ummtaalib

The Truth about the Number of Rak‘ahs in Tarawih By Mawlana Muhammad Abasoomer Edited by Hamood Abdul-Aleem In the Name of Allah, the Most Gracious, the Most Merciful. In recent times there has been a growth in the number of lay people who, influenced by a certain ideology, claim that the tarawih consists of only eight rak’ahs rather than the established twenty rak’ahs. There is, therefore, a need to discuss the tarawih prayer, which is a special type of salah (ritual prayer) only offered in Ramadan. The practice of performing tarawih in eight rak’ahs is in total contrast to the practice of the Ummah throughout the ages. Given the fact that tarawih is an emphasized sunnah (sunnah muakkadah), this issue should not be treated lightly. A staunch approach in opposition to this baseless view needs to be adopted, including highlighting the abhorrence of opposing the view of the majority (jamhur) and the sin of habitually abandoning an emphasized sunnah. Ijma’ of the Companions (may Allah be pleased with them) The issue of the tarawih consisting of twenty rak’ahs is one that the Companions (Sahabah) agreed upon by ijma’ (consensus). Hafiz Ibn ‘Abd al-Barr stated, “The Companions had no dispute regarding this.”[1] ‘Allamah Ibn Qudamah said, “The Companions made ijma’ upon this in the era of Sayyiduna ‘Umar (may Allah be pleased with him)” (Al-Mughni). Hafiz Abu Zur’ah Al-‘Iraqi stated, “They (the ‘ulama) have considered the approval of the Companions [when Sayyiduna ‘Umar did so] as ijma’“.[2] Mulla ‘Ali al-Qari stated that that the Companions (may Allah be pleased with them) have made ijma’ on the practice of twenty rak’ahs.[3] Ibn Hajar al-Haytami and many others have also claimed ijma’ of the Companions on this issue.[4] Furthermore, there exists no view in the four madhhabs (i.e. the Hanafi, Shafi’i, Maliki and Hanbali schools of Islamic jurisprudence) that support the view that tarawih consists of eight rak’ahs. The Hanafis, Shafi’is and Hanbalis state tarawih consists of twenty rak’ahs while Imam Malik is of the view that it consists of thirty-six rak’ahs, and according to one report he considers it to consist of fourty-one rak’ahs. According to another report he had also approved twenty rak’ahs. Some claim that Imam Malik also has a view supporting eleven rak’ahs but Mawlana Habib al-Rahman Al-A’zami has adequately refuted this claim in his book Rak’ate Tarawih.[5] From the above, we can deduce that almost all of the scholars of this Ummah held the opinion that tarawih does not consist of eight rak’ahs because throughout history all have adhered to one of the four madhabs, although there may have been certain individuals who renegaded in this regard. Mawlana Habib al-Rahman Al-A’zimi said in this regard, “From after the era of Sayyiduna ‘Umar (may Allah be pleased with him) up to the end of the 13th century, you will not find any mention of people performing only eight rak’ahs [in tarawih]”.[6] Mawlana has also proven that offering twenty rak’ahs has remained the practice of the Ummah up to the modern day.[7] The practice of the Companions and the Followers Sayyiduna Sa’ib ibn Yazid reports that “the people would perform twenty rak’ahs in Ramadan during the era of Sayyiduna ‘Umar (may Allah be pleased with him)”.[8] Others beside Sayyiduna Sa’ib ibn Yazid have also reported that the twenty rak’ahs were introduced by Sayyiduna ‘Umar (may Allah be pleased with him) such as Sayyiduna Yazid ibn Ruman, Sayyiduna Yahya ibn Sa’id Al-Ansari, Sayyiduna Ubay ibn Ka’b and Sayyiduna Muhammad ibn Ka’b Al-Qurazhi.[9] The following muhaddithin (hadith scholars) have accepted these reports, i.e. the reports of twenty rak’ahs from Sayyiduna ‘Umar (may Allah be pleased with him), to be authentic: Hafiz Ibn ‘Abd al-Barr, Imam Al-Nawawi, Hafiz Al-‘Iraqi, Imam Al-Subki, Imam Al-Suyuti and Mulla ‘Ali al-Qari. Imam al-Bayhaqi has narrated from several chains that Sayyiduna ‘Ali (may Allah be pleased with him) also maintained the practice of twenty rak’ahs in tarawih.[10] This has also been reported as the practice of Sayyiduna ‘Abdullah ibn Mas’ud (may Allah be pleased with him),[11] Sayyiduna ‘Abd al-Rahman ibn Abi Bakr (may Allah be pleased with him),[12] Sayyiduna Ubay ibn Ka’b (may Allah be pleased with him),[13] Shutayr ibn Shakl,[14] Ibn Abi Mulaykah,[15] Harith Al-Hamdani,[16] ‘Ali ibn Rabi’ah,[17] Abu ‘l-Bukhtari,[18] Sayyid al-Tabi’in Sa’id ibn Jubayr,[19] ‘Ata (he said: “I found the people performing twenty-three rak’ahs including witr.”),[20] Sa’id ibn Abi ‘l-Hasan,[21] ‘Imran Al-‘Abdi[22] and Suwayd ibn Ghaflah.[23] The practice of the Messenger of Allah (Allah bless him and give him peace) In a narration it is stated that the Messenger of Allah (Allah bless him and give him peace) performed twenty rak’ahs in tarawih.[24] The chain of this narration is weak. However, it is a well established principle in the sciences of Hadith and Fiqh that if a hadith possesses a weak chain but is supported by the general practice of the Ummah in the era of the Companions and the Followers (Tabi’in) then that hadith will be considered authentic.[25] Mawlana Habib al-Rahman Al-A’zimi has mentioned that this albeit weak narration is supported by the following points: (1) The fact that the general practice of the Muslims in the era of Sayyiduna ‘Umar (may Allah be pleased with him) conformed to it, (2) this remained the practice even in the era of Sayyiduna ‘Ali (may Allah be pleased with him), (3) all of the four madhhabs concur with it and (4) the fact that the entire Ummah has been practicing upon it till this day. These are sufficient reasons to strengthen this narration and raise it to the level of authenticity. (Rak’ate Tarawih, pg. 60) Interestingly, Imam Ibn Abi Shaybah, under the chapter of “The number of rak’ahs to be performed in Ramadan”, first quotes the practice of twenty rak’ahs from ten different Companions and Followers (Tabi’i) and thereafter cites the narration of twenty rak’ahs from the Messenger of Allah (Allah bless him and give him peace).[26] This probably means he was alluding to the strength of this narration. Twenty rak’ahs were established by Sayyiduna ‘Umar Those who prefer eight rak’ahs generally contest the fact that Sayyiduna ‘Umar (may Allah be pleased with him) was the one who introduced the twenty rak’ahs and that it was in fact only eight rak’ahs that he had established. This claim is easily refutable in light of the quotations mentioned earlier. Furthermore, Imam Tirmidhi has stated the following in his Sunan: “And most of the ‘ulama have chosen twenty rak’ahs as has been reported from Sayyiduna ‘Ali (may Allah be pleased with him) and Sayyiduna ‘Umar (may Allah be pleased with him) and other Companions besides these two.”[27] The fact that Imam Tirmidhi did not even mention eight rak’ahs from Sayyiduna ‘Umar (may Allah be pleased with him) or anyone else is a clear indication as to which is the proper view. Moreover, some ‘ulama have reconciled this by stating that Sayyiduna ‘Umar had probably first introduced eight rak’ahs which thereafter became twenty. This then became the constant practice in his era as well as in the era of those who came after him.[28] On the other hand, Mawlana Habib al-Rahman Al-A’zimi and others have challenged the narration of eight rak’ahs from Sayyiduna ‘Umar (may Allah be pleased with him). Mawlana has classified it as weak due to idtirab (i.e., diverse conflict between the narrators). (Rak’ate Tarawih, pgs. 7-8) The fact that the narration of eight rak’ahs was narrated by Imam Malik from Sayyiduna ‘Umar (may Allah be pleased with him) and he (Imam Malik) still chose twenty, thirty-six or fourty-one rak’ahs further weakens this narration.[29] Another weakening factor for this narration is that there are no other references from the Companions and Followers which support this version of eight rak’ahs.[30] Sunnah of the rightly-guided caliphs The fact that Sayyiduna ‘Umar (may Allah be pleased with him) approved of twenty rak’ahs and the other caliphs maintained this practice after him is sufficient to prove its importance. All of this is in light of the hadith in which the Prophet (Allah bless him and give him peace) said: “You must then follow my sunnah and that of the rightly-guided caliphs” (Abu Dawud). The ‘ulama have ruled that the sunnah of the caliphs are also part of the emphasized sunnah in light of this particular hadith.[31] Hafiz Ibn Rajab Al-Hanbali said: “The directive in this hadith to follow the caliphs is as incumbent as following the Sunnah of the Messenger of Allah (Allah bless him and give him peace) himself.