Excellence of Eidain and Method of performing the Eid Prayer

I. Hadrat Anas reported that when the Holy Prophet came to Madinah, the people had two days in which they used to entertain and amuse themselves. He asked: “What are these two days?” They said: “We used to amuse ourselves and take pleasure in these two days during the Days of Ignorance (jahiliyyah). The Messenger of Allah said, “Allah has substituted for you something better than these two; the Eid of Adha (sacrifice) and the Eid of Fitr . [Sunan Abi Dawood - Book on Prayer, Vol 1, Page 162]

II. Hadrat Abu al-Huwairith reported that the Messenger of Allah wrote to Hadrat ‘Amr ibn Hazm, when he was in Najran, asking him to observe the prayer early on the Eid of Adha (sacrifice) and late on the Eid of Fitr, and to admonish the people. [Mishkaat - Book on Prayer, Vol 1, Page 127]

III. Hadrat Jabir ibn Samurah reported, “I prayed with the Messenger of Allah the two Eid prayers more than once or twice, without an Adhan or Iqamah.” [Sahih Muslim - Book on the two Eid Prayers, Vol 1, Page 290]


IV. Hadrat Anas reported that the Messenger of Allah did not go (to the place of prayer) in the morning on the day of Eid-ul-Fitr till he ate some dates, and he used to eat an odd number. [Sahih Bukhari - Book on the two Eid Prayers, Vol 1, Page 130]

V. Hadrat Buraidah reported that the Holy Prophet did not go out on the day of Eid-ul-Fitr till he had eaten some food; and that he did not eat any food on the day of Eid-ul-Adha (sacrifice) till he had prayed. [Sunan Tirmidhi - Book on the two Eid Prayers, Vol 1, Page 120]

VI. Hadrat Jabir reported that on the day of Eid the Holy Prophet used to return by a different route from the one he had taken when going out. [Sahih Bukhari - Book on the two Eid Prayers, Vol 1, Page 134]



Important Notes:

1. To greet, embrace and shake hands with one another, after the Eidain prayer is an act of reward; and which is also a means of increasing love and affection between Muslims and a way of expressing ones joy and happiness.

2. It is not permissible for females to perform the Eidain prayers, as there shall be mixing between the men and the women in the Eidgah (place where the Eid prayer is performed). This is why it is not permissible for females to go to the Masajid to perform salaah with congregation; whether they go in day or at night; whether for Jum’ah or for Eidain; whether they are old or young. [This has been stated in Tanwir al-Absar and al-Durr al-Mukhtar Page 114]

Yes, however, before Zawal women can perform the 2 or 4 rak’ats Chasht (Salatud Duha) prayer at home, after the Eidain prayer has finished. [Bahar-e-Shari’at – Vol. 1, Chapter 4, Page 94]

3. If only the women have their own congregation for salaah, then this is also not permissible, as the congregation held by women between themselves (to perform salaah) is not allowed, in fact it is strictly disliked (Makruh-e-Tehrimi). [This has been stated in Fatawa-e-’Alamgiri Vol. 1 Page 80, also in al-Durr al-Mukhtar Page 77]

4. Even if women pray the Eidain prayer on their own, then this is also not permissible as it is a condition to establish the Eidain prayer that it is performed with a congregation. Yes! Women should pray the nafl (supererogatory) salaah on that day; at home, on their own. Insha’Allah they shall receive the blessings and rewards of that day.



Method for performing the Eid Prayer
The method is to make intention for Eid-ul-Fitr or Eid-ud-Duha for two Rakats Wajib and then lift your hands up to your ears and say ‘Allahu Akbar’ and then fold them below the navel as normal.

Now pray ‘Sana’ and then say Allahu Akbar and lift your hands up to your ears and release them and again lift your hands and say Allahu Akbar and release them again and then lift your hands again and say Allahu Akbar and then fold them.

This means fold your hands after the first and fourth Takbeer and in the second and third Takbeers release your hands. The best way to remember is that if the Imam shall recite after the Takbeer then fold your hands and when he shall not recite (after a Takbeer) release your hands and hang them on the side.

After folding your hands after the fourth Takbeer the Imam will silently recite ‘A’udhubillah’ and ‘Bismillah’ and then he will pray Surah al-Fatiha (‘Alhamd Sharif’) and a Surat loudly and then go into Ruku and Sijdah and (thus,) complete one Rak’at (unit).



Then in the second Rak’at the Imam will first pray the Alhamdu and a Surat then lift your hands to your ears and say Allahu Akbar and release them; and do not fold them and repeat this twice. Therefore a total of three times the Takbeer shall be said. On the fourth time say Allahu Akbar and without lifting your hands go into Ruku.

This therefore means that in the Eid prayer there are six extra Takbeers; three before Qira’at (recitation) and after Takbeer-e-Tahrima in the first Rak’at and three after Qira’at in the second Rakat and before the Takbeer for Ruku.

Also in all the extra Takbeers you must lift your hands and between two Takbeers a gap of three Tasbeehs should be made and it is Mustahab in the Eid prayer to recite after Alhamdu, ‘Surah al-Jumu’ah’ in the first Rak’at and ‘Surah al-Munafiqun’ in the second or in the first pray ‘Sabbih Isma Rabbik al-A’la’ and in the second ‘Hal Ataaka Hadeethul Ghasihiyah’. [al-Durr al-Mukhtar Pages 113-114, Bahar-e-Shari’at]

Method of performing the Eid prayer has been taken from the English version of the book “Qanoon-e-Shari’at”, by ‘Allama Shamsul ‘Ulama Shamsuddin Ahmed al-Radawi, the student of Sadr al-Shari’ah, Allama Mufti Amjad ‘Ali al-‘A’azmi.



..:: EID al-Fitr [1432H | 2011] Mubarak!! ::..

