THE MAJOR SINS (AL-KABĀ'IR) AND THEIR COUNT

In discussing the major sins (al-Kabā’ir) and their count, Abu Talib al-Makki, may ALLAH have mercy on him, stated:

"I gathered them together from the statements of the Sahaba, and I found that they are:

Four within the heart, which are:

- Shirk with ALLĀH

- Persistence upon sin

- Despair from the mercy of ALLĀH

- Feeling secure from the plan of ALLĀH.

And four from the tongue, which are:

- False testimony (Shahadah az-Zur)

- Accusing chaste women of lewdness/fornication

- Deliberately swearing to lie (al-Yamīn al-Ghamoos)

- Sorcery.

Three are of the stomach, and they are:

- Consuming intoxicants

- Consuming the wealth of the orphan

- Dealing in usury.

And two are concerning the private parts:

- Fornication

- Homosexuality

Two are concerning the hands, and they are:

- Murder

- Stealing

One is of the feet, which is:

- Fleeing from the battlefield

And One is connected to the entire body, and that is:

- Disobedience to the parents."

📖 Mentioned by Shaykhul Islām Ibn al-Qayyim in ad-Dā’a wa ad-Dawā’ || Page 219

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The Greatest Good!

🎙️Shaykh Sulayman al-Ruhayli (may ALLĀH preserve him upon goodness)

Kitāb at-Tawhīd, the Book of Monotheism. Masterpiece written on the subject of Tawhīd of worship. This is the most important book one should read and study besides the Qur'an and authentic aḥādīth of the Prophet ﷺ. Study Kitab at-Tawhid using the link below

https://youtu.be/SOTbUgvTWOY

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A FORGOTTEN SUNNAH: CLOSING EARS WITH FINGERS UPON HEARING MUSIC

Nāfi’ narrated that Ibn ‘Umar (may ALLĀH be pleased with them) heard the sound of a wind instrument playing.

As a result of this he placed his fingers in his ears and turned his riding camel away from the road (on which the music was playing).

Ibn ‘Umar said: "Nāfi’ can you hear it?"

I said: "Yes".

Ibn ‘Umar continued riding with his fingers in his ears until I said: "I can’t hear it anymore."

After that, Ibn ‘Umar removed his fingers from his ears and changed the road he was riding on.

Then Ibn ‘Umar (may ALLĀH be pleased with them) said: "I saw the Messenger of ALLĀH ﷺ place his fingers in his ears when he heard wind instruments and music playing.”

📖 Abū Dāwūd #4943 and Ahmad 2/8. Authenticated by Al-Albani.

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REWARD FOR PRAYING TARAWĪH WITH THE IMAM UNTIL HE FINISHES

Abu Hurayrah said: "ALLĀH’s Messenger ﷺ used to encourage the people to stand ˹for salah at night˺ during Ramadān, without sternly ordering them. He would say:

'Whoever stands ˹in salah in the nights of˺ Ramadān out of faith and expecting the reward from ALLĀH, he will be forgiven for what has preceded of his sins.'" {Muslim #759}

Therefore, it is essential for the Muslim to be diligent in praying tarawīh with the Imam, to not neglect any part of it, and to not turn away before his Imam - even if the Imam prayed more than eleven or thirteen raka'at - due to the saying of the Prophet (ﷺ):

"Whoever stands ˹in salah˺ with the Imam until he turns away, will have written for him the standing ˹in salah˺ for a whole night." {Abū Dawūd #1375}

The meaning of the turning away of the Imam is: the end of salah and not the leaving of the first Imam - if it is prayed by more than one Imam.

📖 Ahadith about Fasting, Rulings and Manners - Abridged || Page 27-28

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SELFLESSNESS OF THE ANSĀR

ALLĀH said,

وَيُوْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
And give them preference over themselves even though they were in need of that.

meaning, they preferred giving to the needy rather than attending to their own needs, and began by giving the people before their own selves, even though they too were in need.

An authentic Hadith stated that the Messenger of ALLĀH said, "The best charity is that given when one is in need and struggling."

This exalted rank is better than the rank of those whom ALLĀH described in HIS statements,

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ
And they give food, inspite of their love for it. (76:8),

and,

وَءَاتَى الْمَالَ عَلَى حُبِّهِ
And gives his wealth, in spite of love for it. (2:177)

The latter give charity even though they love the wealth they give, not that they really need it, nor that it is necessary for them to keep it. The former prefer others to themselves even though they are in need and have a necessity for what they spend in charity. Abu Bakr As-Siddiq gave away all his wealth in charity and ALLĀH'S Messenger asked him,

What did you keep for your family, and he said,

"I kept for them ALLĀH and HIS Messenger."

Ikrimah (bin Abi Jahl) and two other wounded fighters were offered water when they were injured during the battle of Al-Yarmuk, and each one of them said that the sip of water should be given to another of the three wounded men. They did so even though they were badly injured and craving water. When the water reached the third man, he and the other two died and none of them drank any of the water! May ALLĀH be pleased with them and make them pleased with HIM.

Al-Bukhari recorded that Abu Hurayrah said, "A man came to the Prophet and said, 'O ALLAH's Messenger! Poverty has stuck me.'

The Prophet sent a messenger to his wives (to bring something for that man to eat) but they said that they had nothing. Then ALLĀH'S Messenger said,

"Who will invite this person or entertain him as a guest tonight; may ALLĀH grant HIS mercy to him who does so."

An Ansari man said, 'I, O ALLĀH's Messenger!'

So he took him to his wife and said to her, 'Entertain the guest of ALLĀH's Messenger generously.'

She said, 'By ALLĀH! We have nothing except the meal for my children.'

He said, 'Let your children sleep if they ask for supper. Then turn off the lamp and we go to bed tonight while hungry.'

She did what he asked her to do.

In the morning the Ansari went to ALLĀH's Messenger who said,

"ALLĀH wondered (favorably) or laughed at the action of so-and-so and his wife."

Then ALLĀH revealed,

وَيُوْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
And they give them preference over themselves even though they were in need of that. "

Al-Bukhari recorded this Hadith in another part of his Sahih.

Muslim, At-Tirmidhi, An-Nasa'i collected this Hadith.