[32] This becomes even more clear knowing that this was one of the last advices of the Messenger of Allah (Allah bless him and give him peace). The significance of the practices of Sayyiduna ‘Umar The sunnah (practice) of Sayyiduna ‘Umar (may Allah be pleased with him) enjoy an added significance and this is due to several narrations which support this: (1) The Messenger of Allah (Allah bless him and give him peace) said: “Allah has placed truth upon ‘Umar’s tongue and heart.” (Abu Dawud) (2) Sayyiduna ‘Ali (may Allah be pleased with him) would meticulously follow the practices of Sayyiduna ‘Umar (may Allah be pleased with him) and would say: “Indeed he (‘Umar) was always correct in his affairs.” (3) Sayyiduna ‘Abullah ibn Mas’ud (may Allah be pleased with him) said while on oath: “The straight path is that which ‘Umar chose.” (4) The caliph ‘Umar ibn ‘Abd al-‘Aziz said in one of his addresses to the people: “Behold! Whatever the Messenger of Allah (Allah bless him and give him peace) and his two Companions (Abu Bakr and ‘Umar) have implemented is a duty that we have to follow and adhere to in our religion.”[33] Imam Abu Hanifah (may Allah be pleased with him) said the following when asked concerning the tarawih and its introduction by Sayyiduna ‘Umar (may Allah be pleased with him): “Tarawih is an emphasized sunnah. Sayyiduna ‘Umar did not introduce it from his own intellect, neither was it an innovation from his side. He surely did so because of having some knowledge about it from Allah’s Messenger (Allah bless him and give him peace).”[34] ‘Allamah Al-Mawsili, after quoting the above from Imam Abu Hanifah, stated: “He (Sayyiduna ‘Umar) did so in the presence of a large group of Companions (may Allah be pleased with them), among them were the likes of Sayyiduna ‘Uthman , Sayyiduna ‘Ali, Sayyiduna Ibn Mas’ud, Sayyiduna ‘Abbas, Sayyiduna Ibn ‘Abbas, Sayyiduna Talhah, Sayyiduna Zubayr , Sayyiduna Mu’adh, Sayyiduna Ubayy and others among the muhajirun (emigrants) and ansar (helpers). None of them objected to him, rather they assisted him and concurred with him.”[35] Tarawih of the Two Noble Sanctuaries In the Two Noble Sanctuaries of the noble city of Makkah and the illuminated city of Madinah up to this day since the time of Sayyiduna ‘Umar (may Allah be pleased with him) twenty rak’ahs of tarawih has been performed in congregation. The Companions (may Allah be pleased with them), the Followers (i.e. those who came after the Companions), the Imams of Fiqh (Islamic jurisprudence) and the rest of the Ummah — with the exception of the so-called Ahl al-Hadith (or Salafis) of recent times — have been unanimous on performing twenty rak’ahs.[36] The Shi’ah resemblance Those who hold the view that the tarawih consists of eight rak’ahs hold the same belief as the Shi’ah in this regard. It is an accepted fact among the true scholars of Islam that for centuries the tarawih prayer was and is an additional prayer in the month of Ramadan. The Shi’ahs reject the practice of praying tarawih altogether. Similarly, the Ahl al-Hadith sect (or the Salafis) also reject there is an additional prayer in Ramadan. They believe that the tahajjud prayer which is performed during the latter portion of the night throughout the year was merely brought forward (i.e. to the earlier portion of the night) in Ramadan. Thus, in essence, there is no additional prayer in Ramadan according to their understanding. Furthermore, to believe that the twenty rak’ahs is an innovation of Sayyiduna ‘Umar (may Allah be pleased with him) is to undermine the integrity of this great Companion and in fact all the Companions who were present in his time. Generally speaking, this is precisely what the aims of the Shi’ahs are since it is an act of virtue for them to undermine the integrity of the Companions. Difference between tarawih and tahajjud The claim is made that since the tahajjud prayer only consists of eight rak’ahs — which is also an incorrect claim as other hadiths suggest more rak’ahs — the same applies to tarawih. There are several differences between tarawih and tahajjud, some of which are as follows: (1) Tarawih consists of twenty rak’ahs while tahajjud consists of only eight or maximum twelve. (2) Tarawih is an emphasized sunnah while tahajjud is preferable (mustahab). (3) Tarawih should be performed in congregation while tahajjud is performed individually only. (4) Tarawih is only performed in the month of Ramadan while tahajjud is performed throughout the year. (5) Tarawih is performed in the earlier part of the night while tahajjud is performed in the latter part of the night. In addition to the above, there are several hadiths wherein the Messenger of Allah (Allah bless him and give him peace) has specifically encouraged qiyam (standing for prayers) in Ramadan: (1) Sayyiduna Abu Hurayrah reported Allah’s Messenger (Allah bless him and give him peace) as saying: “He who observed prayer at night during Ramadan, because of faith and seeking his reward [from Allah], his previous sins would be forgiven.” (Sahih al-Bukhari and Muslim) (2) The Messenger of Allah (Allah bless him and give him peace) said: “Allah has enjoined (fard) the fast of Ramadan, and standing for night prayers (i.e. tarawih) was made sunnah for you; so whoever fasts and stands for night prayers because of faith and seeking his reward [from Allah], he will be freed from his sins like on the day when his mother gave birth to him”. (Sunan al-Nasai; Al-Targhib, 2:105.) (3) Sayyiduna Abu Hurayrah reported that the Messenger of Allah (Allah bless him and give him peace) used to exhort [his Companions] to pray [at night] during Ramadan without commanding them to observe it as an obligatory act, and say: “He who observed the night prayer in Ramadan because of faith and seeking his reward (from Allah), all his previous sins would be forgiven”. (Sahih Muslim) The above-mentioned hadiths prove the fact that there is an additional prayer to be performed during the nights in the month of Ramadan. Furthermore, Allah’s Messenger (Allah bless him and give him peace) said: “Salah is a good action, so the one who can perform it excessively should do so.”[37] Therefore, the more salah in this month the better. Concluding remarks It should also be borne in mind that the month of Ramadan is a month in which Muslims generally exert themselves in worship. Hence, this concept of performing twenty rak’ahs surely displays more exertion than eight. In fact, those who choose to perform only eight rak’ahs should examine their souls, it should not be that laziness in worship leads them to opt for lesser rak’ahs. Lastly, the general advice of the ‘ulama is that whatever a person inculcates during Ramadan will remain with him throughout the year that follows. Ramadan serves as an opportunity to recharge one’s self if one is lacking spiritually and it also serves as a training platform for the believer. We abstain from the lawful (halal) during fasting in the day so that we can acquire the ability to shun the unlawful (haram) as well for the rest of the year. On this note it is worth mentioning that the amount of obligatory salahs (including the Witr) that are performed daily are twenty. Therefore, one who sacrifices during the blessed month by offering these twenty rak’ahs of voluntary salah will — by the will of Allah — be punctual the rest of the year in that which is obligatory. The masses should be cautioned against accepting such innovative views from people who claim to have knowledge but refuse to follow the way of the Companions and the Ummah in general. The issue of tarawih is one of many such erroneous views held by these deviant entities. In fact, the masses are advised against arguing with such people. They should rather refer them to the ‘ulama. And Allah knows best. _____________________________ See Al-Istidhkar, vol. 5, pg. 157. [] See Tarh al-Tathrib, part 3, pg. 97. [] See Mirqat al-Mafatih, vol. 3, pg. 194. [] See Tuhfat al-Akhyar. [] See Rak’ate Tarawih, pg. 86-87. [] Ibid., pg. 6. [] Ibid., pgs. 1-6. [] See Sunan al-Kubra, vol. 2, pg. 496; Nasb al-Rayah, vol. 2, pg. 154. [] See Rak’ate Tarawih, pgs. 63-68. [] See Sunan al-Kubra, vol. 2, pgs. 494-495. [] See Rak’ate Tarawih, pg. 66. [] See Fada’il Shahr Ramadan Ibn Abi Dunya, pg. 54. [] See Musannaf Ibn Abi Shaybah, vol. 2, pg. 285. [] Ibid. [] Ibid. [] Ibid. [] Ibid. [] Ibid. [] Ibid. [] Ibid. [] Mukhtasar Qiyam al-Layl li ‘l-Marwazi, pg. 202. [] Ibid. [] Sunan al-Kubra, vol. 2, pg. 495. [] Musannaf Ibn Abi Shaybah, vol. 2, pg. 286; Bayhaqi, vol. 2, pg. 496. [] There are several examples of this, for further reading on this topic see Shaykh Isma’il ibn Muhammad Al-Ansari’s refutation of the view of eight rak’ahs. [] Musannaf Ibn Abi Shaybah, vol. 2, pg. 285-286. [] Sunan al-Tirmidhi, vol. 1, pg. 99. [] Sunan al-Kubra, vol. 2, pg. 496; a similar statement was made by ‘Allamah Baji in Sharh al-Muwatta. ] See Ikhtilafe Ummat, pg. 498. [] Ibid. [] See ‘Allamah ‘Abd al-Hayy Al-Lakhnawi’s discussion on this in Tuhfat al-Akhyar. [] See Jami’ al-‘Ulum, vol. 1, pg. 774. [] Above quotes (1-4) were extracted from Hafiz Ibn Rajab Al-Hanbali’s Jami’ al-‘Ulum wa ‘l-Hikam, vol. 1, pgs. 776-777. [] Radd al-Muhtar, vol. 2, pg. 493, Dar al-Kutb al-Ilmiyyah ed. [] See Al-Ikhtiyar, vol. 1, pg. 95. [] Shaykh ‘Atiyyah Salim, a renowned scholar from the Arab lands, has written a book proving that the practice of performing twenty rak’ahs in tarawih in the masjid of the Messenger of Allah (Allah bless him and give him peace) has been taking place for over 1000 years! [] Al-Tabarani from the narration of Abu Hurayrah; also see Majma al-Zawa’id, 2:249. [] Deoband.org

