Forbiddance to Observe Perpetual Fast

Forbiddance to Observe Perpetual Fast

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alaihi wa sallam, is His Messenger.

1.Forbiddance to Observe Perpetual Fast and Excellence of Observing Fast on Alternate Days

Yahya ibn Abu Kathir reported: I and 'Abdullah ibn Yazid set out till we came to Abu Salamah. We sent a messenger to him (in his house in order to inform him about our arrival) and he came to us. There was a mosque near the door of his house, and we were in that mosque, till he came out to us. He said: If you like you may enter (the house) and, if you like, you may sit here (in the mosque). We said: We would rather sit here and (you) relate to us.

He (Yahya) then narrated that 'Abdullah ibn Amr ibn al-‘As (radiallāhu’anhu) told him (Abu Salamah):

I (Ibn Amr) used to observe fast uninterruptedly and recited the (whole of the) Qur'ān every night. It was mentioned to Rasūlullāh (Sallallāhu 'alaihi wa sallam) or he sent for me, and I went to him and he (Sallallāhu 'alaihi wa sallam) said to me: I have been informed that you fast continuously and recite (the whole of the Qur'ān) every night.

I said: O Rasūlullāh, it is right, but I desire thereby nothing but good, whereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: It suffices for you that you should observe fast for three days during every mouth. I said: O Rasullulāh, I am capable of doing more than this. He (Sallallāhu 'alaihi wa sallam) said: Your wife has a right upon you, your visitor has a right upon you, your body has a right upon you; so observe the fast of Dawud, the Apostle of Allāh (‘alaihissalam), for he was the best worshipper of Allāh. I said: O Rasūlullāh, what is the fast of Dawud? He (Sallallāhu 'alaihi wa sallam) said: He used to fast one day and did not fast the other day.

He (Sallallāhu 'alaihi wa sallam) (also) said: Recite the Qur'an during every month. I said: O Rasūlullāh, I am capable of doing more than this, whereupon he (Sallallāhu 'alaihi wa sallam) said: Recite it in twenty days; recite it in ten days. I said: I am capable of doing more than this, whereupon he (Sallallāhu 'alaihi wa sallam) said: Recite it every week, and do not exceed beyond this, for your wife has a right upon you, your visitor has a right upon you; your body has a right upon you.

He ('Amr ibn 'As) said: I was hard to myself and thus I was put to hardship. Rasūlullāh (Sallallāhu 'alaihi wa sallam) had told me: 'You do not know you may live long (thus and bear the hardships for a long time), and I accepted that which Rasūlullāh (Sallallāhu 'alaihi wa sallam) had told me. When I grew old I wished I had availed myself of the concession (granted by) Rasūlullāh (Sallallāhu 'alaihi wa sallam).

This hadith has been narrated by Yahya ibn Abu Kathir with the same chain of transmitters and he made this addition after these words: During every month, (fasting) for three days, there is for you ten times for every good and that is perpetual fasting (for three days would bring a reward for full thirty days). I said: What is the fast of the Apostle of Allāh, Dawūd? He said: Half of the age (observing fast on alternate days for the whole life). And in the hadith no mention has been made of the recital of the Qur'an, and he did not say: Your visitor has a right upon you, but (instead) he said: Your son has a right upon you.

[Sahih Muslim, Book 6, Number 2588]

'Abdullah ibn 'Amr ibn al-‘As (radiallāhu’anhu) reported that Rasūlullāh (Sallallāhu 'alaihi wa sallam) was informed that he could stand up for (prayer) throughout the night and observe fast every day so long as he lived. Thereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: Is it you who said this? I said to him: Rasūlullāh, it is me who said that. Thereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: You are not capable enough to do so. Observe fast and break it; sleep and stand for prayer, and observe fast for three days during the month; for every good is multiplied ten times and this is like fasting forever.

I then said: Rasūlullāh, I am capable of doing more than this. Thereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: Fast one day and do not fast for the next two days. I said: Messenger of Allāh, I have the strength to do more than that. Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: Fast one day and break on the other day. That is known as the fasting of Dawud (‘alaihissalam) and that is the best fasting. I said: I am capable of doing more than this. Thereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: There is nothing better than this.

'Abdullah ibn 'Amr (radiallāhu’anhum) said: Had I fasted the three days (fasting during every month) as Rasūlullāh (Sallallāhu 'alaihi wa sallam) had said, it would have been dearer to me than my family and my property.