ہزار مہینوں سے بہتر شبِ قدر اور اس کی اہمیت

10 Points on Excelling Ramadan

Point One: Have the hunger for Success

The medicine to help memorize/obtain knowledge is to have the burning desire to learn the subject, including the month of Ramadan:
If you have the burning desire to succeed in the month of Ramadan, you will succeed it, because you prepare yourself for it.
So have the heart and desire and don’t ever waste your time. You can also apply this to Ramadan:
Never give yourself an exit to fail in Ramadan!
Firstly, people get hopes to do stuff and succeed in Ramadan, then they give themselves an excuse to fail.


Point Two: Set your goals

Make sure these are high goals
We have an ultimate goal: To reach janaatal firdous.
We should compete with each other, because this is something to compete in.
When you start Ramadan, commit yourself to it, and set your goals to as high as you can.
So if you want to do a Khatm-al-Qur’an (Read the whole Qur’an), then don’t just set your goal to one, set it to two times, or even three!
Set a higher goal than you do in other months
Add more good deeds to your schedule
At least set it higher than last years
Point Three: Build confidence in Ramadan

People come to Ramadan with high expectations for themselves, like “Oh, this Ramadan I’ll read 10 times the Quran”, but then other people discourage them.
They need to build confidence within themselves and know that they can do it!
No matter how much time you have, sit down and plan out your goals, and plan a strategy on how you’ll achieve these goals, and build confidence within yourself.
Point Four: Do what you love to do in Ramadan

Some people love to feed the poor, so they cook and feed the poor. Some people like to help, so they help people. Some people like to read the Qur’an, so they read it whenever they get a chance to, etc.
Do what you really love to do, choose and select, do the good deeds that you love doing, not the ones that you think isn’t really your specialty, or something that you don’t enjoy doing.
Then gradually, build a habit of doing it as well.
The Prophet (Sallahu Alayhi Wa Sallaam) commanded us to achieve that which is little yet continuous.
Some people start Ramadan with doing as many good deeds as they can, and then they burn themselves out, so do little but keep it continuous.
Point Five: Study the successful: learn from the best

What does this mean
When we read a story about the successful ones, it boosts our morale and makes us feel like we can relate to it, like when we read a story from the Qur’an, and it makes us feel like we can relate to it.
So when we learn from the people of the past that were successful, we can see what they did in order to be successful.
Go and check some biography of some of the scholars and how they spent their times in Ramadan.
Remember: Keep these stories with you in the month of Ramadan, and every time you feel like you’re getting weaker and weaker, go back to these stories.
Point Six: Be in the company of the successful one

The previous point was about the people you learn about in stories and books.
But instead of reading about these successful people, and being like “That was nice, but it was all theoretical”, then why not spend your time WITH the successful ones in your community?
Who can help you achieve these goals you have, you’ll definitely find at least one or two of these types of people in Ramadan, go look for these people!
Remember, habits can make you go high in Ramadan or low in Ramadan, they can be very contagious!
So in order to obtain good habits, associate yourself with them, so be in the company of righteous and good people so you can catch their habits and make them your own.
If you want to be a high achiever in Ramadan, then you’ll have to be with people who achieve high goals.
But on the other hand, if you’re with people that have bad habits, then you’ll catch their bad habits.
The Prophet (Sallahu Alayhi Wa Sallaam) says “The example of the good and bad companion is the example of one that smells perfume vs a blacksmith. With the one that smells like perfume, you’ll smell like perfume like him, but if you’re with the blacksmith, then at the very least you’ll smell really bad.”
It’s the same thing with people you associate yourself with in Ramadan.
Point Seven: When you work on your goals, go all out and work really hard on them

When you start your achievements, work hard and go all out on them.
You won’t try to achieve your goals whenever it’s convenient for you, but rather, whenever you have spare time.
If you’re serious about achieving these goals, you have to be very serious about them.
Allah reminded the Prophet (Sallahu Alayhi Wa Sallaam) “When you’re done doing your dawah work outside, put yourself in worship until you get tired.”
You need to put a priority on these goals that you have.
The prophet (Sallahu Alayhi Wa Sallaam) reminds us of how to move from one level to the other. He said “There is one night in the month of Ramadan, and whoever achieves it, he has achieved a thousand months”.
If you want to look for it, then look for it in the last 10 nights. So the sahabah became more focused.
Then it’s said that it was on an odd night
The point here is that the prophet keeps reminding the people to be more focused since their momentum is going down.
So this is what it means to go all out and focus on it since it only comes once a year.
Point Eight: Be prepared and be adaptable

Be prepared for change!
Many people, when they come to a program, they start really well but then they start losing momentum later on.
Expect yourself to change plans in the month of Ramadan
You need to expect to adapt to the changes in the month of Ramadan. It’s better to do so then to lose hope and give up on your goals and plans.
Don’t overdo something and don’t have unrealistic goals, but have high goals and be prepared to adapt to these goals
Do not cancel the good deeds completely that you have started just because you think of the good deeds that you have started was too high to attain.
Point Nine: Remind yourself of the virtue of what you are doing

Allah says in the Qur’an “Remind and teach the message for that it benefits the believer.”
You yourself in the month of Ramadan are going to feel tired and exhausted.
So go to someone and ask for advice and seek help for someone to remind you.
You yourself remind yourself by sitting a few minutes at night in seclusion and make dhikhr and dua and think about what’s in store for the one who is fasting.
Every now and then, remind yourself of the virtue of fasting.
Keep the hadith of fasting in Ramadan handy, and the virtue of the Lailatul Qadr, etc.
Eventually, go attend a powerful reminder and/or program in the masjid.
Point Ten: Never give up!

