The Rulings of Ramadhan According to the Way of the Best of Mankind

 

 

The Rulings of Ramadan

According to the Way of the Best of Mankind (Sall Allahu ‘alaihi wa Aalihi wa Sallim) –

by Abu Ammar

Content

1. Translator’s Introduction

2. The Blessed Month of Ramadan

3. Fasting During Ramadan

4. Types of Fast

5. The Sighting of the New Moon (Hilal)

6. Things Disliked and Those Not Disliked Whilst Fasting

7. Things Which Invalidate The Fast But Do Not Require Atonement (Kaffarah)

8. Things Which Invalidate the Fast and Require Kaffarah

9. Those Not Obliged to Fast

10) The Recitation of the Quran and its Etiquettes (Adab)

11. Tarawih

12. The Number of Rak’ahs for Tarawih

13. Spiritual Retreat (I’tikaf)

14. Types of I’tikaf

15. The Night of Power (Laylat al-Qadr)

16. The Descending of the Angels

17. Knowledge of Laylat al-Qadr

18. Witnessing Laylat al-Qadr

19. The Zakat of ‘Eid al-Fitr

20. The Day of ‘Eid al-Fitr

21. Description of The Prayer on ‘Eid al-Fitr

22. The Mysteries of Fasting

23. Epilogue

In the name of Allah the Most Merciful, and Compassionate

All praise is due unto Allah, Lord of the Worlds, and Sustainer of each and every atom in existence. Exalted is He, above all that is associated with Him. There is none like unto Him, and He is the All Hearing, All Seeing. He is the Knower of the Innermost Secrets, and the most hidden thoughts of men. He is the Light of the Heavens and the Earth. And I bear witness that our master, the Beloved of Allah – Muhammad , is His servant and messenger. He was sent with the Religion of Truth to make it manifest over all other religions. He was sent as a witness, a bringer of glad tidings, a warner, a caller to Allah by His leave and as a luminous lamp. May the peace and blessings of Allah Most High be showered upon him, and upon his family, and upon his wives, and his companions one and all. And may the mercy of Allah be upon those who followed him of the Tabi’in and their students, and those who follow in their footsteps, biting onto their way with their molars.

To continue, this is a brief outline of the matters pertaining to the blessed month of Ramadan, its virtues and the rulings which Allah Most High has commanded us with. The rulings of Islamic Sacred Law (Fiqh) in this work are taken from the Hanafi school of Islamic jurisprudence (Madhhab). This work has been compiled from Bada’i’ al-Sana’i’ by Imam al-Kasani and al-Fatawa al-Hindiyyah – two major works of Hanafi fiqh. The Hanafi school, established by Imam Nu’man bin Thabit, more commonly known as Abu Hanifah (May Allah be well pleased with him) (d. A.H. 150), is one of the four schools of Islamic Orthodoxy (Ahl al-Sunnah wal-Jama’ah) the other schools being the schools of Imam al-Shafi’i (d. A.H. 204), Imam Malik (d. A.H. 179) and Imam Ahmad (d. A.H. 241).

The rulings of a particular madhhab are changed and altered over time, as new evidence and understandings emerge, each time referring to the original principles (usul) by which the madhhab was laid down. Allah Most High commands us in the Quran:

Ask those who recall if you know not.

(Surat al-Nahl, Ayah 43)

It is this Divine Command that we follow when learning the shari’ah and passing its knowledge on to others, meaning that we return to what the classical scholars have adhered to, ultimately returning to the primary sources of shari’ah – the Quran and sunnah. May Allah reward all those who spent their time and resources on the translating and checking of this work.

May Allah increase them in Love for Allah and His Messenger , and grant them tawfiq seeking Allah alone. We pray that Allah Most High accepts our efforts, and that He grants us tawfiq to worship Him with sincerity and Ikhlas. And Allah Most High alone grants success.

And all praise is due unto Allah. Peace and blessings be upon our master Muhammad , and upon his family and companions, one and all.

Basharat Janjua

Sha’ban A.H. 1421

2. The Blessed Month of Ramadan

The month of Ramadan is a month of grace and blessing. Upon arrival of this blessed month, Allah Most High causes His blessings and forgiveness to descend upon the one who gives this month its rights. Ramadan is the month in which Allah Most High showers His blessings upon our homes, and upon those who enter the mosques, especially the House of Allah – the Ka’bah. During Ramadan, the Mercy of Allah Most High falls upon us, like rain falling from the clouds.

One can liken the virtue of Ramadan with charity, which is of two kinds. The first kind is where one gives charity to someone whom one meets along the street or on the path. The second kind is likened to one who visits another with the intention of giving charity. Ramadan is likened to the latter; where Allah Most High causes His blessings to descend upon the ummah of the Blessed Prophet Muhammad (Allah bless him and give him peace). It is during this time, that little effort has the ability to earn high rewards, no matter where one is, be it in the Sacred Precinct in Makkah or in one’s home.

Allah Most High is the creator of all things. He created each year, month, day and hour. In the same way that Allah Most High has elevated the status of the Prophet (Allah bless him and give him peace) over the whole of creation; and the status of the Ka’bah over other places of worship, He has elevated and raised the month of Ramadan over all other months. This is entirely the will of Allah Most High, and a manifestation of His Omnipotent Power and Divine Will.

Allah Most High chose to reveal His Uncreated Speech – the Quran, in this blessed month, to His final and Most Beloved Prophet – Muhammad (Allah bless him and give him peace). Allah Most High says in the Quran:

“The month of Ramadan is the month in which the Quran was sent down, a guidance for the people, and clear verses of guidance and a criterion.”

(Surat al-Baqarah, ayah 185)

Imam al-Tabari writes that Wathilah (Allah be well pleased with him) narrated that the Prophet (Allah bless him and give him peace) said:

The Scrolls of Abraham were revealed on the first night of the month of Ramadan, the Torah was revealed on the sixth of Ramadan, the Bible on the thirteenth, and the Quran was revealed on the twenty-fourth of Ramadan.

He also writes that Ibn ‘Abbas (Allah be well pleased with him) said:

Allah caused the Quran to descend to the heaven of this world, on Laylat al-Qadr, and then when Allah wished to reveal anything from it, He revealed it. And that is what is meant by His Words, ‘Verily We have revealed the Quran in Laylat al-Qadr’.

(Tafsir al-Tabari, by Imam al-Tabari, surat al-Qadr)

Allah Most High says in the Quran:

O you who believe, fasting has been prescribed for you as it has been prescribed for those before you, so that you may attain unto piety.

(Surat al-Baqarah, Ayah 183)

Imam al-Tabari writes that Qatadah (Allah be well pleased with him) said, in reference to this ayah:

The month of Ramadan has been prescribed for the people as it was prescribed for those before them. Allah has prescribed the fast of three days of each month, before revealing the fast of Ramadan.

(Tafsir al-Tabari, by Imam al-Tabari, surat al-Qadr)

Fasting during the month of Ramadan is obligatory and is done solely for Allah Most High. In a hadith qudsi Allah Most High says:

Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it.

(Muslim)

There can be neither false pretension nor showing off on the part of the one who is fasting. If one is offering prayers, giving zakah, making pilgrimage or any other form of worship, others can see one’s worship but fasting is distinguished by the fact that only Allah Most High can see who is fasting and who is not.

The polytheists may perform various acts of worship for their false gods to please them. They may make vows to them, make tawaf around them, travel for them and fight in their names. However, they do not fast for them nor has it ever been recorded that they fasted for them. Indeed it is clear that the fast of Islam is the fast of the Truth.

Hafiz al-’Asqalani, quoting from Imam al-Qurtubi, mentions the following hadith:

The bankrupt person is he who shall come on the Day of Judgment with prayer, charity and fast, but he had also swore at another person, beat another, and consumed the wealth of another. His good deeds will be taken from him, and the other person will take his good deeds. And when his good deeds are no more, before what is due upon him has been paid, he takes from their bad deeds. They will be thrown at him. Then he will be flung into the Fire.

He continues to says that there is a narration from by Abu Hurayrah (Allah be well pleased with him), in which Allah Most High says:

All actions are atonement, except for fasting. Fasting is for Me and I reward it.

(Fath al-Bari, by Hafiz al-’Asqalani, Book of Fasting)

It can be concluded that Allah Most High loves the fast of a Muslim, as it is a means for him to become more aware and fearful of Allah Most High.

3. Fasting During Ramadan

Abu Hurayrah (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

When Ramadan arrives, the gates of Paradise are opened, the gates of Hell are closed and the devils are chained.

(Bukhari and Muslim)

He (Allah be well pleased with him) also narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Whomsoever fasts the month of Ramadan, with faith, seeking reward from Allah, his past sins will be forgiven.

(Bukhari and Muslim)

It has also been narrated by Abu Hurayrah (Allah be well pleased with him) that the Messenger of Allah (Allah bless him and give him peace) said:

Allah Mighty and Majestic says, ‘Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it.’ Fasting is a protection. When one of you has a day of fasting, he should then speak neither obscenely nor too loudly; and if someone seeks to curse him or fight with him, let him say, ‘I am fasting.’ By Him in whose hand is the soul of Muhammad , the smell of the mouth of the one who fasts is more delectable to Allah than the scent of musk. The one who fasts has two joys in which to delight: when he breaks his fast, he rejoices; and when he meets his Lord, he rejoices in his fast.

(Muslim)

Sahl bin Sa’d (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Verily there is a gate in Paradise which is called ‘al-Rayyan’. Those who fasted will enter it on the Day of Judgement, and none shall enter it except them. It will be said, ‘Where are those who fasted?’ They will come forward and none shall enter it except them. When they have entered, the gate will be closed and none shall enter it except them.

(Bukhari and Muslim)

***

Fasting is to refrain from things that break the fast with the intention of worshiping Allah Most High. The levels of the fast are three:

1) to simply refraining from food and drink, and other things which invalidate the fast;

2) in addition to (1) above, to protect one’s eyes, ears, tongue and all other parts of the body from disobedience to Allah Most High;

3) and in addition to (1) and (2) above, to devote oneself entirely to Allah Most High, through repentance, worship and abstinence from all that distracts one from Allah Most High.

Allah Most High rewards each level of fasting, accordingly.

Fasting during Ramadan is obligatory for every one who:

a) is Muslim;

b) has reached puberty;

c) is sane;

d) is capable of bearing the fast;

e) and if female, is not in the period of menstruation or postnatal bleeding (nifas).

