₦airaland Forum

sultry69:
Who are the categories of people Almighty Allah and his prophet(SAW) said we should give zakat to?

sultry69:
Salam, i learnt that there are particular group of people who are entitled to zakat on money or farm produced, pls who are those people. L?

Praise be to Allah.

The Sunnahs that the Muslim should observe on the day of Eid are as follows:

1 – Doing ghusl before going out to the prayer.

It was narrated in a saheeh hadeeth in al-Muwatta’ and elsewhere that ‘Abd-Allaah ibn ‘Umar used to do ghusl on the day of al-Fitr before going out to the prayer-place in the morning. Al-Muwatta’ 428.

Al- Nawawi (may Allaah have mercy on him) said that the Muslims were unanimously agreed that it is mustahabb to do ghusl for Eid prayer.

The reason why it is mustahabb is the same reason as that for doing ghusl before Jumu’ah and other public gatherings. Rather on Eid the reason is even stronger.

2 – Eating before going out to pray on Eid al-Fitr and after the prayer on Eid al-Adha:

Part of the etiquette is not to go out to pray on Eid al-Fitr until one has eaten some dates, because of the hadeeth narrated by al-Bukhaari from Anas ibn Maalik, who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) used not to go out on the morning of Eid al-Fitr until he had eaten some dates… of which he would eat an odd number. Al-Bukhaari, 953.

It is mustahabb to eat before going out to emphasize the fact that it is forbidden to fast on that day and to demonstrate that the fast has ended.

Ibn Hajar (may Allaah have mercy on him) suggested that the reason for that was so as to ward off the possibility of adding to the fast, and to hasten to obey the command of Allaah. Al-Fath, 2/446

Whoever does not have any dates may break his fast with anything that is permissible.

But on Eid al-Adha it is mustahabb not to eat anything until one comes back from the prayer, so he should eat from the udhiyah if he has offered a sacrifice. If he is not going to offer a sacrifice there is nothing wrong with eating before the prayer.

3 – Takbeer on the day of Eid

This is one of the greatest Sunnahs on the day of Eid because Allaah says (interpretation of the meaning):

“(He wants that you) must complete the same number (of days), and that you must magnify Allaah [i.e. to say Takbeer (Allaahu Akbar: Allaah is the Most Great)] for having guided you so that you may be grateful to Him”

[al-Baqarah 2:185]

It was narrated that al-Waleed ibn Muslim said: I asked al-Awzaa’i and Maalik ibn Anas about saying Takbeer out loud on the two Eids. They said, Yes, ‘Abd-Allaah ibn ‘Umar used to say it out loud on the day of al-Fitr until the imam came out (to lead the prayers).

It was narrated in a saheeh report that ‘Abd al-Rahmaan al-Sulami said, “They emphasized it more on the day of al-Fitr than the day of al-Adha.”. Wakee’ said, this refers to the takbeer. See Irwa’ al-Ghaleel, 3/122/

Al-Daaraqutni and others narrated that on the morning of Eid al-Fitr and Eid al-Adha, Ibn ‘Umar would strive hard in reciting takbeer until he came to the prayer place, then he would recite takbeer until the imam came out.

Ibn Abi Shaybah narrated with a saheeh isnaad that al-Zuhri said: The people used to recite Takbeer on Eid when they came out of their houses until they came to the prayer place, and until the imam came out. When the imam came out they fell silent, and when he said takbeer they said takbeer. See Irwa’ al-Ghaleel, 1/121

Saying takbeer when coming out of one's house to the prayer place and until the imam came out was something that was well known among the salaf (early generations). This has been narrated by a number of scholars such as Ibn Abi Shaybah, ‘Abd a l-Razzaaq and al-Firyaabi in Ahkaam al-Eidayn from a group of the salaf. For example, Naafi’ ibn Jubayr used to recite takbeer and was astonished that the people did not do so, and he said, “Why do you not recite takbeer?”

Ibn Shihaab al-Zuhri (may Allaah have mercy on him) used to say, “The people used to recite takbeer from the time they came out of their houses until the imam came in.”

The time for takbeer on Eid al-Fitr starts from the night before Eid until the imam enters to lead the Eid prayer.

In the case of Eid al-Adha, the takbeer begins on the first day of Dhu’l-Hijjah and lasts until sunset on the last of the days of tashreeq.

Description of the takbeer:

It was narrated in the Musannaf of Ibn Abi Shaybah with a saheeh isnaad from Ibn Mas’ood (may Allaah be pleased with him) that he used to recite takbeer during the days of tashreeq:

Allaahu akbar, Allaahu akbar, laa ilaaha ill-Allaah, wa Allaahu akbar, Allaah akbar, wa Lillaah il-hamd (Allaah is Most Great, Allaah is most Great, there is no god but Allaah, Allaah is Most great, Allaah is most great, and to Allaah be praise).

It was also narrated elsewhere by Ibn Abi Shaybah with the same isnaad, but with the phrase “Allaahu akbar” repeated three times.

Al-Mahaamili narrated with a saheeh isnaad also from Ibn Mas’ood: “Allaahu akbaru kabeera, Allaahu akbaru kabeera, Allaahu akbar wa ajallu, Allaahu akbar wa Lillaah il-hamd (Allaah is Most Great indeed, Allaah is Most Great indeed, Allaah is most Great and Glorified, Allaah is Most Great and to Allaah be praise).” See al-Irwa’, 3/126.

4 – Offering congratulations

The etiquette of Eid also includes the congratulations and good wishes exchanged by people, no matter what the wording, such as saying to one another Taqabbala Allaah minna wa minkum (May Allaah accept (good deeds) from us and from you” or “Eid mubaarak” and other permissible expressions of congratulations.

It was narrated that Jubayr ibn Nufayr said: When the companions of the Prophet (peace and blessings of Allaah be upon him) met one another on the day of Eid, they would say to one another, “May Allaah accept (good deeds) from us and from you.” Ibn Hajar said, its isnaad is hasan. Al-Fath, 2/446.

Offering congratulations was something that was well known among the Sahaabah, and scholars such as Imam Ahmad and others allowed it. There is evidence which suggests that it is prescribed to offer congratulations and good wishes on special occasions, and that the Sahaabah congratulated one another when good things happened, such as when Allaah accepted the repentance of a man, they went and congratulated him for that, and so on.

Undoubtedly these congratulations are among the noble characteristics among the Muslims.

The least that may be said concerning the subject of congratulations is that you should return the greetings of those who congratulate you on Eid, and keep quiet if others keep quiet, as Imam Ahmad (may Allaah have mercy on him) said: If anyone congratulates you, then respond, otherwise do not initiate it.

5 – Adorning oneself on the occasion of Eid.

It was narrated that ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) said that ‘Umar took a brocade cloak that was for sale in the market and brought it to the Messenger of Allaah (peace and blessings of Allaah be upon him), and said, “O Messenger of Allaah, buy this and adorn yourself with it for Eid and for receiving the delegations.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “Rather this is the dress of one who has no share (of piety or of reward in the Hereafter)…” Narrated by al-Bukhaari, 948.