If the shaitaan wants anything from us, he wants us to give up.
Every time people start making ibadaat, we get weaker, and then we stop doing it because shaytaan keeps whispering into us and saying “Dude, you know you can’t do that right? You’re not the person to achieve this good deed”
And then you fall into that trap.
Never GIVE UP!!! Even if you realize that it is the last day of Ramadan and you have missed out on many opportunities to do good still use that moment you have. Even if it is the last hour of RAMADAN! Never give up...

Medical Aspects of Islamic Fasting

There are over 1.58 billion Muslims in the world. The majority of them observe total fasting (no food or water) between dawn and sunset during the month of Ramadan. They do so not to lose weight or for any medical benefit, but because it is ordained in the Quran which says, "O you who believe! Fasting is prescribed to you, as it was prescribed for those before you (i.e. Jews and Christians) so that you may (learn) self-restraine" (2:183).

Food is needed by the body to provide energy for immediate use. This is done by burning up carbohydrates, that is, sugar. Excess of carbohydrates which cannot be used are stored up as fat tissue in the muscles and as glycogen in the liver for future use. Insulin, a hormone from the pancreas, lowers blood sugar and diverts it to other forms of energy storage, that is, glycogen. To be effective, insulin has to be bound to binding sites called receptors. Obese people lack receptors. Therefore, they cannot utilize their insulin. This may lead to glucose intolerance.

When one fasts (or decreases carbohydrate intake drastically), it lowers one's blood glucose and insulin level. This causes a breakdown of glycogen from the liver to provide glucose for energy needs and break-down of fat from adipose tissue to provide for energy needs. On the basis of human physiology described above, semi-starvation (ketogenic diets) have been devised for effective weight control. These diets provide a calculated amount of protein in divided doses with plenty of water, multivitamins, etc. These effectively lower weight and blood sugar, but because of their side effects, should be used only under the supervision of physicians.

Total fasting reduces or eliminates hunger and causes rapid weight loss. In 1975, Allan Cott in his Fasting as a Way of Life,noted, "Fasting brings a wholesome physiological rest for the digestive tract and central nervous system and normalizes metabolism." It must be pointed out, however, that there are also many adverse effects of total fasting. That includes hypokalemia and cardiac arrhythmia associated with low calorie starvation diets used in unsupervised programs.

STUDIES ON ISLAMIC FASTING

Dr. Soliman from University Hospital , Amman , Jordan has reported that during the month of Ramadan 1404 AH (June-July, 1984 AD) healthy Muslim volunteers@2 males and 26 females ranging in age from 15-64 and 16-28 years respectively-were studied. They were weighed and their blood levels of cortisol, testosterone, Na, K, urea, glucose, total cholesterol, high density lipoprotein (HDL), low density lipoprotein (LDL), triglycerides (TG) and serum osmolality were measured at the beginning and at the end of Ramadan. There was significant loss of weight in males from a mean of 73.8 +/-6.2 kg to 72.0 +/-7.1 kg (P less than 0.01) and in females from 55.2 +/-4.8 to 54.6 +/-4.2 kg (P less than 0.05). Blood glucose levels rose in males from 77.7 +/-23.6 mg/dl to 90.2 +/31.2 mg/dl (P less than 0.05) and in females from 76.0 +/-7.6 mg/dl to 84.5 +/-11.1 mg/di (P less than 0.002). All other parameters did not show significant changes.

Dr. F. Azizi and his associates from the University of Medical Sciences , Tehran , Iran has reported the following. Serum levels of glucose, bilirubin, calcium, phosphorus, protein, albumin, FSH, LH, testosterone, prolactin, TSH, T4, T3, and T3 uptake, as well as prolactin and TSH responses to TRH were evaluated in a group of nine healthy men before and on the 10th, 20th, and 29th days of Ramadan. Mean body weight decreased from 65.4 +/- 9.1 to 61.6 +/- 9.0 kg at 29th day. Serum glucose decreased from 82 +/- 4 mg/dl on the 10th day, and increased thereafter (76 +/- 3 and 84 +/- 5 on the 20th and 29th days of fasting respectively). Serum bilirubin increased from 0.56 +/- 0.17 to 1 43 +/-.52 mg/dl on the 10th day, and decreased thereafter ( I. I. +/- 0.4 on the 20th and 29th days). All changes returned to basal values four weeks after fasting. There were no significant changes in serum levels of Ca, P. protein, albumin, and any of the measured hormones. Prolactin and TSH responses to TPH were also unaltered. He concluded that 1) intermittent abstinence from food and drink for 17 hours a day for 29 days does not alter male reproductive hormones, hypothalamic-pituitary- thyroid axis or peripheral metabolism of thyroid hormones and 2) physicians caring for Muslims should be aware of changes of glucose and bilirubin during Ramadan.

Therefore it is concluded from the above two studies that the pre- scribed fast does not cause any adverse medical effect and on the contrary, may have some beneficial effect on weight and lipid metabolism.

WHY ISLAMIC FASTING IS DIFFERENT FROM ORHER TYPES OF FASTING

The prescribed fast of Muslims is different from the so-called "Diet Plans" because it has beneficial features of both plans. Its unique medical benefits are due to the following factors:

1. As compared to other diet plans, fasting in Ramadan does not cause malnutrition or inadequate calorie intake since there is no restriction on the type or amount of food intake before beginning the fast or upon ending the fast at sunset. This was confirmed by M.M. Hussaini in 1974, when he conducted dietary analysis of Muslim students at the University of North Dakota , State University at Fargo during Ramadan. He concluded that calorie intake of Muslim students during fasting was at two-thirds of NCR-RDA.

2. Fasting in Ramadan is voluntarily undertaken. It is not a prescribed imposition from a physician. In the hypothalamus part of the brain there is a center called "lipostat" which controls the body mass. When severe and rapid weight loss is achieved by starvation diet, the center does not recognize this as normal and, therefore, reprograms itself to cause weight gain rapidly once the person goes off the starvation diet. So the only effective way of losing weight is slow, self-controlled, and gradual weight loss which can be achieved by modifying our behavior and changing our attitude about eating especially by eliminating excess food. Ramadan is a month of self-regulation and self-training in terms of food intake thereby causing hopefully, a permanent change in lipostat reading.