{Tafsi‌r Ibn Kathīr}

#ibnkathir #hashr (59:9)

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Assalamu Alaykum,

In preparation for the blessed month of Ramadān, we launched a brief explanation of the chapter on Siyam from Al-Fiqhu Al-Muyassar on our WhatsApp Channel. Each day, we share a short audio clip, with each recording lasting no more than six minutes. We are currently on lesson six.

You can also listen via WhatsApp Status by saving +2348182609373 as a contact and sending me a message so I can add your number.

*Below are the links to each lesson.*

LESSON 1️⃣
https://whatsapp.com/channel/0029VaAkbri1iUxUWYgGO60c/1529

LESSON 2️⃣
https://whatsapp.com/channel/0029VaAkbri1iUxUWYgGO60c/1535

LESSON 3️⃣
https://whatsapp.com/channel/0029VaAkbri1iUxUWYgGO60c/1540

LESSON 4️⃣
https://whatsapp.com/channel/0029VaAkbri1iUxUWYgGO60c/1546

LESSON 5️⃣
https://whatsapp.com/channel/0029VaAkbri1iUxUWYgGO60c/1556

LESSON 6️⃣
https://whatsapp.com/channel/0029VaAkbri1iUxUWYgGO60c/1566

I ask ALLĀH to make it beneficial.

- AlBaseerah

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Shaykh Ibn 'Uthaymin said: "ALLĀH said concerning fasting: 'I shall reward him for it.'

So HE connected the reward for fasting to HIMSELF, because the reward for righteous deeds is mentioned by number, and a good deed will be rewarded between 10 and 700 fold, many times. But with regard to fasting, ALLĀH connected the reward to HIMSELF without specifying any number. ALLĀH is the most generous of those who are generous, and the gift reflects the generosity of the giver. So the reward of the one who fasts will be very great, without reckoning. Fasting is:

1⃣  Patience in obeying ALLĀH,

2⃣  Patience in refraining from disobeying HIM,

3⃣  And patience in the face of painful decrees of ALLĀH, i.e., hunger, thirst and physical and spiritual exhaustion.

Fasting combines the three types of patience, and as a result, the fasting person becomes one of those who observe patience, and ALLĀH Almighty says:

Indeed, the patient will be given their reward without limit. {39:10}

📖 Majālis Shahr Ramadān || Page 13

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RULING ON CHANGING THE INTENTION WHILST IN PRAYER

Sheikh Ibn Uthaymīn (may ALLĀH have mercy on him) mentioned the rulings regarding changing the intention whilst in the prayer when he said:

"Changing the intention is either from that (prayer) which is specified (designated) to that which is specified, or from that which is general (unspecified) to that which is specified – these are incorrect, and if it is from that which is specified to that which is general (unspecified) then there is no harm, examples of that:

From that which is specified (designated) to that which is specified: One intends to switch/transition from the Sunnah of the Duhā prayer to the supererogatory of Fajr which he wishes to make up for (due to elapse of time), he makes the takbīr with the intention that he is praying the two rak’ahs for the Duhā prayer, then he remembers that he has not prayed the supererogatory (Sunnah) of Fajr, so he switches it to the supererogatory prayer of Fajr – here it is incorrect because the supererogatory (Sunnah) prayer of Fajr is two rak’ahs – both of which he should intend with from the beginning of the prayer.

Likewise also if a man enters into the ‘Asr prayer and during the prayer he remembers that he has not prayed the Dhuhr prayer – so he alters the intention to Dhuhr – this also is incorrect, because that which is specified must have its intention set from the beginning of the affair.

As for altering from that which is general (unspecified) to that which is specified: Then an example is of a person who prays a general prayer – the Nawāfil – then he remembers that he has not prayed the Fajr prayer, or that he has not prayed the supererogatory (Sunnah) of Fajr, so he switches this intention to the Fajr prayer, or to the Sunnah of Fajr, then this too is incorrect.

As for altering from that which is specified to that which is general (unspecified): then an example is that one begins his prayer upon the basis that it is the supererogatory (Sunnah) of Fajr, and during the prayer it becomes clear to him that he had indeed prayed it. Here he can only switch from the first intention to the intention of the (new) prayer.

Another example is of a person who commenced an obligatory prayer by himself; then the congregation begins and so he intends to switch the obligatory prayer to the Nāfilah in order to limit it to two rak’ahs. This is permissible because he has switched from that which is specified to that which is general (unspecified). This is the principle:

From that which is specified (designated) to that which is specified – is incorrect.

From that which is general (unspecified) to that which is specified – is incorrect.

From that which is specified to that which is general (unspecified) – is correct."

📖 Majmu’ Fatāwa wa Rasā-il Shaikh ‘Uthaymīn (12/447-448)

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FORMING THE INTENTION TO FAST

Ques: How is the Intention to fast formed?

Correct Option: By having firm determination to fast before dawn.


The Ramadān fast and other acts of worship are not valid unless accompanied by the proper intention. This is because the Prophet (ﷺ) said: "Actions are but by intentions, and everyone shall have but that which he intended…" {Al-Bukhārī #1; Muslim #1907}

The intention is an action of the heart. The Muslim should resolve in his heart that he is going to fast tomorrow. It is not prescribed for him to utter it out loud and say, "I intend to fast" or "I will fast tomorrow" or other phrases that have been innovated by some people.

Ibn Taymiyah (may ALLĀH have mercy on him) said: "If it crosses a person’s mind that he is going to fast tomorrow, then he has made the intention. "{al-Ikhtiyarat || Page 191}

The intention is subject to the condition that it be made at night, before the dawn comes. This is because the Prophet (ﷺ) said: "Whoever does not intend to fast before dawn, there is no fast for him." {Al-Tirmidhi #730}

An-Nawawi (may ALLĀH have mercy on him) said: 
"Our view – i.e., the Shāfa'is – is that the fast of Ramadān is not valid without having the intention from the night before. This is the view of Mālik, Ahmad, Ishāq, Dawūd and many of the scholars among the earlier and later generations.".{Al-Majmū‘ (6/318}

It says in Fatāwa al-Lajnah al-Daimah (10/246): "The intention is done by resolving to fast. It is essential that the intention to fast Ramadān be made every night."

And ALLĀH knows best.

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REMINDER: FASTING AL-AYYAM AL-BEED (THE WHITE DAYS) FOR SHA'BĀN 1446AH

The white days of the month refer to the 13th, 14th, and 15th of each lunar month. The moon is at its fullest and most luminous during this period. Fasting on these days is sunnah, mentioned in various hadith.