The Prophet (peace and blessings of Allaah be upon him) agreed with ‘Umar on the idea of adorning oneself for Eid, but he denounced him for choosing this cloak because it was made of silk.

It was narrated that Jaabir (may Allaah be pleased with him) said: The Prophet (peace and blessings of Allaah be upon him) had a cloak which he would wear on the two Eids and on Fridays. Saheeh Ibn Khuzaymah, 1756,

Al-Bayhaqi narrated with a saheeh isnaad that Ibn ‘Umar used to wear his best clothes on Eid.

So a man should wear the best clothes that he has when going out for Eid.

With regard to women, they should avoid adorning themselves when they go out for Eid, because they are forbidden to show off their adornments to non-mahram men. It is also haraam for a woman who wants to go out to put on perfume or to expose men to temptation, because they are only going out for the purpose of worship.

6 – Going to the prayer by one route and returning by another.

It was narrated that Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) said: On the day of Eid, the Prophet (peace and blessings of Allaah be upon him) used to vary his route. Narrated by al-Bukhaari, 986.

It was said that the reason for that was so that the two routes would testify for him on the Day of Resurrection, for the earth will speak on the Day of Resurrection and say what was done on it, both good and bad.

And it was said that it was in order to manifest the symbols of Islam on both routes, or to manifest the remembrance of Allaah (dhikr), or to annoy the hypocrites and Jews, and to scare them with the large number of people who were with him. And it was said that it was in order to attend to the people’s needs, to answer their questions, teach them, set an example and give charity to the needy, or to visit his relatives and uphold the ties of kinship.

And Allaah knows best.

Praise be to Allah.

The Eid prayer is one where the imam attends and leads the people in praying two rak’ahs. ‘Umar (may Allaah be pleased with him) said: “The prayer of al-Fitr is two rak’ahs and the prayer of al-Adha is two rak’ahs, complete and not shortened, on the tongue of your Prophet, and the one who fabricates lies is doomed.” Narrated by al-Nasaa’i, 1420 and Ibn Khuzaymah. Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

It was narrated that Abu Sa’eed said: The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) used to come out on the day of al-Fitr and al-Adha to the prayer place, and the first thing he would do was to offer the prayer. Narrated by al-Bukhaari, 956

In the first rak’ah he should say Takbeerat al-ihraam (say “Allaahu akbar” to start the prayer), after which he should say six or seven more takbeers, because of the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), “The takbeer of al-Fitr and al-Adha is seven takbeers in the first rak’ah and five takbeers in the second, apart from the takbeer of rukoo’.” Narrated by Abu Dawood and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 639.

Then he should recite al-Faatihah, and recite Soorat Qaf in the first rak’ah. In the second rak’ah he should stand up saying takbeer, and when he has stood up completely he should say takbeer five times, and recite Soorat al-Faatihah then Soorat al-Qamr. The Prophet (peace and blessings of Allaah be upon him) used to recite these two soorahs during the two Eids. Or if he wishes he can recite Soorat al-A’la in the first rak’ah and Soorat al-Ghaashiyah in the second, because it was narrated that the Prophet (peace and blessings of Allaah be upon him) used to recite al-A’la and al-Ghaashiyah in the Eid prayer.

The imam should revive the Sunnah be reciting these soorahs so that the Muslims will become familiar with the Sunnah.

After the prayer, the imam should address the people. Part of the khutbah should be addressed specifically to the women, telling them of the things that they should do and warning them against the things that they should avoid, as the Prophet (peace and blessings of Allaah be upon him) used to do.

See Fataawa Arkaan al-Islam by Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), p. 398; Fataawa al-Lajnah al-Daa’imah, 8/300-316).

The prayer comes before the khutbah

One of the rulings of Eid is that the prayer comes before the khutbah, because of the hadeeth of Jaabir ibn ‘Abd-Allaah who said, The Prophet (peace and blessings of Allaah be upon him) came out on the day of al-Fitr and started with the prayer before the khutbah. Narrated by al-Bukhaari, 958; Muslim, 885.

Another indication that the khutbah comes after the prayer is the hadeeth of Abu Sa’eed (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to come out to the prayer place on the day of al-Fitr and al-Adha, and the first thing he would start with was the prayer, then he would go and stand facing the people, while the people were sitting in their rows, and he would preach to them and advise them and command them. If he wanted to send out a military expedition he would do so and if he wanted to tell the people to do something he would do so, then he would leave.

Abu Sa’eed said: The people continued to do that until I went out with Marwaan – who was the governor of Madeenah – on Eid al-Adha or Eid al-Fitr, and when we came to the prayer-place, there was a minbar that had been built by Katheer ibn al-Salt. When Marwaan wanted to ascend it before he prayed, I grabbed his garment and he pushed me away and climbed up and delivered the khutbah before the prayer. I said, “You have changed it by Allaah.”

He said, “O Abu Sa’eed, what you knew has gone.”

I said, “What I know, by Allaah, is better than what I do not know.”

He said, “The people will not sit and listen to us after the prayer, so we did it before the prayer.” Narrated by al-Bukhaari, 956.

The primary motive of Zakat is religious and spiritual, while the social and economic aspects are subservient to it.

Its social significance is that it awakens in man the sense of brotherhood in his community & beyond and stirs his moral conscience to make sacrifice for their sake.

From the economic point of view it discourages hoarding and concentration of wealth and helps its steady and constant flow from the rich to the poor. It is in fact a good means of providing purchasing power to the poor, for ameliorating their hard lot and enabling them to stand on their own legs.

THE CALCULATION

The minimum standard of surplus wealth over which Zakat is charged is known as Nisab in the Shari'ah.

Zakat Nisab is the minimum amount (net worth) that a Muslim must own for Zakat to be due after one Islamic year.

According to the Islamic Law, there's Zakat in these four categories;

1. Merchandise
2. Gold and Silver
3. Animals that graze freely (naturally or artificially) ; Camel, Cattle, Sheep, Cow and Goat.
4. Crops that grow from the earth (naturally or artificially irrigated).

NOTE: Each of the aforementioned categories has its Nisab. The Nisab for Gold is 85g and Silver is 595g (the weight of the Gold and Silver). The nisab of cash is the same as that of gold and silver. And it's 2.5% (1/40) of the net worth.

According to the National Moonsighting Committee, Nigeria as at 25th, Ramadan 1442A.H which is equivalent to 7th of May, 2021, the equivalent of the Nisab in Nigeria Currency for Gold is N1,891,840.

Amount Zakat
N1,891,840 ➡️ N47,246
N 2m ➡️ N50,000
N 3m ➡️ N75,000

As for Silver, the present nisab is #129,376.41

Amount Zakat

N130K ➡️ N3.3K
N200K ➡️ N5K
N500K ➡️ N12.5K
N1m ➡️ N25K

⛔ Note: For Zakaat to be valid, there are 3 main conditions;

1. Nisab: The Nisab must be met such that if someone has less than the Nisab, he is not eligible for Zakaat but should instead be giving charity (Sodaqoh).

