ummtaalib

By Khalid Baig "O Believers! Save Yourself and Your families from a Fire whose fuel is men and stones." [At-Tahreem, 66:6] This verse points to the goal as well as the required seriousness of our efforts in bringing up our children. The central goal of their education and upbringing must be to prepare them for the future --- the Ultimate and Everlasting Future. One path leads to success there. It is the path of obedience to our Creator. We must protect them from taking any other path for all other paths lead to the blazing Hellfire. Our efforts must have the urgency they would have if we saw flames engulfing our children here. While this is a universal command to believing parents everywhere, it assumes special importance for those living in non-Muslim societies for two principal reasons: The pressures to assimilate from all societal organizations are just overwhelming. While schools and television remain the two most potent instruments for corrupting both the intellectual as well as the emotional space of the young minds, the popular culture and secular ideas invade from all possible directions. The institutions that have been built so far to counter this tremendous force miss the target by a huge margin in numbers as well as quality. In the U.S., for example, there are 400 full time Islamic schools. While this looks like a big number, these schools can only accommodate about five percent of the Muslim student population. More than 95% will go to the government run secular schools. Moreover, even those going to the Islamic Schools are taught the same secular-humanist values and ideas that are dispensed by the public school system as no integrated Islamic curriculum exists today. The Islamic schools merely add Islamic studies, Arabic, and Qur’an to a secular curriculum that remains intact. The results are devastating. Despite all the noise about Islam being the fastest growing religion (in the U.S./West/World), the Muslim children in Western countries are succumbing to the pressures at an alarming rate. Some openly renounce Islam. A large number develop doubts and misunderstandings about their religion. They seek compromises between Islam and un-Islam, or quietly develop those compromises in their lives without telling their parents. The result is an epidemic of confusion, split personalities, arguments with parents, or rebellion. While that should be the impetus for developing better Islamic Schools and other institutions, we should never lose sight of the fact that the biggest role in the upbringing of the children belongs to the parents. This verse says clearly that the responsibility for proper education and upbringing of the children lies squarely with the parents. This is a duty assigned to them by Allah and they will be held accountable for it. As parents are we up to the task? Are we even clear about where we want to go and how to get there? Do we understand Islamic teachings about parenting and our responsibilities according to the Shariah? Sadly, the answer is no. Our goals as well as ideas about parenting show the same confusions that we are finding in the next generation about Islam. Here is a deeper look at some commonly held ideas and "truths" about parenting. "Too much discipline will cause rebellion." Too much discipline can certainly cause rebellion. So can too little. Muslim homes should be loving, caring homes where persuasion works most of the time. But when there is need for discipline, shying away from it can only exacerbate the problem. In the U.S., spanking a child by the parents is a no-no. Yet laws allow a thirteen year old to be treated as an adult (and held with adult criminals) in violent crime cases. Islam asks us to avoid both extremes. For example, we are asked to encourage the children to offer prayers from the age of seven. But they should be disciplined if they refuse to pray after age ten. Insufficient parental control can be as damaging as too much parental control. "Outside influences do not matter if the home is good." A good home is essential to proper upbringing. At the same time, we cannot be complacent about outside influences. Children, like budding plants, have to be protected from the harmful environment, whether it is friends, media, books, or whatever. It is not healthy to let the children be pulled in all different directions in the fallacious hopes that they will ultimately sort out things for themselves. That is a prescription for raising a "post-modern" person for whom, "Everything is O.K." "It makes no difference if the mother stays home or works outside." Children everywhere need the loving, nurturing presence of the mother. But, in immigrant Muslim communities, where other support facilities are often missing or woefully inadequate, it makes a huge difference. Unfortunately, most mothers are reluctant to step up to their responsibility here. First, their own education did not prepare them for it, physically or psychologically. Second, there is a lot of self-generated economic pressure forcing women into the work force. Third, and most distressing, in many Muslim communities the working women enjoy a higher social status than the "mere housewives." Mothers should remember the hadith, that the wife is responsible for the children of her husband and will be held accountable for them. Those who belittle the task of homemaking are putting our next generations at extreme risk. "Good scores mean good upbringing." Good scores only mean that the student has absorbed the material that he was tested on very well. Whether that is good or bad depends upon the material itself. If a student obtained top grades in the seventh grade History in the U.S., for example, it does indicate a very high probability that he also swallowed --- hook, line and sinker --- all the lies and distortions in World history and History of Islam. Do not be surprised then, when he grows up a living question mark about Islam. As long as they are not being taught from an integrated Islamic curriculum, our blind emphasis on high scores in all subjects may be misplaced. "Daughters and Sons: Islam demands equality." Most certainly, Islam strictly forbids preferential treatment of boys or girls. But it is a gross misinterpretation of this command that Islam favors a unisex world. Men and women have different roles in life and our sons and daughters must be prepared for their respective roles.

