Rasulullah berpesan kepada Aisyah ra : "Ya Aisyah jangan engkau tidur sebelum melakukan empat perkara, iaitu :

1. Sebelum khatam Al Qur'an,

2. Sebelum membuat para nabi memberimu syafaat di hari akhir,

3. Sebelum para muslim meredhai kamu,

4. Sebelum kau laksanakan haji dan umrah....

Bertanya Aisyah :
"Ya Rasulullah.... Bagaimana aku dapat melaksanakan empat perkara seketika?"

Rasulullah tersenyum dan bersabda : "Jika engkau tidur bacalah :

Al Ikhlas tiga kali seakan-akan kau mengkhatamkan Al Qur'an.

Bacalah selawat untukKu dan para nabi sebelum aku, maka kami semua akan memberi syafaat di hari kiamat.

Beristighfarlah untuk para muslimin maka mereka akan meredhai kamu.

Dan,perbanyaklah bertasbih 33 subhanallah 33 alhamdulilah 34 Allah hu Akbar, bertahmid,bertahlil, bertakbir maka seakan-akan kamu telah melaksanakan ibadah haji dan umrah"

sebaik-baiknya..ambil lah wuduk sebelum tidur,dan doa tidur

~zai~

Zakaat al-Fitr

Definition

Zakaat al-Fitr is a kind of charity (sadaqah) that is obligatory at the time of breaking the fast of Ramadaan. The word zakaat is connected by idaafah (genitive structure in Arabic grammar) to fitr because the occasion of breaking the fast is the reason why this zakaat becomes obligatory.

When it has to be given

It becomes obligatory when the sun sets on the last day of Ramadaan. Anyone who gets married, has a baby born to him or becomes Muslim before the sun sets on that day, has to give zakaat al-fitr [on behalf of himself and/or his new wife or new baby], but if that happens after sunset, he does not have to give it… Whoever dies after sunset on the night of fitr, sadaqat al-fitr must be given on his behalf. This is what Ahmad stated.” (Al-Mughni, part 2, Fasl Waqt Wujoob Zakaat al-Fitr).

Who is obliged to pay it?

1. Al-Shaafa'i (may Allaah have mercy on him) said: “The hadeeth of Naafi’ indicates that the Messenger of Allaah (peace and blessings of Allaah be upon him) made it obligatory only on the Muslims, which is in accordance with the Book of Allaah, may He be glorified, because He has made zakaat as a purification for the Muslims, and purification can only be for the Muslims.” (Al-Umm, part2, Baab Zakaat al-Fitr).

2. It is obligatory on those who are able to pay it. Al-Shaafa'i said: “Everyone who, at the beginning of Shawwaal, has enough food for himself and those whom he is supporting, for that day, and has enough to give zakaat al-fitr on behalf of them and himself, should give it on behalf of them and himself. If he only has enough to give on behalf of some of them, then he should give on behalf of some of them. If he only has enough for himself and those whom he is supporting, then he is not obliged to give zakaat al-fitr on his own behalf or on behalf of those whom he is supporting.” (Al-Umm, part 2, Baab Zakaat al-Fitr).

3. Al-Nawawi (may Allaah have mercy on him) said: “The one who is in financial difficulty is not obliged to give [zakaat al-fitr]; there is no difference among the scholars in this regard… The obligation is determined by whether or not a person can afford it. Whoever has one saa’ more than he needs for himself and those whom he is obliged to support on the night and day of Eid, has enough [is not in financial difficulty]. Whoever does not have anything more than he needs is in financial difficulty, so he is not obliged to pay anything in this case. (Al-Majmoo’, part 6, Shuroot Wujoob Sadaqat al-Fitr).

4. The Muslim should give on his own behalf and on behalf of those on whom he spends, such as wives and relatives, if they cannot give it on their own behalf. If they are able to, it is better for them to give it themselves, because the command is addressed to them in the first place.

“Sudahkah anda membayar zakat tahun ini?”

