet and cold and often consumed honey water.

 

Tips:  Honey can be used to sweeten items like tea, fresh juices, milk drinks and cereals etc.  Raw honey which is thicker and creamier has a lower GI, and can be mixed with cinnamon and used as a spread on toast for sehri.  

 

GRAPES AND RAISINS

Grapes have been found to contain resveratrol- a powerful antioxidant that protects the body on a cellular level from damage. The seeds are rich in flavonoids which lower the risk of fatty plaque accumulation on the lining of blood vessels to the heart.

The Noble Messenger of Allah (Peace be upon him) loved eating grapes. Hadith in Abu Dawood  mentions The Noble Messenger of Allah (Peace be upon him )often consumed a drink "Nabeez"- prepared from soaked raisins. Nabeez can be prepared by soaking raisins after Esha (evening) prayer in clean water covered with a plate. The following morning the water can be drunk and the soaked fruit eaten or just use the blender to obtain a beautiful cloudy Nabeez. And, if you soak in the morning, drink in the evening.  Nabeez should be consumed within twelve hours of soaking to prevent fermentation.

Tips: Nabeez or fresh grape juice can  be prepared as a drink after Taraweeh (evening prayer in Ramadaan). Grapes can be served as part of salad or dessert. Raisins eaten with nuts can be enjoyed as a healthy munch after taraweeh salaat.

The Sunnah way of eating is the healthy way of eating.  InshaAllah, let us all strive to revive and bring alive the Sunnahs of The Noble Messenger of Allah (Peace be upon him) in our homes this Ramadhaan. I have highlighted just a few. Make an intention to eat on the floor, share eating utensils and to fill a third of your stomach with water, a third with food and a third left for air.

Besides the immense health benefits outlined above our greatest rewards really lie in following the Sunnah, as it comes in Hadith mentioned by The Noble Messenger of Allah (Peace be upon him):

" The person who follows my Sunnah is the one who truly loves me, and will be with me in Jannah"   (Hadith-Tirmidhi)

 Allah Ta'ala said to His Messenger (pbuh)"Say (to mankind), if you love Allah, follow me – Allah will love you and forgive your sins." (Qur'an:3: 31)  

 Wishing you all healthy eating, the Sunnah way………………….Ramadhaan Mubarak!