3. With the prescribed fast, Muslims are not subjected to a diet of selective food only (i.e. protein only, fruits only etc.). An early breakfast, before dawn is taken and then at sunset the fast is broken with something sweet i.e. dates, fruits, juices to offset any hypoglycemia followed by a regular dinner later on.

4. Additional prayers are prescribed after dinner which help metabolize the food. Using a calorie counter, I counted the amount of calories burnt during the special night prayer of Ramadan (tarawih). It amounted to 200 calories. This form of prayer as well as the five daily prescribed prayers use all the muscles and joints and can be considered a mild form of exercise in terms of calorie output.

5. Ramadan fasting is actually an exercise in self discipline. For those who are chain smokers or who nibble food constantly, or drink coffee every hour, it is a good way to break the habit.

6. The psychological effect of Ramadan fasting are also well observed by the description of people who fast. They describe a feeling of inner peace and tranquility. The prophet advised those fasting, "If one slanders you or aggresses against you, tell him 'I am fasting."' Thus personal hostility during the month is minimal. The crime rate in Muslim countries falls during this month.

It is my experience that within the first few days of Ramadan, I begin to feel better even before losing a single pound. I work more and pray more. My physical stamina and mental alertness improve. As I have my own lab in the office, I usually check my chemistry, that is, blood glucose, cholesterol, and triglyceride before the commencement of Ramadan and at its end. I note marked improvement at the end. As I am not overweight, thank God, weight loss is minimal. The few pounds I lose, I regain soon after. Fasting in Ramadan will be a great blessing for the overweight whether with or without mild diabetes (Type 11). It benefits those also who are given to smoking or nibbling. They can rid themselves of these addictions in this month.

FASTING FOR MEDICAL PATIENTS: SUGGESTED GUIDELINES

As mentioned earlier, the sick are exempt from fasting. But some, for whatever reasons, do decide to observe fasting. For physicians treating Muslim patients, the following guidelines are suggested.

Diabetic Patients: Diabetics who are controlled by diet alone can fast and hopefully, with weight reduction, their diabetes may even be cured or at least improved. Diabetics who are taking oral hypoglycemia agents like Orinase along with the diet should exercise extreme caution if they decide to fast. They should reduce their dose to one-third and take the drug not in the morning, but in the evening at the time of ending the fast. If they develop low blood sugar symptoms in the daytime, they should end the fast immediately. Diabetics taking insulin should not fast. If they do, at their own risk, they should do so under close supervision and make drastic changes in the insulin dose. For example, they should eliminate regular insulin altogether and take only NPH in divided doses after ending the fast or before the pre-fast breakfast. Diabetics, if they fast, should still take a diabetic diet during the pre-dawn meal, the ending of the fast meal, and dinner. The sweet snacks common in Ramadan are not good for their disease. They should check their blood sugar before breakfast and after ending their fast.

Hypertensive or Cardiac Patients: Those who have mild to moderate high blood pressure along with being overweight should be encouraged to fast, since fasting may help to lower their blood pressure. They should see their physician to adjust medication. For example, the dose of water pill (diuretic) should be reduced to avoid dehydration, and long acting agents like Inderal LA or Tenormin can be given once a day before the pre-dawn meal. Those with severe hypertension or heart diseases should not fast at all.

Migraine Headache: Even in tension headache, dehydration or low blood sugar will aggravate the symptoms, but in migraine during fasting, there is an increase in blood free fatty acids which will directly affect the severity or precipitation of migraine through release of catecholamine. Patients with migraines are advised not to fast.

Pregnant Women (normal pregnancy): This is not an easy situation. Pregnancy is not a medical illness. Therefore, the same exemption does not apply. There is no mention of such exemption in the Quran. However, the Prophet said that pregnant and nursing women do not have to fast. This is in line with God not wanting anyone, even a small fetus, to suffer. There is no way of knowing the damage to the unborn child until delivery, and that might be too late. In my humble opinion, during the first and third trimester (three months) women should not fast. If however, Ramadan happens to come during the second trimester (4th-6th months) of pregnancy, a women may elect to fast provided that 1) her own health is good, and 2) it is done with the pen-nission of her obstetrician and under close supervision. The possible damage to the fetus may not be from malnutrition provided the Iftaar and Sahoor are adequate, but from dehydration, from prolonged (10-14 hours) abstinence of water. Therefore it is recommended that Muslim patients, if they do fast, do so under medical supervision.

SELECTED REFERENCES

References:

1. Bistrian,B.R.,"Semi-starvation Diet Recent Development", Diabetic Care, November 1978.

2. Blackbum, G.L., et el, "Metabolic Changes On PSMF diet" diabetes, June 1976.

3. Cott, A., "Fasting Is A Way Of Life", New York: Bantam Books, 1977.

4. Hirsch, Jules, "Hypothalmic Control Of Appetite" Hospital Practices, February 1984.

5. Khurane, R.C., "Modified Ketogenic Diet For Obesity" , Cancer Monthly Digest, July 1973.

6. Hussaini, N.M., Joumal of Islamic Medical Association, October 1982.

7. Athar, S., "Therapeutic Benefits Of Ramadan Fasting ", Islamic Horizon May 1984.

8. Soliman, N., "Effects Of Fasting During Ramadan", Journal of Islamic Medical Association, November 1987.

9. F. Azizi et el, "Evaluation of Certain Hormones And Blood Constituents During Islamic Fasting Month", Journal of Islamic Medical Association, Nov. 1987.