Abu Dharr said: The Messenger of ALLĀH ﷺ said to me: "If you fast any part of the month, then fast the 13th, 14th, and 15th." {An-Nasai #2424}

'Abdullāh ibn 'Amr ibn al-'As said: The Messenger of ALLĀH (ﷺ) said to me: "It is sufficient for you to fast three days every month because, for every good deed, you will have ˹the reward of˺ ten like it, so that will be like fasting for a lifetime." {Al-Bukhārī #1874}

Abu Hurayrah said: "My close friend (the Prophet ﷺ) advised me to do three things which I will not give up until I die: fasting three days of each month, praying Duha, and sleeping after Witr." {Muslim #721}

NB: Please confirm the dates with your local Islamic Centers.

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PROHIBITION AGAINST FAVORING ONE CHILD OVER ANOTHER IN GIVING GIFT

An-Nu'man bin Bashir (may ALLĀH be pleased with them) said:

My father took me to the Messenger of ALLĀH ﷺ and said to him: "I have gifted one of my slaves to this son of mine.''

The Prophet ﷺ said, "Have you given such gift to every son of yours?''

He replied, "No.''

Thereupon he said, "Take this gift back.''

Another narration is:
The Messenger of ALLĀH ﷺ said, "Be mindful of your obligation to ALLĀH and do justice in respect of your children.''

My father came back and revoked his gift.

Another narration is:
The Prophet ﷺ asked, "Have you other children besides this one?''

He said, "Yes.''

The Prophet ﷺ asked, "Have you awarded a gift like this to all of them.''

He said, "No.'' The Prophet ﷺ said, "I am not going to bear witness to this act of injustice.''

Another narration is:
The Prophet ﷺ asked, "Do you not except goodness from all of them as you except from him?''

He said, "Yes, of course.''

The Prophet ﷺ said, "Then don't do this (i.e., do not give a gift to one son only).'' {Al-Bukhari and Muslim}

{Riyādhus-Saliḥīn: Book 18, Chapter 353, Hadith 1773}

Sheikh Ibn Uthaymīn (may ALLĀH have mercy on him) commented: "Al-Awlād encompasses males and females. The intended meaning of Al-Atiyah is gift, not Nafaqah (maintenance). With regards to maintenance, one should give every person what he needs, whether small or big. If it is assumed that one of them needs books to study while others do not need it, there is no harm in giving him the books. Similarly, if one of them needs clothes while others do not have a need, he should be provided with the clothes. If one of them is ill and needs money for treatment, there is no harm in giving him. In the same vein, there is no harm to marry for anyone of them who reaches the age of marriage.

The important point is that as long as it is to fulfill a need, justice demands giving each person according to his needs. However, if it is an ordinary act of giving gifts, it is a must to be fair among them...

So, there are three ways of redressing preferential treatment of some children.

First: He should revoke the gift.

Second: He should give the like of what he gave him to others, and ‘A male takes the share of two females.'

Third: He should seek for their clemency on the conditions that they grant him pardon out of pleasure and contentment not out of shyness or duress...

If he bestows a gift on one of them for memorizing the Qur’an, and he says to the others: ‘Whoever seeks for knowledge among you, I will give him the like of what I have given his brother’ or ‘Whoever memorizes the Qur’an, I will give him the like of what I have give his brother.’ If some seek for the knowledge and others do not, the latter group has no right to the gift. Nonetheless, it is not permissible to bestow the privilege on one of them without opening the door for his brothers."

📖 Sharḥ Riyādhus-Saliḥīn (6/584,5,6)

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WHY SAHUR (PRE-FASTING MEAL) IS BLESSED

Ibn Umar narrated: The Messenger of ALLĀH ﷺ said, “Verily, ALLĀH and HIS angels send blessings upon those who eat before fasting.” {Ibn H‌ibba‌n #3467}

Abu Sa’id al-Khudri reported: The Messenger of ALLĀH ﷺ said, “The pre-fasting meal is a blessed meal, so do not abandon it even if you only take a sip of water. Verily, ALLĀH and HIS angels send blessings upon those who take the pre-fasting meal.”{Musnad Ah‌mad #11086}

The pre-fasting meal is blessed because:

1⃣. It is an act of obedience and following the Sunnah.

2⃣. It is being different from the People of the Scriptures.

3⃣. It strengthens one for acts of worship.

4⃣. It prevents bad manners that may be caused due to hunger.

5⃣. It may be a reason to give charity at the time of suhūr.

6⃣. It may be a reason for Dhikr at the time of Suhūr.

7⃣. It may be a reason in having an intention for the fast for one who becomes heedless regarding it.

📖 Excerpted from Fath al-Bari

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ALLAH AND HIS ANGELS BLESS THOSE WHO EAT SAHUR (PRE-FASTING MEAL)

Anas ibn Malik (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, "Take the Sahur meal. Verily, there is blessing in the pre-fasting meal." {Al-Bukhārī #1923 and Muslim #1095}

Abu Sa'id al-Khudri (may ALLĀH be pleased with him) reported: The Messenger of ALLĀH (ﷺ) said, “The pre-fasting meal is a blessed meal, so do not abandon it even if you only take a sip of water. Verily, ALLĀH and HIS angels send blessings upon those who take the pre-fasting meal.” {Musnad Aḥmad #11086}

50 Questions Regarding The  Fast of Ramadān

May ALLĀH make us reach the month of Ramadān and grant us the ability to fast therein.

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PREPARE FOR THE BLESSED MONTH BY RECITING THE BLESSED BOOK

Many people aim to recite and reflect on the entire Qur'ān during Ramadān, but most do not finish it due to a lack of preparation.

Salamah ibn Kuhayl said: "It was said that Sha'ban was the month of the Qur'ān readers."

If you're tired of falling short each year, start reading the Qur’ān now instead of waiting for Ramadān. Reading a little daily will help you achieve your target when Ramadān arrives, In shā ALLĀH. Read the Qur'ān after Salātul Fajr and each obligatory prayer.

Abu Bakr al-Balkhi said: "Whoever does not plant and sow in Rajab, and does not irrigate in Sha’ban, how can he reap in Ramadān? Now Rajab has passed, so what will you do in Sha’ban if you are seeking Ramadān? This is how your Prophet and the early generations of the ummah were in this blessed month, so what will you do?"

