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29-08-2007, 23:46
De speciale gebeden gedurende de maand Ramadan - Fiqh-us-Sunnah (4)
De recitatie van de Qur'an in Tarawih:


Er is geen speciale sunnah betreffende de recitatie gedurende salat at-tarawih. Er is overgeleverd dat sommige mensen van vroegere generaties tweehonderd 'ayyahs of zo baden en de mensen zouden op staffen leunen om zichzelf te beschermen om te blijven staan gedurende de salah. Ze verlieten hun gebeden niet tot kort voor de dageraad en sommigen van hen haastten hun dienaren om eten voor hun klaar te maken uit angst dat de dageraad snel zou aanbreken. Ze reciteerden al-Baqarah in acht rak'at en als ze het in 12 rak'at klaar maakten, beschouwden ze hun gebeden als zijnde erg kort.

Ibn Qudamah zegt: "Ahmad zei: 'Reciteer van de Qur'an wat makkelijk is voor de mensen en wees niet hard voor hen, speciaal gedurende de korte nachten (d.i. gedurende de zomer)".

Over hetzelfde onderwerp zegt Al-Qadi: "Het is niet aanbevolen om minder dan de hele Qur'an te reciteren gedurende de maand: op deze manier zullen de mensen in staat zijn de hele Qur'an te horen. Reciteer niet meer dan een keer de Qur'an omdat dit te moeilijk zal zijn voor de mensen. Tijdens het reciteren moet er rekening worden gehouden met de conditie van de mensen. Als de mensen het eens zijn dat ze een lange recitatie willen zou dat het beste zijn."

Evenzo zei Abu Dharr: "We baden met de Profeet (sallallahu alaihi wa sallam) totdat we bang werden onze maaltijd voor de dageraad te missen. En de imam reciteerde tweehonderd 'ayyahs."

29-08-2007, 23:49


De speciale gebeden gedurende de maand Ramadan - Fiqh-us-Sunnah (3)
Het gezamelijk bidden van Tarawih:


Het is toegestaan tarawih van de maand Ramadan gezamelijk te bidden zoals het ook toegestaan is ze individueel te bidden. De meerderheid ven de geleerden hebben echter liever dat ze gezamelijk worden gebeden. De Profeet (sallallahu alaihi wa sallam) bad tarawih zoals eerder verklaard, gezamelijk met de Muslims maar hij ging daar niet mee door omdat hij bang was dat het verplicht zou worden gemaakt.

'Umar was degene die de Muslims bijeen riep om tarawih achter een imam te bidden. Abdurrahman ibn Abdulqari verklaart: "Op een nacht gedurende Ramadan ging ik met 'Umar naar de moskee en de mensen waren in verschillende groepen aan het bidden. Sommigen waren voor zichzelf aan het bidden en anderen in kleine groepjes. 'Umar zei: 'Ik denk dat het beter is ze onder een imam samen te brengen.' Toen deed hij dat en wees 'Ubayy ibn Ka'b aan als leider van het gebed. Toen ging ik op een andere nacht met hem weg en alle mensen gingen achter een imam bidden en 'Umar zei: 'Wat een goede vernieuwing (bid'ah) is dit", maar het is beter te slapen en het uit te stellen tot het laatste gedeelte van de nacht."
De mensen gingen het echter in het begin van de nacht bidden. Dit is overgeleverd door al-Bukhari, Ibn Khuzaimah, al-Baihaqi en anderen.

29-08-2007, 23:50
De speciale gebeden gedurende de maand Ramadan - Fiqh-us-sunnah (2)
Het aantal rak'at van Tarawih


'Aisha verklaart dat de Profeet (sallallahu alaihi wa sallam) niet meer dan elf rak'at bad gedurende Ramadan of anders. Dit is overgeleverd door de groep.

Ibn Khuzaimah en Ibn Hibban hebben overgeleverd in hun sahihs op gezag van Jabir dat de Profeet acht rak'at en het witr gebed met de metgezellen bad. Toen de mensen de volgende dag op hem wachtten kwam hij niet naar hen.

