Praise be to Allaah. 

Time is of the essence, it is too precious to be 

wasted or neglected. The wise person is the one who pays attention to his time and does not treat it as a vessel to be filled with cheap things and vain talk. Instead, he limits it to worthy efforts and righteous deeds that please Allaah and benefit other people. Every minute of a person’s life carries the potential to raise his own status and to make his people happier, little by little.

 If you are keen to attain the highest position, and bring the most happiness to your people, then forget about relaxing and keep away from empty amusement.

 In one minute you can do a lot of good and earn much reward. In just one minute, by giving in charity, studying, memorizing, or striving to do good deeds, you can make sure that this minute of your life is not wasted.  One minute may be recorded in your book of good deeds if you know how to make the most of it and take care of it:

 Strive to make the most of each minute

If you forget it, you forget the most important thing, the truth.

 There follows a list of things that can be done in one minute, by the permission of Allaah:

1.     1.     In one minute you can recite Soorat al-Faatihah 3 times, reciting rapidly and silently. Some scholars said that the reward for reading al-Faatihah is more than 600 hasanahs, so if you read it 3 times you will, by the permission of Allaah, gain more than 1800 hasanahs – all of that in one minute.

2.     In one minute you can recite Soorat al-Ikhlaas (Qul Huwa Allaahu Ahad) 20 times, reciting rapidly and silently. Reciting it once is equivalent to one-third of the Qur’aan. If you read it 20 times it is equivalent to reading the Qur’aan 7 times. If you read it 20 times in one minute each day, you will have read it 600 times in one month, and 7200 times in one year, which will be equal in reward to reading the Qur’aan 2400 times.

3.     You can read one page of the Book of Allaah in one minute.

4.     You can memorize a short aayah of the Book of Allaah in one minute.

5.     In one minute you can say Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (There is no god except Allaah alone with no partner; to Him be dominion and praise, and He is Able to do all things) – 20 times. The reward for saying this is like freeing 8 slaves for the sake of Allaah from among the sons of Ismaa’eel.

6.     In one minute you can say Subhaan Allaahi wa bi hamdihi (Glory and praise be to Allaah) 100 times. Whoever says that in one day will be forgiven for his sins even if they are like the foam of the sea.

7.     In one minute you can say Subhaan Allaahi wa bi hamdihi Subhaan Allaah il-‘Azeem (Glory and praise be to Allaah, glory be to Allaah the Almighty) 50 times. These are two phrases which are light on the lips, heavy in the balance and beloved to the Most Merciful, as was narrated by al-Bukhaari and Muslim.

8.     The Prophet (peace and blessings of Allaah be upon him) said: “When I say ‘Subhaan Allaah, wa’l-hamdu Lillah, wa laa ilaah ill-Allaah, wa Allaahu akbar (Glory be to Allaah, praise be to Allaah, there is no god except Allaah, and Allaah is Most Great)’, this is more beloved to me than all that the sun rises upon.” (Narrated by Muslim). In one minute, you can say all of these words more than 18 times. These words are the most beloved words to Allaah, the best of words, and they weigh heavily in the balance of good deeds, as was narrated in the saheeh ahaadeeth.

9.     In one minute you can say, Laa hawla wa laa quwwata illa Billaah (there is no strength and no power except with Allaah) more than 40 times. This is one of the treasures of Paradise, as was narrated by al-Bukhaari and Muslim. They are a means of putting up with difficulties and of aiming to achieve great things.

10. In one minute you can say Laa ilaaha ill-Allaah approximately 50 times. This is the greatest word, for it is the word of Tawheed, the good word, the word that stands firm. If these are the last words of a person, he will enter Paradise, and there are other reports which indicate how great these words are.

11. In one minute you can say Subhaan Allaah wa bi hamdih, ‘adada khalqihi, wa ridaa nafsihi, wazinata ‘arshihi, wa midaada kalimaatihi (Glory and praise be to Allaah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) more than 15 times. This words bring many more times the reward for other forms of tasbeeh and dhikr, as was reported in saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him).

12. In one minute you can seek the forgiveness of Allaah more than 100 times by saying “Astaghfir-Allaah (I seek the forgiveness of Allaah). The virtues of seeking forgiveness are no secret, for it is the means of attaining forgiveness and entering Paradise, and it is the means of being granted a good life, increasing one’s strength, warding off disasters, making things easier, bringing rain and increasing one’s wealth and children.

13. You can say a few brief and concise words in one minute, and Allaah may bring about some good through them that you could never imagine.