[Sahih Muslim, Book 6, Number 2587]

'Abdullah ibn 'Amr ibn al-‘As (radiallāhu’anhu) reported that Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: 'Abdullah, don't be like so and so who observed prayer during the whole night and then abandoned it (altogether).

[Sahih Muslim Book 6, Number 2590]

Abdu'llah ibn 'Amr ibn 'As (radiallāhu’anhum) reported: It was conveyed Rasūlullāh (Sallallāhu 'alaihi wa sallam) that I observe fast successively and pray during the whole night. He sent for me or I met him and he (the Holy Prophet) said: It has been conveyed to me that you observe fast continuously and do not break it and pray during the whole night. Don't do that. for there is share for your eyes, share for your own self, share for your family; so observe fast and break it, pray and sleep and observe fast for one day during the ten days, and there is a reward for you (for other) nine (days besides the tenth day of the fast). I said: Rasūlullāh, I find myself more powerful than this. He said: Then observe the fast of Dawud (‘alaihissalam). He ('Amr) said: Apostle of Allāh, how did Dawud observe fast? He (Rasūlullāh) said: He used to fast one day and break it on the other day, and he did not run (from the battlefield) as he encountered (the enemy). He said: Apostle of Allāh, who can guarantee this for me (will I also encounter the enemy dauntlessly)? 'Ata', the narrator of the hadith, said: I do not know how there (crept in) the matter of perpetual fast. Rasūlullāh (Sallallāhu 'alaihi wa sallam) however, said: He who observed perpetual fast did not fast at all; he who observed perpetual fast did not fast at all, he who observed perpetual fast did not fast at all. This hadith has been narrated by Ibn Juraij with the same chain of transmitters. Imam Muslim has narrated this hadith on the authority of Abu 'Abbas al-Sa'ib ibn Farrukh and he was a trustworthy and reliable (narrator) among the people of Makkah.

[Sahih Muslim Book 6, Number 2591]

'Abdullah ibn 'Amr (radiallāhu’anhu) reported: Rasūlullāh (Sallallāhu 'alaihi wa sallam) said to me: I have been informed that you stand for prayer the whole of night and fast during the day. I said: I do that, whereupon he (Sallallāhu 'alaihi wa sallam) said: If you did that you in fact strained heavily your eyes and made yourself weak. There is a right of your eyes (upon you) and a right of yourself (upon you) and a right of your family (upon you). Stand for prayer and sleep. Observe fasts and break (them).

[Sahih Muslim Book 6, Number 2594]

'Abdullah ibn 'Amr (radiallāhu’anhu) reported Rasūlullāh (Sallallāhu 'alaihi wa sallam) as saying: With Allāh the best fasting is that of Dawud and the best prayer is that of Dawud (‘alaihissalam) for he slept half of the night and stood for prayer for the third of it and (then) slept the sixth part of it and he observed fast one day and broke on the other.

[Sahih Muslim Book 6, Number 2595]

'Abdullah ibn 'Amr ibn al-'As reported Rasūlullāh (Sallallāhu 'alaihi wa sallam) as saying: The best fasting in the eye of Allāh is that of David, for he fasted for half of the age (he fasted on alternate days), and the best prayer in the eye of Allāh, the Exalted and Majestic, is that of Dawud (‘alaihissalam), for he slept for half of the night and then stood for prayer and then again slept. He prayed for one-third of the night after midnight. He (the narrator) said: I asked 'Amr ibn Dinar whether 'Amr ibn Aus said that he stood for prayer one-third of the night after midnight. He said: Yes.

[Sahih Muslim Book 6, Number 2596]

Abu Qatadah  reported that Abu al Malik informed me: I went along with your father to 'Abdullah ibn ‘Amr, and he narrated to us that Rasūlullāh (Sallallāhu 'alaihi wa sallam) was informed about my fasting and he came to me, and I placed a leather cushion filled with fibre of date-palms for him. He sat down upon the ground and there was that cushion between me and him, and he said to me: Does three days' fasting in a month not suffice you? I said: O Messenger of Allāh, (I am capable of observing more fasts). He said: (Would) five (not suffice for you)? I said: Rasūlullāh, (I am capable of observing more fasts) He said: (Would) seven (fasts) not suffice you? I said: Messenger of Allāh, (I am capable of observing more fasts). He (the Prophet) then said: (Would) nine (fasts not suffice you)? I said: Messenger of Allāh, (I am capable of observing more fasts). He said: (Would) eleven (fasts not suffice you)? I said: Rasūlullāh, (I am capable of observing more fasts than these). Thereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: There is no fasting (better than) the fasting of David which comprises half of the age, fasting a day and not fasting a day.