10. Athar, S., "Fasting For Medical Patients - Suggested Guide-line" Islainic Horizon, May 1985.

Soliman, N. "Effects Of Fasting During Ramadan," Journal of the Islamic Medical Association, November 1987.

Fasting Soothes The Stomach

Ramadan fasting has a healing effect on peptic ulcers as it curbs smoking which is recognised as a precipitating factor for the peptic ulcer. The whole gastro-intestinal system takes good rest for the first time in the whole year.

I feel pity for the stomach. I really feel pity for the stomach, intestines and infact the whole gastro-intestinal system. And this is so because the whole year, we never let this system take rest.

Apart from the three main meals, every few minutes, we pour something in our stomach, be it snacks, drinks, fruits or other eatables. None of us ever thinks that the food which we had already sent in before is being digested by the stomach and right when it has reached halfway, we dump some more into it only to disrupt the digestive work previously completed. This of course makes the food stay a longer time in the stomach which may result in dyspepsia, gastritis, irritable bowel syndrome etc.

In contrast, Ramadan is the only period in which our gastro-intestinal system takes good rest as the Muslims observe fasting for the whole month. Digestion is not just the name of churning movements of the stomach and the absorption by the intestines, but it is a huge integrated system involving the nervous system (eg. vagus nerve) as well as hormone secreting glands.

So the whole gastro-intestinal system takes good rest for the first time in the whole year. As digestion begins in the mouth where the salivary glands secrete excessive saliva which carries hormones to act upon the food, the burden on the salivary glands and teeth is reduced in the month of Ramadan. The oesophagus takes rest during fasting as there is no food to require its propelling movements which push the food to the stomach.

Similarly, the stomach and the intestines also take good rest as after completing the digestion and absorption of food consumed at Sehri time, they have nothing to do till Iftar time. Even glands like pancreas and gall bladder which secrete hormones also reduce their secretions as there is no food to demand their hormones. Hence, there is substantial reduction in the gastrointestinal hormones like gastric juice, gastrain, gastric inhibitory peptide (GIP), motilin, vascoactive intestinal peptide (VIP),neurotension, enteroglucagon, neuropeptide Y, gallium etc. Lastly, the colon and the liver are also at ease during fasting.

In short, Ramadan lifts the heavy burden and strain which we have put on our gastrointestinal system and gives it what can said to be a refreshing annual vacation of 30 days. Now coming to the diagnostic possibilities of Ramadan fasting, a good number of patients who consult physicians with abdominal pain, suffer from peptic ulcers. The peptic ulcer can be gastric or the duodenal type. The occurence of abdominal pain in both gastric and duodenal ulcers is different in relation to the food intake. Duodenal ulcer pain, though variable usually occurs when the stomach is empty and the gastric ulcer creates pain after the food intake.

In normal days, the differentiation of the two entities is difficult to make as people eat frequently, but in Ramadan, an individual undergoes two stages. One during the fasting when his stomach is empty and the other after evening meal when the stomach is full.

If the patient complains of abdominal pain while fasting, it will point to the possibility of duodenal ulcer and if the pain occurs after Iftar, then gastric ulcer will be the suspected diagnosis. The peptic ulcer pain is variable and it may not occur in some patients.

Similarly, in most of the duodenal ulcer cases, as soon as mild pain starts, the patient eats something due to which the pain disappears and the disease remains undiagnosed. This undiagnosed ulcer may later surface with perforation of the ulcer and haematemesis (vomiting of blood) which has a high mortality.

In Ramadan, while fasting, the duodenal ulcer pain is more likely to surface and as there is no provision to relieve the pain with food, the patient may be forced to consult a physician who with the help of endoscopy can easily clinch the diagnosis. While examining the abdomen of a patient who is already fasting, a physician can easily palpate the tenderness as well as feel the oedema around the peptic ulcer region.

Ramadan fasting has a healing effect on peptic ulcers as it curbs smoking which is recognised as a precipitating factor for the peptic ulcer. It also has beneficial effects on inflammatory bowel disease, irritable bowel syndrome, dyspepsia and gastritis.

Last, but not the least, imagine a person who has fasted for more or less 14-15 hours and is now ready to break his fast. His taste buds have taken good rest, so at Iftar, the food is going to taste more pleasant and enjoyable than ever before. This is yet another bounty of Ramadan.

It is narrated from Abu Huraira (radiyAllaahu anhu) that Allah's Messenger Prophet Muhammad (sallAllaahu 'alayhi wa salam) says: "There are two pleasures for the fasting person, one at the time of breaking his fast and the other at the time when he will meet his Lord, then he will be pleased because of his fasting. [Bukhari Book 31 Hadith #128]

Pay Zakaat Al-Fitr – The Personal Obligatory Charity

The Ramadaan is almost end. It is the time for us to pay Zakaat-Al Fitr for every single muslim.

Following are mostly similar question regarding paying this Zakaat Al-Fitr:

1. Is the zakaat al-fitr that his father paid on his behalf in cash acceptable?

“My father pays zakaat al-fitr on behalf of me and my siblings every year in cash, based on the fatwas of some of the scholars. I have tried repeatedly on many occasions to convince him that this view is not the most correct one, because according to the the majority of scholars, zakaat al-fitr must be paid in the form of the things mentioned in the hadeeths, but he is not convinced. Should I pay zakaat al-fitr on behalf of myself as it is stated in the hadeeth?

Please note that I am still a student at University and my wealth is what I have saved from the money that my father gives me for my needs”.

Praise be to Allaah.

Paying zakaat al-fitr in cash is not acceptable according to the majority of scholars, because the Prophet (blessings and peace of Allah be upon him) enjoined that it be given in the form of the local staple food, and it is not known that he or any of his Companions gave it in the form of money.
Al-Nawawi said in al-Majmoo’ (6/113):

It is not acceptable to pay the cash value of zakaat al-fitr in our view. This was also the view of Maalik, Ahmad and Ibn al-Mundhir.