Abu Ya'la en at-Tabarani verklaren met een sahih keten van Jabir dat Ubayy ibn Ka'b naar de Profeet (sallallahu alaihi wa sallam) kwam en zei: "O Boodschapper van Allah, ik heb afgelopen nacht iets gedaan," (d.i. gedurende Ramadan). De Profeet zei: 'En wat was dat, o Ubayy?' Hij zei: 'De vrouwen in mijn huis zeiden, We reciteren de quran niet veel, kunnen we daarom achter jou bidden?' Ik bad acht rak'at en het witr gebed met hen.' De Boodschapper van Allah was er behaagd over en zei niets."

Dit is de sunnah die overgeleverd is van de Boodschapper van Allah en niets daarnaast is betrouwbaar. Het is ok waar dat gedurende de tijd van 'Umar, 'Uthman en 'Ali de mensen twintig rak'at baden en dit is de mening van de meerderheid van de rechtsgeleerden van de Hanafi en Hanbali scholen als ook die van Dawud.
(Malik is van mening dat Tarawih 36 rak'at is zonder witr. Az-Zarqani zegt: En Ibn Hibban noemt dat Tarawih in het begin elf rak'at was. Omdat ze de recitatie daarin verlengden vonden de mensen het vermoeiend. Dus verkorten ze de recitatie en vermeerderden het aantal rak'at: ze baden twintig rak'at met minder recitatie. Dit omvat witr niet. Later werd de recitatie meer verkort en baden ze 36 rak'at zonder witr.)

At-Tirmidhi zegt: "De meeste mensen van kennis volgen wat overgeleverd is van 'Umar en 'Ali en andere metgezellen van de Profeet, d.i. dat ze twintig rak'at baden. En dit is de mening van al-Thauri, Ibn al-Mubarak en ash-Shaf'i. En zo zag ik de mensen van Mekkah twintig rak'at bidden."

Sommige geleerden zijn van mening dat de sunnah elf rak'at is, inclusief witr, en het is ook anbevolen de rest van de twintig rak'at te bidden.

Al-Kamal ibn al-Hamam zegt: "Het bewijs dat de sunnah van de twintig rak'at aantoont is wat de Profeet (sallallahu alaihi wa sallam) zelf deed en toen stopte hij uit angst dat het iets verplichts zou worden voor zijn volgers, daarom zijn de rest van de rak'at aanbevolen. Er is echter alleen bevestigd dat hij elf rak'at bad, inclusief het witr, zoals wordt verklaard in de twee sahihs. Volgens de geleerden is de sunnah acht rak'at, terwijl het aanbevolen is twintig rak'at te bidden."

29-08-2007, 23:50
De speciale gebeden gedurende de maand Ramadan - Fiqh-us-Sunnah (1)
De wettigheid van Tarawih:

De speciale gebeden gedurende de maand Ramadan die bekend zijn als tarawih zijn voor zowel mannen als vrouwen sunnah, en ze worden na de verplichte 'isha vericht en voor de verrichting van het witr gebed. Ze zouden in series van ieder twee rak'at gebeden moeten worden. Het is toegestaan ze na witr te bidden; daar het niet het beste is te doen. Ze mogen tot het einde van de nacht worden verricht.

Abu Hurairah verklaart dat de Profeet (sallallahu alaihi wa sallam) de mensen aanspoorde de speciale gebeden gedurende Ramadan te bidden zonder ze als verplicht te bevelen en hij zei: "Wie tijdens de nachten van Ramadan bidt (tarawih) met een standvastig geloof en hopende op beloning, al zijn voorgaande zonden zullen worden vergeven." Dit is overgeleverd door de groep.

'Aisha zegt: "De Profeet verrichte salah in de moskee en vele mensen baden met hem. Toen kwamen de mensen op de derde nacht samen, maar de Profeet kwam niet naar hen. 's Ochtends zei hij tegen hen: 'Zeker zag ik wat jullie deden en niets hield mij tegen om naar jullie te komen behalve dat ik bang was dat dit gebed verplicht zou worden voor jullie.' En dat was gedurende Ramadan." Dit is overgeleverd door de groep behalve at-Tirmidhi.

01-09-2007, 16:07


Jazak Allahoe 3ana ghairan voor 't plaatsen!!