[Sahih Muslim Book 6, Number 2597]

[Sahih Muslim Kitab Al-Sawm (The Book of Fasting) chapter 32: Forbiddance to Observe Perpetual Fast and Excellence of Observing Fast on Alternate Days]

2.The Excellence of Observing Fast for Three Days during Every Month and Fasting On the Day of 'Arafah, 'Ashura and Monday and Thursday

Abu Qatadah (radiallāhu’anhu) reported that a person came to Rasūlullāh (Sallallāhu 'alaihi wa sallam) and said: O Rasūlullāh, How do you observe fast? Rasūlullāh (Sallallāhu 'alaihi wa sallam) felt annoyed. When 'Umar Al-Khattab (radiallāhu’anhu) noticed his annoyance, he said: We are well pleased with Allāh as our Lord, with Islām as our Code of Life, and with Muhammad as our Prophet. We seek refuge with Allāh from the anger of Allāh and that of His Messenger. 'Umar kept on repeating these words till he calmed down.

Then Umar said: O Messenger of Allāh, what is the position of one who perpetually observes fasts? Thereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: He neither fasted nor broke it, or he said: He did not fast and he did not break it. He (‘Umar) said: What about him who observes fast for two days and breaks one day. There upon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: Is anyone capable of doing it? He ('Umar) said: What is the position of him who observes fast for a day and breaks on the other day? Thereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: That is the fast of Dawud (‘alaihissalam). He ('Umar) said: What about him who observes fast one day and breaks it for two days. Thereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: I wish, I were given strength to observe that. Thereafter he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: The observance of three days' fast every Month and that of Ramadān every year is a perpetual fasting. I seek from Allāh that fasting on the day of 'Arafah may atone for the sins of the preceding and the coming years, and I seek from Allāh that fasting on the day of Ashura may atone for the sins of the preceding year.

[Book 6, Number 2602]

Abu Qatadah al-Ansari (radiallāhu’anhu) reported that Rasūlullāh (Sallallāhu 'alaihi wa sallam) was asked about his fasting. Rasūlullāh (Sallallāhu 'alaihi wa sallam) felt annoyed. Thereupon 'Umar (radiallāhu’anhu) said: We are pleased with Allāh as the Lord, with Islām as our Code of Life, with Muhammad as the Messenger and with our pledge (to you for willing and cheerful submission) as a (sacred) commitment.

He was then asked about perpetual fasting, whereupon he Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: He neither fasted nor did he break it, or he did not fast and he did not break it.

He was then asked about fasting for two days and breaking one day. He (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: And who has strength enough to do it?

He was asked about fasting for a day and breaking for two days, whereupon he Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: May Allāh bestows upon us strength to do it.

He was then asked about fasting for a day and breaking on the other, whereupon he (Sallallāhu 'alaihi wa sallam) said: That is the fasting of my brother Dawud (‘alaihissalam).

He (Sallallāhu 'alaihi wa sallam) was then asked about fasting on Monday, whereupon he (Sallallāhu 'alaihi wa sallam) said: It was the day on which I was born, on which I was commissioned with prophethood or revelation was sent to me, (and he (Sallallāhu 'alaihi wa sallam) further) said: Three days' fasting every month and of the whole of Ramadān every year is a perpetual fast.

He (Sallallāhu 'alaihi wa sallam) was asked about fasting on the day of 'Arafah (9th of DzuI-Hijjah), whereupon he (Sallallāhu 'alaihi wa sallam) said: It expiates the sins of the preceding year and the coming year.

He (Sallallāhu 'alaihi wa sallam) was asked about fasting on the day of 'Ashura (10th of Muharram), whereupon he (Sallallāhu 'alaihi wa sallam) said: It expiates the sins of the preceding year.

(Imām Muslim said that in this hadith there is a) narration of Imam Shu'ba that he was asked about fasting on Monday and Thursday, but we (Imām Muslim) did not mention Thursday for we found it as an error (in reporting).

[Book 6, Number 2603]

[Sahih Muslim Kitab Al-Sawm (The Book of Fasting) Chapter 33: Excellence of Observing Fast for Three Days during Every Month. And Fasting On the Day of 'Arafah and 'Ashura and Monday and Thursday]

[Excerpted from Sahih Muslim Kitab Al-Sawm (The Book of Fasting)]

For Whom Fasting Is Mandatory?

For Whom Fasting Is Mandatory?