2. The money must be stable for a year (Hijri) round without the owner having the need for it whatsoever.

3. The Ownership of the money must be within the total control of the owner and within his reach.

The above calculations are made on the present values and rates of other currencies to Nigerian Naira. Therefore, it may be subjected to review in due course

And Allah knows best!

horlabiyi:
May the Almighty Allah accept us and our act of Ibadah. Amiin

Kindly pray to Allah on behalf of me and my wife we need kid(s) please include us in your prayers.

Praise be to Allah.

What was narrated from the Prophet (peace and blessings of Allaah be upon him) concerning staying up at night during the last ten nights of Ramadaan is that those nights should be spent in prayer and dhikr.

Charity during Ramadaan is better than charity at other times, but we do not know of anything in the Sunnah to indicate that giving charity in the last ten days is better.

But the scholars stated that righteous deeds are better when done at times of virtue, and undoubtedly the last ten nights of Ramadaan are better than any other nights, because Laylat al-Qadr is among them, which is better than a thousand months.

Whatever the case, what is prescribed for the Muslim is to give a great deal of charity throughout Ramadaan. The Prophet (peace and blessings of Allaah be upon him) was the most generous of people and he was at his most generous during Ramadaan. Narrated by al-Bukhaari, 6; Muslim, 2308

And Allaah knows best.Praise be to Allah.

What was narrated from the Prophet (peace and blessings of Allaah be upon him) concerning staying up at night during the last ten nights of Ramadaan is that those nights should be spent in prayer and dhikr.

Charity during Ramadaan is better than charity at other times, but we do not know of anything in the Sunnah to indicate that giving charity in the last ten days is better.

But the scholars stated that righteous deeds are better when done at times of virtue, and undoubtedly the last ten nights of Ramadaan are better than any other nights, because Laylat al-Qadr is among them, which is better than a thousand months.

Whatever the case, what is prescribed for the Muslim is to give a great deal of charity throughout Ramadaan. The Prophet (peace and blessings of Allaah be upon him) was the most generous of people and he was at his most generous during Ramadaan. Narrated by al-Bukhaari, 6; Muslim, 2308

And Allaah knows best.

abdulwasee:
[Jazakumu Lahu khayran!quote author=Lukgaf post=101029267]

Aameen wa antum fajazaakumLloohu khaeran sheikh

https://islamqa.info/en/answers/337318/the-minimum-for-praying-qiyaam-al-layl

Praise be to Allah.

Firstly:

It is proven from the Messenger (blessings and peace of Allah be upon him) that he encouraged praying Taraweeh in congregation and he said: “Whoever stays with the imam until he leaves, (the reward of) qiyaam al-layl will be written for him.”

Narrated and classed as saheeh by al-Tirmidhi (806); also narrated by Abu Dawood (1375), al-Nasaa’i (1605), and Ibn Maajah (1327). Also classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

This reward will not be attained by anyone but the one who prays with the imam until he has finished all the prayers. The one who only prays some of the prayer and then leaves is not entitled to the reward promised in this hadeeth, which is that of spending a night in prayer (qiyaam laylah).

Shaykh Ibn Baaz (may Allah have mercy on him) was asked:

If a person prays in Ramadan with someone who prays twenty-three rak‘ahs, but he only prays eleven and does not complete the prayer with the imam, is this action of his in accordance with the Sunnah?

He replied: The Sunnah is to complete the prayer with the imam, even if he prays twenty-three rak ‘ahs, because the Messenger (blessings and peace of Allah be upon him) said: “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer.” According to another report: “… The rest of that night.”

It is better for one who is praying behind an imam to stay with him until he finishes, whether he prays eleven rak‘ahs or thirteen or twenty three or whatever. That is preferable, to follow the imam until he finishes. End quote from Majmoo‘ Fataawa Ibn Baaz, 11/325

Shaykh Ibn Jibreen (may Allah have mercy on him) said:

Praying qiyaam in Ramadan is attained by praying part of the night, such as half of it or one third of it, whether that is by praying eleven rak‘ahs or twenty-three. Qiyaam is attained by praying behind the neighbourhood imam until he finishes, even if he finishes within one hour.

Imam Ahmad used to pray with the imam and not leave until he finished, acting in accordance with the hadeeth. And whoever wants to attain this reward has to pray with the imam until he finishes Witr, whether he prays a little or a lot, and whether the time taken is long or short. End quote.

Fataawa al-Shaykh Ibn Jibreen. 24/9

If two imams pray in the mosque, then Taraweeh prayer is the prayer of both the imams, so the one who wants to attain the reward of spending the night in prayer should not leave until the second imam has completed his prayer and leaves.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: What about one who prays Taraweeh with the first imam, then leaves and says: I will have (the reward for) praying qiyaam al-layl according to the text of the hadeeth because I started with the imam and finished with him?

He replied: As for his saying, “Whoever stands (in prayer) with the imam until he finishes, Allah will record for him (the reward of) spending a night in prayer”, that is correct.

But if there are two imams in one mosque, is each one of them regarded as independent of the other or is each of them the deputy of the other?

What would seem to be correct is the second understanding – that each of them is the deputy of the other and is complementary to him. Based on this, if two imams pray in the mosque, then these two imams are to be regarded as if they are one imam. So the worshipper should stay until the second imam finishes, because we know that prayer behind the second imam is complementary to prayer behind the first one.

Based on this, what we advise our brothers to do is to follow the imams there in the Haram until they are completely finished. Although some brothers leave when they have prayed eleven rak‘ahs and say that this is the number of rak‘ahs that the Messenger of Allah (blessings and peace of Allah be upon him) prayed, and we agree with them that it is better to follow the number that the Messenger (blessings and peace of Allah be upon him) prayed and no one doubts this, nevertheless I think that there is no reason why the number of rak‘ahs should not be increased. This is not on the basis of turning away from the number chosen by the Prophet (blessings and peace of Allah be upon him), but on the basis that this is part of the goodness that it is prescribed to seek more of.

But the problem is if there are two Witrs in one night, what should the worshipper do?

We say: if you want to pray tahajjud with the second imam, when the first imam prays Witr, do an additional rak‘ahs so that you will be praying two by two, and if you do not want to pray tahajjud at the end of the night, then pray Witr with the first imam, then if it so happens that after that you pray tahajjud, then do another rak‘ah after Witr with the second imam. End quote.

Majmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen, 13/436

What should be done in this case is that the people of the mosque should agree upon the number of rak‘ahs they will pray each night, which should suit all or most of them, so that there will not be any division among the worshippers and so that none of them will be deprived of reward, which they may be keen to attain were it not for their work.

We ask Allah to accept from us all and help us to obey Him.