Syeka and Nazha

Nak tahu pasal kaum-kaum yang telah dimusnahkan oleh Allah s.w.t?

Klik sini --> Bangsa Musnah

Siap ada short video lagi tu.

Daripada Hazrat Abu Hurairah r.a. bahawa sesungguhnya Rasulullah s.a.w. telah bersabda :
'Sesiapa yang berbuka sehari dari Ramadhan tanpa keuzuran atau sakit, dia tidak akan dapat mengqadhanya walaupun berpuasa seumur hidup, walaupun sekiranya dia dapat melakukannya'.

Huraian Ringkas.

Mengikut ahli feqah, mereka dengan jelas telah menulis bahawa orang Islam yang makan secara terang-terangan tanpa sebarang uzur di bulan Ramadhan boleh dihukum bunuh. Hukum itu hanya boleh dijalankan sekiranya ada Pemerintahan Islam. Tetapi, sekiranya tidak ada maka golongan fasik itu bolehlah bersuka-suka sementara masih hidup di dunia ini. Perbuatan mereka tidak akan terlepas daripada hukuman Allah s.w.t. kelak. Keduanya sudah jelas Rasulullah s.a.w. mengatakan bahawa tidak ada waktu pun yang dapat menggantikan seperti waktu Ramadhan untuk mereka mengqadhakannya. Bagi manusia yang berfikiran waras sudah tentu dapat membayangkan betapa hebatnya saat-saat di bulan Ramadhan ini jika dibandingkan dengan 11 bulan yang lain.

Semoga Allah s.w.t. menerima puasa kita dan amalan baik kita, Insya-Allah.

Prof Delp Made a Breakthrough


* gambar Purdue in front of Hovde Hall

Hmm .. one of our prof untuk class Senior Design kami masuk paper. Padan la kadang kadang ada mood swing, tension finalizing his research rupa rupa nya .. ehe.

:: Printers betray document secrets ::

Meniti Duri Duri Kehidupan

Ketika Omar bertanya kepada Ubai bin Kaab apakah sebenarnya yang dimaksudkan sebagai takwa. Lantas Ubai r.a berkata kepada Omar,

" Wahai Omar, pernah ataupun tidak kamu berjalan disatu lorong yang dipenuhi oleh onak dan duri".

Omar berkata pernah. Lantas ketika itu berkata Ubai, apa yang kamu lakukan. Maka Omar r.a pun menjawab,

" Aku berhati-hati dan bersungguh-sungguh ".

Maka selepas mendengar jawapan Omar, Ubai terus berkata itulah takwa iaitu ketika kamu berjalan dijalan kehidupan ini hendaklah kamu berhati-hati dan bersungguh-sungguh sebagaimana kamu berjalan dilorong yang dipenuhi oleh onak dan duri.

Berhati-hati ertinya jangan kita ambil, kita makan, kita sentuh sesuatu yang haram ataupun syubhah.

Bersungguh-sungguh ertinya melaksanakan perintah Allah sebaik mungkin.

Perut Punca Segala Penyakit

"Perut manusia itu tempat segala penyakit, manakala pencegahan itu pokok dari
segala pengubatan." (Riwayat ad-Dailami)


6 penyebab penyakit dari perut:-

1. Cara pemakanan seharian yang tidak sistematik – ikut sedap ati jer when n what to eat

2. Makan berlebihan

3. Tidak berwaspada dengan makanan dan minuman yang dihinggapi serangga.

Sabda Rasululluh s.a.w, maksudnya: "Jika ada seekor lalat jatuh ke dalam tempat
minuman yang akan kamu minum, maka celuplah keseluruhan tubuh lalat tersebut ke
dalam minumanmu tadi kemudian angkatlah (buanglah) lalat tersebut. Kerana
sesungguhnya pada salah satu sayapnya mengandung ubat dan pada sayap yang
lainnya mengandung penyakit." (Riwayat Abu Hurairah)

4. Tidak cermat semasa meneliti isi kandungannya – tgk2 lah dulu apa yg ada dlm dish tu.. kot2 lah ada things that u r allergic or sensitive to ker

