Forgotten Sunnah – spitting out the date seed

After eating a date, the Sunnah of casting aside the date seed from the mouth is to place it at the back of the hand, between the forefinger (index finger) and the middle finger, and not with the underside of the hand, i.e. the palm. So that the fingers do not touch the wet date seed and then the same hand is used to pick another date.

As has been reported in the Hadith:

“Abdullaah Ibn Busr reported: “Allaah’s Messenger ﷺ came to my father and we brought to him a meal and he ate out of that. He was then given dates which he ate, casting out the date seeds between his fingers and holding his forefinger and middle finger together”…

[Saheeh Muslim (2042) and Sunan al-Tirmidhee]



I fast Ramadaan but I do not pray. Is my fasting valid?

The Ramadaan fast, and indeed any righteous deed, is not accepted if you do not pray. That is because not praying constitutes kufr as the Prophet صلى الله عليه وسلم said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim, 82. See also question no. 5208.

No righteous deed is accepted from the kaafir, because Allah says:

“And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust”

[al-Furqaan 25:23]

“If you join others in worship with Allaah, (then) surely, (all) your deeds will be in vain, and you will certainly be among the losers”

[al-Zumar 39:65]

Al-Bukhaari narrated that the Prophet صلى الله عليه وسلم said: “Whoever forsakes ‘Asr prayer, his deeds are in vain.” (al-Bukhaari, 553)

What is meant by “his deeds are in vain” means that they become invalid and will not avail him anything.

This hadeeth indicates that in the case of one who does not pray, Allah will not accept any deed from him, so the one who does not pray will not benefit at all from his deeds, and no good deeds of his will ascend to Allaah.

Ibn al-Qayyim رحمه الله said concerning the meaning of this hadeeth:

“The apparent meaning of this hadeeth is that those who do not pray are of two types: those who do not pray at all, which renders all of their deeds invalid, and those who do not pray some days, which renders his deeds on that day invalid. So the loss of all good deeds happens to those who do not pray at all, and the loss of some deeds happens to those who miss some prayers.” From Kitaab al-Salaah, p. 65

Our advice to the sister who asked this question is to repent to Allah, to feel regret for her negligence in her duties towards Allaah for exposing herself to His wrath, anger and punishment.

Allah accepts the repentance of those among His slaves who repent to Him, and forgives their sins; indeed, He rejoices greatly at that.

The Prophet صلى الله عليه وسلم has given glad tidings to those who repent when he said: “The one who repents from sin is like one who did not sin at all.” Narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani in Saheeh Ibn Maajah, 3424.

So she should hasten to do ghusl and pray, so that she may become pure both inwardly and outwardly. She should not delay repentance and say, “I will repent tomorrow or after tomorrow, because she does not know when death will come. She should repent to Allaah before regret will be of no avail.

And (remember) the Day when the Zaalim (wrongdoer, oppressor, polytheist) will bite at his hands, he will say: ‘Oh! Would that I had taken a path with the Messenger (Muhammad).

Ah! Woe to me! Would that I had never taken so-and-so as a Khaleel (an intimate friend)!

He indeed led me astray from the Reminder (this Qur’aan) after it had come to me. And Shaytaan (Satan) is to man ever a deserter in the hour of need’”

[al-Furqaan 25:27-29].

Reward of giving Iftaar to the one fasting

It was narrated that Zayd ibn Khaalid al-Juhani said:

The Messenger of Allaah صلى الله عليه وسلم said: “Whoever gives iftaar to one who is fasting will have a reward like his, without that detracting from the reward of the fasting person in the slightest.”

Narrated by al-Tirmidhi, 807; Ibn Maajah, 1746. Classed as saheeh by Ibn Hibaan, 8/216 and by al-Albaani in Saheeh al-Jaami, 6415.

Shaykh al-Islam [Ibn Taymiyah] رحمة الله said: What is meant by giving him iftaar is giving him enough to satisfy him. Al-Ikhtiyaaraat, p. 194

The righteous salaf were keen to provide food for others and they thought that this was one of the best of righteous deeds.

One of the salaf said: For me to invite ten of my companions and feed them food that they like is dearer to me than freeing ten of the sons of Ismaa’eel from slavery.”

Many of the salaf used to give up their iftaar for others, such as ‘Abd-Allaah ibn Umar (may Allaah be pleased with him), Dawood al-Taa’i, Maalik ibn Dinar and Ahmad ibn Hanbal. Ibn ‘Umar used only to break his fast with orphans and the poor and needy.

There were among the salaf those who used to offer food to their brothers whilst fasting, and they would sit and serve them, such as al-Hasan and Ibn al-Mubaarak.

Abu al-Siwaar al-‘Adawi said: Men from the tribe of Banu ‘Adiyy used to pray in this mosque and not one of them would break his fast on his own; if they found someone to join them they would eat with him, otherwise they would take their food out to the mosque and eat with the people, and the people would eat with them.