One must make the intention to fast for each day one fasts.

Merits of Sha’baan and Nisful Sha.baan

 

 

Merits of Sha’baan and Nisful Sha’baan Shaabi Baraa’at
From Ghunyat lit-Taalibi Of Sayyidinaa El Sheikh Muhyuddin Abdul Qadir El Jilani

{Quddusus Sirruhoo}

 

The Sixth Discourse

On the special merit of the month of Sha’baan, and the divine forgiveness [maghfirah] and good pleasure [ridwaan] sent down on the middle night of that month.

 

Sayyida A’isha, the wife of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim wa Rahdiyallahu anhaa), is reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and he would go so long without fasting that we would say he was never going to fast, but I never saw Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) continue a fast from the beginning to the end of any month except the month of Ramadaan, [apart from which] I never saw him do more fasting in any month than he did in Sha’baan.

Sayyida ‘Aisha (Radhi Allahu anhaa) is also reported as having said:

Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) used to fast until we would say he was never going to stop fasting, and go so long without fasting that we would say he was never going to fast. The fasting he liked best was that he did in Sha’baan, so I said to him: “O Messenger of Allaah, how is it I always see you fasting in Sha’baan?” and he said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):
“O ‘A’isha, it is the month in which the Angel of Death has to note down the name of anyone whose soul he must take before the year is out, so I would rather he did not record my name except while I am fasting.”

Sayyidinaa Umm Salama (Radhi Allahu anhaa) is reported as having said:

In no other month, apart from Ramadaan, did Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) fast more often than in Sha’baan. And that was because, each Sha’baan, all who must die in the course of that year have their names transcribed from the list of the living onto that of the dead, and a man may embark on a journey even while his name is listed among those about to die.

Sayyidinaa Anas [ibn Maalik] (Radhi Allahu anhu) once said:

When asked about the most meritorious fasting, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) said: “Fasting in Sha’baan in honor of Ramadaan.”

Sayyidinaa ‘Ubaidu’llaah ibn Qais once heard ‘A’isha (Radhi Allahu anhaa) say:

“The dearest of months to Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) was Sha’baan, which he would link to Ramadaan.”

According to Sayyidinaa ‘Abdullaah (Radhi Allahu anhu), Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

Anyone who fasts on the last Monday of Sha’baan will be granted forgiveness. -meaning the last Monday that falls within it, not as the very last day of the month, for it is forbidden to anticipate the month [of Ramadaan] by one or two days.

Anas ibn Maalik (Radhi Allahu anhu) is the authority for the report that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“It is called Sha’baan simply because it is juxtaposed [yansha'ibu] to Ramadaan, containing many blessings, while Ramadaan is so called because it scorches [yurmidu] sins.”

Allaah (Exalted is He) has said:

Your Lord creates and chooses what He wills. wa Rabbuka yakhluqu maa yashaa’u wa yakhtaar. (Holy Qur’an, 28:6

Thus Allaah (Exalted is He) has selected four out of each kind of thing, then He has chosen one of the four:

From among the Angels, He selected Gabriel [Jibriil], Michael [Miikaa'iil], Israafiil and Azraa’iil, then He chose Gabriel from these four.

 

From all the Ambiyaa (Salawaat Allahu alayhim ajma’een), the four He selected were Abraham, Moses, Jesus and Muhammad (Allaah bless them all, and give them peace), then of these He chose Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim).

 

The four He selected from among the Companions (Radhi Allahu anhum) were Abuu Bakr, ‘Umar, ‘Uthmaan and ‘Alii, and His preferred choice was Abuu Bakr (Radhi Allahu anhu).

 

The four mosques: The Sanctuary Mosque [by the Ka'ba in Mecca], al-Aqsaa Mosque [in Jerusalem], the Mosque of Medina the Ennobled City, and the Mosque of Mount Sinai. Of these He chose the Sanctuary Mosque [al-Masjid al-Haraam].

 

The four days: The Day of Breaking Fast [Yawm al-Fitr], the Day of Sacrifice [Yawm al-Adhaa], the Day of ‘Arafa, and the Day of ‘Ashuuraa.’ Of these He then chose the Day of ‘Arafa.

 

The four nights: The Night of Absolution [Lailat al-Baraa'a], the Night of Power [Lailat al-Qadr], the Night of Friday Congregation [Lailat al-Jum'a], and the Night of the Festival [Lailat al-'Id]. Of these He chose the Night of Power.

 

The four sites: Mecca, Medina, Jerusalem, and the Mosques of the Tribes [Masaajid al-'Ashaa'ir]. Of these He chose Mecca.

 

The four mountains: Uhud, Sinai, Likaam, and Lebanon [Lubnaan]. Of these He chose Mount Sinai.

 

The four rivers: Jaihuun, Saihuun, the Euphrates [al-Furaat] and the Nile [an-Niil]. Of these He chose the Euphrates.

 

The four months: Rajab, Sha’baan, Ramadaan, and al-Muharram. Of these He chose the month of Sha’baan, and made it the Prophet’s own month (Sall Allahu ‘alaihi wa Aalihi wa Sallim). So, just as the Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the most excellent of Ambiya, his month is the most excellent of months.

 

According to Abuu Huraira (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“Sha’baan is my month, Rajab is Allaah’s month, and Ramadaan is the month of my Community. Sha’baan is the expiator, while Ramadaan is the purifier.”

He also said (Sall Allahu ‘alaihi wa Aalihi wa Sallim):

Sha’baan is a month between Rajab and Ramadaan. People tend to neglect it, but that is when the deeds of His servants ascend to the Lord of All the Worlds, so I would rather mine rose up while I was fasting.

According to Anas ibn Maalik (Radhi Allahu anhu), the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said:

“The excellence of Rajab over other months is like the excellence of the Qur’aan over all other speech, while the excellence of Sha’baan over other months is like my excellence over the rest of the Prophets, and the excellence of Ramadaan over other months is like the excellence of Allaah (Exalted is He) over all His creatures.”

Anas ibn Maalik (Radhi Allahu anhu) is also reported as having said:

“When the Companions of the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) beheld the new moon of Sha’baan, they would immerse themselves in reading their copies of the Qur’aan. The Muslims would pay the alms-due [zakaat] assessed on their wealth, thereby providing the means for the weak and the poor to fortify themselves in preparation for the fasting of the month of Ramadaan. The governors would summon the prison inmates, to carry out the sentence on those convicted of major offences under Islamic law, and to set the rest free. Businessmen would set about paying their debts and collecting their dues. Then, when they beheld the new moon of Ramadaan, they would bathe themselves and devote themselves to worship.”

On the meanings of the five Arabic letters of the word Sha’baan.

 

The word Sha’baan [in the Arabic script] is spelled with five letters:
shiin, ‘ain, baa’, alif and nuun. The shiin stands for sharaf [nobility], the ‘ain for ‘uluww [sublimity], the baa’ for birr [piety], the alif for ulfa [harmonious intimacy], and the nuun for nuur [radiant light].

 

These are the gifts from Allaah (Exalted is He) to His servant in this month. It is a month in which treasures are laid open, in which blessings are sent down, in which faults are forsworn, in which sins are expiated, and in which benedictions are multiplied upon Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), the best of human creatures.

This is the month of blessings upon the Chosen Prophet. Allaah (Exalted is He) has said,

Inna ‘llaaha wa malaa’ikata-hu yusalluuna ‘ala ‘n-Nabiyy: yaa ayyuha ‘lladhiina aamanuu salluu ‘alai-hi wa sallimuu tasliimaa. (Allaah and His angels shower blessings on the Prophet. O you who believe invoke blessings upon him and salute him with a worthy salutation.) (Holy Qur’aan 33:56)

The blessing from Allaah is mercy; from the angels, intercession and petition for forgiveness; and from the believers, supplication and appreciation.

According to Mujaahid (Radhi Allahu anhu):

“The blessing from Allaah is prosperity and virtue; from the angels, help and support; and from the believers, compliance and respect.”

It was Ibn ‘Ataa’ who said:

“The blessing on the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) from Allaah (Exalted is He) is conjunction, from the angels it is tender care, and from the believers it is following with affection.”

As someone else put it:

“The blessing of the Lord (Blessed and Exalted is He) upon His Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the enhancement of respect. The blessing of the angels upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the display of gracious favor. The blessing of his Community upon him (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is the request for intercession.”

As he himself (The Holy Last Messenger, Sall Allahu ‘alaihi wa Aalihi wa Sallim) has told us:

When someone pronounces a single blessing on me, Allaah blesses him ten times.

Far from being negligent during this month, therefore, every conscientious believer is obliged to exert himself in preparation for the coming month of Ramadaan, using the days that remain to get clear of sins and repent those committed in the past. One should beseech Allaah (Exalted is He) in the month of Sha’baan. One should appeal to Allaah (Exalted is He) through the owner of the month, Muhammad (Sall Allahu ‘alaihi wa Aalihi wa Sallim), until the corruption of one’s heart is corrected, and the sickness of one’s inner being is cured.

 

This must be done without delay and not put off until tomorrow, for the days are three: yesterday, which is a date in history [ajal]; today, which is a time for action ['amal]; and tomorrow, which is a hopeful expectation [amal], for whether you will get there or not is beyond your ken. Thus yesterday is a caution, today is an opportunity, and tomorrow is a risk.

 

The months are likewise three: Rajab, now past and gone beyond return; Ramadaan, awaiting in a future you may not live to see; and in between we have Sha’baan, so let us seize this opportunity for worshipful devotion.

The Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to a man (some say it was ‘Abdu’llaah ibn ‘Umar ibn al-Khattaab, Radhi Allahu anhu) by way of stern advice:

Make the most of five before five: youth before old age; health before sickness; wealth before poverty; ease before business, and life before death.

Concerning the Night of Absolution [Lailat al-Baraa'a], its special mercy, grace and merits. Allaah (Almighty and Glorious is He) has said:

Haa-Miim. Haa-Miim: wa ‘l-Kitaabi ‘l-mubiini innaa anzalnaa-hu fii lailatin mubaarakatin.

By the Book that makes plain; We sent it down on a blessed night. (Holy Qur’an 44:1-3)

According to the greatest Faqih in al-Islam, Sayyidinaa Ibn ‘Abbaas (Radhi Allahu anhu, and with his father),

” ‘Haa-Miim’ means that Allaah has predetermined everything in existence till the Day of Resurrection. ‘The Book that makes plain’ is the Qur’aan, which is also the object referred to in ‘We sent it down.’ The ‘blessed night’ is the night of mid-Sha’baan, which is the Night of Absolution.”