We ask ALLĀH to instil a love for the blessed Qur’ān in our hearts and make its recitation easy for us.

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THREE INSTANCES IN WHICH THE OBLIGATION TO FACE THE QIBLAH IS WAIVED

One of the conditions of prayer being valid is facing the qiblah, and prayer is not valid without that, because ALLĀH has enjoined that repeatedly in the Qur'an. ALLĀH says:

فَوَلِّ وَجۡهَكَ شَطۡرَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَحَيۡثُ مَا كُنتُمۡ فَوَلُّواْ وُجُوهَكُمۡ شَطۡرَهُۥۗ
...so turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wheresoever you people are, turn your faces ˹in prayer˺ in that direction" {Al-Baqarah || Verse 144}

So ALLĀH commanded turning towards al-Masjid al-Haram for the prayer, but there are three exceptions from that.

Sheikh Ibn Uthaymīn (may ALLĀH have mercy on him) mentioned three instances in which facing the qiblah falls away from the one who is praying, he said:

"From the conditions of the soundness of the prayer is facing the qiblah, and the prayer is not correct except with it…" Citing the three exceptions to this he then stated:

"The first issue: If one is unable – such as the sick person whose face is directed to other than the qiblah and he cannot turn to face the qiblah, facing the qiblah falls away for him in this state…

The second issue: If one is in a state of extreme fear, such as a person who is fleeing from an enemy or fleeing from a predatory animal or fleeing from a flood which can drown him, here he should pray where his face is directed…

The third issue: During the Nāfilah when on a journey; whether one is on an aeroplane or in a car or upon a camel, he should pray where his face is directed in the Nafal prayer such as the Witr and the night prayer and the Duhā (Forenoon optional prayer) and whatever resembles that…So if one intends to perform the Nafal prayer and he is a traveler; then he should pray the Nafal prayer towards where he is facing, that is established in the two Sahīhs from the Messenger of ALLĀH (ﷺ).

In these three cases it is not obligatory to face towards the qiblah.

With regard to one who is ignorant, he has to face towards the qiblah, but if he tries to work it out then he finds out that he got it wrong, he does not have to repeat the prayer. We do not say that the obligation to face the qiblah is waived, rather he has to face the qiblah and he should try his best to do so. If he does his best then finds out that he got it wrong, he does not have to repeat his prayer...

Facing towards the qiblah is one of the conditions of prayer without which the prayer is not valid, except in the three cases mentioned above, unless a person makes a mistake after doing his best to find out."

📖 Majmu’ Fatāwa wa Rasā-il Sheikh ‘Uthaymīn (12/433,435)

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WISDOM BEHIND THE RECOMMENDATION TO BREAK FAST WITH DATES OR WATER

The Prophet ﷺ said: "When any one of you breaks his fast, let him break his fast with dates for that is a blessing; if there are no dates then with water, for that is a means of purification." {al-Tirmidhi #658}

Ibn al-Qayyim said: "The fact that the Prophet (ﷺ) broke his fast with fresh or dried dates or water is very beneficial to the health, because fasting empties the stomach of food and there is no nourishment to be sent to the different parts of the body. Sweet foods are quickest to be absorbed and processed, especially if they are fresh, so they are more readily digested. If there are no fresh dates, then one should eat dried dates because they are sweet and nourishing. If there are no dried dates then a few sips of water will extinguish the pangs of hunger and the heat of fasting, so that the stomach will be prepared to receive food."

📖 Ahādīth al-Siyām by Sheikh al-Fawzān || Page 93

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THE WORST LIES

Wathilah bin Al-Asqa' (May ALLĀH be pleased with him) reported: Messenger of ALLĀH (ﷺ) said, "Of the worst lies are: to claim a false father, or to pretend to have seen what one has not seen (tell a false dream), or to attribute to the Messenger of ALLĀH (ﷺ) what he has not said.'' {Al-Bukhari}

📖 Riyādhus-Saliḥīn: Book 5, Chapter 130, Hadith 844

Hafiz Salahudeen Yusuf commented: "To disown one's father and attribute fatherhood to somebody else is a major sin, because apart from causing doubts and confusion in people's minds about one's blood, descent and character, this will give rise to social, moral and psychological problems as well. And of the same serious nature is the case where fabricated sayings and acts are attributed to the Messenger of ALLAH (ﷺ). Unfortunately, some unwary 'Ulama', particularly the story-telling preachers, frequently indulge in uttering fabricated Ahadith. The warning equally holds good in case a man narrates a Hadith of a weak chain of transmission without pointing to its category. One should, therefore, refrain from recounting all Ahadith of such a category.

There are always some so-called 'Ulama', ambitious of social distinction and fame, who have made tall claims on the basis of their dreams. They are audacious enough to claim that they unceremoniously see the Prophet (ﷺ) and receive instructions from him. There also exist certain misguided people who justify their fantastic views on the basis of their dreams and repudiate the rightly-established beliefs and precepts. All this is baseless and nonsensical. Dreams cannot be made the touchstone of verifying what is lawful or unlawful, or what is true or untrue. What we need indeed are the tangible arguments of the Shari'ah." {Sharḥ Riyadhus-Saliḥīn}

GUIDANCE FROM THE HADITH:

1️⃣. Lying with regard to having a (good) dream is a lie with regard to ALLĀH, and that is a major sin. Indeed, telling a lie concerning ALLĀH is not like lies about people.

2️⃣. It is prohibited to tell lies with regard to the Prophet (ﷺ), which, by extension, is considered lies about ALLĀH Almighty, since the Prophet only spoke by divine revelation.

3️⃣. If a person lies and claims to have seen something in a dream, this is one of the worst types of falsehood. A believer should stick to the truth, for it is a means of salvation, and avoid lying, which leads to ruin.