14. In one minute you can send blessings on the Prophet (peace and blessings of Allaah be upon him) 50 times by saying Sall-Allaahu ‘alayhi wa sallam (May Allaah bless him and grant him peace). In return Allaah will send blessings upon you 500 hundred times because one blessing brings ten like it.

15. In one minute you can motivate your heart to give thanks to Allaah, to love Him, to fear Him, to put hope in Him, to long for Him, and thus travel through the stages of ‘uboodiyyah (total enslavement to Allaah). You could do this when you are lying on your bed or walking in the street.

16. In one minute you can read more than two pages of a useful book that is easy to understand.

17. In one minute you can uphold the ties of kinship by calling a relative on the phone.

18. You can raise your hands and recite any du’aa’ you wish from the books of du’aa’, in one minute.

19. You can say salaams to and shake hands with a number of people in one minute.

20. You can forbid an evil action in one minute.

21. You can enjoin something good in one minute.

22. You can offer sincere advice to a brother in one minute.

23. You can console someone who is depressed in one minute.

24. You can remove something harmful from the road in one minute.

25. Making the most of one minute motivates you to make the most of other periods that would otherwise be wasted.

 Al-Shaafa’i (may Allaah have mercy on him) said:

 When people go to sleep, I let my tears flow, and I recite a verse of the most eloquent poetry

Is it not a waste that nights go by and I do not increase in knowledge, yet this time is counted as part of my life?

 Finally, the more sincere you are towards Allaah and the more aware you are of Him, the greater will be your reward and the more your hasanaat will increase.

Note that most of these actions will not cost you anything; they do not require tahaarah (purity) and they will not tire you out or take much effort. On the contrary, you can do them whilst you are walking, or in your car, or lying down, or standing, or sitting, or waiting for somebody. 

These actions are also among the greatest means of attaining happiness, expanding the chest (i.e., bringing relief and joy) and removing stress and anxiety. May Allaah help us and you to do that which He loves and which pleases Him. May Allaah bless our Prophet Muhammad. 

Firstly: 

The Sunnah is to hasten to break the fast as soon as the sun goes down. There are several ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) concerning that, such as the following: 

Al-Bukhaari (1975) and Muslim (1098) narrated from Sahl ibn Sa’d that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The people will continue to do well so long as they hasten to break the fast.” 

Al-Nawawi said: In this hadeeth we are urged to hasten to break the fast, after checking that the sun has indeed set. What this means is that the ummah will continue to be in good shape and will be fine, so long as they adhere to this Sunnah. If they delay (breaking the fast) then this will be a sign of corruption that they have fallen into. 

Al-Haafiz said: 

Al-Muhallab said: The reason behind that is so as to avoid making the day longer by taking from the night. It is also kinder to the fasting person and gives him more strength for worship. The scholars are agreed that this hadeeth refers to when it is confirmed that the sun has indeed set by visual sighting or by the testimony of two witnesses of good character – or of one such witness according to the more correct view. End quote. 

Another reason for that: 

Is so as to hasten to eat that which Allaah has permitted, for Allaah is Most Generous, and one who is generous likes to see people hasten to enjoy his generosity. So He likes His slaves to hasten to enjoy that which Allaah has permitted to them as soon as the sun sets. Al-Sharh al-Mumti’, 6/268. 

This hadeeth is also a refutation of the Shi’ah who delay breaking the fast until the stars appear. This was the view of Ibn Daqeeq al-Eid. 

Secondly: 

The Sunnah is for the fasting person to break the fast with fresh dates; if he cannot find any then with dried dates; if he cannot find any then with water. If he cannot find any then he should break the fast with whatever food and drink are available. 

If the fasting person cannot find anything with which to break his fast, he should break his fast in intention, i.e., he should declare that his fast is over even if that is delayed, thus he will have hastened to break the fast and followed the Sunnah in that.  

Shaykh Ibn ‘Uthaymeen said in al-Sharh al-Mumti’ (6/269): 

If he cannot find water or any other drink, or any food, he should intend in his heart to break his fast, and that is sufficient. 

Based on this, if this doctor cannot break his fast with fresh or dried dates, then he can break his fast with water. If he cannot do that because he is so busy doing the operation, then it is sufficient for him to have the intention of breaking the fast, and he can act in accordance with the Sunnah in this way. 

And Allaah knows best.