In the Qur’aan, Allaah (Exalted is He) calls many things ‘blessed,’ including the Qur’aan itself, of which He has said:

Wa haadhaa dhikrun mubaarakun anzalnaa-h.

This is a blessed Reminder that We have revealed (Holy Qur’an 21:50).

Part of its blessedness is that one who reads it and believes in it enjoys right guidance and salvation from the Fire, and these benefits are also passed by extension to his ascendants and descendants. As the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) has said:

When someone reads the Qur’aan from the written text, Allaah (Almighty and Glorious is He) alleviates the torment of his parents, even if they were unbelievers.

One of the things Allaah (Almighty and Glorious is He) calls ‘blessed’ is water, for He has said:

Wa nazzalnaa mina ’s-samaa’i maa’an mubaarakan.

And down from the sky We have sent blessed water. (Holy Qur’an 50:9)

Part of its blessedness lies in the fact that all life depends on it. In the words of Allaah (Almighty and Glorious is He):

wa ja’alnaa mina ‘l-maa’i kulla shai’in hayy: a-fa-laa yu’minuun.

And We made every living thing from water Will they not then believe? (Holy Qur’an 21:30).

Water is said to contain ten subtle properties: delicateness, suppleness, energy, fluency, limpidity, mobility, moistness, coolness, humility and vitality. Allaah (Exalted is He) has imbued the conscientious believer [mu'min labiib] with these same properties, namely, refinement of the heart, flexibility of temperament, energy in obedient service, politeness of the personality, purity of behavior, movement in good works, moistness in the eye, coolness toward sinful transgressions, humility toward fellow creatures, and vitality in heeding the truth.

The olive tree is another thing called ‘blessed’ by Allaah (Exalted and Glorious is He):

Min shajaratin mubaarakatin zaituunatin.

From a blessed tree, an olive (Holy Qur’an 24:35)

This was the first tree from which Adam (peace be upon him) ate when he was cast down to earth. It contains nourishment and enlightenment. In the words of Allaah (Exalted is He):

Wa sibghin li’l-aakiliin.

“And relish for the eaters.” (Holy Qur’an 23:20)

Some say the ‘blessed tree’ is Sayyidinaa Ibraahiim (Alayhis-Salaam), some say it is the Holy Qur’aan, and others say it is true faith. Still others say it is the tranquil soul of the believer, insistent on good conduct, obedient to commandment, restrained by prohibition ,submitted to destiny, conforming to the Lord in what He has decreed and ruled.

Sayyidinaa Jesus (Alayhis-Salaam) is also among those Allaah (Almighty and Glorious is He) calls ‘blessed’:

Wa ja’ala-nii mubaarakan aina-maa kuntu.

[Jesus said]: “And He has made me blessed wherever I may be.” (Holy Qur’an 19:31)

His blessedness (peace be upon him) includes the sprouting of the fruit from the date palm for his faithful mother, Sayyidinaa Maryam (The Blessed Mother Mary, peace be upon both mother and son), and the gushing forth of water beneath him.

In the words of the Almighty and Glorious One:

Fa-naadaa-haa min tahti-haa allaa tahzanii qad ja’ala Rabbu-ki tahta-ki sariyyaa: wa huzzii ilai-ki bi-jidh’i ‘n-nakhlati tusaaqit ‘alai-ki rutaban janiyyaa: fa-kulii wa ’shrabii wa qarrii ‘ainaa.”

Then [a voice] cried to her from below her, saying: “Grieve not, for your Lord has placed a rivulet beneath you. And shake the trunk of the palm-tree toward you: It will cause ripe dates to fall upon you. So eat and drink and be consoled. (Holy Qur’an 19:24-26) .

Among other good deeds and miracles, he healed the blind and cured the leper, and brought the dead to life by his supplication.
The Ka’ba is one of the things called ‘blessed’ by Allaah (Almighty and Glorious is He):

Inna awwala Baitin wudi’a li’n-naasi la-’lladhii bi-Bakkata mubaarakan.

The first House appointed for mankind was that at Bakka, a blessed place. (Holy Qur’an 3:96)

Part of its blessedness is that one who enters it, bearing a heavy load of sins, will come out having been forgiven. Allaah (Exalted is He) has said:

Wa man dakhala-hu kaana aaminaa.

And anyone who enters it is safe. (Holy Qur’an 3:97)

So if someone enters the House as a believer, aware of his sins and repentant, Allaah waives his punishment, accepts his repentance and forgives him. It is also said that anyone who enters it is immune to wrongdoing, as long as he remains within the Sacred Precinct. It is therefore unlawful to kill the game there, or to fell the trees.

 

The sanctity of the Ka’ba is due to the sanctity of Allaah, the sanctity of the Mosque to the sanctity of the Ka’ba, the sanctity of the Mecca to the sanctity of the Mosque, and the sanctity of the Sacred Precinct to the sanctity of Mecca. As it is said: “The Ka’ba is a Qibla [direction of prayer] for the people of the Mosque, the Mosque is a Qibla for the people of Mecca, Mecca is a Qibla for the people of the Sacred Precinct, and the Sacred Precinct is a Qibla for the people of the earth.

 

The Night of Absolution has also been called ‘blessed’, because it is a vessel for the mercy, blessing, benefit, pardon and forgiveness descending for the people on earth.

According to Abuu Nasr, the Holy Nabi (Sall Allahu ‘alaihi wa Aalihi wa Sallim) is reported as having said:

On the night of the middle of Sha’baan, Allaah (Exalted is He) descends to the heaven of this lower world and forgives every Muslim, excepting only the idolater, the bearer of malice, the breaker of family ties, or the woman who is sexually promiscuous.

Again from Abuu Nasr, we learn that Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“When it was the night of mid-Sha’baan, the Prophet (Sall Allahu ‘alaihi wa Aalihi wa Sallim) had removed a garment of mine.” Then she added, “By Allaah! That garment of mine was not of silk, nor of raw silk, nor of linen, nor of silk and wool, nor of wool.” [The reporter said:] “‘Glory be to Allaah!’ I said to her, ‘So what was it made of?’” She replied: “Its warp was of hair and its weft was of silk. I reckoned that he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) might have gone to one of his [other] wives, so I got up and searched for him in the [darkness of the] apartment. My hand made contact with his feet, as he was prostrate in worship. Of his prayer (Sall Allahu ‘alaihi wa Aalihi wa Sallim), I remember these words:
Prostrate before You are my form and my spirit, and my heart is in Your safekeeping. I acknowledge Your favors, and to You I confess my sin. I have wronged myself, so forgive me; surely none forgives sins but You. I seek refuge with Your pardon from Your punishment, with Your mercy from Your vengeance, with Your approval from Your displeasure. I seek refuge with You from You. I do not tell Your praises, for You are as You have extolled Yourself. She continued: “So he did not cease from worship, now standing and now sitting [on his heels], until morning came. Then his feet were put up, and as I massaged them I said: ‘My father be your ransom and my mother too! Surely Allaah has forgiven your former and your latter sins? Surely Allaah has dealt with you? Is it not so? Is it not so?’ “He replied (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘O ‘A’isha, shall I not therefore be a grateful servant? Do you know what happens during this night?’ ‘What happens?’ I asked, and he said: ‘This is when all births are recorded for this year, and every death is registered. This is when provisions are allotted to mankind, and their deeds and actions are gathered up.’ “‘O Messenger of Allaah,’ said I, ‘Will no one enter Paradise except by Allaah’s mercy?’ ‘No one will enter Paradise except by Allaah’s mercy,’ he told me (Sall Allahu ‘alaihi wa Aalihi wa Sallim) . ‘Not even you?’ I asked. ‘Not even I,’ said he (Sall Allahu ‘alaihi wa Aalihi wa Sallim), ‘unless Allaah envelops me with His mercy.’ Then he rubbed his hand over his head and his face.”

The following account, which I also received from Abuu Nasr, tells how Sayyida ‘Aisha(Radhi Allahu anhaa) related that Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) once said to her:

“O ‘A’isha, what night is this?” She replied, “Allaah and His Messenger know best.” Then he said: “The night of the middle of Sha’baan, during which worldly actions and the deeds of mankind are carried aloft. As numerous as the wool on the flocks of the tribe of Kalb, are Allaah’s slaves emancipated this night from the Fire of Hell. So will you excuse me tonight?”
She said: “I said yes, so he performed his prayer like this: He held the upright position only briefly, and recited al-Hamd and a short Suura; then he stayed in prostration till the middle of the night; then he stood up to begin the second cycle with a recitation similar to the first, and then his prostration lasted until dawn.”
‘A’isha (Radhi Allahu anhaa) went on to say: “I watched him till I thought that Allaah (Exalted is He) had taken His Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim), then, after a long time had elapsed, I got close enough to touch the soles of his feet. He stirred, and I heard him say in his prostration: ‘I take refuge with Your pardon from Your punishment. I take refuge with Your approval from Your displeasure. I take refuge with You from You. Glorious be Your praise! I do not spell out praises upon You, for You are as You have extolled Yourself.’
“I said: ‘O Messenger of Allaah, tonight I have heard you utter something, during your prostration, that I never heard you mention before?’ ‘And have you learned it?’ he asked (Sall Allahu ‘alaihi wa Aalihi wa Sallim). When I said yes, he (Sall Allahu ‘alaihi wa Aalihi wa Sallim) told me: ‘Study those words and teach them, for Gabriel (peace be upon him) instructed me to repeat them during the prostration.’”

According to another report, of which Abuu Nasr informed me, Sayyida ‘Aisha(Radhi Allahu anhaa) once said:

“I could not find Allaah’s Messenger (Sall Allahu ‘alaihi wa Aalihi wa Sallim) one night, so I went outside and there he was in the grove, his head turned up toward the sky. Then he said to me: ‘Were you afraid that Allaah and His Messenger would treat you unfairly?’ I replied: ‘O Messenger of Allaah, I thought you had gone to one of your [other] wives.’ He said (Sall Allahu ‘alaihi wa Aalihi wa Sallim): ‘On the night of mid-Sha’baan, Allaah (Exalted is He) descends to the lowest heaven and forgives more than the number of woolly hairs on the flocks and herds of [the tribe of] Kalb.’”