And Allah knows best.

Among the most salient characteristics of Rasulullah(SAllallahu Alaihi Wasallam) was that he never oppressed anyone, though he was oppressed by many. Instead, he forgave those who oppressed him and never took revenge for his personal self.

Oppressing someone through one's position, influence or wealth is unlawful and unacceptable. Islam teaches us that every human being deserves dignity and respect and to undermine anyone's basic human dignity through oppression is prohibited.

Rasulullah (SAllallahu Alaihi Wasallam) said, “Oppression will be a darkness (for the perpetrator) on the day of Judgment.” (Bukhari)

Rasulullah (SAllallahu Alaihi Wasallam) said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Prophet of Allah! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" Rasulullah r replied, "By deterring him from oppressing others.” (Bukhari)

Whilst one may get away with oppression in this world, there will be no escaping justice in the Grand Court of Almighty Allah on the Day of Judgement where all deeds will be laid bare.

If we have hurt or oppressed someone through our tongue, attitude or conduct, we need to seek forgiveness from the victim and repent sincerely. Seeking forgiveness requires humility and a resolution never to be an oppressor

Rashduct4luv:
I asked one of our Alfa after a lecture and he said it's better to avoid it during Ramadan as there may be reaction in some people. He said he had taken his.

If a man prays two rak‘ahs or one rak‘ah on his own, out of faith and in hope of reward, every day after ‘Isha’ in Ramadan, will he be regarded as having prayed qiyaam in Ramadan out of faith and in hope of reward? If the answer is no, then is the answer different during the pandemic, because praying Taraweeh in congregation is currently banned, and it is easy for a man to pray eleven or nine rak‘ahs in congregation, whereas it is very hard for him to do that when praying on his own?

Praise be to Allah.

Firstly:

Qiyaam al-layl is a great act of worship in Ramadan and at other times, but it is more important in Ramadan, because the Prophet (blessings and peace of Allah be upon him) said: “Whoever prays qiyaam in Ramadan out of faith and in hope of reward, his previous sins will be forgiven.” Narrated by al-Bukhaari (37) and Muslim (759).

The best of qiyaam is that which is in accordance with the way the Prophet (blessings and peace of Allah be upon him) did it, which is praying eight rak‘ahs, making them beautiful and long, then praying Witr with three rak‘ahs, because ‘Aa’ishah (may Allah be pleased with her) said: He did not pray more, in Ramadan or at any other time, than eleven rak‘ahs. He would pray four, and do not ask how beautiful and long they were. Then he would pray four, and do not ask how beautiful and long they were. Then he would pray three. Narrated by al-Bukhaari (2013) and Muslim (738).

The minimum number of rak‘ahs for qiyaam is two; there is no maximum limit for it, because of the report narrated by al-Bukhaari (472) and Muslim (749) from ‘Abdullah ibn ‘Umar, who said: A man asked the Prophet (blessings and peace of Allah be upon him) when he was on the minbar: What do you say about the night prayers [qiyaam]? He said: Two [rak‘ahs] by two, then when you fear that dawn is about to break, pray one [rak‘ah] and that will make what you have prayed odd-numbered.”

Abu Dawood (1451) and Ibn Maajah (1335) narrated that Abu Sa‘eed al-Khudri and Abu Hurayrah (may Allah be pleased with them) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever wakes up at night and wakes his wife, and they pray two rak‘ahs together, they will be recorded among the men and women who remember Allah much.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood.

This hadith indicates that qiyaam al-layl may be done with two rak‘ahs.

Abu Dawood (1398) narrated that ‘Abdullah ibn ‘Amr ibn al-‘Aas said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Whoever prays qiyaam reciting ten verses will not be recorded as one of the heedless. Whoever prays qiyaam reciting one hundred verses will be recorded as one of the devout. Whoever prays qiyaam reciting one thousand verses will be recorded as one of the muqantireen.”

Al-Mundhiri said in at-Targheeb wa’t-Tarheeb: The phrase “one of the muqantireen” means: one of those for whom will be decreed a qintaar [huge amount] of reward, starting from the soorah Tabaarak allahi bi yadihi’l-mulk [i.e., Soorat al-Mulk] until the end of the Qur’an, one thousand verses. And Allah knows best. End quote.

Some of the fuqaha’ said: The minimum for qiyaam is eight rak‘ahs.

And some of them said that it means spending [the entire] night or most of it in prayer.

It says in ad-Durr al-Mukhtaar: The minimum for the night prayers, according to what it says in al-Jawharah, is eight [rak‘ahs]. End quote.

Ibn ‘Aabideen said in his commentary on ad-Durr al-Mukhtaar (2/25): With regard to the words “The minimum for the night prayers, according to what it says in al-Jawharah, is eight [rak‘ahs]”, the reason why he said “according to what it says in al-Jawharah” is because in al-Haawi al-Qudsi he said: He may pray whatever he is able to, even if it is only two [rak‘ahs], but the Sunnah in [qiyaam al-layl] is to pray eight rak‘ahs with four tasleems. End quote. … He also said in it: This is based on the fact that the minimum the Prophet (blessings and peace of Allah be upon him) prayed in tahajjud was two rak‘ahs, and the maximum he prayed was eight rak‘ahs, quoting from what is mentioned in al-Mabsoot by as-Sarkhasi. Then, to support his shaykh, al-Muhaqqiq ibn al-Humaam, he quoted the hadiths which prove what his shaykh specified in al-Mabsoot and the hadith of Abu Dawood which proves that the minimum that the Prophet (blessings and peace of Allah be upon him) prayed in tahajjud was four rak‘ahs, apart from the three rak‘ahs of Witr.

But towards the end, he narrated that the Prophet (blessings and peace of Allah be upon him) said: “Whoever wakes up at night and wakes his wife, and they pray two rak‘ahs together, they will be recorded among the men and women who remember Allah much.” Narrated by an-Nasaa’i, Ibn Maajah, Ibn Hibbaan in his Saheeh, and al-Haakim. Al-Mundhiri said: It is saheeh according to the conditions of al-Bukhaari and Muslim. End quote.

I say: we should say that the minimum for tahajjud is two rak‘ahs, the medium is four, and the maximum is eight. And Allah knows best.

In al-Fataawa al-Hindiyyah (1/112) it says: Among them [the prayers] is qiyaam al-layl, as is mentioned in al-Bahr ar-Raa’iq. The maximum that [the Prophet (blessings and peace of Allah be upon him)] prayed in tahajjud was eight rak‘ahs and the minimum was two rak‘ahs. This is what it says in Fath al-Qadeer, quoting from al-Mabsoot. End quote.

In al-Fawaakih ad-Dawaani (1/201) it says: In the case of the Prophet (blessings and peace of Allah be upon him), tahajjud was obligatory, because of the report narrated by al-Bayhaqi: “There are three things which are obligatory for me and voluntary for you: tahajjud, which is qiyaam al-layl, Witr, and Duha.” The minimum of what was obligatory for the Prophet (blessings and peace of Allah be upon him) of that was two rak‘ahs. End quote.