Question Is it permissible to wipe over thin cotton socks during wudhu? Answer It is not permissible to wipe over thin socks according to any of the four Mazahib. Whichever Imam gave permission for wiping over socks restricted it to Thakhinayn(thick socks), therefore if they are thin and water is seeping through, then wiping over them will not be permissible. It is written in Ma’rifus-sunan: اتفقوا على جواز المسح على المجلدين والمنعلين وكذالك اتفقوا على عدم جوازه على الرقيقين يشفان واختلفوا فى الثخينين فالجمهور جوزوه ومنعه ابو حنيفة “They all agree upon wiping over socks which are covered with leather or which have leather soles, similarly they agree upon the impermissibility of wiping over thin socks through which water seeps, and they differ regarding thick ones, the majority permit it whereas Imam Abu Hanifah (ra) prohibits it.” (Ma’arifus-sunan pg 346 vol 1) There is no Hadith in Sahih Bukhari or Sahih Muslim which states the permissibility of wiping over thin socks. However, there are Mutawatir Ahadith regarding wiping over Khuffayn (leather socks). There is one Hadith in Abu Dawud regarding Masah alal Jawrabayn. However, even Imam Abu Dawud narrated this Hadith and said, ‘Abdul Rahman ibn Mahdi would not narrate this Hadith, as this is narrated from Mughirah ibn Shu’ba’ and what is well known in the Hadith of Mughirah is that, “He wiped over Khuffayn (leather socks).” (In other words, Jawrabayn here is Wahm (mistake)). Imam Abu Dawud says, ‘This Hadith is also narrated from Abu Musa, however the chain is not Muttasil (connected) nor Qawiyy (strong)’. (Abu Dawud Pg22) The great Salafi scholar Sheikh Abdul-Rahman Al Mubarakpuri writes in Tuhfatul Ahwazi Sharhut-Tirmizi, “(Imam Tirmizi has classed this Hadith as ‘Sahih’) however, Bayhaqi has narrated the Hadith of Mughirah and said that the Hadith is Munkar. Sufyaan Thauri has classed it Dhaeef and so has Abdur-Rahman ibn Mahdi, Imam Ahmad ibn Hanbal, Yahya ibn Maeen, Ali ibnul Madini and Muslim ibn Hajjaj. What is actually recorded from Mughirah is the Hadith of wiping over leather socks. Imam Nawawi (ra) has mentioned that all the above Muhadditheen, had they been alone, they would have been put ahead of Imam Tirmizi (ra). Another point is that Jarh supersedes Ta’deel and two narrators in this chain are Dhaeef, Abu Qays al-Awadi and Hudhail ibn Shurahbil. Sheikh Mubarakpuri writes there are two other Ahadith from Ibn Mas’ood (ra) and Bilal (ra) but they are both Dhaeef and unsuitable as evidence, thereafter he mentions the chain of both the Ahadith and their weaknesses. He concludes saying: والحاصل انه ليس فى باب المسح على الجوربين حديث مرفوع صحيح خال عن الكلام هذا ما عندي والله اعلم The conclusion is, that with regards to wiping over cotton socks, there is no Marfoo’ Hadith which could be classed Saheeh and free from dispute. (Tuhfatul Ahwazi pg 333 vol 1) He further states that some people who allow wiping over socks put forward in their argument the Hadith Imam Ahmed ibn Hanbal narrates in his Musnad Ahmed from Thawban (ra) which mentions wiping over ‘Tasakheen’ thus they say that ‘Tasakheen’ means cotton socks. Sheikh Mubarakpuri writes, “This Hadith is also not suitable for use as evidence because Raashid ibn Sa’d did not hear from Thawbaan so there is a disconnection in the chain. Secondly, the scholars of Lughat have said that Tasakheen are socks made from leather. Imam Ibnul-Atheer quotes in his Nihayah under the letter taa’ التساخين هى الخفاف ولا