Tajuddin Shu’aib

In the Name of Allāh, Most Gracious, Most Merciful;

All praise and thanks are due to Allāh, May Allāh blessings and peace be upon His Messenger.

The obligation of fasting is mandatory on a person who has fulfilled these requirements: He or she must be a Muslim, sane, must have reached puberty must be healthy, and not in a state of travel; and for women, they must be in a state of purity - clean from menstruation and postnatal bleeding. If a person fulfills those prerequisites, fasting becomes valid and mandatory. Inferring from this definition, if one of these conditions is missing, the fast will be invalid. Indeed, it may be better to analyze each category of the definition.

 A Muslim

Fasting is not obligatory on a non-Muslim because he is not commanded to fast and even if he decides to fast and follows all the regulations, it will not be accepted by Allah (Subhānahu wa Ta’āla). If he or she wants to fast the Islamic fast, he has to declare the Kalimah first and only then will the fast be accepted. Similarly, the non-Muslim (Kafir) is not obligated to perform any Islamic duties. If he converts to Islam during the month of Ramadan, for instance, in the middle of the month, it becomes incumbent upon him to fast the remaining days. There will be no making up the days he missed before becoming Muslim. Allah (Subhānahu wa Ta’āla) states: "Say to the unbelievers, if they desist from unbelief, their past would be forgiven of them..." (Al-Qur'an 8:38)

If one converts to Islam during the daytime in Ramadhan, say 10:00 a.m. in the morning, he or she should observe the rest of the day in fasting. That is, from 10:00 a.m. until sunset, he should not break his fast.

Sane

The insane or retarded person is not obligated to keep his fast because he is deprived of sanity, a key component on which religious duties depend. In a hadith related by Ali Bin Abi Talib (radiallāhu’anhu), the Messenger of Allah (Sallallāhu 'alaihi wa sallam) said: "The Pen that records the deeds has been lifted from three people; the insane person, until he recovers; the sleeping person, until he wakes up; and the minor, until he dreams (i.e., has wet dreams.)" (Ahmad)

This hadith indicates the fast of the insane person, for instance, is not valid because he cannot comprehend the worship, and he cannot meaningfully declare intention (niyyah), without which the acts are invalid. If he has mental relapses whereby he is healthy, and then on occasion is sick, the fast is mandatory upon him during the days and times he is healthy but not when he is unhealthy.

If he intends to fast in the morning, and he falls ill during this time, his fast is good as if he fainted as a result of illness, because he knows that he may experience an attack at certain times. If he gets well during the daytime in Ramadhan, he should observe the fast the rest of the day because he is obligated to fast. However, he does not have to make up the day because his case is like that of unbeliever who becomes Muslim time or a minor he reached puberty during the day.

Puberty

Similarly, the minor person is not obligated to observe fast (Sawm), because of the previous hadith related by Ali bin Abi Talib (radiallāhu’anhu), "... And the minor until he dreams." However, it is imperative that the parents or the guardians of the juveniles or adolescents encourage and urge them to fast so they will get used to it. It will be vital training for them in their worship, because they will not have any chance for training as soon as they reach puberty.

In a hadith reported by Rubayyiah Bint Mau'awwidh (radiallāhu’anha), the Prophet (Sallallāhu 'alaihi wa sallam) sent a messenger to the village of Ansar on the morning of Ashura to inform them: "Whoever wakes in fasting should continue his fasting, whoever wakes up without fasting should complete his day in fasting. So we used to fast, let our young children fast, and go to the Masjid with them. When one of the children cried for food, we would make toys from wool and give them to the children until it was time to break the fast." (Bukhari and Muslim)

This hadith indicates that training minor boys and girls is highly recommended early in life, from about seven years of age for the spiritual, educational, and cultural upbringing of Muslim youth. It is the most powerful symbol of our religion.

Puberty: Boys

Puberty is known in Islamic law as al-baligh, or Tamyeez, (coming of age as a man and woman). There are three signs of puberty (baligh):

1. Discharging semen as a result of wet dreams, known as inzaalul-manyyi. Allah (Subhānahu wa Ta’āla) states: "But when the children among you come of age, let them also ask for permission, as do those senior to them in age..." (Al-Qur'an, 24-59)

In a hadith, the Messenger of Allah (Sallallāhu 'alaihi wa sallam) said: "Friday bath (ghus lul-Jum'ah) is mandatory upon anyone who has experienced a wet dream." (Bukhari and Muslim) The point in this hadith is that Islamic obligations are not incumbent on anyone until they reach the age of baligh.