Chapter on Salat al-Tarawih [by ‘Allāmah Zafar Ahmad al-‘Uthmānī] [Translated by Maulana Muntasir Zaman] Reliablefatwas.com

The 1400 Year History Of Taraweeh Salaah

Tarawih; 20 rak’ats. No less!

Ameen. Good to see you back on this thread sister Acacia. Ramadhaan is the perfect time for du'a! Abu Hurairah (Radhiyallaho anho) reports Prophet Mohammad Sallallaahu 'alayhe Wasallam said, "There are three people whose dua's are not rejected, the fasting person until he breaks the fast, the just ruler and the dua's of the oppressed whose dua Allah lifts above the clouds and opens unto it the doors of the heavens, and Allah says, I swear by My honor, verily I shall assist you even though it may be after some time." (Ahmed & Tirmidhi). The Messenger of Allah (SAW) said; Three supplications will not be rejected (by Allah (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih] Another hadith; "Not a single prayer made by a fasting person at the time of breaking fast is rejected." (Ibne Mãjah)

Hadhrat Talha (Radhiyallahu Anhu) in the Battle of Uhud Hadhrat Zubayr bin Awwaam (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) wore two suits of armour on his mubaarak body in the battle of Uhud. Rasulullah (Sallallahu Alaihi Wasallam) intended climbing a rock during the battle, but was unable to do so. He therefore requested Hadhrat Talha (Radhiallahu Anhu) to sit, and with his assistance he climbed the rock. Hadhrat Zubayr (Radhiallahu Anhu) says that I heard Rasulullah (Sallallahu Alaihi Wasallam) say: “It has become waajib for Talha. (i.e. Jannah or the intercession of Rasulullah (Sallallahu Alaihi Wasallam).” In the battle of Uhud, Hadhrat Talha (Radhiallahu Anhu) very bravely accompanied and protected Sayyidina Rasulullah (Sallallahu Alaihi Wasallam). Whenever the Sahaabah discussed the battle of Uhud, they would say that this day belonged to Hadhrat Talha (Radhiallahu Anhu). Hadhrat Talha (Radhiallahu Anhu) shielded Sayyidina Rasulullah (Sallallahu Alaihi Wasallam) with his body. He received more than eighty wounds on his body, yet he did not leave the side of Sayyidina Rasulullah (Sallallahu Alaihi Wasallam), even though his hand had become paralyzed. (Shamaail Tirmizi with Khasaail Nabawi) أَحسن منكَ لَم تَرَ قَطُّ عَينِي وَأجْمَل مِنْكَ لَمْ تَلِدِ النّسَاءُ خُلِقْتَ مُبَرَّأً مِنْ كُلّ عَيبٍ كَأَنّكَ قَدْ خُلِقْتَ كَمَا تَشَاءُ Better than you no eye has ever seen, More beautiful than you no woman has given birth to You have been created free from any defect, As if you were created like how you desired. يَا رَبِّ صَلِّ وَ سَلِّمْ دَائِمًا أَبَدًا عَلَى حَبِيبِكَ خَيرِ الخَلْقِ كُلِّهِمِ