Dhikr Jalli fi al Masaajid

As salaamu ‘alaikum wa Rahmatullahi wa Barakaatuhu

In an effort to present evidence supporting the Ahl as Sunnah wal Jamaa’ah consideration as to sources being either Barelvi or Deobandi schools should not be an issue. If the evidences found are correct we may opt to present them. Any objections should be addressed to hunafaa@al-adaab.org.

AN ANALYSIS OF THE EVIDENCE SUPPORTING THE PERMISSIBILITY OF MAJALIS (GATHERINGS) OF DHIKR IN THE MASAJID
Written and submitted by Shaykh Ashraf Dockrat

The subject of this paper, which analyses the permissibility of loud DHIKR gatherings in Masajid, is a subject that has become a matter of substantial interest and discussion in the recent past. The visit of Mashaikh (Sufi Shaikhs) and their disciples to this country in the recent years, particularly the visit of Maulana Shaikh-al-Hadith Muhammad Zakariyya Saharanpuri (R), has given a great impetus to the establishment of Majalis-DHIKR in various Masajid throughout the country. These Sufi Shaikhs have placed great emphasis on the importance and need for the establishment of DHIKR gatherings in every Muslim locality and Masjid. The sources of the Qur’an and Sunnah, as well as the writings of the scholars of Islam, past and present, will be studied to understand their position on this issue. As many of the relevant texts of Qur’an, Ahadith and the practice of Sahabah (RA) and the Salaf-as-Saliheen (pious elders) as possible would be presented on this subject. Whilst it is conceded that some scholars have raised objections against the Majalis-DHIKR, this paper sets out to review the subject of loud DHIKR Majalis (gatherings) in the Masajid in the light of Shari’ah-based evidence.

الحمد لله وحده والصلوة والسلام علي من لا نبي بعده وعلي اله و ا صحابه اجمعين - اما بعد

All praises belong solely to Allah Ta’ala and salutations and peace be upon the final Messenger and upon all his family and companions. Amma-b’adu:

VERSES OF THE HOLY QUR’AN RELATING TO DHIKR

Many verses in the Qur’an exhort towards the DHIKR of Allah, and they are Mutlaq (unrestricted). They encompass all types and forms of DHIKR; whether individual or collective, loud or silent, in the Masjid or elsewhere. Some of these verses are quoted below:

Verse 1:
فاذكرونى اذكركم و اشكروا لى ولا تكفرون
“So remember Me (with DHIKR) and I will remember you and be grateful unto Me and do not be ungrateful.” 2:152

Verse 2:
الذين يذكرون الله قياما و قعودا وعلي جنوبهم ويتفكرون في خلق السموات و الأرض
“(The intelligent ones are) Those who remember Allah standing and sitting and reclining and they ponder in the creation of the skies and the earth.” 3:191

Verse 3:
الذين آمنوا وتطمئن قلوبهم بذكر الله الا بذكر الله تطمئن القلوب
“Those who believe (in Allah) and their hearts acquire tranquility with the remembrance of Allah. Hear well! It is only through the remembrance of Allah that hearts acquire tranquility.” 13:28

Verse 4:
رجال لا تلهيهم تجارة ولا بيع عن ذكر الله
“(People of perfect Iman are those) Men whom trade or business does not distract from the remembrance of Allah.” 24:37

Verse 5:
يا ايها الذين آمنوا اذكروا الله ذكرا كثيرا وسبحوه بكرة وأصيلا
“O Believers remember Allah in great abundance and glorify Him morning and evening.” 33:41/42

Verse 6:
و من يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين
“And as for him who (purposely) ignores the remembrance of Rahman, We assign a devil for him who is his (constant) companion.” 43:36

Verse 7:
الم يان للذين آمنوا ان تخشع قلوبهم لذكر الله
“Has the time not dawned for the people of faith that their hearts should submit to the remembrance of Allah?” 57:16

Verse 8:
يا أيها الذين آمنوا لا تلهكم اموالكم ولا أولادكم عن ذكر الله و من يفعل ذلك فأولئك هم الخاسرون
“O Believers let not your wealth and your children distract you from the remembrance of Allah. Those who do so, they are certainly great losers.” 63:9

Verse 9:
استحوذ عليهم الشيطان فانسهم ذكر الله أولئك حزب الشيطان ألا ان حزب الشيطان هم الخسرون
“Shaitaan has overpowered them (the hypocrites) and hence made them forget the remembrance of Allah. They are the gang of Shaitaan and know well! The gang of Shaitaan are the (real) losers.” 58:19

Verse 10:
واذا قاموا الي الصلوة قاموا كسالي يراءون الناس ولا يذكرون الله ألا قليلا
“And when they (hypocrites) stand up to offer Salah, they stand up with lethargy. They put up a show before the people (of offering Salah) and do not remember Allah but very little.” 4:142
These and other verses regarding DHIKR have been enumerated by many scholars on their works on the virtues and meritoriousness of DHIKR, especially Shaikh Zakariyya (R) has accumulated many such verses in his work Fadhail-al-DHIKR. A study of this work will present many other verses on this subject.

DHIKR IN THE LIGHT OF PROPHETIC TRADITIONS (AHADITH)

After having enumerating certain verses of the Holy Qur’an, mention is now made of certain Ahadith relating to the subject of DHIKR some of which are of a general nature (whether loud/soft, masjid/home, etc.) and some are quite specific i.e. DHIKR in the Masjid or loud DHIKR, which will be alluded to under the explanation of the said Ahadith. Ten Ahadith have been selected for this section.

Hadith 1:
Abu Hurairah (RA) narrates from Rasulullah (صلي الله عليه وسلم) that there is a group of angels who patrol the earth and wherever they find any gathering of DHIKR they call out to each other and form a circle around this gathering that reaches to the sky. When this gathering disperses, they return to the sky where they are questioned by Allah Ta’ala, although He is All-knowing: Where have you come from? They reply: We come from a gathering of Your servants who are engaged in Tasbeeh, Takbeer and Tahmeed. Allah Ta’ala asks them: Have they seen Me? The angels reply: No. Allah Ta’ala asks: And what if they had seen Me? They reply: Then they would have engaged even more excessively in Your Ibadah and in Tasbeeh (glorifying of) You. Allah Ta’ala says: What are they asking for? They reply: They ask of You Jannah. Allah Ta’ala then asks: Have they seen Jannah? The angels reply: No. Allah Ta’ala asks: And what if they had seen Jannah? They reply: Then they would have been even more desirous, eager and keen for it. Allah Ta’ala says: What are they seeking refuge from? They reply: They ask refuge from the Fire (of Hell). Allah Ta’ala asks: Have they seen the Fire? The angels reply: No. Allah Ta’ala asks: And what if they had seen it? They reply: Then they would have tried harder to escape from it and they would have been more fearful of it. Allah Ta’ala says: I make you witness that I have pardoned them. One angel exclaims: A certain person was not from them. He came (coincidentally) for some work. Allah Ta’ala says: They are such a people that even those who sit with them (for other work) will not be deprived.
– Narrated by Bukhari, Muslim, Baihaqi

Shaikh Zakariyya’s (R) commentary on this Hadith:
This subject has also been narrated in numerous other traditions that the angels look for, listen to and sit with the ’gatherings‘ of DHIKR.

Hadith 2:
Mu’awiyah (RA) narrates that Rasulullah (صلي الله عليه وسلم) once came forth to meet a group of the Sahabah (RA). He said: What has caused you to congregate here? They replied: We have congregated here to remember Allah Ta’ala and to praise Him for guiding us to Islam and blessing us with it. He said: By Allah! Is this the only reason for your gathering? They replied: By Allah! This is the only reason for our gathering. He said: I had not made you swear an oath because I disbelieved you but Jibraeel came to me and informed me that Allah Ta’ala is boasting about you before the angels.
- Narrated by Muslim, Tirmizi, Nasai, Ibn-Abi-Shaibah, Ahmad

Shaikh Zakariyya’s (R) commentary:
Mulla Ali Qari (R) explains that Allah boasts about these people because despite having worldly engagements, natural desires, temptations and the shaitaan trying to mislead them, they do not neglect and turn away from My remembrance; then the DHIKR of the angels who are faced with none of these obstacles is no comparison to their DHIKR.

The Fast of ‘Ashura (The 10th of Muharram)

 

Hadhrat Mu’awiyah ibn Abu Sufyan (Radiyallahu ‘anh) relates: I heard the Messenger of Allah (Subhanahu wa Ta’ala) say: “It is the day of ‘Ashura. Allah (Subhanahu wa Ta’ala) has not made fasting obligatory for you. But I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it (does not have to) observe it.” [Sahih Muslim]

Abu Qatada (Radiyallahu ‘anh) relates that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said that the fast on the 10th of Muharram atones for the sins of the preceding year. [Sahih Muslim]

Abu Huraira (Radiyallahu ‘anh) reports that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said that after Ramadan, the fasts of Muharram have the greatest excellence. [Sahih Muslim]

Alhamdulillah, Allah (Subhanahu wa Ta’ala) has blessed us to see another year. The first month of this year is Muharram. In this month is an excellent day—the day of ‘Ashura—which falls on the 10th of Muharram. The Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) recommended that we fast on this day, by his Sunnah. He also indicated how we should observe the fast of ‘Ashura.

Hakam ibn Al-Arat (Radiyallahu ‘anh) relates: I went to Ibn Abbas (Radiyallahu ‘anh)… I said to him: Tell me about fasting on ‘Ashura. He said, “When you seen the new moon of Muharram count the (days) and (begin to) observe fast on the 9th.” I said to him: “Is it how the Holy Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) observed the fast?” He said, “Yes.” [Sahih Muslim]

Hadhrat Ibn Abbas (Radiyallahu ‘anh) relates that when the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) said: “If I survive till next year, I will definitely observe fast on the 9th of Muharram (as well).” [Sahih Muslim]

(Note: What the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) meant was that he would also fast on the 9th as well as the 10th to which he was accustomed. We also should try fasting on the 9th and the 10th of Muharram.)