5. Kurang kesedaran dalam menjaga kebersihan diri.

Sabda Rasulullah s.a.w, maksudnya: "Bersiwaklah (menggosok gigilah) kamu semua,
sebab bersiwak (menggosok gigi) itu adalah membersihkan mulut dan Allah redha
kepadanya. Setiap kali Jibril datang kepadaku, ia selalu berpesan untuk
bersiwak (menggosok gigi)." (Riwayat Ibnu Majah)

6. Kebiasaan memakan ubat tanpa nasihat doctor – always refer to doctors. They got that title for a reason, ya know…

Oleh itu jagalah cara pemakanan anda, dapatlah anda menghindari dari segala
penyakit yang berbentuk kronik ataupun sebaliknya. Amalan yang dilakukan oleh
Nabi Muhammad s.a.w iaitu berpuasa merupakan sebaik-baik pencegahan dan
pengubatan.

Sabda Rasulullah s.a.w, maksudnya: "Berpuasalah kamu, nescaya kamu menjadi
sihat." (Riwayat Abu Hurairah)

mane dpt? ade org kasik

Selamat Menyambut Ramadhan al-Mubarak

Senyum lebar ke telinga (CERIA!!!)

Kenapa manusia tak ceria?

1) Hidayah tak turun
- Manusia boleh ceria dan bahagia kalau Allah turunkan hidayah padanya.
2) Kita jahil
- mcm mane org jahil nak ceria. Dia tak tahu mcm mane nak menceriakan diri sendiri.
3) Bodoh sombong
- Dah jahil tapi tak nak tanya org mcm mana nak jadi ceria.
4) Hati kotor
- Orang hati kotor tak boleh nak ceria.
5) Byk ilmu tapi tak amal
6) Tak istiqomah/ikut musim
7) Tak bersatu hati
8) Tak berdoa
9) Tak bersyukur
10) Perspektif silap
-mentafsir dengan cara yang silap.Kebanyakan perkara dlm hidup neutral.Terpulang pada individu.
11)Lihat kesan jangka pendek. Tak tgk jangka panjang. So, bosan. tak ceria.
12)Kekadang suasana tak ceria.
13)Kwn2 boring, tak baik, bunuh semangat.
14)Gagal lihat sesuatu scr objektif.
-tak nampak ape yg jadi pada diri kite.