How Do I Choose A School Of Thought (madhhab) & Why? Answered by Shaykh Faraz Rabbani Question: How Do I Choose a Madhhab and Why? Answer: In the Name of Allah, Most Merciful and Compassionate. May Allah’s peace and blessings be upon His Messenger Muhammad, his folk, companions, and followers A madhhab is a school of Islamic law, and each madhhab is based on a systematic methodology of interpreting the Qur’an and Prophetic sunna. Following a madhhab is not an end in itself; rather, it is a means to follow the Qur’an and Sunna in a sound, systematic, and sustainable manner. It is a sound way of following the Qur’an and Sunna, because each madhhab has a sound and tested methodology of understanding, interpreting, and applying the guidance of Allah and His Messenger (peace and blessings be upon him) to the issues of our life. It is a systematic way, because the scholars have dealt with the issues Muslims face in their worship, dealings, and conduct, and given guidance-based answers that are relevant and reliable. It is a sustainable way, because the scholars have distinguished between the degrees of emphasis of rulings—between what is obligatory and recommended; between the prohibited and the disliked; between the preferable and less preferable. By following a madhhab, you will not be overwhelmed by the sense of having to “do everything all at once.” Rather, you can bring in religious guidance into your life a step at a time—giving priority to what is most important first. This helps one attain consistency in one’s actions and religious practice, which is a key to being personal transformation. Which Madhhab Do I Follow? Any of the four Sunni schools of law are valid to follow, and which one chooses to follow is a matter of personal preference and circumstances. One should consider: (1) Which madhhab you can learn properly, given your life circumstances (2) Which mahhab you can get your questions answered for (3) Your personal inclination, and general life considerations (such as family background, community, and so on). And Allah alone gives success. Wassalam, Faraz Rabbani MMVIII © Faraz Rabbani and SunniPath. All rights reserved

Will Zakaat be Discharged by Paying a Poor Person’s Light or Water Account? Q: Will zakaat be discharged by paying a poor person’s light or water account? A: The fundamental requirement in the discharging of zakaat is the aspect of Tamleek i.e. to transfer ownership of the wealth to the recipient of zakaat. Since this requirement is not fulfilled in the case where the person paid the water or light account, the zakaat will not be discharged. However, if one fears that if he gives the money to the poor man then instead of him paying his water or light account he will misuse the wealth then in this situation he may ask the poor man for permission to pay the account on his behalf. In this way the zakaat will be discharged. ويشترط أن يكون الصرف ( تمليكا ) لا إباحة كما مر ( لا ) يصرف ( إلى بناء ) نحو ( مسجد و ) لا إلى ( كفن ميت وقضاء دينه ) أما دين الحي الفقير فيجوز لو بأمره ( شامى 2/344 ) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Eating during days of Menstruation in Ramadhaan Q- If a female starts menstruating whilst fasting in Ramadhan, can she eat (discreetly) when she is in seclusion? Similarly can she do so when she stops menstruating during the day? What if in both cases she kept the entire fast for that day. Will her fast be valid as she has completed some part of the fast as a pure/paak person? A. If her menses has commenced whilst fasting then she may eat discreetly (out of people’s sight). However, if her menses had terminated during the day, then she should abstain from eating and drinking etc. both in private and public and act as a fasting person. In both cases her fast will be invalid as menstruating women cannot fast. She will have to make Qadha of these days after Ramadhan. darulihsan

Qadha of fasts missed during Menstruation Q. I know that a woman cannot keep fasts whilst in Haidh-menstruation. Then, if she experiences menstruation whilst fasting, does she have to keep Qadha for the missed fasts in Haidh or not? (Question published as received) A. A woman who experiences menstruation during her fast will have to make Qadha for that fast as well as all the fasts she missed during her menstruation. (Hidaayah) N.B. The Qadha of the missed fasts of Ramadaan will be made after the month of Ramadaan. And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN)