واحد لها من لفظها وقيل واحدها تسخين و تسخان و تسخن “Tasakheen are leather socks” (Tuhfatul Ahwazi pg 339 vol 1) Shaykh ibn Baz (ra) has also written in his Fatawa, “It is not permissible to wipe over them” (thin socks). (fatawa islamiyya pg102). For reference for all four mazahib see text below from al fiqhul islami wa adilatuhu vol 1 pg 498: قال ابو حنيفة لا يجوز المسح على الجوربين الا ان يكونا مجلدين او منعلين لان الجورب ليس معنى الخف لانه لا يمكن مواظبة المشى فيه الا اذا كانا منعلا وهو محمل الحديث المخبر للمسح على الجورب…الا انه رجع الى قول الصاحبين في اخر عمره…واشترط المالكية كابي حنيفة ان يكونا الجوربان مجلدين ظاهرهما وباطنهما حتى يمكن المشي فيهما عادة… واجاز الشافعية المسح على الجورب بشرطين احدهما ان يكون صفيقا لا يشف بحيث يمكن متابعة المشي عيله الثانى ان يكون منعلا فان اختل احد الشرطين لم يجز المسح عليه… واباح الحنابلة المسح على الجورب بالشرطين المذكورين في الخف وهما الاول ان يكون صفيقا لا يبدو منه شئ من القدم الثانى ان يمكن متابعة المشى فيه… Therefore, if you are a follower of any of the four mazaahib, it would be Haram for you to wipe over thin cotton socks. Any Salah preformed by wiping over thin socks will not be valid and that Salah will have to be repeated after washing the feet. Consequently, Salah behind an Imam who has wiped over thin socks will not be allowed. Therefore, Salah should only be lead by a person who has washed his feet according to the command of the Holy Quran or wiped over khuffayn according to the Mutawatir Ahadeeth. In the verse of the Quran, Allah orders the washing of 3 limbs and the wiping of only the head. Therefore, if someone only wipes his arms or face, his wudu is not valid. The same applies to foot wiping – and foot wiping is done only by the Rawaafidh, Shias. We have been forced to write this fatwa as we have been informed and seen with our own eyes people wiping over thin socks in wudhu areas where there are puddles of water. Socks get wet on the soles and with these socks, they enter the masjid, wetting the carpet wherever they tread. This makes the carpet smell and others would have to prostrate at that place where they have wetted. If these people had taken their socks off, washed their feet and then wiped them on the mats provided outside the wudhu area, this would not have happened. Furthermore, Salaah is the most important Ibadah. It should be performed in such a manner that it is correct according to the opinion of all the Ulema. That is why we say that even though Salat alan nabiyy during the final Tashaahhud is only masnoon according to the majority of the mazhabs, however Imam Shafi’i (ra) has said that it is Fard, so one should not neglect it. Similarly, Ta’adile Arkaan (exercising composure during postures) is not fardh according to the Hanafi Madhab. However, according to the other mazhabs, it is fardh, therefore Salaah should be performed with great calmness. The Prophet (Saw) has said, “Allah loves the effects of worship on his servants.” (Mishkaat). For example, the smell appearing due to fasting is more beloved to Allah than Musk. Similarly, any suffering due to washing the limbs in Wudhu is beloved to Allah. Jannat has been surrounded by things that a person dislikes, so one should be cautious about all the facts of Shariah. If you are at work, on a plane or in a difficult situation, and need to complete Wudhu quickly, a single wash will suffice. Washing 3 times is Sunnah and better, but it isn’t fardh, so it can be left out when needed. Those people who