There is no doubt that the Isra’ and Mi’raaj (the Prophet’s Night Journey and Ascent into heaven) are two great signs of Allaah which point to the truthfulness of the His Messenger Muhammad (peace and blessings of Allaah be upon him), and the greatness of his status before Allaah. They are also signs of the great power of Allaah, and of His exalted position above His creation. Allaah says (interpretation of the meaning): 

“Glorified (and Exalted) be He (Allaah) [above all that (evil) they associate with Him]

Who took His slave (Muhammad) for a journey by night from Al‑Masjid Al‑Haraam (at Makkah) to Al‑Masjid Al‑Aqsa (in Jerusalem), the neighbourhood whereof We have blessed, in order that We might show him (Muhammad) of Our Ayaat (proofs, evidences, lessons, signs, etc.). Verily, He is the All‑Hearer, the All‑Seer”

[al-Isra’ 17:1] 

There are mutawaatir reports from the Messenger of Allaah (peace and blessings of Allaah be upon him) that he was taken up into the heavens, and their gates were opened for him, until he passed beyond the seventh heaven, where his Lord spoke to him as He willed, and enjoined the five daily prayers upon him. At first Allaah, may He be exalted, enjoined fifty prayers, but our Prophet Muhammad (peace and blessings of Allaah be upon him) kept going back and asking Him to reduce it, until He made them five, so they are five obligatory prayers but fifty in reward, because each good deed is rewarded tenfold. To Allaah be praise and thanks for all His blessings. 

With regard to this night on which the Isra’ and Mi’raaj took place, there is nothing in the saheeh ahaadeeth to indicate that it is in Rajab or in any other month. Everything that has been narrated concerning a specific date for these events cannot be proven to have come from the Prophet (peace and blessings of Allaah be upon him) according to the scholars of hadeeth. Allaah has wise reasons for causing the people to forget it. Even if the date were proven, it would not be permissible for the Muslims to single it out for particular acts of worship, and it is not permissible for them to celebrate it, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not celebrate it and they did not single it out in any way. If celebrating it was something that is prescribed in Islam, the Messenger would have told his ummah about that, either in word or in deed. If any such thing had happened, it would have been well known, and his companions would have transmitted the information to us. They narrated from their Prophet (peace and blessings of Allaah be upon him) everything that his ummah needs to know, and they did not neglect any aspect of the religion, rather they were the first ones to do anything good. If celebrating this night had been prescribed in Islam, they would have been the first people to do so. The Prophet (peace and blessings of Allaah be upon him) was the most sincere of people, and he conveyed the message to the people in full, and he fulfilled the trust. If venerating and celebrating this night were part of the religion of Allaah, then the Prophet (peace and blessings of Allaah be upon him) would have done that and would not have concealed it. Since no such thing happened, it is known that celebrating it and venerating it is not part of Islam at all. Allaah has perfected this ummah’s religion for it and has completed His favour upon them, and He condemns those who introduce things into the religion which Allaah has not ordained. Allaah says in His holy Book, in Soorat al-Maa’idah (interpretation of the meaning): 

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa’idah 5:3] 

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained?”

[al-Shoora 42:21] 

In the saheeh ahaadeeth it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) warned against bid’ah (innovation) and stated clearly that it is misguidance, so as to show the ummah how serious the matter is and put them off it. 

For example, it is narrated in al-Saheehayn from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” In a report narrated by Muslim it says: “Whoever does any action that is not part of this matter of ours will have it rejected.”  

In Saheeh Muslim it is narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say in his khutbah on Friday: “The best of speech is the Book of Allaah and the best of guidance is the guidance of Muhammad (peace and blessings of Allaah be upon him). The worst of matters are those which are newly-invented, and every innovation is a going astray.” Al-Nasaa’i added with a jayyid isnaad: “and every going astray will be in the Fire.”  

In al-Sunan it is narrated that al-‘Irbaad ibn Saariyah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) delivered an eloquent speech to us which melted our hearts and caused our eyes to flow with tears. We said: O Messenger of Allaah, it is as if it is a farewell address, so advise us. He said: “I advise you to fear Allaah, and to listen and obey, even if a slave is appointed over you. Whoever among you lives will see many differences, so I urge you to adhere to my Sunnah and the way of the rightly-guided caliphs who will come after me, and cling firmly to it. Beware of newly-invented matters, for every newly-invented matter is an innovation and every innovation is a going astray. And there are many ahaadeeth with a similar meaning. 

Warnings against bid’ah (innovation) have been narrated from the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and from the righteous salaf after them, because this is no more than adding things to the religion and instituting a religion that Allaah has not ordained, and it is an imitation of the enemies of Allaah, the Jews and the Christians, in their additions to their religions and introducing into them things that Allaah had not ordained. It also implies that there is something lacking in Islam, and that it is not complete, and it is well known that this leads to great mischief and evil, and goes against the verse in which Allaah says (interpretation of the meaning):  

“This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion”

[al-Maa’idah 5:3] 

It also goes against the ahaadeeth of the Messenger (peace and blessings of Allaah be upon him) which warn against innovation (bid’ah). 