01-09-2007, 16:17
wa iyakoem

wassalaam moealaikom

01-09-2007, 17:23
Djazakaalahoe gairan

Ga zo door met dingen plaatsen!


UP!


Wassalaam alikoum!

01-09-2007, 18:00
Mashallah!!! Inshallah zullen we onze taraweeh gebeden kunnen bidden tijdens de Ramadan.

06-06-2009, 20:46
BarakAllahoeFiek broeder

De Ramadan is dit jaar op 22 augustus of niet?
ik heb namelijk een Hijri Kalender op mijn pc
en de 1ste dag van de maand Ramadan valt op 22 aug.

06-06-2009, 20:50
Wa fieki baraka Allaah zuster..

Allaahu a'lem, volgens de kalenders geeft ie die periode aan, wallaakin we wachten af op het oordeel van de geleerden in Saudi, aangezien zij naar de maan kijken.

Indien dus de maan gezien wordt, zal de ramadhaan insha Allaah beginnen.

07-06-2009, 09:41
Salaam broeder,

Ik heb laatst in het boek tekenen van de einde van de wereld zitten lezen.
Ook de geleerden zullen verdwijnen. Na jou reactie gelezen te hebben. Denk ik is het niet beter dat alle muslims dat leren. Hoe ze kunnen herkennen aan de maan dat het ramadan is?? Want als de muslims op de geleerden wachten en op een dag zijn die er niet meer. Hoe willen wij het dan doen?? Of beter gezegd hoe weten we dat het ramadan is? Is toch beter dat elke muslim dit leert omdat ramadan 1 van de pilaren van het geloof is. snap je?
Ik wil het graag leren maar weet niet hoe.
En dan heb ik nog een vraag de maan is toch wereldwijd te zien of is het net als bijv. de zon die hier op de dag te zien is en ergens anders op de wereld op andere tijden dan die van ons hier.
En dat het met de maan bijv. een dag eerder of later tezien is(??)
Ik ga in de maand aug. de maan in de gaten houden insjallah.
Of ziet de maan er anders uit in de maand ramadan??

Denk het niet of toch wel??

Edit:

Weet jij hoeveel keer per jaar de maan verschijnt??



Citaat door Riffiboy:
Wa fieki baraka Allaah zuster..

Allaahu a'lem, volgens de kalenders geeft ie die periode aan, wallaakin we wachten af op het oordeel van de geleerden in Saudi, aangezien zij naar de maan kijken.

Indien dus de maan gezien wordt, zal de ramadhaan insha Allaah beginnen.

07-06-2009, 14:36

Citaat:
Why are the Muslims not united in their fasting even though there is only one new moon for Ramadaan? In the past there was the excuse of there being no media or means of communication.

Praise be to Allaah.

Firstly:

The most likely reason for the differences in the start of the fast from one country to another is the difference in sighting the new moon. Such differences are well known and it makes sense that there are such differences.

Based on this, it is not possible to expect all the Muslims to start fasting at the same time, because this would mean that some of them were starting to fast before the new moon had been sighted and even before it had appeared.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked about those who call for the ummah to be united in fasting and for the moon sighting to be based on its sighting in Makkah. He said:

This is impossible from an astronomical point of view, because the sighting of the new moon, as Shaykh al-Islam Ibn Taymiyah said, differs, according to the scientists who are well-versed in this field. Because it differs, then each country should have its own ruling, according to the reports and according to science.

The evidence from reports is the verse in which Allaah says (interpretation of the meaning):

“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]

If it so happens that people in a remote region of the world do not see the new moon whereas the people of Makkah do see it, then how can the words of this verse apply to those who have not seen the new moon? The Prophet (peace and blessings of Allaah be upon him) said: “Fast when you see it and stop fasting when you see it.” (Agreed upon). So if the people of Makkah, for example, see it, then how can we expect the people of Pakistan and countries further east to start fasting, when we know that that the new moon has not yet appeared in their region, and the Prophet (peace and blessings of Allaah be upon him) connected the start of fasting to the sighting of the moon?