Petua2 ceria dan bahagia.
1) Keceriaan yang hakiki dtg dr rahmat Allah.
-Jgn lupa dan ingkar ibadah. Org yg ingkar tapi happy, tu tak tulen.
2) Berdoa khusus utk dpt keceriaan.
3) Maafkan semua org sblm tido setiap malam.
4) Programkan minda sblm tido setiap malam untuk positif.
5) Terus senyum dan berdoa bila bangun tido waktu pagi
- Air kalau di hulu jernih, di hilir pon akan jernih.
6) Pakai warna yang sesuai dengan jiwa dan suasana yg kita nak bentuk.
7) Selalu cari butang hijau. Buat mende2 yang menceriakan.
8) Lakukan setiap kegiatan dengan sebaik mungkin
Rasulullah said : "Kalau kita buat kerja kuat, Insya Allah Allah ampunkan dosa." Bila Allah dah ampunkan dosa, nanti ceria.
9) Untuk ceria ceriakan org lain. Untuk bahagia, bahagiakan org lain.
- "what goes to your life, correspond to what goes out of your life"
10) Persekitaran bykkan warna2 di sekitar kita berdasarkan syari'at.
11) Sblm berpisah dr satu majlis (berpisah dr manusia) bermaaf-maafan (cth: balek kerja)
12) Jaga kesihatan
13) Lakukan amalan untuk mengurus stress.
14) Jgn jadikan masalah sbg masalah.
-Sesuatu masalah yg besar, dipecah2kan kepada kecil, tak jadi masalah. Jgn lihat masalah sbg masalah. Lihat masalah sbg cabaran. Merangsang kreativiti dan teori.
15) Sayangi haiwan.
16) Gunakan strategi yg tertentu untuk membentuk kebahagiaan.
17) Tak perlu menang setiap masa untuk ceria.
-It's ok kalau sekali sekala kalah.
18) Setiap matlamat hidup kena selaras antara satu sama lain.
19) Buat perbandingan dengan bijaksana
- Hal2 dunia bandingkan dengan org yg kurang. Hal2 akhirat banding dengan org yg hebat.
20) Bentuk dah pupuk persahabatan yang bersepadu.
- Ada kwn dr berbagai2 lapisan masyarakat
21) Terima diri kita tanpa syarat.
- Kita mmg ada kehebatan yang berbeza dr org lain. Allah dah cipta manusia dgn hebat.
22) Jgn pikir byk2 sblm tido.
- Rilek2. Dah maafkan org, istighfar, zikir, then terus tido.
23) Buka minda dan hati.
-Untuk idea baru, ilmu baru.
24) Nyatakan kepada org lain, betapa pentingnya mereka kepada kita.
25) Kalau tak pasti ttg sesuatu, buat tekaan yang positif.
26) Yakin kebolehan diri anda.(Tapi jgn terlalu yakin tau)
27) Jgn terlalu yakin untuk diri sendiri
- Jgn syok sendiri. Nanti kalau kecewa, susah nak ceria.
28) Jgn hadapi masalah sendirian.
- Bila sendirian kita lemah. Ibarat kambing bila sendirian mudah dimakan serigala. Penyelesaian yg kita cari mungkin ada dalam kepala org lain.
29) Bentuk rutin yang positif.
30) Jgn risau.
- Risau itu adalah doa. Jika risau, spt berdoa untuk mendapat apa yg dirisaukan.
31) Kena buat serupa cakap.
32) Jangan ada perkataan 'KALAULAH'
33) Semangat sukarela
34) Riadhah
35) Jangan remahkan perkara2 kecil
36) Ketawa sekali sekala (tapi berpada2 aa.Jgn ketawa byk2.Senyum byk2 tak pe)
37) Wangi-wangian
38) Jgn cemburu kat org lain
39) Ada hobi
40) Seronok dgn perkara2 kecik.
41) Jgn abaikan sebahagian diri anda
42) Jgn kecewa

Kenapa memilih untuk jadi muram dan berduka walhal kita boleh memilih untuk ceria.

Listen to : Motivasi Ceria by Dr Fadzilah Kamsah at nurhidayah.com

The month of Sha'baan

Sha'baan is the name of the (eighth) month, and it is so called because in this month the Arabs used to disperse (tasha'aba) in search of water, or it was said that they dispersed to carry out raids and forays. Or it was said that it is so called because it sha'aba (branches out or emerges) i.e., it appears between the months of Rajab and Ramadaan. The plural forms of the word Sha'baan are Sha'baanaat and Sha'aabeen.

Fasting in Sha'baan

'Aa'ishah (may Allaah be pleased with her) said: "The Messenger (peace and blessings of Allaah be upon him) used to fast until we thought he would never break his fast, and not fast until we thought he would never fast. I never saw the Messenger of Allaah fasting for an entire month except in Ramadaan, and I never saw him fast more than he did in Sha'baan." (Narrated by al-Bukhaari, no. 1833; Muslim, no. 1956).

According to a report narrated by Muslim (no. 1957), "He used to fast all of Sha'baan, he used to fast all but a little of Sha'baan."

A group of scholars, including Ibn al-Mubaarak and others, thought that the Prophet (peace and blessings of Allaah be upon him) did not fast all of Sha'baan, but he fasted most of it. This is supported by a report in Saheeh Muslim (no. 1954) narrated from 'Aa'ishah (may Allaah be pleased with her), who said: "I never knew of him - meaning the Prophet (peace and blessings of Allaah be upon him) - fasting for any entire month apart from Ramadaan." According to another report also narrated by Muslim (no. 1955), 'Aa'ishah said: "I never saw him fast for any entire month from the time he came to Madeenah, apart from Ramadaan."