The Truth of Islam, the Qur’an, & the Prophet Muhammad (Peace and Blessings Be Upon Him) Answered by Shaykh Faraz Khan Question: I was born in a Muslim but currently I’m a ethical monotheist. I believe in the the necessity of revelation and see Muhammad (PBUH) as an exemplary man but I want to know if there is any rational or logical reason to believe he is a prophet and the Qur’an is God’s word. I heard from a lot of Muslims that the Qur’an contains a lot of scientific truths and prophecies that have been fulfilled but other religions say the same thing about there holy books what makes the Qur’an any different Answer: Assalamu alaikum warahmatullah, I pray this finds you in the best of health and states. May God guide us all to the truth and grant us pristine clarity. There is much rationale behind accepting the Qur’an as God’s word and the Prophet Muhammad as a true prophet (peace and blessings be upon him). This has been discussed in great detail by Muslim theologians, and it would take an entire course or more to provide an adequate response. Nevertheless, please read the following excerpt from a text on Maturidi theology by Imam Nur al-Din Sabuni (d. 580AH), in which he addresses your question as follows: The Significance of Miracles The prophetic miracle (muʿjiza) is that which manifests the incapacity (ʿajz) of creation to bring its like… Its formal definition according to theologians is “the appearance of a matter that breaks the customary norm, at the hand of one claiming prophecy, upon being challenged by those in denial, in a manner that incapacitates them to bring its like.” The way a miracle indicates the truthfulness of a prophet is that we realize it is purely an act of God Most High, the servant having no share in it at all, such as turning a staff into a snake or bringing the dead to life. When God Most High produces it immediately after the prophet’s statement, “If I am truthful in my claim to being Your messenger, then do such and such,” it serves as a confirmation for him by action. It is akin to God’s saying, “You are truthful.”… Proofs That Muhammad was a True Prophet (peace and blessings be upon him) Having understood the above, we will now establish proofs of the truthfulness of our Prophet Muhammad (upon whom be peace and greetings), as that is the basis of this whole discussion. According to us, then, that of the rest of the prophets (upon whom be peace) is affirmed by his informing us. This evidence has two main components: I. The Qur’an The first is the Qur’an, which challenged all the eloquent speakers of the Arabs and non-Arabs to bring the like of it. They proved incapable of doing so, as God Most High states: –“And if you are in doubt as to that which We have revealed to Our servant, then bring the like of one of its chapters,” (2:23) and He Most High also says, –“Say: verily if all humans and jinn gathered to bring the like of this Qur’an, they would not bring the like of it, even if some of them supported others,” (17:88) and other Qur’anic verses. So all proved incapable of bringing the like of it, since if they were able to do so they certainly would have, due to their zeal for disproving his claim and overcoming his proof. Had they done so, it would surely have been well-known and transmitted to us, just as the false claims and senseless jabber of Musaylima the Liar were transmitted. Challenges and Responses (a) If it is said: Perhaps being preoccupied with combat and careers prevented them from that. We respond: The Qur’anic challenge was before any warfare, and supporting the religion and defending its sanctuary was more important to them than careers. The premise, therefore, is clearly incorrect. (b) If it is said: Perhaps they did oppose it and bring the like of it, yet the believers ignored it and spread fame of the Qur’an alone. We respond: The challengers in that time were of greater number than the believers. So had they found any successful opposition of the Qur’an, their obstinacy, denial, and animosity toward the Prophet (peace and blessings be upon him) would have incited them to relate it and make it famous, just as the believers’ affirmation and love of the Prophet (peace and blessings be upon him) inspired them to relate the Qur’an and spread its message. Despite that, however, no such opposition has been transmitted to us. Hence, it is clear that they proved incapable of doing so. And if the most eloquent Arabs and their rhetoricians proved incapable of opposing the Qur’an, then those who came after them, who were non-Arab, would be even more incapable. II. His Numerous Miracles The second component of this evidence is what has been related from him (peace and blessings be upon him) of prophetic miracles, both of the physical realm and of the unseen realm, some with himself and others not pertaining to his own self. II-a) What Pertains to Himself (peace and blessings be upon him) As for what pertains to himself (peace and blessings be upon him), they include: the light that appeared upon the forehead of his forefathers and foremothers, whose loins and wombs he was in; that which is mentioned in ancient books of his characteristics and traits, the time of his coming, and the description of his followers and supporters; and what has been narrated after him of his personal description, the beauty of his form, the nobility of his virtues, and his kind acts, like the hadiths of ʿAli ibn Abu Talib, Hind ibn Abi Hala and Umm Maʿbad (may God be pleased with them). All of this serves as evidence, for those who possess keen discernment (firasa), that the likes of such qualities have never been collectively present in any one person before him or after him, thereby indicating the nobility of his essence and the loftiness of his person, such that no one matches him therein. It is related that every time Abu Bakr al-Siddiq (may God be pleased with him) looked at him (peace and blessings be upon him) in his youth and reflected on his traits, he would say, “This one has surely been created for a great affair.” So when he (peace and blessings be upon him) called Abu Bakr to Islam, the latter said, “This is what I used to hope for regarding you.” And when ʿAbdullah ibn Salam (may God be pleased with him) met him (peace and blessings be upon him) for the first time, he said, “This is not the face of a liar.” And ʿAbdullah ibn Rawaha (may God be pleased with him) said: Had there not been clear signs with him, His very nature would have proven his message. He (peace and blessings be upon him) then remained with these traits for his entire life, not changing whatsoever in private or public, neither when angry nor when content, to the extent that his enemies, despite their extreme animosity and zeal to slander his character, found no fault in him at all. This, then, is the strongest proof of the truthfulness of his message, for it is inconceivable that God, the All-Wise (may His remembrance be exalted), gather all of these virtues for one whom He knows will invent lies against Him, give him respite for 23 years, give victory to his religion over all other faiths and aid him in conquering his enemies, and finally give life to his teachings after his demise until the Day of Resurrection. II-b) What Pertains to Other than Himself (peace and blessings be upon him) As for miracles not dealing with his own self, they include splitting the moon; drawing the tree near; the speaking of stones; the yearning of the palm-trunk; the complaining of the she-camel; the testimony of the roasted sheep of its being poisoned; and the shading of the clouds over him (peace and blessings be upon him). They also include his informing of past and future events. Past events include the stories of prophets (upon whom be peace), and the conditions of bygone nations in various lands, in different statements, related in the presence of scholars of the People of the Book, none of whom proved capable of denying or slandering him. This occurred despite his having never read ancient books nor interacted with People of the Book, indicating that he (peace and blessings be upon him) related news by revelation from God Most High, as a messenger. Future events include his informing on the Day of Badr of what person would be killed, and in what place, which occurred as he said. He also told of fighting Banu Hanifa and Persia; the downfall of Chosroes’ kingdom; the victory of his religion [islam] over all other faiths and its reaching the farthest limits of the East and West; and other events as mentioned in narrations, which occurred as he foretold. Moreover, his demeanor (peace and blessings be upon him) did not resemble that of fortunetellers, magicians or astrologers, all of whom, according to what is related, engaged in poetry and rhyming; concealing vile traits; seeking the aid of devils; looking into astrolabes; or numerology. Rather, his personality (peace and blessings be upon him) was one of uprightness, tranquility, honor, shunning worldly aims, and constant immersion in the remembrance of God Most High. These miracles, even if most of them are related through single-chain reports (ahad), together indicate one common phenomenon, namely, manifestation of the extraordinary by his hands. This phenomenon, then, is effectively related through multiple-chain transmission (tawatur), resulting in unequivocal, definitive knowledge (ʿilm qatʿi). This is similar to narratives that individually are related through single-chain reports regarding [for example] the generosity of Hatim, the justice of Abu Shirwan, the courage of ʿAli (may God ennoble his face), and the knowledge of Abu Hanifa (may God have mercy on him). Since each category in its totality indicates one particular theme— namely, generosity, justice, courage, and knowledge—then the result is unequivocal, definitive knowledge of these themes. Indeed, the same applies here. [sabuni, Al-Bidaya fi Usul al-Din, trans. Faraz A. Khan] And Allah knows best. wassalam Faraz Checked & Approved by Faraz Rabbani seekershub

Will Zakaat be Discharged by giving it to such a person who one Incorrectly Regarded as Eligible Q: A person gave zakaat to a muslim whom he regarded to be eligible for zakaat. However, after giving him the zakaat he discovered that he was unworthy of zakaat. Is the zakaat discharged? A: If a person discharged the zakaat to a muslim whom he regarded to be eligible for zakaat then the zakaat will be discharged. ( دفع بتحر ) لمن يظنه مصرفا ( فبان أنه عبده أو مكاتبه أو حربي ولو مستأمنا أعادها ) لما مر ( وإن بان غناه أو كونه ذميا أو أنه أبوه أو ابنه أو امرأته أو هاشمي لا ) يعيد لأنه أتى بما في وسعه حتى لو دفع بلا تحر لم يجز إن أخطأ (شامى 2/352) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Breastfeeding during Ramadaan & Fasting during Pregnancy