I hope that the evidence we have quoted will be sufficient to convince the seeker of truth that this bid’ah is wrong, i.e., the innovation of celebrating the night of the Isra’ and Mi’raaj, and that it is not part of the religion of Islam at all. 

Because Allaah has enjoined being sincere towards the Muslims and explaining what Allaah has prescribed for them in their religion, and because it is haraam to conceal knowledge, I thought that I should point out this innovation, which is so widespread in many regions that people think it is part of the religion, to my Muslim brothers. Allaah is the One Whom we ask to set the affairs of all the Muslims straight, and to bless them with knowledge of Islam, and to help us and them to adhere steadfastly to the truth, and to forsake everything that goes against it, for He is able to do that. May Allaah send blessings and peace upon His slave and Messenger, our Prophet Muhammad, and his family and companions. 

Firstly: 

The phrase fiqh al-waaqi‘ refers to two things: 

1.

Understanding the circumstances of the person who asked for the fatwa, his situation and the situation of his country. No fatwa concerning issues of jihad should be issued in any country before the mufti has a full picture of the situation in that country. Similarly, he should not issue a fatwa concerning anything that has to do with computers and the Internet, unless he has knowledge of these things and what happens in them. 

2.

Understanding what is going on in the world of current events, political analysis, finding out about the enemies’ plots by reading their books and newspapers and following their plans to conquer the country or spread corruption. 

With regard to the use of this phrase in the first sense, we say: 

There is no doubt that the issuing of a fatwa requires the mufti to have an understanding of the Qur'aan and Sunnah, and scholarly consensus, and he should also understand the realities of people’s situations, time and place, otherwise his fatwa may not meet the people’s needs or may be beyond their ability to implement it because it is far away from the reality of which that mufti is unaware.                                                                                               

Ibn al-Qayyim (may Allah have mercy on him) said: 

The mufti or judge is not able to issue a fatwa or verdict without understanding two things: 

(i)                Understanding and having a good grasp of reality: he should have a good understanding of what is happening, on the basis of circumstantial evidence and other signs, so that he has a full understanding of it.

(ii)              Understanding what is required in the light of these circumstances, which means understanding the ruling of Allah that He issued in His book or on the lips of His Messenger concerning this reality, then he should apply the one to the other. 

I‘laam al-Muwaqqi‘een, 1/87 

The respectable scholars applied this to many fatwas, such as that issued by Shaykh al-Islam Ibn Taymiyah, when he was asked about fighting the Tatars even though they bore witness that there is no god but Allah. He said: 

Yes, it is obligatory to fight them on the basis of the Book of Allah and the Sunnah of His Messenger, and the consensus of the imams of the Muslims. This is based on two principles: knowledge of their reality and situation, and knowledge of the rulings of Allah concerning people like them. 

With regard to the first principle: everyone who is in contact with these people knows their situation; the one who is not in contact with them will only know that from what he hears of authentic reports and honest news. We will explain about their situation after explaining the other principle, knowledge of which is limited to people who have knowledge of Islamic sharee‘ah. So we say:

Every group that rejects one of the tangible, practical laws of sharee‘ah that are proven on the basis of tawaatur must be fought, according to the consensus of the imams of the Muslims. 

Majmoo‘ al-Fataawa, 28/510 

Secondly: 

With regard to fiqh al-waaqi‘ in the second sense, there are people who go to one extreme or another, exaggeration or neglect, concerning this matter. Hence we say: 

Some of those who got involved in this type of fiqh went to extremes, to the extent that this type of understanding took precedence over proper, shar‘i fiqh in their minds. Some of them even went so far as to adopt this fiqh and regard it as being obligatory for the scholars of sharee‘ah and the fuqaha’. Some of them accused many of the shaykhs and scholars of not understanding reality and not having enough knowledge of it; on the other hand, there is a group who disallow paying attention to events happening around the world. But the best of matters are those that take a middle course. 