It was reported in al-Saheehayn that Ibn 'Abbaas said: "The Messenger of Allaah (peace and blessings of Allaah be upon him) did not fast any entire month apart from Ramadaan." (Narrated by al-Bukhaari, no. 1971, and Muslim, no. 1157). Ibn 'Abbaas regarded it as makrooh to fast any entire month apart from Ramadaan. Ibn Hajar (may Allaah be pleased with him) said: "He observed more voluntary fasts in Sha'baan than in any other month, and he used to fast most of Sha'baan."

Usaamah ibn Zayd (may Allaah be pleased with them both) said: "I said, 'O Messenger of Allaah, I do not see you fasting in any other month like you fast in Sha'baan.' He said, 'That is a month to which people do not pay attention, between Rajab and Ramadaan, and it is a month in which deeds are lifted up to the Lord of the Worlds. I like for my deeds to be lifted up when I am fasting.' (Narrated by al-Nasaa'i, see Saheeh al-Targheeb wa'l-Tarheeb, page 425). According to a report narrated by Abu Dawood (no. 2076) she said: "The most beloved of months for the Messenger of Allaah (peace and blessings of Allaah be upon him) to fast in was Sha'baan, and his fasting in Sha'baan was continuous with his fasting in Ramadaan." (Classed as saheeh by al-Albaani, see Saheeh Sunan Abi Dawood, 2/461).

Ibn Rajab (may Allaah have mercy on him) said: "Fasting in Sha'baan is better than fasting in the Sacred Months, and the best of voluntary fasts are those that are (observed in the months) closest to Ramadaan, before or after. The status of these fasts is like that of al-Sunan al-Rawaatib which are done before and after fard (prayers) and which make up for any shortfall in the number of obliagtory prayers. The same applies to fasts observed before and after Ramadaan. Just as al-Sunan al-Rawaatib are better than other kinds of voluntary prayers, so fasts observed (in the months) before and after Ramadaan are better than fasts at other times.

The phrase "Sha'baan is a month to which people do not pay attention, between Rajab and Ramadaan" indicates that because it comes between two important months, the Sacred Month of Rajab and the month of fasting, people are preoccupied with those two months and they do not pay attention to Sha'baan. Many people think that fasting in Rajab is better than fasting in Sha'baan, because Rajab is one of the Sacred Months, but this is not the case.

In the hadeeth quoted above there is an indication that even though certain times, places and people may be commonly thought to posses a particular virtue, there may be others that are better than them.

It also indicates that it is mustahabb to make good use of the times when people tend to be negligent, by doing acts of worship. A group of the Salaf used to fill the time between Maghrib and 'Isha' with prayer, saying that it was a time when many people were negligent. Another example is the remembrance of Allaah (dhikr) in the marketplace, because this means one is remembering Him in a place where people tend to be negligent and among people who are negligent. There are a number of benefits that come from making good use of times when people are often negligent, and using these times for worship, including the following:

It is more concealing of one's good works, and hiding and concealing naafil actions is better, especially fasting, because it is a secret between a slave and his Lord. Hence it was said that there is no element of showing off in fasting. One of the Salaf used to fast for years without anybody knowing about it; he would go from his home to the marketplace carrying two loaves of bread, which he would give away in charity, and he would fast. His family thought that he ate the bread, whilst the people in the marketplace thought that he had eaten at home. The Salaf thought it was mustahabb for a person who was fasting to do things that would conceal the fact that he was fasting. It was reported that Ibn Mas'ood said: "When you get up in the morning and you are fasting, then apply perfume." Qutaadah said: "It is mustahabb for the [man] who is fasting to apply perfume so that there will be no sign that he is fasting."