Which group are you from? Spiritually, in this world and well as the next, there will always only be three kinds of people; The very good ones, the very bad ones and those in between. In Surah Waqiáh Allah Taála categorizes the population of the hereafter as follows: (1) The forerunners (As-Sabiqoon)- the elite. (2) The people of the right (As-habul Yameen)- the moderate ones. (3) And the people of the left (As-habush shimaal)- the evil people. And in Surah Fatir (ayah:32), Allah Taála groups the inhabitants of the world in three as well: (1) The sinners (2) The Moderate group (3) And those who are foremost in doing good. The three groups in Ramadhan The famous hadith in which Rasulullah (sallallahu álaihi wasallam) is reported to have introduced Ramadhan to the Sahabah (radiyallahu ánhum) states that he also said: “…it (Ramadhan) is a month whose first part (first 10 days) are a mercy, the second part (second 10 days) brings forgiveness and the last part (last 10 days) guarantees emancipation from the fire” Shaykhul Hadith, Moulana Muhammad Zakariyya (rahimahullah) has explained this to be referring to three categories of people. 1. From all the people who witness Ramadhan there are some who are extremely pious, for them the mercy of Allah starts showering down from the first night of Ramadhan. 2. The second type are those who are not as pious as the previous ones. They have a mixture of deeds, good and bad too, although their burden of sins are not too heavy. These people engage in worship the first 10 days of Ramadhan and by the 11th of Ramadhan they become eligible for complete forgiveness. 3. The last group are the very sinful ones. Those who have far less good than bad in their account. Almighty Allah through his grace frees them too from Jahannam (Hell) by the time they reach the final stretch of the blessed month. Another three Some Scholars have drawn attention to another type of grouping in Ramadhan; 1. Those who are already spiritually charged and await this month in earnest. They use this as an opportunity to progress further in spirituality during Ramadhan. These ones maximize their benefit from this month. 2. Those who are aware of the auspiciousness of the month and prepare themselves to honour its sanctity as much as possible. They shun the sins that they usually engage in during the other eleven months of the year and even try to increase their ‘ibadat in Ramadhan. However, once the month departs, they revert to those wrongs! It’s as if they braced themselves for this month only & then release the “hand-break” once the crescent of Shawwal is sighted. This is the middle group and unfortunately the majority. 3. Those to whom Ramadhan makes no difference! They show no regard to it whatsoever and persist in the wrongs that they are so accustomed to. These are the deprived ones! They are the real losers! Which team were belong to is really up to us! May Allah Ta’ala protect us all and inspire us to accept this auspicious month with open arms, and to maximize our benefit therefrom. Ameen. Source

Which People are not Eligible for Zakaat? Q: Which people are not eligible for zakaat? A: The following people are not eligible for zakaat: A non-Muslim A Sayyid (descendent of Nabi Alaihis salaam’s family i.e. the Banu Haashim) even if he is poor. (The Banu Haashim include the descendents of either ‘Abbaas, Ali, Jafar, Aqeel or Haarith Bin Abdil Muttalib (Radiyallahu Anhum)) The donors ascendants e.g. his parents, grandparents, etc. and descendents e.g. children, grandchildren, etc. The donors spouse (husband or wife) A minor whose father is wealthy A wealthy person (A person who possesses that amount of wealth which equals the nisaab after deducting all his liabilities and debts) (لا) يصرف (إلى بناء) نحو (مسجد و)…. (و) لا إلى (من بينهما ولاد) ولو مملوكا لفقير (أو) بينهما (زوجية) ولو مبانة وقالا تدفع هي لزوجها… (و) لا إلى (غني) يملك قدر نصاب فارغ عن حاجته الأصلية من أي مال كان كمن له نصاب سائمة لا تساوي مائتي درهم…(و) لا إلى (طفله) بخلاف ولده الكبير وأبيه وامرأته الفقراء وطفل الغنية فيجوز لانتفاء المانع (و) لا إلى (بني هاشم) إلا من أبطل النص قرابته وهم بنو لهب فتحل لمن أسلم منهم كما تحل لبني المطلب ثم ظاهر المذهب إطلاق المنع وقول العيني والهاشمي يجوز له دفع زكاته لمثله صوابه لا يجوز نهر… (ولا) تدفع (إلى ذمي) لحديث معاذ (در المختار 2/344-350) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

Discharging Zakaat of the Past Years Q: What is the Shar’ee ruling regarding a person who did not discharge the zakaat of his jewellery, wealth and stock in trade for many years? How should he discharge the zakaat of the previous years? A: It is compulsory upon one to discharge the zakaat during the year the zakaat became compulsory. If one delays in discharging the zakaat until the following years zakaat became compulsory, one will be sinful. The law pertaining to zakaat of the missed years is that one will evaluate his zakaatable assets and discharge 2 ½ % of the total for each missed year. E.g. A persons zakaatable assets are evaluated at R100 000. He will discharge 2 ½ % of R100 000 (R2 500) for the first year. He will be left with R97 500. Thereafter he will discharge 2 ½ % of R97 500 (R2 437,50) for the second year. He will be left with R95 062, 50. He will discharge 2 ½ % of that amount for the third year. In this manner he will discharge the zakaat of the remainder years. This is in the case where one did not spend the wealth. In the case where the person spent the wealth or sold the stock in trade and he is unable to ascertain the exact amount of wealth he possessed for each year of the ten missed years, he will apply his mind to the best of his ability in trying to work out the amount which he possessed for each year and accordingly pay 2 ½ % of that amount for the respective years. If he is true and honest in working out his zakaat for the ten missed years and sincerely repents for the sin of delaying the zakaat, then Insha Allah Allah will forgive him. (فتاوى محمودية 14/153) Answered by: Mufti Zakaria Makada Checked & Approved: Mufti Ebrahim Salejee (Isipingo Beach)

The time has come! A tsunami of mercy is about to hit us. An eruption of mercy is on the verge of explod­ing. A downpour of blessings is on the brink of descending. A gale of light is within sight. A month is dawning upon us wherein the clouds shower mercy, the rivers overflow with mercy, the gardens blossom with mercy, the winds whistle with mercy and the waterfalls gush forth with mercy. Our horizons are illu­minated. The skies are radiant. The trees seem to be in high spirits. Animals seem to be ecstatic. Ramadhan is approaching. It is the season of devotions and worship wherein spirituality reaches the highest peaks. The root letters of Ramadhan denote incineration of our sins.Ramadhan is a provision for the whole year. It helps one through the remainder of the year until the next Ramadhan. It is like a person crossing the desert. The more water, food, and other such provisions a person has, the easier the journey and the safer he will reach his destination. Likewise, the more the Qur’an tilawah, Salah and other devotions a person has in stock, the easier the battle will be with the nafs and Shaytan throughout the year and the safer he will reach the next Ramadhan.The month of Ramadhan is a time to heal the soul from the effects of sin. It is like a sick person who has been deprived of. It is like a sick person who has been deprived of medicine for 11 months and then is taken into hospital. He is given all the care and medication re­quired. Likewise, Ramadhan is our spiritual hospital. All the spiritual care and medication is available. Ramadhan infuses within us the vigor, courage, energy and drive to become Allah conscious. The month of Ramadhan is a time to nourish our souls. It is like a person who has been sur­viving on water and bread for 11 months and then for one month is given all the exquisite dishes of the world. He will eat as much as he can. He will satisfy his mouth oeverything presented in front of him. Likewise, the month of Ramadhan is where the cuisine of Allah is presented. Every deed is multiplied in reward. Every action emanates a different fra­ grance and blessing. Every act gives off a dis­tinct taste. Ramadhan is the month of the Qur’an. Have a competition within your families. Create an environment of Qur’an tilawah in your homes. The men should spend as much as time as they can in the Masajid. Women should spend less time in the kitchens and more time on the Musalla. We are entering a gold mine. Time is limited. The clock is ticking. Days are passing. How much gold do you want? The time has come to return to Allah. His doors are open. Will you enter? Written by; Mufti Ebrahim Desai Source