Shaykh al-Albaani (may Allah have mercy on him) said: 

During that turmoil there were some people who brought up the issue which is called fiqh al-waaqi‘. I do not disagree in principle with this concept for which they came up with this name of fiqh al-waaqi‘, because many of the scholars stated clearly that those who lead the ummah and give answers to solve its problems should have knowledge and understanding of circumstances and realities. Hence one of their famous sayings is: The ruling on a thing is a projection of one’s understanding of it, and that cannot be achieved except by understanding the circumstances surrounding the issue for which they have to give an answer. This is one of the bases of giving rulings and fatwas in particular, and is one of the principles of knowledge in general. So fiqh al-waaqi‘ means understanding what concerns the Muslims with regard to their own affairs or the plots of their enemies, so as to warn them or help them to progress in a real sense and not just in theory when focusing on news of the kuffaar or focusing totally on their analysis and ideas. Understanding reality in order to reach the shar‘i ruling is an important duty that a specialised and smart group of seekers of knowledge have to do. This is just like any other branch of knowledge, whether it has to do with sharee‘ah, social sciences, economics, military matters or any other branch of knowledge that is of benefit the Muslim ummah and will bring it back to its position of glory and leadership, especially when these branches of knowledge are developing from one time and place to another. 

But we have heard and seen that many young Muslims are confused with regard to this type of knowledge that we referred to above by the name of fiqh al-waaqi‘. They have, unfortunately, divided into two groups; some went to extremes with regard to this matter and others fell short. Now you can see and hear -- from those who exaggerate about the importance of fiqh al-waaqi‘ and raise it above its rightful level -- that they want every scholar of sharee‘ah to be knowledgeable about what they call fiqh al-waaqi‘, and the opposite is also applicable to them. They give the impression to those who listen to and support them that anyone who has knowledge of what is happening in the Muslim world has good understanding of the Qur’aan and Sunnah and is following the path of the righteous Salaf! But that is not necessarily the case, as is quite obvious. We cannot imagine the existence of a man who is perfect in all senses, i.e., one who could have knowledge of all the branches of knowledge referred to and discussed above. 

So what is required is for those who have devoted themselves to knowing the reality of the Muslim ummah and the plots that are made against it is for them to cooperate with the scholars of Qur’aan and Sunnah, according to the way of the early generations of this ummah, so that the former may present their understanding and ideas and the latter may issue the Islamic ruling on them, based on sound evidence and proof. As for the one who speaks of fiqh al-waaqi‘ being regarded in the minds of his listeners as a scholar or mufti for no other reason than that he is speaking to them on the basis of this “fiqh”, this cannot be correct in any way, because his words may be used as a reason to reject the fatwas of the scholars and their views and rulings. 

Su’aal wa Jawaab hawla Fiqh al-Waaqi‘, p. 14-16 

And he (may Allah have mercy on him) said: 

So it is as Allah says (interpretation of the meaning): “Thus We have made you [true Muslims — real believers of Islamic Monotheism, true followers of Prophet Muhammad صلى الله عليه وسلم and his Sunnah (legal ways)], a just (and the best) nation” [al-Baqarah 2:143].

Fiqh al-waaqi‘ in the correct shar‘i sense is undoubtedly something obligatory, but that is a communal obligation (fard kifaayah): if some of the scholars undertake it, the obligation is waived for the other scholars, let alone seekers of knowledge and let alone the ordinary Muslims. 

Hence moderation is essential when calling upon Muslims to be aware of fiqh al-waaqi‘, and we should not overwhelm them with political news and analysis of western thinkers. Rather what is needed -- always -- is to focus on purifying Islam from any contamination, then to educate the Muslims -- collectively and individually -- in this pure Islam and to bring them back to the original message: the Qur’aan and Sunnah according to the understanding of the early generations of the ummah. 

Su’aal wa Jawaab hawla Fiqh al-Waaqi‘, p. 25 

Shaykh Saalih al-Fawzaan (may Allah preserve him) said:

As for focusing on contemporary reality -- or fiqh al-waaqi‘ -- this can only be done after attaining understanding of sharee‘ah, because it is on the basis of understanding sharee‘ah that one should look at people’s real-life situation and what is happening in the world of ideas and opinions, and measure them against sound shar‘i knowledge, in order to distinguish between which of these things are good and which are bad. Without shar‘i knowledge one cannot distinguish between truth and falsehood, guidance and misguidance. The one who starts initially by focusing on current affairs, newspaper articles and political issues, and has no understanding of his religion, will be led astray by these matters, because most of them are based on misguidance, the call to falsehood, fancy words and temptations. We ask Allah to keep us safe and sound.  

Al-Muntaqa min Fataawa al-Shaykh al-Fawzaan, 1/297 

See the comments of Shaykh ‘Uthaymeen on this issue in the answer to question no. 76010 

Thirdly: 

For more information of what is meant by the idea of variations in fatwas according to time and place, which has previously been discussed in detail, please see the answer to question no. [What is meant by variations in fatwas according to time and place]. 

And Allah knows best.