The Historical Significance of ‘Ashura

Hadhrat Ibn Abbas (Radiyallahu ‘anh) reports that the Holy Nabi (Sall Allahu alaihi wa Aalihi wa Sallim) arrived in Madinah and found the Jews observing fast on the day of ‘Ashura… They said: “It is the day of great (significance) when Allah delivered Hadhrat Musa (’Alaihis-Salaam) and his people and drowned Pharoah and his people, and Sayyidina Musa (’Alaihis-Salaam) observed fast out of gratitude. And we also observe it.” The Holy Messenger of Allah (Sall Allahu alaihi wa Aalihi wa Sallim) responded: “We have more right, and we have closer connection with Sayyidina Musa (’Alaihis-Salaam) than you have”; so Allah’s Messenger (Sall Allahu alaihi wa Aalihi wa Sallim) observed fast (on the day of ‘Ashura) and gave us orders to observe it. [Sahih Bukhari and Muslim]

• ‘Ashura is a day of great historical significance. On this day:
• Allah (Subhanahu wa Ta’ala) accepted the repentance of Sayyidina Adam (’Alaihis-Salaam) after his exile from Paradise;
• Allah (Subhanahu wa Ta’ala) saved Sayyidina Nuh (’Alaihis-Salaam) and his companions in the ark;
• Allah extinguished the fire in which Sayyidina Ibrahim (’Alaihis-Salaam) was thrown by Nimrod;
• And Allah (Subhanahu wa Ta’ala) spoke directly to Sayyidina Musa (’Alaihis-Salaam) and gave him the Commandments.
• On this same 10th of Muharram, Sayyidina Ayyub (’Alaihis-Salaam) was restored to health (from leprosy);
• Sayyidina Yusuf (’Alaihis-Salaam) was reunited with his father Ya’qub (’Alaihis-Salaam);
• Sayyidina Yunus (’Alaihis-Salaam) was taken out from the belly of the fish; and the sea was divided as the nation of Israel was delivered from captivity and Pharaoh’s army was destroyed.
• ‘Ashura is also the day when the kingdom of Sulaiman (’Alaihis-Salaam) was restored;
• Sayyidina Isa (’Alaihis-Salaam) was raised to Jannah; and Sayyidina al- Imam Husayn (Radiyallahu ‘anh) (the Holy Nabi’s, Sall Allahu alaihi wa Aalihi wa Sallim, grandson) achieved the honor of Martyrdom.

Worship Allah (Subhanahu wa Ta’ala) as much as you can on ‘Ashura. Whoever fasts on this day is like one who fasts all his life. Whoever clothes a naked person Allah (Subhanahu wa Ta’ala) will release him from a painful punishment. He who visits a sick person, Allah (Subhanahu wa Ta’ala) will grant him a reward that will not be decreased. Whoever places his hand on an orphan’s head, or feeds a hungry person or gives water to a thirsty man, Allah will feed him a feast from Paradise and will quench his thirst with Salsabil (a wine that does not intoxicate). And whoever takes a Ghusl on this day will enjoy excellent health and freedom from sickness and indolence. Whoever provides generously for his family on this day, Allah (Subhanahu wa Ta’ala) will be generous to him throughout this year. And whoever applies Kuhl to his eyes will never suffer from eye-sore again, Insha’Allah al-Aziz

O’ Allah! Bless us to perform good deeds and gain their reward on ‘Ashura. Make the new year one of unity, cooperation and success for Muslims in this city and around the world. Ameen.

Women’s Prayer: Why is it different? An answer to the Modernist Salafis

Women’s Prayer: Why is it different?
An Answer to the Salafis

 From:

THE SALAH OF WOMEN

published by Madrasah Arabiyyah Islamiyah (Aazadville)

Sheikh Albani says in his book ‘The Prophet’s Prayer’:
All that has been mentioned of the description of the Prophet’s prayer (sallallaahu ‘alaihi wasallam) applies equally to men and women, for there is nothing in the Sunnah to necessitate the exception of women from any of these descriptions; in fact, the generality of his statement (sallallaahu ‘alaihi wasallam), “Pray as you have seen me praying”, includes women.
This is the view of Ibraaheem an-Nakh’i, who said, “A woman’s actions in the prayer are the same as a man’s” - transmitted by Ibn Abi Shaibah(1/75/2), with a saheeh sanad from him.

Also, Bukhaari reported in at-Taareekh as-Sagheer (p.95) with a saheeh sanad from Umm ad-Dardaa’, “that she used to sit in her prayer just as a man sits, and she was a woman of understanding. “
The hadeeth about the indimaam (tucking up) of a woman in prostration, and that she is in that regard not like a man, is mursal and not authentic. Abu Daawood transmitted it in al-Maraaseel on the authority of Yazeed ibn Abi Habeeb.
As for what Imaam Ahmad has reported, as in his son ‘Abdullaah’s Masaa’il, from Ibn ‘Umar, that he used to instruct his wives to sit cross-legged in prayer, its sanad is not authentic, for it contains ‘Abdullaah ibn ‘Umar al-’Amri, who is a da’eef (weak) narrator.

Response to this:

As for those who claim there is no difference in the salah of males and females, they have absolutely no evidence – neither from the Qur’aan nor the Ahaadith. However, if they use the practice of Umm ud-Dardaa, their proof is unsubstantiated for several reasons.

Ibn Abi Shaybah narrates:

“Makhul reports that Umm ud-Dardaa used to sit like males in salaah. “
(al-Musannafli-Ibn Abi Shaybah: vol. 1 p 270) (Imam Bukhari has also quoted this statement. However, he has not mentioned any chain of narrators for it. It is for this reason I have quoted the work of Ibn Abi Shaybah)
It is incorrect to use this athar for the following reasons:

1. Hafizh Jamaal ud-Din Yusuf al-Mizzi has mentioned her among the Taabi’in. (Tahzheeb al-Kamaal fi-Asmaa ir-Rijaal: vol.22 p 464).The practice of a lone tabi’i is incorrect to adopt even if it may not be contrary to the principles. Hafiz Ibn Hajar Asqalaani states in Fath ul-Baari:
“The practice of a lone Tabi’i, even though it may not contradict any principle, will not be used as proof. ” (Fath ul-Baari: vol. 2 p 243)

Hafizh Ibn Hajar has only counted her among the Taabi’in. He says:

“It can be realised from the narration of Makhul that that narration refers to the younger Umm ud-Dardaa, the Tabi’iyyah, not the elder sahabiyyah because Makhulmet the former not the latter. ” (Ibid)

2. Even if it accepted that she was a Sahabiyyah, then the narration becomes munqati’ and will not be acceptable according to the principles of the Muhaddithin. It will also be regarded as her opinion. She did not encourage anyone else to follow her practice . Neither did she present any action or statement of Rasulullah nor the fatwa of any Khalifah.
Accordingly, with regard to the salah of women, the position of this opinion in the face of the practically adopted method of the ummah (tawaatur) is like the position of shaazqira’a has opposed to mutawaatir qira’ah. It is very clear that no muslim leaves the mutawaatir qira’ah for the shaazqira’ah.

3. Furthermore, if one examines the words of this narration carefully, it supports the view of the majority. The sitting posture of Umm ud-Dardaa has been compared to the posture of males in this narration which infers that the posture of the other Sahaabiyyaat was different as mentioned previously.

4. Imam Abu Ja’far at-Tahaawi rahimahullah has narrated the following hadith:
“Ibrahim Abi Abalah reports that he saw Umm ud-Dardaa performing salaah cross-legged”
(Tuhfat al-Akhyaarbi-Tarteebi SharhMushkil al-Aathaar li-Abi Ja’farat-Tahaawi: vol. 2 p 338, and Hafizh Mizzi has narrated this atharin Tahzheeb al-Kamaal: vol. 22 p 46

This narration contradicts the one mentioned by Ibn Abi Shaybah rahimahullah. It will accordingly not remain worthy of substantiating any Shar’i law.
.. .
in another narration of Musannaf Ibn Abi Shaybah (vol. 1 p270), one finds the following words:
Ibrahim said: “A woman should sit in salah as a man does. ” This quotation indicates permissibility. However, Naasir ud-Din al-Albaani has interpolated the words of this narration thus:
“A woman should so as a man does in salah. “(Sifatu Salatin-Nabiy p 207)

This interpolation has clearly changed the meaning of the words and is a misleading act.
(Taken from THE SALAH OF WOMEN published by Madrasah Arabiyyah Islamiyah Aazadville)

Chapter 4 – Proofs from Prophetic Hadiths

Imam Bayhaqi has mentioned a principle which is the basis of the differences found in the salah of males and females.

He says:

“The separating factor between the laws of salah of males and females is that of concealment . A woman is commanded to do all those actions which are more concealing for her. ” (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222)

RAISING THE HANDS

Hafidh Nur ud-Din Haythami states:

Wa’il ibn Hujr states that Rasulullah said to him, “O Ibn Hujr, when you perform salah, raise your hands till your ears while a woman should raise her hands till her chest . “(Majma’ uz-Zawaa’id: vol. 2 p 103, and I’laa us-Sunan: vol. 2 p 156)
Imam Abu Bakr Ibn Abi Shaybah narrates:

“Abd Rabbih Ibn Zaytun said that he saw Umm ud-Dardaa raising her hands parallel to her shoulders when beginning salah. “(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 239)
Ibn Abi Shaybah has also narrated:

“`Ataa was asked how a woman should raise her hands in salah. He replied that she should raise them till her breast ” (Ibid)

Based at Makkah, Ataa [the great Follower (tabi`i) and imam] used to issue this fatwa.
Ibn Abi Shaybah narrates:

“Hammad ibn Salamah al-Basri used to say that a woman should raise her hands parallel to her breast when beginning salah. “(Ibid)

Hammad was based at Kufa and he used to issue this fatwa.

The narration of Ibn Jurayj has been mentioned as follows:

Ibn Jurayj said, “I asked Ataa whether a woman should gesture with her hands like a male when making takbir. Ataa replied that she should not raise her hands like a male. Then he practically indicated with his hands how it should be done by lowering his hands and drawing them very close to his body. Then he said, “In the raising of the hands, a woman is unlike a man . And if she leaves that, there is no harm. “”

The Muslim Ummah continued this practice over the centuries. Imam Zuhri used to issue the same fatwa in Madinah.

PLACING THE HANDS

Allamah Abdul-Hayy Luckhnawi writes:

“As for women, the jurists are unanimous that it is sunnah for them to place their hands on their bosoms. “
(as-Si’aayah: vol. 2 p 152)

There is ijmaa’ on this mas’alah.