In al-Mawsoo‘ah al-Kuwaitiyyah (14/88) it says: The fuqaha’ are unanimously agreed that the minimum is two brief rak‘ahs, because of the report narrated by Abu Hurayrah (may Allah be pleased with him), that the Prophet (blessings and peace of Allah be upon him) said: “If one of you gets up to pray at night, let him start his prayer with two brief rak‘ahs.” End quote.

Al-‘Ayni said in ‘Umdat al-Qaari (1/228): Does the phrase “Whoever spends Laylat al-Qadr in prayer” mean that one is required to stay up all night, or could it be sufficient to do the minimum that may be called qiyaam (voluntary prayer at night)?

I say: The minimum is sufficient, and this is the view of some leading scholars, to the extent that it was said that the obligatory prayer of ‘Isha’ is sufficient to include a person as having prayed qiyaam. But what appears to be the case according to custom is that it cannot be said that someone prayed qiyaam unless he stayed up for the entire night, or most of it. End quote.

The correct view is what we have noted above, which is that praying qiyaam may be achieved by praying two rak‘ahs.

Secondly:

There is a report which indicates that the minimum of qiyaam is one rak‘ah, but it is not saheeh.

It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) instructed us to pray at night, and he urged us to do that to the extent that he said: “You should offer voluntary prayer at night, even if it is only one rak‘ah.” Narrated by at-Tabaraani in al-Kabeer and al-Awsat.

This report was classed as da‘eef (weak) by al-Albaani in Da‘eef at-Targheeb wa’t-Tarheeb (365).

It was narrated that Ibn ‘Abbaas (may Allah be pleased with him) said: I mentioned qiyaam al-layl, and some of them said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Half of it, or one third of it, or one quarter of it, the time between two milkings of a she-camel, or the time between two milkings of milking a ewe.” Narrated by Abu Ya‘la.

Classed as da‘eef (weak) by al-Albaani in Da‘eef at-Targheeb wa’t-Tarheeb (364).

“the time between two milkings of a she-camel” – that was because they would milk the she-camel, then leave her for a while to allow the calf to suckle, so she would begin to produce more milk.

End quote from Fayd al-Qadeer (6/173).

It should be understood that Witr does not come under the heading of qiyaam al-layl, so it cannot be understood from the fact that it is valid to pray Witr with one rak‘ah, that the minimum for qiyaam is one rak‘ah too.

It says in Kashshaaf al-Qinaa‘ (5/23): Is Witr part of qiyaam al-layl or something else? There are two possibilities, the most likely which is the second, which is that Witr is not part of qiyaam al-layl, because of the hadith quoted by Ibn ‘Aqeel: “Witr, tahajjud and two rak‘ahs of Fajr.” Shaykh Taqiy ad-Deen said: Here our companions differentiated between Witr and qiyaam al-layl. End quote.

See also the answer to question no. 52875, entitled: Is Witr prayer different from the night prayer?

Thirdly:

It is no secret that this great act of worship requires effort and preparation, especially in Ramadan, and the more prayers a person does, the greater his reward will be, because for every prostration Allah will raise the person one degree in status, as Muslim (488) narrated that Ma‘daan ibn Abi Talhah al-Ya‘muri said: I met Thawbaan, the freed slave of the Messenger of Allah (blessings and peace of Allah be upon him), and said: Tell me of a deed that I may do, by which Allah may admit me to Paradise – or he said: Tell me of the most beloved of deeds to Allah. He remained silent. I asked him (again) and he remained silent. I asked him a third time and he said: I asked the Messenger of Allah (blessings and peace of Allah be upon him) about that and he said: “You should prostrate to Allah a great deal, for you will not perform one prostration to Allah but Allah will raise you one degree in status thereby and erase one sin for you.” Ma’daan said: Then I met Abu’l-Darda’ and asked him (the same question), and he said the same as Thawbaan had said to me.

It is most unfortunate for a person to limit himself to doing two rak‘ahs, except for a serious reason that may happen on some nights, such as if he is too tired, or too busy doing work that prevents him from praying and he is unable to delay the work until another time when he is free. But when one is able to do it and is free, SC not praying more may be indicative of weak resolve, or it may be a sign of carelessness and weak faith.

So strive hard and persist, make your intention sincerely for the sake of Allah alone, and strive against your nafs which is inclined to be lazy; push yourself to do acts of worship until it becomes easy for you to do them.

We ask Allah to guide and help us and you.

And Allah knows best.

Answer

Praise be to Allah.

There is nothing wrong with receiving the Covid-19 vaccine during the day in Ramadan, because it comes under the heading of medical injections that do not break the fast, because they are not regarded as food or drink, and they do not enter the body through the usual routes for eating and drinking, namely the mouth and nose.

It says in a statement of the Islamic Fiqh Council which was issued during its tenth conference in Jeddah in the Kingdom of Saudi Arabia, 23-28 Safar 1418 AH/28 June-3 July 1997 CE:

After reviewing the papers submitted to the Council on the topic of things that break the fast in the field of medical treatment, and the studies, papers and recommendations issued by the Ninth Medical Fiqh Symposium that was held by the Islamic Medical Organization, in cooperation with the Council and other bodies, in Casablanca in the Kingdom of Morocco, 9-12 Safar 1418/14-17 June 1997 CE, and after listening to the discussions that took place around this topic with the participation of fuqaha’ and doctors, and after examining evidence from the Qur’an and Sunnah, and the words of the fuqaha’, the following was determined:

1.. The following matters are not regarded as breaking the fast:

… 8.. Subcutaneous, intramuscular or intravenous injections, with the exception of liquids and injection of nutrients.

End quote from Majallat Majma ‘ al-Fiqh al-Islami, issue no. 10.

It says in Fataawa al-Lajnah ad-Daa’imah li’l-Ifta’ (10/252): It is permissible to receive medicine by injection into a muscle or vein, for one who is fasting, during the day in Ramadan. But it is not permissible for one who is fasting to receive an injection of nutrients during the day in Ramadan, because that comes under the same ruling as consuming food and drink, so using such injections is regarded as a trick to break the fast in Ramadan. If it is possible to give the intramuscular or intravenous injection during the night, that is better. End quote.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said: The scholars include under the heading of that which breaks the fast anything that is akin to food and drink, such as injection of nutrients. Injections that energize the body or heal it are not regarded as nutrients; rather injection of nutrients means that which takes a place of food and drink.

Based on that, any injection that does not take the place of food and drink does not break the fast, whether it is injected into a vein, or into the thigh, or into any other place.

End quote from Majmoo‘ Fataawa wa Rasaa’il al-‘Uthaymeen (19/199).

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him) was asked:

Do vaccinations affect the fast?