2. Appearance of hair around the pubic area is another sign of puberty. If a person sees that even without wet dreams, he or she has attained puberty. This may happen at the age of thirteen or fourteen and parents should inform girls and boys about these signs.

3. Reaching 15 years of age: When the person reaches 15, he or she is a man or a woman, and anything that is obligatory on a man or woman is obligatory on him or her from that time on.

In a hadith reported by Abdullah Ibn ‘Umar (radiallāhu’anhu), he said: "My parents brought me to the Messenger of Allah (Sallallāhu 'alaihi wa sallam) on the eve of the Uhud Campaign and I was fourteen years old, so the Prophet (Sallallāhu 'alaihi wa sallam) did not enlist me in fighting." But a year later in the Campaign of Al-Khandaqq, I was fifteen, so this time the Prophet (Sallallāhu 'alaihi wa sallam) enlisted me in combat." (Muslim)

This hadith indicates the age of 15 is the legal age for a Muslim boy or girl to be responsible for his or her religion as well as worldly responsibilities. Some of us, who reside in the western world, seem to think adulthood depends on State laws. In some states it is 18, while in others it is 19, or 21, and so on. This is a very serious mistake, as the juvenile will reach puberty (baligh) and adulthood, but go on without observing his or her Islamic duties, such as Solat, fasting, or being restrained from that which is prohibited.

Puberty: Girls

Girls reach puberty and adulthood when they experience the above three signs. However, they have a fourth sign, that is, menstruation (haid). Whenever a girl experiences it, she is a woman even if she is 12 years old. At that time, the Qalam, the pen of responsibilities, begins to flow and to record the deeds of the servant, good or bad. It is interesting that in the western world the case is the reverse. When a juvenile reaches the age of puberty in Al-Islam he or she should be careful about anything he or she does or says. On the contrary, in the West when the person comes of age, he or she is allowed to do things which are detrimental to his or her well being. They are licensed to read, watch, and listen to so- called adult material, as if when one is an adult it is time to be irresponsible.

Indeed, if puberty is attained during the days of Ramadhan, say at midday, and the young person is fasting, he or she should continue his or her fasting and there will be no obligation on him or her to make up the fast. If he was not fasting, it is incumbent upon him to observe the rest of the day in fasting, because he has become an adult upon whom Islamic rites are obligatory. Girls in menstruation can't observe half day, nor should they make that half day up.

Wallahu'alam

[ VIA MSA]

For Whom Fasting is Mandatory?

For Whom Fasting Is Mandatory?

Tajuddin Shu’aib

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The obligation of fasting is mandatory on a person who has fulfilled these requirements: He or she must be a Muslim, sane, must have reached puberty must be healthy, and not in a state of travel; and for women, they must be in a state of purity (clean from menstruation and post childbirth bleeding).

If a person fulfills those prerequisites, fasting becomes valid and mandatory. Inferring from this definition, if one of these conditions is missing, the fast will be invalid. Indeed, it may be better to analyze each category of the definition.

Muslim

Fasting is not obligatory on a non-Muslim because he is not commanded to fast and even if he decides to fast and follows all the regulations, it will not be accepted by Allāh (Subhānahu Wa Ta’ala). If he or she wants to fast the Islamic fast, he has to declare the Kalimah first and only then will the fast be accepted. Similarly, the non-Muslim (Kafir) is not obligated to perform any Islamic duties. If he converts to Islam during the month of Ramadhan, for instance, in the middle of the month, it becomes incumbent upon him to fast the remaining days. There will be no making up the days he missed before becoming Muslim. Allāh (Subhānahu Wa Ta’ala) states: "Say to the unbelievers, if they desist from unbelief, their past would be forgiven of them..." (- Al-Anfal, 8:38)

If one converts to Islam during the daytime in Ramadhan, say 10:00 a.m. in the morning, he or she should observe the rest of the day in fasting. That is, from 10:00 a.m. until sunset, he should not break his fast.

Sane

The insane or retarded person is not obligated to keep his fast because he is deprived of sanity, a key component on which religious duties depend. In a hadith related by Ali Bin Abi Talib (radiallāhu`anha)  the Messenger of Allah (sallallāhu 'alayhi wa sallam)said: "The Pen that records the deeds has been lifted from three people; the insane person, until he recovers; the sleeping person, until he wakes up; and the minor, until he dreams (i.e., has wet dreams.)" (Ahmad)

This Hadith indicates the fast of the insane person, for instance, is not valid because he cannot comprehend the worship, and he cannot meaningfully declare intention (niyyat), without which the acts are invalid. If he has mental relapses whereby he is healthy, and then on occasion is sick, the fast is mandatory upon him during the days and times he is healthy but not when he is unhealthy.