Q. Please advise on making the iftaar in the Sunnah way. A. Fasting is an act of Ibaadat which has rules which the Shariah explains in detail. Fasting is not mere abstention from food, water and sexual relations. In addition to the physical fasting, is the spiritual fasting which completes and perfects the Fast. The spiritual dimension of Fasting demands abstention from haraam, mushtabah (doubtful acts), futility anger, abuse, impatience, etc. Nonsensical acts (futility) are all such acts and statements which are devoid of any worldly and Aakhirah benefit. The ultimate consequence of indulgence in futility is indulgence in haraam. Rasulullah (sallallahu alayhi wasallam) said: “Often for a fasting person there is nothing in his fast except hunger.” His fasting is like an animal which is restrained from eating and drinking. He does not abstain from sin, lies, nonsensical talk, etc. In this way he totally ruins this wonderful ibaadat of Saum (fasting). One of the Masnoon ( Sunnat Acts) of Fasting is to make Iftaar (break the fast) in the way Rasulullah (sallallahu alayhi wasallam) instructed us to observe Iftaar. Rasulullah (sallallahu alayhi wasallam) said: “Whoever finds dates should break the fast with it, and whoever has no dates, should make iftaar with water.” In another Hadith it is mentioned: “Rasulullah (sallallahu alayhi wasallam) used to break the fast with three dates or with something which the fire did not touch (i.e. it was not prepared or it was an uncooked item).” Feasting – eating pies, samoosas, drinking haleem and devouring plates of food at the time of Iftaar and inordinately delaying the Maghrib Salaat are in conflict with the Sunnah. The thawaab and benefits of the Fast – both spiritual and physical – are substantially reduced by violating the Sunnah method. The dates could be simply taken during the duration of the Athaan or while the Muath-thin is making Iftaar just prior to the Athaan. The Athaan is recited after sunset, that is when it is time to break the fast. So everyone may commence breaking their fast when the Muath-thin makes Iftaar just before entering the Minaret for Athaan. Iftaar time is a time when duas are readily accepted. Q. What is the Sunnah way of breaking the fast in Ramadhan? A very important act related to Saum (Fasting) is Iftaar or to break the fast at its appropriate time. Rasulullah (sallallahu alayhi wasallam) emphasised the importance and the virtues of correct observance of Iftaar. Correct observance of Iftaar means to observe it in the Sunnat way. Although Iftaar is ostensibly a mundane act of eating some food, it is an ibaadat of much thawaab (reward) as well. However, Iftaar will be bereft of its spirituality and ibaadat dimension if it is not observed in the Masnoon manner. It should be well understood that Iftaar is not feasting. It is not an act to discharge gluttonously or with impatience. It is a spiritually pleasurable act or should be so. Rasulullah (sallallahu alayhi wasallam) said that the Saa-im (the fasting person) experiences two moments of happiness or pleasure. The one moment is when he makes Iftaar and the other moment will be the occasion when he meets his Rabb (in the Aakhirah). This pleasurable exercise should not be contaminated and ruined with greed and impatience when it is time to end the fast. The Masnoon method of breaking the fast is to eat some dates or to drink some water. It should not be transformed in a veritable feast with heavy foods as has become the norm in most places. Instead of the light Iftaar which was the practice of Rasulullah (sallallahu alayhi wasallam) and his Sahaabah, people have developed the greedy and impatient habit of stuffing their bellies with food of a variety of kinds while the Athaan is in progress. They are consequently deprived of the thawaab of responding to the Athaan. They suffer the loss of the Sunnat acts of responding to the Athaan and of the Masnoon light Iftaar which is not only spiritually beneficial but which is physically beneficial as well. The sudden avalanche of food which descends into the stomach which has become contracted as a result of the day-long abstention from food and water, leads to disorders in the body. The repercussion of such disorders can be severe and very harmful for even the physical health. The excessive feasting at the time of Iftaar leads to spiritual lethargy, indigestion and delay in beginning of the Maghrib Salaat. To gain the best rewards of Iftaar, spiritual and physical, it is necessary to break the fast with only some dates or water. The Maghrib Salaat should then commence almost immediately after the Athaan, perhaps three or four minutes after the Athaan, not 10, 15 and even 20 minutes after the Athaan as has been observed in some places where people feast like gluttons. In this way, they detract from the benefits of the Saum. The best results of ibaadat can be acquired only if the proper Masnoon method is adopted. Relaible fatwas.com

Q. How should one make preparations for the Month of Ramadhan? A. One should always be prepared for Maut. Rasulullah (sallallahu alayhi wasallam) said that the most intelligent person is one who makes preparations for Maut and the sojourn in Barzakh. While Ramadhaan comes once a year, Maut stalks us every moment of our life. No one knows when it will strike and snatch us from this dunya. The Mu’min’s preparation, whether for Ramadhaan or for Maut, is constant Istighfaar, constant Thikrullaah, abstention from sin and futility, following the Sunnah of Rasulullah (sallallahu alayhi wasallam), and strict obedience to the Shariah. This should be our preparation at all times, then we shall be prepared for Ramadhaan and for any other occasion. Reliablefatwas.com

Fasting and Ramadhan Issues Reliablefatwas.com RELEVANT MATERIAL Fatwas on Moon-Sighting Issues (Maulana Ahmad Sadeq Desai) Fatwas Related to Taraweeh Prayers (Maulana Ahmad Sadeq Desai) Fatwas on Qadha, Fidyah, Kaffarah (Making Up Fasts/Compensation) (Maulana Ahmad Sadeq Desai) Fatwas Related to I’tikaaf (Seclusion in the Masjid or Home) (Maulana Ahmad Sadeq Desai) Fatwas Related to Eid (Maulana A S Desai) Some Rules Related to Fasting (Saum) (Shaykh Ashraf Ali Thanwi)