He replied:

They do not affect it, and the fast is valid. Injections for vaccinations or for medical treatment do not affect the fast, according to the correct view, except for injections of nutrients. This is what affects the fast. As for regular injections, for vaccinations and so on, the correct view is that they do not affect the fast, and the fast is valid.

Host: May Allah reward you with good. Does that apply whether it is intramuscular or intravenous?

Shaykh: Yes. This is the correct view.

End quote from the website of Shaykh Ibn Baaz.

Shaykh Dr. Sa‘d al-Khathlaan (may Allah preserve him) said:

If someone receives a Covid-19 vaccine during the day in Ramadan, does that break his fast?

Answer: It does not break his fast, because the Covid-19 vaccine comes under the heading of injections for medical purposes, and injections for medical purposes do not break the fast, according to the correct view. That is because they are not food or drink, and do not come under the same heading as food and drink. The basic principle is that the fast is valid, and we cannot turn away from this basic principle and say that the fast is broken unless there is some clear proof.

Based on that, we say that there is nothing wrong with the fasting person receiving the Covid-19 vaccine, and it does not break the fast.


And Allah knows best.

Summary: There is nothing wrong with receiving the Covid-19 vaccine during the day in Ramadan because it comes under the heading of injections for medical purposes, which do not break the fast, because they are not food or drink, and do not come under the same heading as food and drink.

Praise be to Allah.

‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say when breaking his fast: “Dhahaba al-zama’ wa abtalat al-‘urooq wa thabata al-ajr in sha Allaah (Thirst is gone, the veins are moistened and the reward is certain if Allaah wills).”

Narrated by Abu Dawood, 2357; al-Daaraqutni, 25. Ibn Hajar said in al-Talkhees al-Habeer (2/202): al-Daaraqutni said, its isnaad is saheeh.

The du’aa’ “Allaahumma laka sumtu wa ‘ala rizqika aftartu (O Allaah, for You have I fasted and by Your provision I have broken my fast)” was narrated by Abu Dawood, 2358. It is a mursal hadeeth so it is da’eef (weak) . Al-Albaani classed it as da’eef in ben dawwad (510)

Saying du’aa’ after doing acts of worship is deeply rooted in sharee’ah, such as making du’aa’ after praying and after completing the rituals of Hajj. Fasting is not excluded from that in sha Allaah. Allaah mentioned the verse of du’aa’ and encouraged du’aa’ among the verses that speak of fasting, as Allaah says (interpretation of the meaning):

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”

[al-Baqarah 2:186]

Pointing out the importance of making du’aa’ during this month, Shaykh al-Islam Ibn Taymiyah said:

Allaah tells us that He is close to His slaves and responds to the supplication (du’aa’) of the one who calls upon Him. Here He is telling us of His Lordship (ruboobiyyah) over them and that He gives them what they ask for and He responds to their du’aa’. For if they call upon Him that means they believe that He is their Lord… Then He enjoins two things upon them, as He says (interpretation of the meaning):

“So let them obey Me and believe in Me, so that they may be led aright”

[al-Baqarah 2:186]

The first is that they should obey His commands to worship Him and seek His help.

The second is that they should believe in His Lordship (ruboobiyyah) and Divinity (uloohiyyah), and that He is their Lord and their God. Hence it is said that response to a person’s du’aa’ is indicative of the soundness of his belief and the perfection of his obedience, because the verse of du’aa’ ends with the words (interpretation of the meaning):

“So let them obey Me and believe in Me, so that they may be led aright”

[al-Baqarah 2:186]

Majmoo’ al-Fataawa, 14/33.

Question:
In India we make the niyah of Saum as "ALLAH HUMMA ASOOMO JADAN LAKA FAGFIRLEE MA KADDAMTU WA MA AKHARTU", I am not sure of the meaning, but is it the right niyah?if yes please explain the meaning or please give me the right niyah proved by Qu`ran and Hadith.

Praise be to Allah.

Allaah has prescribed fasting in accordance with the highest wisdom.

He has commanded the fasting person to fast in a moderate manner, so he should not harm himself by fasting or consume anything that will invalidate the fast.

Hence the things that invalidate the fast are of two types:

Some of the things that invalidate the fast involve things coming out of the body, such as intercourse, deliberate vomiting, menstruation and cupping. These things that come out of the body weaken it. Hence Allaah has described them as being things that invalidate the fast, so that the fasting person will not combine the weakness that results from fasting with the weakness that results from these things, and thus be harmed by his fast or his fast no longer be moderate.

And some of the things that invalidate the fast involve things entering the body, such as eating and drinking. If the fasting person eats or drinks, he does not achieve the purpose of fasting.

Majmoo’ al-Fataawa, 25/248

Allaah has summed up the things that break the fast in the verse where He says (interpretation of the meaning):

“So now have sexual relations with them and seek that which Allaah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Sawm (fast) till the nightfall”

[al-Baqarah 2:187]

In this verse Allaah mentions the main things that invalidate the fast, which are eating, drinking and intercourse. The other things that break the fast were mentioned by the Prophet (peace and blessings of Allaah be upon him) in his Sunnah.

There are seven things that break the fast, as follows:

1-Intercourse

2-Masturbation

3-Eating and drinking

4-Anything that is regarded as coming under the same heading as eating and drinking

5-Letting blood by means of cupping and the like

6-Vomiting deliberately

7-Menstruation and nifaas

The first of the things that invalidate the fast is: intercourse.

This is the most serious and the most sinful of the things that invalidate the fast.

Whoever has intercourse during the day in Ramadaan deliberately and of his or her own free will, in which the two circumcised parts meet and the tip of the penis disappears in either of the two passages, has invalidated his fast, whether he ejaculates or not. He has to repent, complete that day (i.e., not eat or drink until sunset), make up that day’s fast later on and offer a severe expiation. The evidence for that is the hadeeth narrated by Abu Hurayrah (may Allaah be pleased with him) who said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said, “I am doomed, O Messenger of Allaah!” He said, “Why are you doomed?” He said, “I had intercourse with my wife (during the day) in Ramadaan.” He said, “Can you free a slave?” He said, “No.” He said, “Can you fast for two consecutive months?” He said, “No.” He said, “Can you feed sixty poor persons?” He said, “No.”…

Narrated by al-Bukhaari, 1936; Muslim, 1111.

No expiation is required for any of the things that break the fast apart from intercourse.

The second of the things that invalidate the fast is masturbation.

This means causing ejaculation or climax by using the hand etc.

The evidence that masturbation is one of the things that invalidate the fast is the words of Allaah in the hadeeth qudsi in which He says of the fasting person: “He gives up his food and drink and desire for My sake.” Narrated by al-Bukhaari, 1894; Muslim, 1151. Causing ejaculation comes under the heading of the desire which the fasting person gives up.

Whoever masturbates during the day in Ramadaan has to repent to Allaah and refrain from eating and drinking for the rest of the day, and he has to make up that fast later on.