If he intends to fast in the morning, and he falls ill during this time, his fast is good as if he fainted as a result of illness, because he knows that he may experience an attack at certain times. If he gets well during the daytime in Ramadhan, he should observe the fast the rest of the day because he is obligated to fast. However, he does not have to make up the day because his case is like that of unbeliever who becomes Muslim time or a minor he reached puberty during the day.

Minor (Sabiyi)

Similarly, the minor person is not obligated to observe fast (Sawm), because of the previous hadith related by Ali bin Abi Talib, (radiallāhu`anhu)     "... And the minor until he dreams." However, it is imperative that the parents or the guardians of the juveniles or adolescents encourage and urge them to fast so they will get used to it. It will be vital training for them in their worship, because they will not have any chance for training as soon as they reach puberty.

In a Hadith reported by Rubayyiah Bint Mau'awwidh (radiallāhu`anha) the Prophet (sallallāhu 'alayhi wa sallam)) sent a messenger to the village of Ansar on the morning of Ashura to inform them: "Whoever wakes in fasting should continue his fasting, whoever wakes up without fasting should complete his day in fasting. So we used to fast, let our young children fast, and go to the Masjid with them. When one of the children cried for food, we would make toys from wool and give them to the children until it was time to break the fast." (Bukhari and Muslim)

This Hadith indicates that training minor boys and girls is highly recommended early in life, from about seven years of age for the spiritual, educational, and cultural upbringing of Muslim youth. It is the most powerful symbol of our religion.

Puberty - Boys

Puberty is known in Islamic law as al-baligh, or Tamyeez, (coming of age as a man and woman). There are three signs of puberty (baligh):

1. Discharging semen as a result of wet dreams, known as inzaalul-manyyi. Allāh (Subhānahu Wa Ta’ala) states: "But when the children among you come of age, let them also ask for permission, as do those senior to them in age..." (Al-Nur, 24-59)

In a Hadith, the Messenger of Allah (sallallāhu 'alayhi wa sallam) said: "Friday bath (ghus lul-Jum'ah) is mandatory upon anyone who has experienced a wet dream." (Bukhari & Muslim) The point in this hadith is that Islamic obligations are not incumbent on anyone until they reach the age of baligh.

2. Appearance of hair around the pubic area is another sign of puberty. If a person sees that even without wet dreams, he or she has attained puberty. This may happen at the age of thirteen or fourteen and parents should inform girls and boys about these signs.

3. Reaching 15 years of age: When the person reaches 15, he or she is a man or a woman, and anything that is obligatory on a man or woman is obligatory on him or her from that time on.

In a Hadith reported by Abdullah Bin Umar (radiallāhu`anhu) , he said: "My parents brought me to the Messenger of Allah on the eve of the Uhud Campaign and I was fourteen years old, so the Prophet (sallallāhu 'alayhi wa sallam) did not enlist me in fighting. But a year later in the Campaign of Al-Khandaqq, I was fifteen, so this time the Prophet (sallallāhu 'alayhi wa sallam) enlisted me in combat." (Muslim)

This Hadith indicates the age of 15 is the legal age for a Muslim boy or girl to be responsible for his or her religion as well as worldly responsibilities. Some of us, who reside in the western world, seem to think adulthood depends on State laws. In some states it is 18, while in others it is 19, or 21, and so on. This is a very serious mistake, as the juvenile will reach puberty (baligh) and adulthood, but go on without observing his or her Islamic duties, such as Solat, fasting, or being restrained from that which is prohibited.

Puberty - Girls

Girls reach puberty and adulthood when they experience the above three signs. However, they have a fourth sign, that is, menstruation (haid). Whenever a girl experiences it, she is a woman even if she is 12 years old. At that time, the Qalam, the pen of responsibilities, begins to flow and to record the deeds of the servant, good or bad. It is interesting that in the western world the case is the reverse.

When a juvenile reaches the age of puberty in Al-Islam he or she should be careful about anything he or she does or says. On the contrary, in many countries when the person comes of age, he or she is allowed to do things which are detrimental to his or her well being. They are licensed to read, watch, and listen to so- called adult material, as if when one is an adult it is time to be irresponsible.

[Via MSA]