Virtue of Sehri Q. Mufti Saheb. The Month of Ramadaan is at our doorstep and we will soon be fasting Inshallah. With regards to Sehri, I wanted to know the virtue of it? Also, if it is missed, will the fast be valid? (Question published as received) A. It is Mustahab (preferable) to partake of Sehri (Shaami). Rasulullah Sallallahu Alayhi Wa Sallam said: “Partake of Sehri, for verily there is Barakah (blessings) in Sehri”(Bukhari) However, if one does not partake of Sehri or misses it, the fast will still be valid. And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Time of Sehri Q. I have read the Jamiatul Ulama KZN’s previous Q&A on the virtue of partaking of the pre-dawn meal (Sehri). Since then, I have the desire to partake of Sehri during the month of Ramadaan. What time should I partake of Sehri? A. There is no specific time for the beginning of Sehri. However to delay the eating of Sehri until before the Subah Sadiq (break of dawn) is Mustahab (preferable). (Hindiyyah) By delay it is not meant that one eats right up to last moments. Rather it refers to not eating during the early portion or middle of the night, but towards the latter portion. One should complete the Sehri comfortably before the cut off time. And Allah Knows Best Mufti Ismaeel Bassa Confirmation: Mufti Ebrahim Desai Fatwa Department Jamiatul Ulama (KZN) Council of Muslim Theologians

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Islamic Months Please click on the links to see the details of each Islamic month. References are mostly from Mufti Taqi Usmani and the rest are from Darul Uloom Bury Month 1 Muharram Month 2 Safar Month 3 Rabi-ul Awwal Month 4 Rabi-ul Akhir Month 5 Jamadi-ul Awwal Month 6 Jamadi-ul Akhir Month 7 Rajab Month 8 Shaban Month 9 Ramadhan Month 10 Shawwal Month 11 Dhil Qa'dah Month 12 Dhil Hajj

SOME IMPORTANT POINTS TO KEEP IN MIND 1. Counting should not be done verbally as this act nullifies the salah. The best way is that the fingers should be kept in their position, but should be pressed one by one for counting. [Raddul Muhtaar v.2, p.27 2. This Salah can be offered at any time of the day or night besides the three forbidden times. However, the more appropriate times, in order of preference, are: After midday (zawal), any time during the day, and any time during the night. [Fadhaail A’amaal, Virtues of Zikr P.245] 3. According to some ahadith, the third Kalimah should also be followed by الْعَظِيْمْ ِلاَ حَوْلَ وَلاَ قُوَّةَ اِلاََّ بِاللهِ الْعَلِيِّ therefore better to recite it sometimes in addition to the third Kalimah.” [ihyaa – vol.2, pg.267] 4. In the ruku, سُبْحَانَ رَبِّيَ الْعَظِيْمْ and in the sajdah, سُبْحَانَ رَبِّيَ الاَعْليَ should be recited before reciting the third kalimah.” [At Tarsheeh, Libayaani Salatit Tasbeeh p.22] 5. If one missed out all or some tasbeehs in any posture, there will be no need to make sajda sahw (at the end of the salah) to compensate for this omission. However, the omitted amount should be made up for in the next posture unless the subsequent posture is that of qaumah (the standing position after ruku) or jalsah (the sitting position between the two sajdas). In these postures, one should recite the kalimas as specified and then cover up for the deficiency in the next act. For instance, if one omits the recitation of the tasbbeehs in the ruku, one should make up the deficiency in the first sajda. [Raddul Muhtar v.2 p.28] 6. Whilst performing this salah, it is also advisable to tie (fold) the hands when standing in Qaumah (the posture between the ruku and sajdah) when reciting the tasbeehs. [Ahsanul Fatawa v. 3, p.491] PRACTICE AND CONVEY THIS GIFT GRANTED TO US BY RASULULLAH (SALLALLAHU ÁLAIHI WASALLAM). Prepared by: Moulana Zeyad Danka (Dar Al-Mazeed publications)

THE VIRTUES OF SALATUT TASBEEH Salatut Tasbeeh is a very important and meritorious form of salah. This is evident from several ahadith, wherein Rasulullah ( emphasised on it and enjoined it as a matter of great kindness and favour. As such, the Úlama, Jurists, Muhadditheen, and Sufis throughout the centuries have been particular in offering this Salah. Sayyiduna Abbas ( has narrated that he was once informed by Rasulullah (, ”O Abbas! Should I not present to you? Should I not confer to you? Should I not inform you of such an act, which if you practise (these wordings of similar meaning were repeated in order to capture the attention of the listener and to emphasise the importance of the salah so as to instil a yearning to perform it), Allah ( will forgive all your sins, whether old or new, intentional or unintentional, minor or major, open or secret.” (After describing the method of performing this salah) Nabi ( stated, ”If possible, you should offer this salah once everyday, and if you cannot perform it daily, then offer it on every Friday (weekly), or once a month, or once a year or at least once in your lifetime.” [sunan Abu Dawud #1297] THE STATUS AND IMPORTANCE OF SALATUT TASBEEH Imam Al-Haakim رحمه الله who is an authority on hadith, has written, ”The authenticity of this hadith (of salatut tasbeeh) is supported by the fact that, since the second generation after the Sahabah ( until our times, all the great teachers in the various sciences of Deen have been offering this salah with constancy and have been advising the people to do so. Among them was Imam Abdullah Ibn Mubaarak رحمه الله (he was the teacher of the teachers of Imam Bukhari رحمه الله).”1 ; Imam Al-Baihaqi رحمه الله has stated that, even before Ibn Mubaarak رحمه الله , Imam Abul Jauzaaرحمه الله , a Tabi’ee (one who had seen the Sahabah () and whose narrations are considered to be reliable, used to be very particular in offering this salah daily. As soon as he heard the azaan for the Zuhr Salah, he would go to the musjid and would complete this Salah before the Zuhr Salah. 2 Imam Abdul Aziz Ibn Abi Rawwaad رحمه الله who was the teacher of Ibn Mubaarak رحمه الله and who was a great devotee and saint, has stated, ”One who desires to attain Jannah should be constant in offering Salatut Tasbeeh.” 3 Allamah Taqi Ud-Deen As-Subki رحمه الله has stated, ” This salah is very important and one should not get misled if some people happen to deny its importance. The one, who ignores it even after learning about its immense reward, is negligent in religious matters, fails to act like virtuous people, and should not be considered as a reliable person.” 4 Sayyiduna Abdullah Ibn Abbas ( used to offer this Salah every Friday. 5 It is mustahab (commendable) to perform this salah on all those auspicious nights wherein extra ibadat (worship) are encouraged e.g. The 15th Night of Shabaan, The nights of Ramadan etc.[REFERENCES: 1) Al Mustadrak Haakim #1196; 2)Fadhaail A’amaal, Virtues of Zikr p.244; 3)At Tarsheeh, Libayaani Salatit Tasbeeh p.33; 4)Sharhul Ihya v.3 p.794; 5)Mirqatul Mafateeh #1329] NOTE: The Authenticity of Salatut Tasbeeh has been affirmed by the muhadditheen. Many of them have written detailed articles on this matter. Allaamah Suyuti رحمه الله has enumerated up to 20 great muhadditheen who have accepted its authenticity. [Al-Laalil Masnoo’ah v.2, p.40] According to the principles of hadeeth, this hadith falls at least in the category of Hasan Ahadith. (see here for more on the authenticity of Salatut Tasbih) Prepared by: Moulana Zeyad Danka (Dar Al-Mazeed publications)