If he starts to masturbate then stops without ejaculating, he has to repent, but his fast is still valid, and he does not have to make it up later because he did not ejaculate. The fasting person should keep away from everything that provokes desire and shun bad thoughts.

With regard to the emission of madhiy (prostatic fluid), the most correct view is that it does not invalidate the fast.

The third of the things that invalidate the fast is eating or drinking

This refers to food or drink reaching the stomach via the mouth.

If anything reaches the stomach via the nose, this is like eating or drinking.

Hence the Prophet (peace and blessings of Allaah be upon him) said: “Snuff up water deeply into the nose (when doing wudoo’), except when you are fasting.” Narrated by al-Tirmidhi, 788. If water reaching the stomach via the nose did not invalidate the fast, the Prophet (peace and blessings of Allaah be upon him) would not have told those who are fasting not to snuff up water deeply into the nose.

The fourth of the things that invalidate the fast is anything that is regarded as coming under the same heading as eating and drinking

This includes two things:

1-Transfusion of blood to one who is fasting – such as if he bleeds heavily and is given a blood transfusion. This invalidates the fast because blood is formed from food and drink.

2-Receiving via a needle (as in the case of a drip) nourishing substances which take the place of food and drink, because this is the same as food and drink. Shaykh Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p/ 70.

With regard to injections which do not replace food and drink, rather they are administered for the purpose of medical treatment – such as penicillin or insulin – or are given to energize the body, or for the purpose of vaccinations, these do not affect the fast, whether they are intravenous or intramuscular (injected into a vein or a muscle). Fataawa Muhammad ibn Ibraaheem, 4/189. But to be on the safe side, these injections may be given at night.

Kidney dialysis, in which blood is extracted, cleaned and then returned to the body with the additional of chemical substances such as sugars and salts etc. is regarded as invalidating the fast. Fataawa al-Lajnah al-Daa’imah, 10/19

The fifth of the things that invalidate the fast is letting blood by means of cupping

Because the Prophet (peace and blessings of Allaah be upon him) said: “The cupper and the one for whom cupping is done have both invalidated their fast.” Narrated by Abu Dawood, 2367; classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2047.

Donating blood comes under the same heading as cupping, because it affects the body in the same way.

Based on this, it is not permissible for a person who is fasting to donate blood unless it is essential, in which case it is permissible. In that case the donor has broken his fast and must make up that day later on. Ibn ‘Uthaymeen, Majaalis Shahr Ramadaan, p. 71

If a person suffers a nosebleed, his fast is valid, because that happened involuntarily. Fataawa al-Lajnah al-Daa’imah, 10/264

With regard to bleeding that results from extraction of a tooth, surgery or a blood test etc., that does not invalidate the fast because it is not cupping or something that is similar to cupping, unless it has an effect on the body similar to that of cupping.

The sixth of the things that invalidate the fast is vomiting deliberately

Because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever vomits involuntarily does not have to make up the fast, but whoever vomits deliberately let him make up the fast.” Narrated by al-Tirmidhi, 720, classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 577.

Ibn al-Mundhir said: The scholars are agreed that the fast of one who vomits deliberately is invalidated. Al-Mughni, 4/368.

Whoever vomits deliberately by sticking his finger in his throat, pressing his stomach, deliberately smelling something nasty or persisting in looking at something that makes him vomit, has to make up his fast later on.

If his gorge rises, he should not suppress it, because that will harm him. Majaalis Sharh Ramadaan, Ibn ‘Uthaymeen, p. 71.

The seventh of the things that invalidate the fast is the blood of menses and nifaas

Because the Prophet (peace and blessings of Allaah be upon him) said: “Is it not the case that when she gets her period, she does not pray or fast?” Narrated by al-Bukhaari, 304.

When a woman sees the blood of her period or nifaas (post-partum bleeding), her fast becomes invalid even if that is one moment before sunset.

If a woman feels that her period has started but no blood comes out until after sunset, her fast is still valid.

If the bleeding of a woman who is menstruating or in nifaas ceases at night and she has the intention of fasting, then dawn comes before she does ghusl, the view of all the scholars is that her fast is valid. Al-Fath, 4/148.

It is preferable for a woman to keep to her natural cycle and to accept that which Allaah has decreed for her, and not to take any medicine to prevent her period. She should accept what Allaah has decreed for her of not fasting during her period, and make up those days later on. This is what the Mothers of the Believers and the women of the Salaf used to do. Fataawa al-Lajnah al-Daa’imah, 10/151. In addition, it has been medically proven that these means of preventing menstruation are harmful and many women have suffered menstrual irregularities as a result. If a woman takes pills and her period stops as a result, that is fine, she can fast and her fast is acceptable.

These are things that invalidate the fast. All of them – apart from menses and nifaas – only invalidate the fast if three conditions are met: that the person was aware of the ruling and not ignorant of it; that he did it knowingly and not out of forgetfulness; and that he did it by choice and was not forced to do it.

We should also note some things that do not invalidate the fast:

Enemas, eyedrops, eardrops, tooth extraction and treatment of injuries do not invalidate the fast. Majmoo’ Fataawa Shaykh al-Islam, 25/233; 25/245

Medical tablets that are placed under the tongue to treat asthma attacks etc, so long as you avoid swallowing any residue.

Insertion of anything into the vagina such as pessaries, or a speculum, or the doctor’s fingers for the purpose of medical examination.

Insertion of medical instruments or IUD into the womb.

Anything that enters the urinary tract of a male or female, such as a catheter tube, or medical scopes, or opaque dyes inserted for the purpose of x-rays, or medicine, or a solution to wash the bladder.

Fillings, extractions or cleaning of the teeth, whether with a siwaak or toothbrush, so long as you avoid swallowing anything that reaches the throat.

Rinsing the mouth, gargling, sprays etc. so long as you avoid swallowing anything that reaches the throat.

Oxygen or anaesthetic gases, so long as that does not give the patient any kind of nourishment.

Anything that may enter the body via absorption through the skin, such as creams, poultices, etc.

Insertion of a fine tube via the veins for diagnostic imaging or treatment of the veins of the heart or any part of the body.

Insertion of a scope through the stomach wall to examine the intestines by means of a surgical operation (laparoscopy).

Taking samples from the liver or any other part of the body, so long as that is not accompanied by administration of solutions.

Endoscopy, so long as that is not accompanied by administration of solutions or other substances.

Introduction of any medical instruments or materials to the brain or spinal column.

And Allaah knows best.

See Majaalis Ramadaan by Shaykh Ibn ‘Uthaymeen, and the booklet Sab’oona Mas’alah fi’l-Siyaam.

Rashduct4luv:
Today’s date is Friday 26th Sha’ban 1442H / 9th April 2021.

The basic ruling in Islam is to search for the moon when the month of Sha'ban is 29. If the moon is sighted then Ramadan starts!
Otherwise Sha'ban is counted to 30 days and Ramadan starts after.

So Sha'aban 29th will be Monday April 12 2021.