Ethal At Thawaab (making dua for forgiveness of ones sins or the sins of others )

Ethal At Thawaab

Excerpt from ”Traditional Scholarship and Modern Misunderstandings: Understanding the Ahl e Sunnah” by Abu Ammar

To put simply, Esal e Sawab is nothing other than to ask Allah for the forgiveness of our sins, and to raise the spiritual status of the deceased. This may be achieved through various practices, such as the offering of du’as [supplications], to recite the Qur’an, to offer Qurbani [at Eid al Adha], and also, to perform a compulsory Hajj [fard] on the behalf of the deceased.

As this chapter will seek to demonstrate, Insh Allah, by using the Qur’an and the Sunnah as evidence, and by examining the fatwawa’s of the scholars of Islam, we shall indeed discover that this is not an innovative practice [bid’a], but something that has been practiced by Muslims throughout the centuries, and secondly, which is permissible.

Evidence from the Qur’an

Allah (Almighty.) has ordered the Muslims (believers) that you pray for your parents as follows:

O’ My Lord [Allah (Almighty.], have mercy on my parents like they have bought me up through my childhood.
(Surah Isra, Verse 24)
Allah (Almighty.) has praised those Muslims who ask for forgiveness of the deceased. They ask for forgiveness in the following manner:

O’ Allah (Almighty.) forgive us and forgive our Muslim brothers and sisters who have passed away.

(Surah Hashir, Verse 10)

The above mentioned verses demonstrate that if anyone prays on behalf of another person, the latter will receive the [spiritual] benefits - Allah Willing. This also demonstrates that if it was the wrong action Allah would not have ordered us to pray for other people, nor would He have stated that those who ask for forgiveness for the deceased, receive praises from Allah.

Evidence from the Sunnah

Imam Bukhari and Imam Muslim write that:

A man came to the Prophet Muhammad [May Allah bless Him and grant Him peace] and said ‘My mother has suddenly died and she did not leave any will, but I suspect that if she did that then she would have told me to give something to charity. Now if I offer something in charity on her behalf, will she get the reward?’Prophet Muhammad [May Allah bless Him and grant Him peace] said ‘Yes’. Then the man said that I make you, the Prophet, as my witness, that I offer my garden full of fruits to charity.

(Bukhari Muslim, Chapter Al-Wasiha)
This hadith, as can be clearly read, proves that to offer a charity on behalf of the deceased will result in the deceased obtainig a benefit.

Imam Bukhari writes that:

Prophet Muhammad [May Allah bless Him and grant Him peace] has said, The status of the deceased is raised(during their time in the grave), and the deceased ask Allah (Almighty.) why has this happened, Allah (Almighty.) replies that your son has prayed for your forgiveness. (Al-Adab, Al-Mufid Chapter Excellency of the Parents by Imam Bukhari)

From this particular hadith, it can be understood that not only charity, but the offering of prayers (making duas) and the giving of alms, will also benefit the deceased.

After providing evidence from the primary and secondary sources, we shall now move onto the evidences provided by some of the scholars on this topic.

Hafidhh Ibn Taymiyyah writes:

From the authentic Hadith, there is evidence pointing out that the deceased person will gain rewards from all the good deeds carried out on his/her behalf by others. Some people raise the objection that a person can only gain reward from their own actions, and refer to the Qur’an [for evidence]. This is not correct. Firstly, because a Muslim recieves the reward of those deeds that he /she has never done themselves [for example]: like Allah says in the Qur’an that the Angels of the Throne of Allah, glorify Allah and ask for forgiveness on behalf of all the Muslims. It is also evident from the Qur’an: [that] Allah (The Almighty) ordered Prophet Muhammad [May Allah bless Him and grant Him peace] to pray for his Ummah, since his du’a is the peace of mind for the Ummah. In the same way the d’ua is offered in the funeral prayer, also when visiting the grave and offering d’ua for the deceased.

Secondly, we know that Allah (Almighty.) rewards us through the deeds of other people, which are carried out on our behalf. An example is where the Prophet Muhammad [May Allah bless him and grant him peace] said “Whenever a Muslim prays for other Muslims, Allah (Almighty.) appoints an Angel to say Amin”, i.e., the angel asks Allah (Almighty.) for the acceptance of the prayer. Sometimes Allah (Almighty.) blesses the participants of the funeral prayer in response to the prayer from the deceased and vice versa.

(Mujmua Al-Fatawa vol:7, page 500 & vol:24, page 367) Published by Hafidhh Ibn-e-Taymiyyah in Saudi Arabia

Hafidhh Ibn Qayyam writes:-

“If a Muslim recites Qur’an, performs Hajj, offers du’a, gives in charity on the behalf of the deceased, then the deceased gets the benefits of it. Some innovators say that the deceased do not get any such reward, which is wrong according to the authentic Hadith. The proof is in the Qur’an that Allah (Almighty.) has praised those who ask for forgiveness for their Muslim brothers. Authentic Hadith proves that Prophet Muhammad [May Allah bless him and grant him peace] replied to a question saying that to offer alms on behalf of a deceased person earns benefit. Some individuals suspect that the earlier Muslims did not do Esal-e-Sawab. This is because of their own ignorance or lack of knowledge. The earlier Muslims did not do these to show off. The Prophet Muhammad [May Allah bless him and grant him peace] himself gave permission to offer Alms, so it is right to say that Esal-e-Sawab is right. The ayah in the Qur’an which states that only the own deeds are rewarded, means that he is righteous to get rewarded, which means that he is righteous to receive reward, but a present from someone else is also rewarded to the deceased by Allah (Almighty.).
(Kitab-ur-Rooh; by Hafidhh Ibn-ul-Qayyam Chapter 16)

Qadi Shawkani writes:

According to the Sunni faith, a deceased receives rewards from others praying, performing Hajj, offering Alms, but the “Mutazala” refuse to accept this. if it is wrong to offer these to the deceased, then Islam would not have allowed us to say “Salaam” (peace be to you) to the deceased when visiting or entering the graveyards. (Nal-Al-Autar, chapter: Janaiz by Qadi Shawkani).

These above references prove our argument for Esal-e-Swab and that the suspicion that people harbour in that it has no basis in either the Qur’an or the Sunnah, is not true.

Origins and Development

The origin of Esal-e-Swab is in the Qur’an but it is carried out in different manner in different communities. For example, to preach Islam to invite others to the Deen is proven but the methods are different for different situations. For example Islamic circles are held on Saturday’s or Sunday’s some but it is not mentioned in the Qur’an or Hadith that they should be held on these evenings. In the same way, the origin of Esal-e-Swab is in the Qur’an and Hadith and to call it an innovation is not right. Now we will discuss a few things concerning with Esal-e-Swab to which according to some people are, innovations

1) When a person dies, Muslims offer Alms, “Sadaqa”, on his behalf and pray in congregation. In these gatherings Islamic teachings are preached; This serves as a way to preach or spread Islam.Through these gatherings, the deceased receive benefit because Muslims pray for his/her fogiveness and others get knowledge of Islam. The poor get benefit from these Alms or charity. As you can see if you look at it from any angle, it is not an innovation.
2) Some people raise the question that a day should not be fixed for this, in that fixing such a day is “Haram” in Islam. The answer to this question is that “fixing a day” is Haram, Esal e sawaab will be haraam if it is said that outside of this day it will not be Esal-e-Sawab, (like Qurbani, Hajj and Salaah times are fixed), but Esal-e-Sawab on a fixed day is just for convenience of relatives and friends for “Du’a”. Like any Islamic conference, the date of it is fixed in advance. Alternatively, like Salaah “Jamat” time is unlike fixed. No one can become an innovator because of this. in the same way, to fix a day for “Du’a” for the deceased is not an innovation.

In Islam is it permissible for a person to fix a time, or date for voluntary (Nafal) prayer?

Imam Bukhari writes one day after the Fajar prayer, the Prophet Muhammad [May Allah bless him and grant him peace] asked Bilal [May Allah bless him and grant him peace], tell me what good deeds you do because I heard your foot steps in Jannat. Bilal replied the only thing I do is after I make Wudu I pray Nafal how much Allah (Almighty.) wills me to do.

(Bukhari: Chapter of Salaah)

Hafidhh Asqalani writes in his commentary on this Hadith. We can understand from this Hadith that it is permissible for a person to fix a time for his/her voluntary prayer.

(Fath-ul-Bari Book of Salaah)

There is a prayer (Du’a) said for the deceased for this we can fix a time that suits our self. We can give charity for them, keep fast for them and also we can get together and read Qur’an for them. For the people who get together and read Qur’an, we could be hospitible by providing for them by giving food and drink. This is all done with the intention of Sawab (blessings). For example, when Islamic circles are held, there are usually refreshments held after and this is carried out with the intention of blessings. This is one way of doing Esal-e-Sawab. There are many other ways of doing Esal-e-Sawab. One of them is urs.

Urs

Urs, is done annually for a saint by his disciples (Mureeds). They hold this Urs in the mosque near the grave of the saint. They recite the Qur’an and various scholars give lectures on different topics of Islam. The audience are allowed to question the scholars on anything they wish. At the end a du’a is said and then hospitality is done for the people. The hospitality is solely done for the blessings.

Some people consider this an innovation (bidah) and regard it to be forbidden (haram). They object to this and ask questions such as “Why once a year?” The other objection they have towards this is that the Prophet Muhammad [May Allah bless him and grant him peace] curses those who build mosques on the grave. Therefore, the objection they hold is that if a mosque is not allowed to be built on the graves, how can we hold a gathering such as urs there. The answer to the first question regarding “Why once a year?” is:

Imam Tabari, Hafidhh-Ibn-Kathir and Qurtabi write:

The Prophet Muhammad [May Allah bless him and grant him peace] used to go to the graves of the martyrs of Uhd once a year and also recite the verse of the Holy Qur’an on excellence of patience. The Prophet Muhammad [May Allah bless him and grant him peace] used to pray for them. When the beloved Prophet Muhammad [May Allah bless him and grant him peace] passed away himself, the Khalifs, Abu-Bakr [May Allah bless him and grant him peace], Umar [May Allah bless him and grant him peace], Usman [May Allah bless him and grant him peace] and Ali [May Allah bless him and grant him peace] used to do the same thing.

[Tafsir Tabari, Tafsir Ibn-Kathir and Tafsir Qurtabi by Imam Tabari, Hafidhh Ibn-Kathir. Imam Qurtabi commentary of Surah Ra’d Verse 20.]

From all this we can conclude or understand that going to the grave of a saint once a year is permissible and is not an innovation (bidah). Also to lecture in a gathering is just another way of doing Dawah (work propagating Islam).