By the same token, doing righteous deeds at times when people are distracted and negligent is more difficult. One of the indications of how virtuous a deed is, is how difficult it is: if everyone is doing a certain action, it is easy, but if most people are negligent, this makes it more difficult for those who do remember Allaah. Muslim (no. 2984) narrated from the hadeeth of Ma'qil ibn Yassaar: "[The Prophet (peace and blessings of Allaah be upon him) said:] 'Worship at times of tribulation (fitnah) is like Hijrah to me.'" (The phrase "worship at times of tribulation" refers to times of upheavals and trials, when people follow their own desires, and those who adhere to Islam are doing something difficult.)

The scholars differed as to the reasons why the Prophet (peace and blessings of Allaah be upon him) fasted so much in Sha'baan. Their various opinions were as follows:

That he had been unable to fast three days out of every month because he was travelling or for some other reason, so he made them all up together in Sha'baan. When the Prophet (peace and blessings of Allaah be upon him) began to do some naafil action, he would persist in it, and if he missed it, he would make it up later.
It was said that his wives used to make up the days that they missed of Ramadaan in Sha'baan, so he used to fast because of that. This is the opposite of what was reported from 'Aa'ishah, that she used to delay making up days that she had missed in Ramadaan until Sha’baan because she was too busy with the Messenger of Allaah (peace and blessings of Allaah be upon him) to fast.
It was said that it was because this is a month which people do not pay attention to. This is the most correct view, because of the hadeeth of Usaamah quoted above, in which it says: "That is a month to which people do not pay attention, between Rajab and Ramadaan." (Narrated by al-Nasaa'i, see Saheeh al-Targheeb wal-Tarheeb, p. 425)
When Sha'baan began, if the Prophet (peace and blessings of Allaah be upon him) still had some voluntary fasts outstanding that he had not fasted, he would make them up during Sha'baan so that his naafil fasts would be complete before Ramadaan came. Similarly, if he had missed some Sunnah prayers or he had missed Qiyaam al-Layl, he would make it up. 'Aa'ishah used to make the most of this opportunity to make up any obligatory Ramadaan fasts that she had missed because of menstruation; during other months she was too busy with the Prophet (peace and blessings of Allaah be upon him) to fast. We should also note here that anyone who has any missed fasts to make up has to make them up before the next Ramadaan comes. It is not permissible to delay it until after the following Ramadaan except in cases of necessity (such as a valid excuse that continues between the two Ramadaans). Whoever is able to make them up before the (second) Ramadaan and does not do so, has to make them up after the (second) Ramadaan and in addition to that, he has to repent and to feed one poor person for each day that he missed. This is the view of Maalik, al-Shaafa'i and Ahmad.

Another benefit of fasting in Sha'baan is that it is a kind of training for the Ramadaan fast, in case a person finds it difficult to fast when Ramadaan starts; if he fasts in Sha'baan he will have gotten used to fasting and he will feel strong and energetic when Ramadaan comes. Sha'baan is like an introduction to Ramadaan and it has some things in common with Ramadaan, such as fasting, reciting Qur'aan and giving in charity. Salamah ibn Suhayl used to say: "The month of Sha'baan is the month of reciters (of the Qur'aan)." Habeeb ibn Abi Thaabit used to say, when Sha'baan came, "This is the month of reciters (of the Qur'aan)." When Sha'baan came, 'Amr ibn Qays al-Malaa'i used to close his store and devote his time to reading the Qur'aan.

Fasting at the end of Sha'baan

It was reported in al-Saheehayn from 'Imraan ibn Husayn (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said to a man, "Have you fasted anything of the sirar of this month?" He said, "No." He said: "If you have not fasted, then fast two days." According to a report narrated by al-Bukhaari: I think he meant Ramadaan. According to a report narrated by Muslim, (the Prophet (peace and blessings of Allaah be upon him)) said: "Have you fasted anything of the sirar of Sha’baan?" (Narrated by al-Bukhaari, 4/2000; Muslim, no. 1161).