The scientific evidence is the correct analogy which we cannot contradict. We know that dawn appears in eastern regions of the earth before it appears in western regions, so if dawn has appeared in eastern regions, do we have to stop eating even though it is still night where we are? The answer is no. If the sun has set in eastern regions but it is still day where we are, is it permissible for us to break our fast? The answer is no. And the new moon is exactly like the sun, except that the timing of the new moon is monthly and the timing of the sun is daily. The One Who said (interpretation of the meaning):

“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187] is also the One Who said (interpretation of the meaning):

“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]

So the evidence of both the texts and science indicates that we should establish a separate ruling for each place when it comes to starting and ending the fast, and this should be connected to the physical sign which Allaah has described in His Book and which His Prophet Muhammad (peace and blessings of Allaah be upon him) established in his Sunnah, namely the sighting of the moon and the sighting of the sun or dawn.

End quote from Fataawa Arkaan al-Islam, p. 451.

And he said, explaining this analogy and supporting the argument of those who say that there should be different moon sightings:

They say that the monthly timings should be like the daily sightings. Just as different countries vary in the start and end of the fast each day, so too they must differ in the start and end of the month-long fast. The difference in daily timings is well known according to Muslim consensus; those who are in the east start fasting before those who are in the west, and they also break the fast first.

If we accept the differences in sighting with regard to daily timings, then we should also accept it with regard to the month.

No one can say that the verse “and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall” and the words of the Prophet (peace and blessings of Allaah be upon him) “When the night has come from here and the day has departed from here and the sun has set, then the faster may break his fast” are general in meaning and apply to all the Muslims in every region.

The same applies to the verse “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” and the words of the Prophet (peace and blessings of Allaah be upon him) “When you see it fast and when you see it stop fasting.”

As you see, this opinion is very strong, and the analogy is sound, the analogy between the monthly timing and the daily timing.

End quote from Fataawa Ramadaan, compiled by Ashraf ‘Abd al-Maqsood, p. 104

The Council of Senior Scholars issued an important statement on this topic, the text of which is as follows:

Firstly: The difference in moon sighting is something which is well known, and there is no difference among the scholars concerning this. Rather the difference of scholarly opinion has to do with whether the difference in moon sighting matters or not.

Secondly: The issue of whether the difference in moon sighting matters or not is a theoretical matter in which there is room for ijtihaad. Even people of great knowledge and piety differed concerning this matter. This is a type of difference which is acceptable, where the one who makes ijtihaad and gets it right will have two rewards, one for his ijtihaad and the other for getting it right, and the one who gets it wrong will be rewarded for his ijtihaad.

The scholars differed concerning this matter and there are two points of view. One is that the difference in moon sighting matters and the other is that it does not matter. Each group quotes evidence from the Qur’aan and Sunnah, and sometimes they quote the same text, such as when they both quote the verse (interpretation of the meaning):

“They ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage”

[al-Baqarah 2:189]

and the words of the Prophet (peace and blessings of Allaah be upon him), “Fast when you see it and stop fasting when you see it.”

That is because of different understandings of the texts, and different ways in which each group derives evidence from them.

Based on the considerations that the Council has seen and examined, and based on the fact that the difference of opinion on this matter does not have any effect that may lead to undesirable consequences, since this religion appeared fourteen centuries ago and we do not know of any period during which the ummah was united in moon sighting, the members of the Council of Senior Scholars think that matters should be left as they are and that this subject should not be stirred up. Each Islamic state should have the right to choose whichever opinion it wishes, based on the suggestions of its own scholars, because each view has its evidence and proofs.

Thirdly: The Council has studied the issue of proving the new moon by means of calculation, and what has been narrated in the Qur’aan and Sunnah, and they have studied the comments of the scholars on this matter. They have decided unanimously that astronomical calculations carry no weight in determining the new moon with regard to Islamic matters, because the Prophet (peace and blessings of Allaah be upon him) said, “Fast when you see it and stop fasting when you see it.” And he (peace and blessings of Allaah be upon him) said: “Do not fast until you see it, and do not stop fasting until you see it.” And because of other evidence to that effect.

End quote, from Fataawa al-Lajnah al-Daa’imah, 10/102.