As for the answer to the second question. To build a mosque on the grave. The meaning of the Hadith is not to prostrate to the grave. There is proof in the Qur’an of building a mosque for saints near the grave.

Allah says in the Qur’an

They said, build over their cave any building. Their lord knows well about them. Those who prevailed in their affair said, we swear that we shall erect over them a mosque.
(Surah Al-Kahaf-V 21)

Imam Tabari, Hafidhh-Ibn-Kathir and Imam Qurtabi writes:

When the people of the cave went into the cave, some people said, who were close to the entrance of the cave, build a mosque so we can worship Allah (THE ALMIGHTY) The people who said this were Muslims.
[Tafsir Tabari, Tafsir Ibn-Kathir Surah Kahf Verse 21]

Therefore, from this we can prove that building a mosque near the grave of a pious person is permissible.

Hafidhh Asqalani writes:

If a person built a mosque near the graves of pious people, and that person’s intention is solely for the blessings of Allah (Almighty.), and at the time of prayer, not to prostrate or face the grave, it is permissable to build a mosque near the grave of a saint and is not forbidden.
[Fath-ul-Bari, Chapter of Masajid]

From the above we can understand the true meaning of the Hadith which points out not to prostrate to the graves. It does not mean not to build a mosque near the graves. It basically means not to face the graves whilst praying.

Imam Tabari and Hafidhh-Ibn-Kathir write, in the 88th year of Hijra, the room of Aisha [May Allah bless Her and Grant Her peace] where there are graves of the Prophet Muhammad [May Allah bless him and grant him peace] Abu-Bakr [May Allah bless him and grant him peace] and Umar [May Allah bless him and grant him peace] were joined to the mosque of the Prophet Muhammad [May Allah bless him and grant him peace]. (Tareeh Tabari and Tareeh Hafidhh Ibn-Kathir, Chapter of Government (Valid-Ibn-Abdul-Malik by Imam Tabari and Hafidhh Ibn-Kathir)

At the time of this, some companions and students (Tabeen) were alive and since then, no one has objected to this, which means it is allowed to have a mosque near the grave.
Some people assert that it is not allowed to visit the grave with that the intention that someone wants to see the grave. We ahle sunnah say that it is right to go and visit the grave with the intention that you are going to see the grave. The evidence is as follows.

Qadi Shawkani writes that:

After the Prophet’s (May Allah bless him and grant him peace) death, Bilal settled in Syria. He had a dream where he saw the Prophet (May Allah bless him and grant him peace) and the Prophet said what kind of friend are you that you do not come and visit my grave? The next morning, Bilal made a journey to Madina to see the Prophet’s (May Allah bless him and grant him peace) grave. At that time the companions were alive and they did not object to this. This narration is authentic.
[Nal lul Autar chap on Hajj by Qadi Shawkani].

Vows

Some people make false accusation, that Ahl-us-Sunnah wa’l Jama in making vows to pious people (Anbiyaa and Awliyaa), but the Ahl-us-Sunnah make vows only for Allah and no one else. Vow is worship. We believe that if someone worships something other than Allah he is a Mushrik, and a Kafir, that is, a non-believer.

Then the following question is raised: What is the meaning when the Ahl-us-Sunnah Jamaat go to the graves of the pious and make Vows to them?

When the Ahl-Sunnah-wa’l Jama makes Vows like this to Allah they do it in the following manner. ‘O Allah, if You make our sick people better, we will feed ten poor people, and the Sawaab (Deeds) from it we will give to so and so pious person’. Sometimes the person makes a Vow to Allah and then slaughters a sheep and gives the meat to the poor and then makes Du’a that the Sawaab from this goes to pious people who have passed away.

Some people say that this is Kufr and Shirk.

Muhammad Bin Abdul Wahhab Najdi wrote:

‘Vows is Kufr for the pious’.(Kashf-al-Shubhat Chapter on Vows by Shaykh Najdi)

He did not differentiate the Vows of worship and the Vows of gift. The Vows of the pious mean the gift of Sawaab (Deeds) not Vows of worship that can only be for Allah.

Imam Ahmad Rad’a writes:

When we slaughter an animal for Aqiqah, the slaughtering of the animal is for Allah and the meat is for the people. Or when we have visitors we slaughter the lamb, cow, chicken, etc. We do it not for worship but for the hospitality of the visitors. So in the same way when a person goes to the pious graves or slaughter an animal, the intention is for the meat to be given to the poor and the Sawaab to go to the pious grave. We cannot think that any Muslim can make Vows as worship for any pious person or slaughter animals to respect and worship of the pious. But if somebody does it with the intention of worship there is no doubt that he is a non -Muslim.
[Fatawa Radhaviyyaa, by Moulana Ahmad Raza Khan Rahmatullah, Fatawa Shaami, Fatawa Aalam Ghiri, chapter of Vows]

Some people have raised the question that is it Bid’ah to read the Qur’an and say Du’a on food during an Esal-e-Sawaab gathering.

There are certain aspects to the above question. Firstly we believe that the food is not part of the Esal-e-Sawaab gathering. Imam Ahmad Raza Qaadri writes:

If someone puts food before an Esal-e-Sawaab meeting and he has the intention of reading Qur’an and du’a on it, then this is allowed. If someone states that the deceased cannot get sawaab because there is no food in the Esal-e-Sawaab then they are wrong. (Fatawa Radawiyah Chapter on Janaza)

Secondly, we cannot say that having food before the Esal-e-Sawaab gathering is bid’ah, as Prophet [May Allah bless him and grant Him peace] put food, milk and water in front of him, and then he did du’a and read something on the food.

Hafidhh Ibn-Kathir writes :

One day Prophet [May Allah bless him and grant Him peace] was invited to someone’s house. Prophet [May Allah bless him and grant Him peace] accepted the invitation and he bought a lot of companions with him to the house. There was a very short amount of food for the people. The Prophet [May Allah bless him and grant Him peace] said to bring the food out. Prophet [May Allah bless him and grant Him peace] read whatever Allah wanted on the food and du’a was also done on the food and the food was given to the people. After the people had eaten the food, there was still the same amount of food left as it was before the people started to eat.
(Tareekh Ibn Kathir & Siraat un Nabi Chapter of Mujizat)

From this narration it proves that to do Du’a on food is not an Innovation but it is Sunnah and is only done for the purpose of Barakah [blessing] and so the food does not be short.

The meaning of Esal-e-Sawaab gatherings is to spread Islam and teach Islam and to offer food to the people who join the gathering is not bid’ah.
(Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214)

Hafidhh-Ibn-Kathir writes:

When Allah Almighty revealed this verse of the Qur’an which states ‘ O Beloved, warn your nearest Kinsmen’, the Prophet [May Allah bless him and grant Him peace] said to Ali ‘O Ali, sacrifice a goat and cook that meat and bring milk and fruit with the cooked to my house for a party’. At the party, Muhammad [May Allah bless him and grant Him peace] said ‘I am a Prophet of Allah, I have been sent to guide you to the right path, so become a Muslim’. When the family heard this, they started to laugh and they left the house. This happened for three days continuously.
[Tafsir Ibn Kathir, Surah Al-Shuara, under verse 214]

From the above references it is clear that, to prepare food for blessings is allowed and to hold the gatherings for the spread and teaching of Islam and to invite people to eat the blessed food is not bid’ah.
In our times especially in the western countries, Muslims have become very lazy and they do not attend the Mosque to perform Salaah. Therefore, it is good to organise a gathering and to prepare food for the gathering and to invite Muslims and offer them food and to teach about Islam and their duties. The people who carry out this job are the praiseable people because they are spending their money and time in Allah Almighty’s way. Their intention is to please Allah Almighty and it is very surprising that people say that this is bid’ah and you will get bad deeds if you do this and this is a waste of money. We pray for all the Muslims who have passed away for their forgiveness and we also pray for those people who organise different kinds of gatherings to guide and remind Muslims for their duties and we also pray to Allah Almighty that may He accept and reward this work. (Amin)

Salaah is a Partition Between Islam and Kufr

Salaah is a Partition Between Islam and Kufr
Jabir Ibn Abdullah (Radiallaho Anho) narrates that he heard Rasulullah (Sallallaho Alaihi Wassallam) saying:
1. “To leave Salaah is to be linked with Kufr.

2. “To leave Salaah is to be linked with Kufr and belief in more than one God.”

Discarding Salaah is Equivalent to Leaving Islam

Ubaadah Ibn Saamit (Radiallaho Anho) narrates, ‘My dear friend, Rasulullah (Sallallaho Alaihi Wassallam), while enjoining upon me seven good practices said, “Do not ascribe anything as partner to Allah (Subhanahu wa Taala), though you may be cut into pieces or burnt alive or crucified; do not forego Salaah intentionally, lest you should get out of the fold of Islam; do not indulge in disobedience of Allah tamale, lest you deserve His anger; and do not take to drinking, for that is the source of all evils.”

Allah Has No Obligation to Persons Discarding Salaah

Muaaz Ibn Jabal (Radiallaho Anho) narrates: Rasul (Sallallaho Alaihi Wassallam) enjoined upon me ten things, “Do not ascribe anything as partner to Allah (Subhanahu wa Taala), though you may be killed or burnt alive .Do not disobey your parents, though you may have to part with your wile or your entire wealth. Do not neglect obligatory Salaah intentionally, for Allah (Subhanahu wa Taala) is free from obligation to a person who neglects obligatory Salaah intentionally. Do hot take wine, for it is the root of every vice. Do not be disobedient to Allah (Subhanahu wa Taala) for that attracts the anger of Allah Subhanahu wa Taala). Do not turn your back to the enemy in battle, though all your comrades may have fallen. Do not run away from the locality where an epidemic has broken out. Do spend on your family members according to your capacity and let your stick be hanging over them, as a warning and to punish them against neglect of their duties towards Allah (Subhanahu wa Taala) “

Tremendous Loss on Missing a single Salaah

Nawfal Ibn Muaawiyah (Radiallaho Anho) narrates that he heard the Nabi (Sallallaho Alaihi Wassallam) saying, “A person who has missed one Salaah is like one who has lost all his family and wealth.”

Discard of Salaah is a Major Sin

Ibn Abbas (Radiallaho Anho) narrates that he heard Rasulullah (Sallallaho Alaihi Wassallam) saying, “A person who combines two Salaah without any strong excuse has reached a door of the major sins.”