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BENEFIT 11: REGARDING THE STATE OF THE TRAVELER IN RELATION TO FASTING

● The traveller has three states:

1 - That fasting is difficult for him or prevents him from doing a good deed: then breaking the fast is preferable for him. From this is what is mentioned in the hadith of Jabir, he said: "The Messenger of ALLĀH ﷺ was on a journey and saw a crowd and a man who was being shaded. He said: 'What is this?' They said: 'A fasting person.' He said: 'It is not from righteousness to fast while traveling.'" (¹)

And in the hadith of Anas, he said:
"We were with the Messenger of ALLĀH ﷺ on a journey, and among us were those who were fasting and those who had broken their fast. We stopped at a place on a hot day, and the one with the most shade was the one who had a robe, while some of us shielded ourselves from the sun with our hands. The fasting ones collapsed, and those who had broken their fast stood up, set up the tents, and gave water to the animals. The Messenger of ALLĀH ﷺ said: 'Those who broke their fast today have taken the reward.'" (²)

And in the hadith of Abu Sa’id Al-Khudri, the Prophet ﷺ said to his companions while they were on a military expedition: "You will face the enemy in the morning, and breaking the fast will make you stronger." (³)

2 - That fasting is neither difficult for him nor prevents him from doing good deeds: Then fasting is preferable for him, based on the general meaning of ALLĀH’S saying: {And to fast is better for you} (⁴).

Abu Darda’ said: "We set out with the Prophet ﷺ on one of his journeys on a hot day, to the extent that a man would place his hand on his head due to the intense heat, and none among us was fasting except the Prophet ﷺ and Ibn Rawāḥah." (⁵)

Aisha reported that Hamza bin Amr Al-Aslami asked the Prophet ﷺ: "Should I fast while traveling?" – and he was someone who fasted frequently – so the Prophet ﷺ said: "If you wish, then fast; and if you wish, then break your fast." (⁶)

Moreover, fasting—if it does not involve hardship—is quicker in clearing one’s obligation and is generally easier for a person to observe along with others rather than making up the fast when people are not fasting.

3 - That fasting causes him extreme, unbearable hardship that may lead to harm or destruction: Then breaking the fast becomes obligatory, and fasting is prohibited, as mentioned in the hadith of Jabir: "ALLAH's Messenger ﷺ set out for Makkah in the year of the conquest until he reached Kura‘ Al-Ghamim. The people were fasting, so he called for a cup of water, lifted it so that the people could see, and then drank from it. He was later told that some people continued to fast, so he said: 'Those are the disobedient ones, those are the disobedient ones.'" (⁷)

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (2/120-121)

Refrences:

(1) Authentic: Reported by Al-Bukhārī (1946) and Muslim (1115).

(2) Authentic: Reported by Muslim (1119).

(3) Authentic: Reported by Muslim (1120).

(4) Surah Al-Baqarah: 184.

(5) Authentic: Reported by Al-Bukhārī (1945) and Muslim (1122).

(6) Authentic: Reported by Al-Bukhārī (1943) and Muslim (1121).

(7) Authentic: Reported by Muslim (1114), and a similar narration is in Al-Bukhārī (1948) from Ibn Abbās.

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TRUE FASTING IS LEAVING SINS, BAD WORDS

Abu Huraira reported: The Messenger of ALLĀH (ﷺ) said, "When one of you wakes up in the morning for fasting, then he should not use obscene language or behave foolishly. If anyone abuses him or fights with him, he should say twice: 'Indeed, I am fasting.'" {Muslim #1151}

"Whoever does not give up false speech and acting upon it, Allah has no need of his giving up his food and drink." {al-Bukhārī #1903}

Al-Hafiz ibn Hajar said: "What is meant by 'false speech' is lying , and 'acting upon it' means doing what is implied by that.

Al-Baydawi said: 'the purpose behind the prescription of fasting is not just to be hungry and thirsty, rather the purpose is what that leads to of suppressing desires and taming one’s evil inclinations. If this is not achieved, then ALLĀH will not regard it as acceptable.'" {Fath al-Bari}

50 Questions Regarding The  Fast of Ramadān

May ALLĀH make us reach the month of Ramadān and grant us the ability to do righteous deeds in it.

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THE MEANING OF ALLĀHUMMA SALLI ALAA MUḤAMMADIN

The Messenger of ALLĀH (ﷺ) said: "Increase your supplications for me on the day and night of Friday. Whoever sends blessings on me once, ALLĀH will bless him ten times." {Sunan al-Kubrá #5854}

One can say the following:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ
Allāhumma salli ala Muhammadin (O ALLĀH, exalt the mention of Muhammad)

Shaykh Ibn Uthaymīn (may ALLĀH have mercy on him) said:

"What is the meaning of supplicating blessings upon the Prophet? That is, what is the meaning of the saying of one who says: 'Allāhumma salli alaa Muḥammad'? Most people read this supplication or beseech ALLĀH with it without understanding its meaning. This is a mistake. It is obligatory for you to know the meaning of everything you say or supplicate with so that you will not supplicate with what contains sin.

Therefore, your saying 'Allāhumma Salli alaa Muḥammadin' means, 'O ALLĀH praise him in the highest assembly'.

And the meaning of 'praise him' is 'mention him with praiseworthy attributes'. And the highest assembly refers to the angels.

So when you say, 'Allāhumma Salli alaa Muḥammadin' is as if you are saying, 'O Lord, describe him with praiseworthy attributes and mention him before the Angels so that they will increase in their love for him and his reward will increase with it'. This is the meaning of Allāhumma Salli alaa Muḥammadin."

📖 Sharḥ Riyadhus-Saliḥīn (5/517-518)

JUMU'AH CHECKLIST

✅ Have a Ghusl.

✅ Wear the best clothes.

✅ Use Perfume (for men only).

✅ Go early for Salātul-Jumu’ah.

✅ Don't talk while the Imām is giving Khutbah.

✅ Make du'aa in abundance.

✅ Recite Suratul-Kahf.

✅ Recite salawāt upon the Messenger of ALLĀH (ﷺ) in abundance.

✅ Pray 4 raka'at (in masjid) or 2 raka'at (at home) after Salāh.

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🛑Misconceptions regarding Shab-e-barat (15th shaban) and their answers 🛑

Misconception #1:

Allah descends to the first heavens on this night to forgive us.

Answer: The Prophet ﷺ said: "Every night when it is the last third of the night, our Lord, the Superior, the Blessed, descends to the nearest heaven and says: Is there anyone to invoke Me that I may respond to his invocation? Is there anyone to ask Me so that I may grant him his request? Is there anyone asking My forgiveness so that I may forgive him?. "

📚 (Bukhari 1145,Muslim 1261)

Misconception #2:

This is the night when our fate, lifespan, and provisions are decreed.