From the ‘ibaadah of providing food for people stem many other acts of worship such as creating love and friendship towards those who are given the food, which is a means of entering Paradise, as the Prophet صلى الله عليه وسلم said:

You will not enter Paradise until you truly believe, and you will not truly believe until you love one another.” Narrated by Muslim, 54. It also fosters the practice of sitting with righteous people and seeking reward by helping them to do acts of worship for which they gain strength by eating your food.

Insignificance of the Dunya

Whoever makes the Dunya his ultimate goal will not have any share in the Hereafter:

فَمِنَ النَّاسِ مَن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ وَمِنْهُم مَّن يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ

But of mankind there are some who say: “Our Lord! Give us (Your Bounties) in this world!” and for such there will be no portion in the Hereafter. And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [Surah al-Baqarah (2): 200-201]

Shaikh Ibn al-Uthaymeen رحمه الله commented on the above Aayaat:

1) People are divided into categories depending upon what they ask from Allaah. Some have praiseworthy goals and higher aims, those who say: {“Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!”}. Then there are those who have reprehensible goals and inferior targets, those who say: {“Our Lord! Give us (Your Bounties) in this world!” and for such there will be no portion in the Hereafter}.

2) From the benefit of these two Aayaat is: There is no blame on a person who seeks the goodness in the world along with the goodness in the Hereafter.

3) Another benefit is: The man is in need of goodness in this world and in the Hereafter.

[From Tafseer of Surah al-Baqarah by Shaikh Ibn al-Uthaymeen]

Q&A – Missed Ishaa and Taraweeh began.


Question: What is the ruling of establishing a second congregation while the people are praying the Taraaweeh prayer in Ramadan? This is because I have heard some of the people say that it is an innovation, while some of them say in the (last) ten nights then there is no problem, as for other that, then it is an innovation; such as if one were to do
it in the beginning of Ramadan or the middle part.


That which is correct is that if a person enters the Masjid, whether he is alone or there is a group along with him, and the people are praying the Taraaweeh prayer they are to enter (the prayer) along with the Im am intending Ishaa. Then when the Imaam makes the Tasleem they are to perform that which remains from the ‘Ishaa prayer; each doing so individually and not as a congregation. This is that which is correct.

As for establishing a second congregation in one Masjid, this is not legislated, without doubt.

However, we say: enter along with the Imaam, intending ‘Ishaa.
If one were to say: Is it correct for one praying an obligation prayer to do so along with one praying a superogatory prayer? We say: Yes. This occured during the time of the Messenger صلى الله عليه وسلم

Mu’aadh ibn Jalbal, used to pray the Ishaa prayer along with the Prophet صلى الله عليه وسلم then go to his people and lead them in the same prayer. So it was superogatory for him and for them it was obligatory. This was during the time of the messenger صلى الله عليه وسلم Allaah, the Mighty and Majestic, approved of this.

Rather, what is apparent is that the Messenger صلى الله عليه وسلم knew about that and approved of it. Imam Ahmad ibn Hanbal, may Allaah have mercy upon him, textually mentioned that if a man were to enter while the Imam is praying Taraweeh then he is to enter (the prayer) along with him intending Ishaa.

Shaykh Muham ad ibn Saalih Al-Uthaymeen رحمه الله
Translated by Raha ibn Donald Batts

Source: Silsilah Al-Liqaa’ Ash-Shahree No. 32

Treating oneself with Surat al-Fatiha?

lbn Qayyim رحمه الله said,

“A time came while I was in Makkah that I became sick, and I could not find a doctor, nor any medicine. I used to treat myself with al-Faatihah. I would take a drink of Zam Zam and I would read on it again and again, then I would drink it. I found a complete cure through this, and from then on l used to stick to this for treating many sicknesses, and it contains within it the peak of benefit.”

(Zaad al-Ma’aad 3/188)

“If the sick person uses the Qur’an for healing in the proper way, and applies it
to his disease with sincerity, faith, complete acceptance and firm conviction, fulfillng all its conditions, then no disease can resist it.

How can disease resist the words of the Lord of heaven and earth which, if He had revealed it to the mountains they would have crumbled and if He had
revealed it to the earth it would have broken it apart?

There is no sickness, physical or spiritual, but in the Qur’an there is that which indicates its remedy, its cause and how to protect against it for those who are blessed with understanding of His Book.”

(Zaad al-Ma’aad, 4/352)

What to supplicate upon breaking the fast?

The supplication is as follows:

ذهب الظمأُ وابتاّتِ العروقُ وثَبت الاجرُ إن شاء اللّه

“Dhahaba damma-u wabtallatil- uruqu, wa thabatal-ajru, in sha Allah”

(The thirst is gone, and the veins replenished, and the reward is confirmed, if Allah Wills)

Graded Hasan by Shaykh Al-Albania in Al-Irwaa’ Al-Ghaleel, no. 920