Abu Haneefah said: It is permissible. This was narrated by Ibn al-Mundhir from al-Hasan al-Basri, ‘Umar ibn ‘Abd al-‘Azeez and al-Thawri.

He said: And Ishaaq and Abu Thawr said that it is not acceptable except in case of necessity. End quote.
See: al-Mawsoo'ah al-Fiqhiyyah, 23/343-344.

If a person follows the view of the Hanafis, ‘Umar ibn ‘Abd al-‘Azeez and al-Hasan al-Basri, that it is permissible to give the value of zakaat al-fitr in cash, based on the evidence that he regards as more correct, or following the scholars who said that, it is acceptable in sha Allah.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked:
If a person pays zakaat al-fitr in cash, following the opinion of the scholars of his country, then comes to learn the more correct view, what should he do with regard to his charity??

He replied:
He does not have to do anything. If a person does something on the basis of a fatwa from a scholar or following the scholars of his country, he does not have to do anything. An example of that is if a woman does not pay zakaah on her jewellery and remains for several years not knowing that zakaah is due on jewellery, or on the basis that her scholars have advised her that no zakaah is due on it, then she learns the ruling; she has to pay zakaah after she learns the ruling, but before that she does not have to. End quote.

Liqaa’aat al-Baab al-Maftooh, no. 191, question no. 19
Thus it is clear that if your father pays zakaat al-fitr on your behalf in cash -- based on his following the scholars whose opinion that is -- it is acceptable and valid, and you do not have to do it again in the form of food so long as your father is responsible for spending on you and you are not yet spending on yourself independently.

2. The rate of zakaat al-fitr

“What is the rate of zakaat al-fitr? Is it permissible to give it after the Eid prayer? Is it permissible to give zakaat al-fitr in cash?”

Praise be to Allaah.

It was narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr upon the Muslims at a rate of one saa’ of dates or one saa’ of barley, and he commanded that it should be given before the people went out to pray – i.e., the Eid prayers. In al-Saheehayn it is narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said:
“At the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) we used to give it at a rate of one saa’ of food, or one saa’ of dates, or one saa’ of barley, or one saa’ of cheese, or one saa’ of raisins…”

A number of scholars interpreted the word ta’aam (food) in this hadeeth as referring to wheat, and others explained it as referring to the staple food of the local people, no matter what it is, whether it is wheat, corn or something else. This is the correct view, because the zakaah is a kind of help given by the rich to the poor, and the Muslim should not offer help with anything other than the staple food of his country. What must be given is a saa’ of all kinds of food, which is four times the amount scooped up with two hands, which is approximately three kilograms. If the Muslim gives a saa’ of rice or some other staple food of his country, that is fine.

It first becomes due on the night of the twenty-eighth of Ramadaan, because the companions of the Prophet (peace and blessings of Allaah be upon him) used to give it one or two days before Eid, and the month lasts twenty-nine or thirty days.

The latest it may be given is at the Eid prayer, but it is not permissible to delay it until after the prayer, because of the report narrated by Ibn ‘Abbaas (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever gives it before the prayer, it is accepted zakaah, and whoever gives it after the prayer, it is a kind of charity.” (Narrated by Abu Dawood).

It is not permissible to pay the value in money, according to the majority of scholars, and the evidence for this view is more sound. Rather it should be given in the form of food, as was done by the Prophet (peace and blessings of Allaah be upon him), his companions (may Allaah be pleased with them) and the majority of the ummah. We ask Allaah to help us and all the Muslims to understand His religion and adhere steadfastly to it. May Allaah bless our Prophet Muhammad and his family and companions.

3. Where to pay zakaat al-fitr

“I am a young man living in Kuwait, but I have taken my daughter to America for medical treatment and I fasted Ramadaan in America. Do I have to pay zakaat al-fitr in America or can I delegate my family in Kuwait to pay it on my behalf? What is the ruling on paying zakaat al-fitr in cash? Please note that in America they pay it in cash instead of giving staple food”.

Praise be to Allaah.

The scholars (may Allaah be pleased with them) stated that zakaat al-fitr is connected to numbers of people, not money, and it is to be paid in the place where a person is on the night before Eid.
Ibn Qudaamah said in al-Mughni (4/134):

As for zakaat al-fitr, it is to be paid in the land where the person from whom it is due is present, whether his wealth is there or not. End quote.

As for paying zakaat al-fitr in cash, we have explained in the answer to question no. 22888that it must be given in the form of food, and that paying it in cash is not acceptable.

So you must try to give it in the form of food. If the poor person refuses the food and asks for cash, then there is nothing wrong with your giving it as cash in that case, because of need or necessity.

4. To whom should zakaat al-fitr be given?

“To whom should zakaat al-fitr be given? Is it permissible to send it to the mujaahideen in Afghanistan, for example? Or to donate it to charitable funds for building a mosque, for example?”

Praise be to Allaah.

Zakaat al-fitr should be given to the poor Muslims in the land or city where it is given, because of the report narrated by Abu Dawood from Ibn ‘Abbaas (may Allaah be pleased with him), who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr, to be paid in Ramadaan to feed the poor…” It is permissible to send it to the poor of another land whose people are in greater need. It is not permissible to spend it on building a mosque or other charitable projects.

5. They gave him zakaat al-fitr but he delayed giving it until after the day of Eid because he could not find any poor people

A man lives in Italy. He is in charge of the masjid in his area, like gathering charities. He gathered/ Zakat Al-Fitr in the last Ramadaan from the Muslims to give it out to who deserves it. But he did not find needy people so he did not give it out until this day.
Should he add this money to the expenses of the masjid he is in charge of, knowing that it does not need? Or give it out to an Islamic school in his home country, knowing that this school depends on money of charity; he also has a son in this school? Does this delaying by the imam decreases the reward of the Muslims who gave that Zakat?.