Answer: The Prophet ﷺ said: “When the drop of (semen) remains in the womb(of mother) for forty (days) or forty nights, the angel comes and says: “My Lord, will he be good or evil?” And both these things would be written.
Then the angel says: “My Lord, would he be male or female?” And both these things are written. And his deeds and actions, his death, his livelihood; these are also recorded.

📚 [Sahih Muslim Hadith 6392]

Misconception #3:

Deeds are shown (to Allaah) on 15th shaban

Answer: Prophet ﷺ said: “Deeds are shown (to Allaah) on Mondays and Thursdays, and I like my deeds to be shown when I am fasting.”

📚 [Tirmidhi, 747; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1041. ]

Misconception #4:

The night of the 15th of Shabaan should be singled out for special kinds of worship, prayer, etc. and they have a great reward

Answer: There is no saheeh hadith concerning the night of the fifteenth of Shabaan.So this night is ordinary like other nights and the reward for praying/worshiping in this night will be the same as other nights

Misconception #5:

Fasting on the day of 15th shaban has a special and great reward

Answer: Fasting on 13th,14th,15th of every month is recommended not only on 15th shaban.

Prophet ﷺ said: “If you fast any part of the month, then fast the thirteenth, fourteenth and fifteenth.”

📚 [Tirmidhi, 761; al-Nasaa’i, 2424; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1038. ]

Misconception #6:

This is the night when the souls of departed ones return to their families.

Answer: This thing has no basis in the Qur'an or ahadith…. The souls can never return to this world. This is a fabrication and lie invented by people

Misconception #7:

Look at all those people doing it. How can they all be wrong?

Answer: Allah says, “And if you obey most of those in the earth, they will lead you astray from Allah's way; they follow but conjecture and they only lie.” 📚 [Al Qur’an 6:116]

#Shabaan

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The Deep Meanings Inside Sūrah al-Fātihah

🎙️ Ustadh Abdulrahman Hassan (may ALLĀH preserve him upon goodness)

Full lecture: From an Obligation to a Blessing (The rights of the Salāh)

https://youtu.be/KBCYucWS7yc?si=fygiAskQBm8Oj_2Y

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PUNISHMENT FOR DELIBERATELY BREAKING OBLIGATORY FAST

Abu Umāmah al-Bāhili said: I heard the Messenger of ALLĀH (ﷺ) say: "Whilst I was sleeping, two men came to me and took hold of my upper arm, and brought me to a rugged mountain. They said: 'Climb up.'

I said: 'I cannot do it.'

They said: 'We will make it easy for you.'

So I climbed up until I was at the top of the mountain. There I heard loud voices. I said: 'What are these voices?'

They said: 'This is the screaming of the people of Hell.'

Then I was taken and I saw people suspended by their ankles, with the corners of their mouths torn and pouring with blood. I said: 'Who are these?'

They said: 'These are the people who used to break their fast before it was time to do so.'" {Ibn Hibbaan #7491}

Sheikh al-Albāni commented: "I say, this is the punishment of those who fasted then broke the fast deliberately before the time for breaking the fast had come. So how about those who did not fast in the first place?!"

📖 Sahīh Mawārid ad-Dam’ān #1509

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The world we grew up in yesterday is not the world our children are growing up in today; nor will it be the world they’ll grow up in tomorrow. The world is less friendly, less vigilant to uphold good morals and ethics, and overall less safe. Our children will grow up in a hyper-social and sexual society that encourages and even demands a 'look-at-me' lifestyle. They will enter puberty at younger ages. They will be exposed to differing thoughts and ideas more abundantly and at younger ages than we were. So please, step up to the plate and be parents. Put less reliance upon the Imam, the Masjid, the school, the teachers, etc. in raising your children. Stop outsourcing the job because, more than anyone in the world, through all the trials they’ll face, your children need you. They need you to listen to them, to play with them, to educate them… to parent them.

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MAKING THE MOST OF RAMADĀN

Ramadān is a time of Divine Blessings, offering us the chance to strengthen our Imān, purify our hearts, atone for sins and elevate our status with our Lord. It encourages minimizing worldly distractions and maximizing acts of worship. Therefore, it's important to plan ahead to allocate more time for worship during the blessed month.

The Prophet (ﷺ) said: "When Ramaḍān begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are put in chains." {Al-Bukhārī #3277}

Ibn Hajar said: "It was said: This indicates that the accountable adult has no excuse. It is as if it is said to him: "The devils are restrained from you, so do not blame them for your failing to do acts of worship and obedience or for your doing acts of disobedience." (Fath al-Bari}

Imagine spending a month in a goldmine and only finding copper. You'd feel disappointed, right? That's what it’s like for those who enter Ramadān but gain very little from it.

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BENEFIT 08: REGARDING THE MENSTRUATION OF A PREGNANT WOMAN

Does a pregnant woman menstruate?

Scholars have two opinions on this matter:

Most scholars hold that a pregnant woman does not menstruate, and they base this on the hadith of Abu Sa’id Al-Khudri ˹regarding the captives taken at Atwas˺: "A pregnant woman is not to be approached ˹sexually˺ until she gives birth, nor a non-pregnant woman until she menstruates once." (¹)

They said that the waiting period for a slave woman was based on menstruation to confirm the uterus is empty. If pregnant women could menstruate, then menstruation would not suffice to confirm this.

Some scholars, including Ash-Shafi’i, said that a pregnant woman can menstruate.

The correct view is that the general rule is that a pregnant woman does not menstruate, but there may be exceptions where a woman experiences bleeding while pregnant. If this blood has the color, smell, and nature of menstrual blood and occurs at the usual time of menstruation, it is considered menstruation, and the woman refrains from prayer and fasting, and her husband must abstain from ˹intimacy with˺ her.

However, this menstruation is not counted in issues like the waiting period ('iddah), as ALLĀH the Exalted says: "And for those who are pregnant, their term is until they give birth" (²)

If the blood seen during pregnancy does not match the nature of menstrual blood or does not occur at its usual time, it is not considered menstruation and holds no significance, similar to the blood of irregular bleeding (istihada).

📖 Sahih Fiqhus-Sunnah wa Adillatuhu (1/209-210)

Refrences:

(1) Sound due to supporting evidence (Hasan li ghayrih): Narrated by Abu Dawood (2157) and Ahmad (3/62), with a supporting narration (shahid) reported by Ad-Daraqutni (3/257).