If the Sultan announces the sighting of the moon by Monday evening then we start fasting on Tuesday April 13 2021.
If the moon wasn't announced to be sighted then Sha'ban will be counted to 30.
Fasting then starts on Tuesday April 14 2021.

Evidence: Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (May Allah exalt his mention and protect him from imperfection) said: “Fast when you see the new moon (of Ramadan) and break your fast when you see the new moon (of Shawwal.) If clouds prevent you from seeing it, complete thirty days in the month of Shaban (the one that precedes Ramadan). (Al-Bukhari and Muslim).

Commentary: (…) If the moon of Ramadan is not sighted on the 29th Sha’ban, then its thirty days be completed and Ramadan’s Saum be started on the next day. Similarly, if the moon for the month of Shawwal is not sighted on the 29th of Ramadan, thirty days of Saum must be completed before celebrating ‘Eid-ul-Fitr. This means that the sighting of the moon is necessary for keeping the Saum of Ramadan. Counting by celestial system is not sufficient for this purpose. (…)

Riyaadiss-Saliheen (The Meadows of the Righteous)
By Imam An Nawawi
Chapter 217, Page 356, No 1221
https://www.salaattime.com/hadith-fast-when-you-see-the-new-moon-of-ramadan/

Note: Each country is expected to sight the moon for Ramadan! Nigerians are not to use the moon sighting in Saudi Arabia to start Ramadan!

Evidence: Kurayb repoted: I came to Syria and tended to my needs. The crescent of Ramadan appeared over me while I was in Syria and I saw it on Friday, then I came to Medina at the end of the month. Abdullah ibn Abbas, may Allah be pleased with him, asked me about it and I mentioned the crescent. Ibn Abbas said, “When did you see it?” I said, “We saw it on Friday night.” Ibn Abbas said, “You saw it?” I said, “Yes, people saw it and they fasted, as did Mu’awiyah.” Ibn Abbas said, “But we saw it on Saturday night, so we will continue fasting until we complete thirty days or we see it.” I said, “Is it not enough that Mu’awiyah saw it and he fasted?” Ibn Abbas said, “No, such was the command of the Messenger of Allah, peace and blessings be upon him.”

Source: Ṣaḥīḥ Muslim 1087

Grade: Sahih (authentic) according to Muslim

Al-Tirmidhi said, “The people of knowledge act upon this tradition, that the people of every land have their own moon sighting.”
Source: Sunan al-Tirmidhī 693

In summary

If the moon is sighted on Monday then Ramadan starts on Tuesday April 13, 2021.

If the moon wasn't announced to have been sighted on Monday then Ramadan starts on Wednesday April 14, 2021.

May Allah accept all our good deeds, pardon us our sins, heal the world of Covid-19, grant succor to the distressed, forgive our dead and Grant us Jannah without stress.

1. Eat Sohur

Partake in the early morning meal (Sohur). This is a Sunnah practice that contains abundant blessings and rewards. The Prophet (May peace be upon him) said, "Eat Suhor, because in it, lies great blessings" (Bukhari, Muslim).

2. Observe Tahajjud

Plan your time in such a way that you are able to perform 4-8 Rakahs of Tahajjud and make Dua during this time. The Prophet (May peace be upon him) said "The Dua in the darkness of the night (after performing Tahajjud) is readily accepted by Allah" (Tirmdhi).

3. Observe Fajr

Perform Fajr Salah with congregation at the Masjid and recite morning Adhkars. Participate in the lesson or talks conducted in the Masjid with the intention to seek beneficial knowledge and practice. Engage in Dhikr till sunrise.


4. Perform Ishraq

Avoid sleeping immediately after fajr and engage in Quran recitation. Perform 4 Rakahs Ishraq after sunsine. One may then sleep thereafter.

5. Sunnah of Duha and Zawwal

When the sun is brightly up, perform 4 Rakahs Duha and after Zawwal, perform 4 Rakahs Sunnah of Zawwal

6. Dua at the time of Zawwal

Take a few moments to make dua at the time of Zawwal as this is also recorded as a time of acceptance.

7. Observe Zuhr

Perform Zuhr in congregation. If possible, allocate few minutes to engage in Quran recitation. Participate in any educational program taking place (like Tafseer). Have a short rest with the intention of the afternoon sleep which is Sunnah (Islam is beautiful).

8. Observe Asr

Perform Asr in congregation. The time between between Asr and Magrib is very valuable especially for recitation of Quran. If possible, remain in the the Masjid till Magrib. The time close to iftar is a time when duas are accepted. Attend Tafseer. Sisters should you use this time to prepare what we are going to eat in Iftor grin.

9. Observe Magrib

Observe Magrib in congregation. Before or after meals, read from virtues of Ramadan or other useful literature. Prepare for Ishai and Tarawiyy.

10. Observe Ishai

Make sure you perform Ishai and Tarawiyy in congregation.

11. After Tarawiyy

Avoid wasting time and hanging out with friends e.t.c. Read your Quran.

Fasting

The fast of Ramadan is obligatory on every Muslim adult. There is no monetary compensation for one who can fast. The Prophet (Sallallahu Alaihi Wasallam) said, “Whoever eats during one day in Ramadan without a valid excuse, shall never be able to retrieve the fast of that day even by fasting for the rest of his life.” (Tirmizi)

Taraweeh

This is an incumbent spiritual exercise that alivens the heart and repairs our broken relationship with the Quran. Shortening or missing Taraweeh will only serve to deprive one of inner strength and spirituality to ward off the advances of shaytan and passion that constantly disturb a Muslim.

Sohur

Unnecessarily sleeping late and not awaking for Tahajjud and Sohur is another form of deprivation of the blessings of this month. Nabi (Sallallahu Alaihi Wasallam) said, “Indeed Allah and his Angels send blessings upon those who make Sohur.” (Tabrani)

Dua at Iftar

Among the most special moments of this month is the dua at Iftar time. Here also, many deliberately deprive themselves of these precious moments by either being absorbed with their Iftar or in the case of womenfolk, being busy in the kitchen. These accepted moments of dua are priceless and should never be squandered.

Abstention from sin

The fast and prayer of Ramadan must be preserved by avoiding sin. Whilst the shayateen are chained in Ramadan, the places of vice and entertainment remain. People who do good actions and then commit sin, destroy the reward of their hard earned efforts. Rasulullah (Sallallahu Alaihi Wasallam) said, “ Fasting is a shield for a man as long as he does not tear up that protection (by commiting sins).” (Ibn Majah)

Last ten 10 days and nights

The cream of Ramadan lies in it the last third of the month, when the unique Ibadat of I’tikaf and the blessed night of Laylatul Qadr occur. The person in I’tikaf remains free from sin and by virtue of remaining secluded in the Masjid enjoys Laylatul Qadr. Tremendous reward has been promised for those who truly and sincerely exert themselves and spend this time seeking and searching for Allah Ta’ala.