There was some dispute as to the meaning of the word siraar. The most well known view is that it refers to the end of the month. The end of the month is called siraar because the moon is hidden (istisraar) at that time. Someone may raise the point that it was reported in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: "Do not pre-empt Ramadaan by one or two days, except for those who have the habit of fasting regularly, in which case they may fast." (Reported by al-Bukhaari, no 1983; Muslim, no. 1082). How can we reconcile the hadeeth which encourages fasting at this time with the hadeeth which says not to fast at this time? The answer is: many of the scholars and most of those who commented on this hadeeth said: this man to whom the Prophet (peace and blessings of Allaah be upon him) addressed this question was known to have the habit of fasting regularly, or else he had made a vow, so the Prophet (peace and blessings of Allaah be upon him) commanded him to make up his fast. There are also other points of view on this issue. In brief we may say that there are three scenarios for fasting at the end of Sha'baan.

The first scenario is when a person fasts at the end of Sha'baan with the intention of being on the safe side and not missing the first day of Ramadaan. This is forbidden.

The second scenario is when a person fasts with the intention of fulfilling a vow or of making up a day of Ramadaan that he missed or as an act of expiation (kafaarah), etc. This is permissible according to the majority.

The third scenario is when this is purely a voluntary fast. This is regarded as makrooh by those who said that we should differentiate between Sha'baan and Ramadaan by not fasting for a while. Among those who said this was al-Hasan. If it happens to coincide with a day when a person habitually fasts, Maalik and those who agreed with him permitted this, but al-Shaafa'i, al-'Oozaa'i, Ahmad and others made a distinction between cases where it is a fast which a person habitually observes or otherwise.

In conclusion, the hadeeth of Abu Hurayrah quoted above is what we should follow according to the majority of scholars. It is makrooh to observe a voluntary fast one or two days before Ramadaan for those who do not habitually fast on those days and who have not previously fasted until the end of Sha'baan. It may be asked: why is it makrooh to fast just before Ramadaan (for those who do not have a prior habit of fasting)? The answer is that there are a number of reasons why this is so, such as:

Firstly: lest extra days be added to the fast of Ramadaan that are not part of it. Fasting on the day of Eid is prohibited for the same reason, lest we fall into the same trap as the People of the Book with regard to fasting, as they added to their fasts because of their own whims and desires.

For the same reason it is also forbidden to fast on the "day of doubt". 'Ammaar said: whoever fasts on this day has disobeyed Abu'l-Qaasim (peace and blessings of Allaah be upon him).

The "day of doubt" is a day when people are not sure whether it is Ramadaan or not, when news of the sighting of the crescent moon comes from one whose word cannot be accepted. As for a cloudy day, some of the 'ulamaa' said that this was also a 'day of doubt' and said that fasting was not allowed on this day. This is the view of the majority.

Secondly: to make a distinction between fard (obligatory) fasts and naafil (supererogatory) fasts, because making a clear distinction between fard actions and naafil actions is prescribed in Islam. Hence it is haraam to fast on the day of Eid, and the Prophet (peace and blessings of Allaah be upon him) forbade following an obligatory prayer immediately with another prayer unless they are separated by saying salaam or speaking, especially in the case of the Sunnah prayer performed just before Fajr. It is prescribed to make a clear separation between this prayer and the obligatory prayer. Hence it is prescribed to pray it at home and to lie down afterwards.

When the Prophet (peace and blessings of Allaah be upon him) saw a man praying at the time when the iqaamah had been given for Fajr, he said to him: "Al-Subh is four rak'ahs." (Narrated by al-Bukhaari, no. 663).

Some ignorant people may think that the reason why we do not fast just before Ramadaan is so that we can make the most of eating and have our fill of our desires before we have to deny ourselves by fasting. This is an ignorant mistake on the part of those who think this. And Allaah knows best.

References:

Lataa'if al-Ma'aarif fimaa li Mawaasim al-'Aam min al-Wazaa'if, by Ibn Rajab al-Hanbali

Al-Ilmaan bi shay'in min Ahkaam al-Siyaam, by 'Abd al-'Azeez al-Raajihi