(2) Surah at-Talāq: Verse 4

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فائدة:

هل تحيض الحامل؟

للعلماء في هذا وجهان:
فذهب أكثر العلماء إلى أن الحامل لا تحيض واستدلوا بحديث أبي سعيد الخدري له: (لا توطأ حامل [حتى تضع] ولا غير حامل حتى تحيض حيضة) (١)

قالوا: إن استبراء الأمة اعتبر بالمحيض لتحقق براءة الرحم، فلو كانت الحامل تحيض لم تتم البراءة بالحيض.

وذهب بعضهم - منهم الشافعي إلى أن الحامل تحيض.

والصواب في هذا أن يقال: إن الأصل والقاعدة العامة الغالبة أن الحامل لا تحيض، لكن قد تشذ المرأة فينزل بها دم وهي حامل فينظر في هذا الدم ، فإن كان قدم الحيض لونا ورائحة وطبيعة وفي وقت الحيض فإنه يعد حيضا تترك له الصلاة والصوم ويعتزلها زوجها ، لكن هذا الحيض، لا يعتد به في مسألة العدة لأن الله تعلى قال : {وَأُولاتُ الأَحْمَالِ أَجَلُهُنَّ أَن يَضَعْنَ حَمْلَهُنَّ} (٢) أما إذا كان الدم النازل على الحامل يخالف طبيعة دم الحيض وفى غير أوانه فلا يكون دم حيض وليس له اعتبار، كدم الاستحاضة.

📖 صحيح فقه السنة وأدلته (١/٢٠٩،٢١٠)

(١) حسن لغيره: أخرجه أبو داود (٢١٥٧)، وأحمد (٦٢/٣) ، وله شاهد عند الدار قطني (٣/ ٢٥٧).

(٢) سورة الطلاق: ٤

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MANKIND IS IN NEED OF ALLĀH.

ALLĀH says,

يَٰٓأَيُّهَا ٱلنَّاسُ أَنتُمُ ٱلۡفُقَرَآءُ إِلَى ٱللَّهِۖ
O mankind, you are those in need of ALLĀH,

Here ALLĀH addresses all people and tells them about their real situation and that they are in need of ALLĀH in all ways.

They are in need of HIS bringing them into existence; were it not for HIS bringing them into existence, they would not exist.

They are in need of HIS giving them physical strength, faculties and senses; were it not for HIS giving them these things, they would not be able to do any deeds.

They are in need of HIS providing them with nourishment, provision and blessings, both visible and hidden; were it not for HIS bestowing HIS bounty and kindness, and making things easy for them, they would not have attained any provisions or blessings.

They are in need of HIS warding off harm from them, averting troubles and relieving them of stress and hardship; were it not for HIS warding off these things from them, relieving them of distress and removing hardship from them, their hardships and calamities would have been ongoing.

They are in need of HIS taking care of them in all ways.

They need to turn to HIM, love HIM, worship HIM and devote their worship to HIM alone. If HE does not help them and guide them to do that, they will be doomed and they will become corrupt spiritually, psychologically and in all their affairs.

They are in need of HIS teaching them what they do not know and guiding them to that which is in their best interests. Were it not for HIS teaching them, they would not have learned; were it not for HIS guiding them, their situation would not have been rectified.

They are inherently in need of HIM in all ways, whether they realise some of those ways or not.

But the one among them who is guided is the one who constantly realises and is aware of his need for ALLĀH in all his religious and worldly affairs, and he beseeches HIM and asks HIM not to leave him to his own devices for even the blink of an eye, and asks HIM to help him in all his affairs, bearing this in mind at all times. Such a one is more deserving of complete help from his Lord and God, Who is more compassionate towards him than a mother towards her child.

وَٱللَّهُ هُوَ ٱلۡغَنِىُّ
while ALLĀH is the Free of need, the Praiseworthy.

That is, HE is the One Who is completely self-sufficient in all ways, so HE has no need of what HIS creation needs. That is because of the perfect nature of HIS attributes, all of which are attributes of perfection and majesty.

One aspect of HIS being self-sufficient is that HE meets all the needs of creation in this world and the hereafter.

ٱلۡحَمِيدُ
the Praiseworthy.

in HIS essence, in HIS names because they are most beautiful, in HIS attributes because they are most sublime, and in HIS deeds because they are based on generosity, kindness, justice, wisdom and mercy, and HE is praiseworthy in HIS commands and prohibitions. So HE is praiseworthy for what HE is and what HE does, and HE is praiseworthy for being self-sufficient.

{Tafsi‌r As-Sa'di}

#sadi #fatir (35:15)

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FASTING FOR THOSE WHO HAVE NOT YET REACHED PUBERTY

Q8: Is it permissible for someone who has not yet reached puberty to fast?

Ans: Yes, it is recommended.

Before puberty, fasting is not compulsory according to the consensus of scholars. The Prophet (ﷺ) said: "The pen is lifted from three people: a sleeping person until he awakens, a child until he reached puberty, and an insane person until he regains his sanity." {al-Tirmidhi #1423}

It says in al-Mawsū‘ah al-Fiqhiyyah (8/196): "A person becomes accountable for fulfilling obligatory duties and refraining from harām actions when he or she reaches puberty; one who has not reached puberty is not accountable..."

However, the child's guardian should encourage him to fast, according to his ability, so that he gets used to it, as was done by the Prophet's companions with their children. Al Rubayyi’ bint Mu’awwadh (may ALLĀH be pleased with her) said about fasting ‘Āshūrā’ at the time when it was mandatory to fast it and not voluntary: "We used to make our young boys fast, and we made them a toy made out of wool. If one of the boys cried ˹wanting˺ food, we would give him ˹the toy to distract him˺ until it was time to break the fast." {Al-Bukhari #1960, Muslim #1136}

Al-Nawawi said: "This hadith describes training children to do acts of obedience and making them get used to doing acts of worship, but they were not accountable." {Sharh Sahih Muslim (8/14)}

Shaykh Ibn ‘Uthaymīn (may ALLĀH have mercy on him) said: "A young child should not be forced to fast until he has reached the age of adolescence, but he may be told to fast if he is able to do it, so that he may get used to it and it will be easier for him after he reaches puberty. The Sahabah (may ALLĀH be pleased with them) – who are the best of this ummah – used to make their children fast when they were young."  {Majmu’ Fatāwa al-Shaykh Ibn ‘Uthaymin (19/28, 29)}

Some people are quite lenient and lax when it comes to making their children fast. A situation may even arise where the young child feels enthusiastic and chooses to fast and is physically capable of doing so, then his father or mother order him to break his fast claiming that it is out of sympathy. Little do they know that real sympathy is in stressing the importance of fasting and teaching the child about it.