Ali (Radiallaho Anho) reports that Rasulullah (Sallallaho Alaihi Wassallam) once said, “Do not delay in three things: Salaah when its time has set in, burial when the funeral is ready and marriage of an unmarried woman when her match is found.”
Fate of the Person Neglecting Salaah

112 Amazing Facts About the Holy Qur’an

 

Bismillahir Rahmanir Rahim
Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

112 Amazing Facts About the Holy Quran

 

 1. The Holy Quran is Universal and the most exalted Book.

2. Holy Quran is a treasure of guidance.

3. The Holy Quran is a Beacon.

4. The Holy Quran is a sea of chemistry.

5. The Holy Quran is the most exalted of all Divine Books.

6. The Holy Quran is the Law of Almighty Allah.

7. The Holy Quran is a message of guidance and mercy.

8. The Holy Quran is the only Book free from doubt.

9. The Holy Quran is the only Book free from errors.

10. The Holy Quran is in the Arabic language.

11. The Holy Quran is not poetry but wisdom.

12. The Holy Quran is light and brightness.

13. The Holy Quran is Blessed and Glorious.

14. The Holy Quran explains everything clearly.

15. The Holy Quran is complete and comprehensive.

16. The Holy Quran is a Pure Book.

17. The Holy Quran is a Revelation from Almighty Allah.

18. The Holy Quran is Revelation on to the Holy Prophet Muhammad (sallal laahu alaihi wasallam).

19. The Holy Quran is Cure and Sustenance.

20. The Holy Quran is advice to the unaware.

21. The Holy Quran is not a story but is the Word of Almighty Allah.

22. The Holy Quran is a Book of Facts.

23. The Holy Quran is simple and pleasant.

24. The Holy Quran is the dominator of all Arabic Books.

25. The Holy Quran is the most truthful Book of all books.

26. The Holy Quran is the Book of Books.

27. The Holy Quran is Glorious and Praiseworthy.

28. The Holy Quran is full of Mercy and Wisdom.

29. The Holy Quran is exalted and Bountiful.

30. The Holy Quran is the soul.

31. The Holy Quran cannot be destroyed.

32. Almighty Allah has promised to protect the Holy Quran.

33. The Holy Quran can be memorised by young and old.

51 Sunnah’s of Salaah

Bismillahir Rahmanir Rahim
Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

51 SUNNATS OF SALAAH

THERE  ARE 11 WHILST STANDING UP

(1) AT THE TIME OF STANDING, ONE SHOULD HAVE HIS BACK UPRIGHT; THE HEAD SHOULD NOT BE POINTING DOWN.
(2) THE TOES SHOULD BE FACING QIBLAH.
(3) THE MUQTADEES (FOLLOWERS) SHOULD RAISE THEIR HANDS TO SAY TAKBIR-E-TAHREEMA (I.E. ALLAHU-AKBAR) IMMEDIATELY AFTER THE IMAM *.
(4) AT THE TIME OF SAYING TAKBEER-E-TAHREEMA BOTH HANDS SHOULD BE RAISED TO THE EARS *.
(5) THE PALM OF THE HANDS SHOULD BE FACING QIBLAH AT THE TIME OF TAKBIR.
(6) THE FINGERS SHOULD BE IN THEIR NATURAL POSITION AT THE TIME OF TAKBIR IE. NEITHER SPREAD OUT NOR TIGHTLY CLOSED.
(7) WHEN FOLDING THE HANDS THE PALM OF THE RIGHT HAND SHOULD BE PLACED ON THE BACK OF THE LEFT HAND.
( THE SMALL FINGER AND THE THUMB OF THE RIGHT HAND SHOULD FORM A CIRCLE ROUND THE WRIST OF THE LEFT HAND.
(9) THE MIDDLE THREE FINGERS SHOULD BE LEFT FLAT OVER THE FOREARM.
(10) ONE SHOULD POSITION THE HANDS BELOW THE NAVEL (BELLY BUTTON)*.
TO READ THANAA.

THERE ARE 7 SUNNATS WHILST PRAYING QIRAAT

(12) ONE SHOULD RECITE TA’AWWUZ (A-OOTHO-BILLAH).
(13) TO RECITE TASMIA (IE. BISMILLAH)
(14) TO SAY AA’MEEN SOFTLY.
(15) IN FAJR AND ZUHR SALAT, ONE SHOULD PRAY ANY SURATS FROM SURAH HUJRAAT (26 JUZ) TO SURAH BOROOJ (30 JUZ). IN ASAR AND ISHA SALAT PRAY ANY SURATS FROM SURAH BOROOJ TO SURAH LAMYAKUN (30 JUZ). IN MAGHRIB SALAT ONE SHOULD PRAY ANY SURATS FROM SURAH LAMYAKUN TO SURAH NAAS (30 JUZ).
(16) TO LENGTHEN THE FIRST RAKAT OF FAJR SALAT (ONLY).
(17) QURAN SHOULD NOT BE RECITED VERY FAST NOR VERY SLOW BUT TO DO QIRAAT AT A STEADY PACE.
(1 ONLY SURAH FATEEHA SHOULD BE READ IN THE THIRD AND FOURTH RAKATS OF FARDH SALAT.

THERE ARE 8 SUNNAHS DURING RUKU

(19) TO SAY TAKBIR WHILST GOING INTO RUKU.
(20) TO GRASP THE KNEE CAPS BY THE HANDS *.
(21) WHILST GRASPING THE KNEE CAPS THE FINGERS SHOULD BE SPREAD *.
(22) TO KEEP THE CALVES OF THE LEGS STRAIGHT (I.E. THE SECTION FROM THE ANKLES TO THE KNEES).
(23) TO KEEP THE BACK STRAIGHT.
(24) TO KEEP THE HEAD AND THE LOWER BACK IN A STRAIGHT LINE *.
(25) TO READ SUBHANA-RABBIYALAZEEM AT LEAST 3 TIMES IN RUKU.
(26) THE IMAM SHOULD SAYY SAMI’-ALLAHU LIMAN HAMIDAH, WHILST THE FOLLOWERS SHOULD SAY RABBANA-LAKAL-HAMD. IF ONE IS PRAYING SALAT ALONE HE SHOULD SAY BOTH.

THERE ARE 12 SUNNAHS WHILST IN SAJDAH

(27) TO RECITE TAKBIR GOING INTO SAJDAH.
(2 TO PLACE BOTH KNEES ON THE FLOOR FIRST.
(29) THEN PLACE BOTH HANDS ON THE FLOOR
(30) THEN PLACE THE NOSE ON THE FLOOR.
(31) THEN TO PLACE THE FOREHEAD ON THE FLOOR.
(32) THE HEAD SHOULD BE PLACED BETWEEN THE TWO HANDS ON THE FLOOR.
(33) TO KEEP A GAP BETWEEN THE STOMACH AND THE THIGHS, TO PERFORM SAJDAH IN A RELAXED STRETCHED OUT POSITION *.
(34) ARMS SHOULD NOT TOUCH THE SIDES OF THE BODY *.
(35) TO KEEP THE ELBOWS OFF THE GROUND (I.E. RAISED) *.
(36) TO RECITE SUBHA-NA-RABIYAL-AALA AT LEAST 3 TIMES.
(37) TO RECITE TAKBIR WHILST GETTING UP FROM SAJDAH.
(3 WHEN GETTING UP FROM SAJDAH THE FOREHEAD THEN THE NOSE THEN THE HANDS AND THEN THE KNEES SHOULD BE RAISED. ONE SHOULD PAUSE AND SIT WITH EASE BETWEEN THE TWO SAJDAHS.

THERE ARE 13 SUNNATS WHILST SITTING IN QA’ADAH

(39) WHILST SITTING IN QA’ADAH THE RIGHT FOOT SHOULD BE UPRIGHT. WHILST THE LEFT FOOT SHOULD BE LAYED OUT TO SIT ON THE TOES OF BOTH FEET SHOULD BE FACING QIBLAH *.
(40) TO PLACE BOTH HANDS ON THE THIGHS.
(41) IN TASHAHOOD WHILE RECITING ASH-HADO-AL LAA-ELAAHA, THE THUMB, AND THE MIDDLE FINGER SHOULD FORM A CIRCLE WHILST THE INDEX FINGER (KALIMAH) SHOULD BE RAISED, WHEN PRAYING ELAAHA, IT SHOULD BE LOWERED AGAIN, BUT THE CIRCLE TO REMAIN TILL THE END.
(42) TO RECITE DUROOD SHARIFF IN THE FINAL QA’ADAH.
(43) AFTER DUROOD SHARIFF PRAY A DUA WHICH APPEARS IN THE QURAN OR HADITH SHARIF.
(44) TO DO SALAAM ON BOTH SIDES ON CONCLUSION OF SALAT.
(45) TO BEGIN SALAAM FROM THE RIGHT HANDSIDE.
(46) THE IMAM WHILST DOING SALAAM SHOULD DO NIYAAT FOR THE MUQTADEES (FOLLOWERS), ANGELS PIOUS JINNS *.
(47) THE MUQTADEES (FOLLOWERS) WHILST DOING SALAAM SHOULD DO NIYYAT FOR THE IMAM ANGELS, PIOUS JINNS, AND ALL THE FOLLOWERS ON HIS RIGHT AND LEFT SIDE RESPECTIVELY.
(4 THE MUNFARID (A PERSON PRAYING THE SALAT ON HIS OWN) SHOULD DO NIYYAT ONLY FOR THE ANGELS *.
(49) THE MUQTADEE (FOLLOWER) SHOULD DO SALAAM AT THE SAME TIME AS THE IMAM *.
(50) THE SECOND SALAAM SHOULD BE SAID IN A LOWER TONE THAN THE FIRST SALAAM.
(51) THE MASBOOQ (A PERSON WHO HAS JOINED THE JAMMAT LATE) SHOULD WATT FOR THE IMAM TO FINISH HIS SECOND SALAAM BEFORE GETTING UP TO PERFORM THE MISSED RAKAATS.

NOTE * THESE APPLY TO MALE MUSALLI’S ONLY.

Tawassul:Seeking a Means to Allahu ta ‘ala with His Permission

Bismillahir Rahmanir Rahim

                                Nahmaduhu wa Nusalli ‘Alaa Rasulihil Kareem wa ‘alaa Aalihi wa Sahbihi ajma’een