Praise be to Allaah.

Firstly:

Zakaat al-fitr must be paid before the Eid prayer, because of the report narrated by Abu Dawood (1609) and Ibn Majaah (1827) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr as a purification for the fasting person from idle and obscene talk, and to feed the poor. Whoever pays it before the (Eid) prayer, it is accepted zakaah, and whoever pays it after the prayer, it is (ordinary) charity.

Classed as hasan by al-Albaani in Saheeh Abi Dawood.

It says in ‘Awn al-Ma’bood Sharh Abi Dawood: It seems that the one who pays zakaat al-fitr after the Eid prayer is like one who did not pay it, because they both failed to pay this obligatory charity. Most of the scholars are of the view that paying it before the Eid prayer is only mustahabb, and they stated that it may be paid until the end of the day of al-Fitr, but the hadeeth refutes that.

As for delaying it until after the day of Eid, Ibn Raslaan said: That is haraam according to scholarly consensus, because it is zakaah, so there must be sin involved in delaying it, as is the case with delaying prayer until the time for it is over. End quote.

Based on this, the imam was wrong to delay the zakaah, and he should have looked for people who are entitled to it, or sent the zakaah to a country where there are people who are entitled to it.

Secondly:

If a person delays giving zakaat al-fitr until after the day of Eid for no valid reason, he has sinned and he has to make it up. The people of the mosque are not to blame, because they appointed someone to give it on their behalf. The imam now has to give it to people who are entitled to it. It is not permissible to spend it on mosque expenses. As for the Islamic school, if there are poor people there who are entitled to the zakaah, it is permissible to give it to them, otherwise it is not.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (2/485): If he delays it (zakaat al-fitr) until after the day of Eid, he is sinning and he has to make it up. End quote.

In al-Mawsoo’ah al-Fiqhiyyah (43/41) it says: The Maalikis, Shaafa’is and Hanbalis are of the view that the one who delays zakaat al-fitr until after the day of Eid when he is able to pay it is sinning and he has to make it up. End quote.

The Standing Committee for Issuing Fatwas was asked: Is the time for paying zakaat al-fitr from after the Eid prayer until the end of that day?

They replied: The time for paying zakaat al-fitr does not start after the Eid prayer, rather it starts at sunset on the last day of Ramadaan, which is the first night of the month of Shawwaal, and it ends with the Eid prayer, because the Prophet (peace and blessings of Allaah be upon him) enjoined that it should be paid before the prayer, and because of the report of Ibn ‘Abbaas (may Allaah be pleased with him) who said that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever pays it before the (Eid) prayer, it is accepted zakaah, and whoever pays it after the prayer, it is (ordinary) charity.” It is permissible to pay it one or two days before that because of the report of Ibn ‘Umar (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr at the end of Ramadaan … at the end of which he said: And they used to give it one or two days before that. But the one who delays it until after the proper time is sinning, and he has to repent from delaying it and give it to the poor. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: I did not pay zakaat al-fitr because Eid came suddenly, and after Eid al-Fitr I kept asking about what I should do with regard to this matter. Is it waived for me or do I have to pay it? What is the reason behind it?

He replied: Zakaat al-fitr is obligatory. Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) enjoined zakaat al-fitr. It is obligatory upon every Muslim, male and female, young and old, free and slave. If it so happens that Eid comes suddenly, before you can pay it, then you should pay it on the day of Eid, even if that is after the prayer, because if one misses the time of an obligatory act of worship for a reason, it must be made up when the reason ceases to apply, because the Prophet (peace and blessings of Allaah be upon him) said concerning prayer; “Whoever forgets a prayer or sleeps and misses it, let him pray it when he remembers it, for there is no expiation for it other than that.” And he recited the verse (interpretation of the meaning): “and perform As‑Salaah (Iqaamat‑as‑Salaah) for My remembrance” [Ta-ha 20:14]. End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (18/271).

He also said: But if he delays it for a reason, such as forgetting or because there were no poor people to be found on the night before Eid, then it will be accepted from him, whether he puts it back with his own wealth or leaves it until he finds a poor person comes.

The imam of the mosque should give this zakaah to the poor and needy. If there are no poor people in his city then he should send it to another city.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about transferring zakaat al-fitr, and he replied: There is nothing wrong with transferring zakaat al-fitr to a city other than the city of the man who gave it, if that is done for a need because there are no poor people in his city. But if it is done unnecessarily, because there are people in his city who could accept it, then it is not permissible according to what some scholars have said.

And Allaah knows best.

By - Shaykh Ibn Baaz (may Allaah have mercy on him). Majallat al-Buhooth al-Islamiyyah, issue no. 17, pp. 79-80.
- The Standing Committee for Research and Issuing Fatwas.
- End quote from Fataawa al-Shaykh Ibn ‘Uthaymeen (18/318).

Source : Islamqa

Jazaak Allah Khair for reading.

The Virtues of Ramadaan

Ramadaan is one of the twelve Arabic months. It is a month which is venerated in the Islamic religion, and it is distinguished from the other months by a number of characteristics and virtues, including the following:

1 – Allaah has made fasting this month the fourth pillar of Islam, as He says (interpretation of the meaning):

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Sawm (fasts) that month…”

[al-Baqarah 2:185]

and it was narrated in al-Saheehayn (al-Bukhaari, 8; Muslim, 16) from the hadeeth of Ibn ‘Umar that the Prophet (peace and blessings of Allaah be upon him) said: “Islam is built on five (pillars): the testimony that there is no god except Allaah and that Muhammad is the Messenger of Allaah; establishing prayer; paying zakaah; fasting Ramadaan; and Hajj to the House (the Ka’bah).”