On the other hand, fasting becomes compulsory as soon as the signs of puberty that have been defined by the scholars appear, which are:

• Wet dreams

• Growth of coarse hair in the pubic area

• Reaching the age of fifteen according to the Hijri calendar, which is a few months before reaching the age of fifteen according to the Gregorian calendar

• And menstruation for women.

It is not stipulated that all of these signs should appear; rather, when one of them appears that is sufficient to rule that the individual has reached puberty. It then becomes prohibited to abandon it or to obey anyone who would authorize or order to abandon fasting without a legitimate excuse.

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An Urgent Call to Every Muslim: Repent Before Ramadan – Enter with a Clean Heart, Free from the Shackles of Sin!

- Shaykh Sulayman Ar-Ruhayli (may ALLĀH preserve him upon goodness)

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BENEFIT 04: REGARDING CONDITIONS FOR THE VALIDITY OF INTENTION TO FAST

● The validity of intention requires four conditions:

(A) Certainty (Al-Jazm): It is required to have firm determination, avoiding any doubt. For example, if someone intends to fast the next day on the night of doubt (whether it is Ramadān or not), it will not be valid even if it turns out to be Ramadān. (¹)

(B) Specification (At-Taʿyīn): It is necessary to specify the fast of Ramadān, an obligatory fast, or a required fast. It is not sufficient to intend fasting in general or to intend a specific fast other than Ramadān, according to the majority of scholars, except for Abu Hanifa. (²)

(C) Intending at Night (At-Tabyīt): The intention must be made at night, between sunset and dawn. This is a condition according to the Mālikiyah, Shāfiʿiyah, and Hanābilah, based on the hadith of Ibn ʿUmar from Hafsa (may ALLĀH be pleased with her), who reported that the Prophet ﷺ said:
"Whoever does not determine the fast before dawn, there is no fast for him." (³)

(D) Renewing the Intention Each Night: It is necessary to intend fasting each night of Ramadān, according to the majority of scholars, based on the general meaning of Hafsa’s hadith mentioned above. Each day is an independent act of worship, not connected to each other, and not spoiled by the spoiling of some of it, and is interrupted by the night, where what is forbidden during the day becomes permissible. Therefore, it resembles making up missed fasts, unlike Hajj and Salah. (⁴)

Zufar and Mālik – and it is also a narration from Ahmad – held that a single intention at the beginning of the month suffices for the entire month, similar to Salah. The same applies to every continuous fast, such as expiatory fasting for breaking a fast or for ẓihār. (⁵)

I (Abū Mālik) say: The first opinion is stronger due to the generality of the hadith. Ibn ʿAbd al-Ḥakam from the Mālikiyah supported the majority view.

📖 Ṣaḥīḥ Fiqh As-Sunnah wa Adillatuhu (2/97, 99)

References:

(1) Al-Hidayah (2/248), Ar-Rawdah (2/353), Kashshāf al-Qināʿ (2/315).

(2) Rawdat at-Tālibīn (2/350), Bidāyat al-Mujtahid (1/435), Al-Mughnī (3/22).

(3) It was deemed defective due to being mawqūf: It was narrated by Abū Dāwūd (2454), At-Tirmidhi (730), An-Nasa’i (4/196), and Ibn Majah (1700) with a sound chain of narration, but it was deemed defective due to being mawqūf. However, it appears to be something that could not have been said based on personal opinion, so it holds the ruling of being marfūʿ. Moreover, even if it is mawqūf, it aligns with the fundamental principle that intention must precede entering into an act of worship. Al-Albani authenticated it in Sahih Al-Jamiʿ (6538).

(4) Radd al-Muḥtār (2/87), Al-Majmūʿ (6/302), Kashshāf al-Qināʿ (2/315).

(5) Al-Qawānīn al-Fiqhiyyah (p. 80), Ash-Sharḥ al-Kabīr (1/521).

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ويشترط لإجزاء النية أربعة شروط:

(أ) الجزم: ويشترط قطعا للتردد، حتى لو نوى ليلة الشك صيام غد، إن كان من رمضان لم يجزه (١).

(ب) التعيين: فلابد من تعيين النية في صوم رمضان وصوم الفرض والواجب، ولا يكفى تعيين مطلق الصوم، ولا تعيين صوم معين غير رمضان عند الجمهور خلافًا لأبي حنيفة (٢) .

(حـ) التبييت: وهو إيقاع النية في الليل، ما بين غروب الشمس إلى طلوع الفجر، وهذا شرط عند المالكية والشافعية والحنابلة، لحديث ابن عمر عن حفصة أن النبي ﷺ قال: "من لم يجمع الصيام قبل الفجر، فلا صيام له" (٣).

(د) تجديد النية لكل ليلة من رمضان: فيجب تبييت الصيام في كل ليلة من ليالي رمضان - عند الجمهور - لعموم حديث حفصة المتقدم ولأن كل يوم عبادة مستقلة لا يرتبط بعضه ببعض، ولا يفسد بفساد بعضه، ويتخللها ما ينافيها، وهو الليالي التي يحل فيها ما يحرم في النهار، فأشبهت القضاء بخلاف الحج وركعات الصلاة (٤).

وذهب زفر ومالك - وهو رواية عن أحمد - أنه تكفى نية واحدة عن الشهر كله في أوله، كالصلاة، وكذلك في كل صوم متتابع ككفارة الصوم والظهار (٥) .

قلت: والأول أرجح لعموم الحديث، وقد أنصف ابن عبد الحكم - من المالكية فقال بمذهب الجمهور.

📖 صحيح فقه السنة وأدلته (٢/٩٧،٩٩)

(١) الهداية (٢٤٨/٢) ، والروضة (٣٥٣/٢)، وكشاف القناع (٣١٥/٢).

( ٢) روضة الطالبين (٢/٣٥٠) ، وبداية المجتهد (١/٤٣٥)، والمغنى (٢٢/٣).

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