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07-06-2009, 14:45



Citaat:
Because of some personal circumstances we moved to Pakistan, where a lot of things are different, such as the time of prayer, etc. I want to ask you: I am keen to fast on the day of ‘Arafah, but the Hijri date in Pakistan is different from the date in Saudi: when the date in Pakistan is the 8th of the month, it is the 9th in Saudi. Should I fast on the 8th – which is the 9th in Saudi – or should I fast according to the date in Pakistan?.

Praise be to Allaah.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: what if the day of ‘Arafah is different because of the moon being sighted at different times in different countries? Should we fast according to the moon sighting in the country where we are or according to the moon sighting in al-Haramayn (the two Holy Sanctuaries)?

He replied: This is based on a difference of opinion among the scholars: Is there only one moon sighting for the whole world or does it vary according to when the moon rises in different places?

The correct view is that it varies according to when the moon rises in different places. For example, if the moon is sighted in Makkah, and today is the ninth, and it is sighted elsewhere one day before Makkah, and the day of ‘Arafah in Makkah is the tenth for them, it is not permissible for them to fast on this day because it is Eid. Similarly if it so happens that they sight the moon after Makkah, and the 9th in Makkah is the 8th for them, then they should fast the day that is the 9th for them, which is the 10th in Makkah. This is the correct view, because the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) fast and when you see it break your fast.” Those who did not see the moon in their own location have not seen it. Just as people are unanimously agreed that the times for dawn and sunset vary according to their own location, so too the months are also worked out by location, just like the daily timings.

Majmoo’ al-Fataawa, 20.

And he (may Allaah have mercy on him) was asked about some people who worked in the Saudi embassy in a foreign country, who said that they were having a problem concerning the fast of Ramadaan and the fast on the day of ‘Arafah. The brothers there had split into three groups:

One group said: we will fast with Saudi and break the fast with Saudi.

Another group said: we will fast with the country where we are living and break the fast with them.

The last group said: we will fast Ramadaan with the country where we are living, but we will fast the day of ‘Arafah with Saudi.

They asked the Shaykh to provide them with a detailed answer concerning the Ramadaan fast and fasting the day of ‘Arafah, whilst noting that for the past five years, in the country where they were living neither Ramadaan nor the day of ‘Arafah had been observed on the same days as in Saudi; their Ramadaan started one or two days after it had been announced in Saudi, and sometimes three days after.

He replied:

In the name of Allaah, the Most Gracious, the Most Merciful

The scholars (may Allaah have mercy on them) differed concerning the issue when the moon is sighted in one part of the Muslim world and not in another: do all the Muslims have to act on the basis of that, or only those who sighted it and the people who live in the same region, or only those who sighted it and the people who live under the same government? There are many different points of view.

The most correct view is that the matter should be referred to those who have knowledge of it. If the moon rises at the same point for two countries they become like one country, so if it is sighted in one of them that ruling applies to the other. But if the rising points differ, then each country has its own ruling. This is the view favoured by Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him); this is the apparent meaning of the texts of the Qur’aan and Sunnah and what is implied by analogy.

In the Qur’aan it says (interpretation of the meaning):

“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, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasts) must be made up] from other days. Allaah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

[al-Baqarah 2:185]

What is implied by this verse is that whoever does not see it is not obliged to fast.

In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “When you see it (the new moon) then fast, and when you see it, break your fast.” What is implied by this hadeeth is that if we did not see it we are not obliged to fast or to break the fast.

With regard to analogy, the times for starting and ending the fast each day should be worked out in each country on its own, according to the local times of sunrise and sunset. This is a point on which there is scholarly consensus. So you see the people in east Asia starting their fast before the people of west Asia, and breaking their fast before them, because dawn breaks for the former before the latter, and the sun sets for the former before the latter.

Once this is established with regard to the times for starting and ending the daily fast, it also applies to the start and end of the monthly fast. There is no difference between them.

But if many regions come under the same government, and the ruler gives the command for the fast to start or end, then his command must be followed, because this is a matter of scholarly dispute but the command of the ruler dispels that dispute.

Based on the above, you should fast and break your fast along with the people of the country where you are living, whether that is in accordance with your country of origin or not. Similarly on the day of ‘Arafah you should follow the country where you are living.

Written by Muhammad al-Saalih al-‘Uthaymeen, 28/8/1420 AH.

Majmoo’ al-Fataawa, 19.

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