2 – Allaah revealed the Qur’aan in this month, as He says in the verse quoted above (interpretation of the meaning):

“The month of Ramadan in which was revealed the Qur’aan, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…”

[al-Baqarah 2:185]

And Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).”

[al-Qadr 97:1]

3 – Allaah has made Laylat al-Qadr in this month, which is better than a thousand months, as Allaah says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).

And what will make you know what the Night of Al-Qadr (Decree) is?

The Night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

Therein descend the angels and the Rooh [Jibreel (Gabriel)] by Allaah’s Permission with all Decrees,

(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn”

[al-Qadar 97:1-5]

“We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) in the month of Ramadan — the 9th month of the Islamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]”

[al-Dukhaan 44:3]

Allaah has blessed Ramadaan with Laylat al-Qadr. Explaining the great status of this blessed night, Soorat al-Qadr was revealed, and there are many ahaadeeth which also speak of that, such as the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There has come to you Ramadaan, a blessed month which Allaah has enjoined you to fast, during which the gates of heaven are opened and the gates of Hell are closed, and the rebellious devils are chained up. In it there is a night which is better than a thousand months, and whoever is deprived of its goodness is indeed deprived.”

Narrated by al-Nasaa’i, 2106; Ahmad, 8769. classed as saheeh by al-Albaani in Saheeh al-Targheeb, 999.

And Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever spends Laylat al-Qadr in prayer out of faith and in the hope of reward, will be forgiven his previous sins.” Narrated by al-Bukhaari, 1910; Muslim, 760.

4 – Allaah has made fasting Ramadaan and spending its nights in prayer out of faith and in the hope of reward a means of forgiveness of sins, as was proven in al-Saheehayn (al-Bukhaari, 2014; Muslim, 760) from the hadeeth of Abu Hurayrah according to which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan out of faith and in the hope of reward, his previous sins will be forgiven.” And al-Bukhaari (2008) and Muslim (174) also narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever spends the nights of Ramadaan in prayer out of faith and in the hope of reward, his previous sins will be forgiven.”

The Muslims are unanimously agreed that it is Sunnah to pray qiyaam at night in Ramadaan. Al-Nawawi said that what is meant by praying qiyaam in Ramadaan is to pray Taraweeh, i.e., one achieves what is meant by qiyaam by praying Taraaweeh.

5 – In this month, Allaah opens the gates of Paradise and closes the gates of Hell, and chains up the devils, as is stated in al-Saheehayn (al-Bukhaari, 1898; Muslim, 1079), from the hadeeth of Abu Hurayrah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Ramadaan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”

6 – Every night Allaah has people whom He redeems from the Fire. Imam Ahmad (5/256) narrated from the hadeeth of Abu Umaamah that the Prophet (peace and blessings of Allaah be upon him) said: “At every breaking of the fast, Allaah has people whom He redeems.” Al-Mundhiri said: there is nothing wrong with its isnaad; and it was classed as saheeh by al-Albaani in Saheeh al-Targheeb, 987.

Al-Bazzaar (Kashf 962) narrated that Abu Sa’eed said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has people whom He redeems every day and night – i.e., in Ramadaan – and every Muslim every day and night has a prayer that is answered.”

7 – Fasting Ramadaan is a means of expiation for the sins committed since the previous Ramadaan, so long as one avoids major sins. It was proven in Saheeh Muslim (233) that the Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, from one Jumu’ah to the next and from one Ramadaan to the next are expiation for (sins committed) in between, so long as you avoid major sins.”

8 – Fasting in Ramadaan is equivalent to fasting ten months, as is indicated by the hadeeth in Saheeh Muslim (1164) narrated from Abu Ayyoob al-Ansaari: “Whoever fasts Ramadaan then follows it with six days of Shawwaal, it will be like fasting for a lifetime.” Ahmad (21906) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever fasts Ramadaan, a month is like ten months, and fasting six days after al-Fitr will complete the year.”

9 – Whoever prays qiyaam in Ramadaan with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer, because of the report narrated by Abu Dawood (1370) and others from the hadeeth of Abu Dharr (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays qiyaam with the imam until he finishes, it will be recorded for him that he spent the whole night in prayer.” Classed as saheeh by al-Albaani in Salaat al-Taraaweeh, p. 15

10 – ‘Umrah in Ramadaan is equivalent to Hajj. Al-Bukhaari (1782) and Muslim (1256) narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to a woman among the Ansaar, “What kept you from doing Hajj with us?” She said, “We only had two camels that we used for bringing water.” So her husband and son had gone for Hajj on one camel, and he left the other for them to use for bringing water.” He said, “When Ramadaan comes, go for ‘Umrah, for ‘Umrah in Ramadaan is equivalent to Hajj.” According to a report narrated by Muslim, “… is equivalent to doing Hajj with me.”

11 – It is Sunnah to observe i’tikaaf (retreat for the purpose of worship) in Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) always did that, as it was narrated in the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to spend the last ten days of Ramadaan in i’tikaaf until he passed away, then his wives observed i’tikaaf after him.” Narrated by al-Bukhaari, 1922; Muslim, 1172.

12 – It is mustahabb in the sense of being strongly recommended in Ramadaan to study the Qur’aan together and to read it a great deal. You may study the Qur’aan together by reciting it to someone else and by having someone else recite it to you. The evidence that this is mustahabb is the fact that Jibreel used to meet the Prophet (peace and blessings of Allaah be upon him) every night in Ramadaan and study the Qur’aan with him. Narrated by al-Bukhaari, 6; Muslim, 2308.

Reading Qur’aaan is mustahabb in general, but more so in Ramadaan.

13 – It is mustahabb in Ramadaan to offer iftaar to those who are fasting, because of the hadeeth of Zayd ibn Khaalid al-Juhani (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the fasting person’s reward in the slightest.” Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 647. see question no: ( 12598 )

And Allaah knows best.