find it inconvienient taking off their shoes and socks every time they perform Wudhu, have 2 alternatives to the normal washing of the feet. Alternative 1: Wear leather socks. Alternative 2: Wear Khuff-like waterproof socks which go above the ankles, produced by companies like Sealskinz and Gortex. These socks meet all the criteria of being wudu-wipable, and therefore are permissible to wear and wipe over during Wudhu. They cost about £20 a pair and can be bought on the internet. Please note: The conditions of Masah alal khuff: They should be worn after performing full wudhu including washing of the feet. They should not be torn, if they have holes more than three small toes then masah on them will not be correct. The timing of masah is one day and one night for a muqeem and three days and three nights for a musafir. The timing does not start from the moment you make wudhu or when you wear them but rather from the moment your wudhu breaks e.g. if you washed the feet for the wudhu of fajar then you wore the socks thereafter, your wudhu broke at 10:00am then you will be allowed to wipe over them until 10:00am the following day, then at that time your masah limit and wudhu will be finished and you will have to do wudhu all over again, washing the feet. Masah can only be done after hadath asghar (minor impurity). Therfore, if janabat (major impurity) takes place the khuffayn will have to be taken off and the feet will be washed. Please note: The terminological difference between wiping (masah) and washing (ghasl). Masah is just wiping a wet hand over the area. For example, passing your hand across part or all of your head, or wiping the top of the Khuff. On the other hand, Ghasl is wetting the whole limb, in such a way that some drops of water fall off the limb. Thus, wetting the whole arm or foot with a single cupped handful of water is sufficient, and the Fardh of a single wash will be completed. قَوْلُهُ : أَيْ إسَالَةُ الْمَاءِ إلَخْ ) قَالَ فِي الْبَحْرِ : وَاخْتُلِفَ فِي مَعْنَاهُ الشَّرْعِيِّ ، فَقَالَ أَبُو حَنِيفَةَ وَمُحَمَّدٌ : هُوَ الْإِسَالَةُ مَعَ التَّقَاطُرِ وَلَوْ قَطْرَةً حَتَّى لَوْ لَمْ يُسِلْ الْمَاءَ بِأَنْ اسْتَعْمَلَهُ اسْتِعْمَالَ الدُّهْنِ لَمْ يَجُزْ فِي ظَاهِرِ الرِّوَايَةِ ، وَكَذَا لَوْ تَوَضَّأَ بِالثَّلْجِ وَلَمْ يَقْطُرْ مِنْهُ شَيْءٌ لَمْ يَجُزْ . عَنْ أَبِي يُوسُفَ هُوَ مُجَرَّدُ بَلِّ الْمَحَلِّ بِالْمَاءِ سَالَ أَوْ لَمْ يَسِلْ .رد المحتار951 Note that even under normal circumstances, one should not use an excessive quantity of water. The Prophet (saw) used no more than a small bowlful of water for Wudhu. In the hadith this has been narrated as one Mudd equal to nearly 775ml/655g. Once Rasulullah (saw) passed by one sahabi who was using excessive water during wudhu so he said, “O sa’d! Do not exceed the limit!” he asked, “Are there any limits in wudhu which are exceeded? He replied, “Yes, even if you are on a flowing river.” Once Rasullulah (saw) was riding, he passed by a river and he felt like performing wudhu so he dismounted, took a bowl, filled it from the river and performed wudhu. There was some water left in the bowl so he went back and poured it inside the river saying, “maybe Allah will benefit some bird, animal or human being through this amount.” Written by: Shaykh Abdur-Rahim Attested by: Mufti Tahir Sahib, Mufti Ibrahim Raja sahib, and Moulana Nawshaad Sahib Tafseer Raheemi

Amount of water used in Wudhu One should not use an excessive quantity of water. The Prophet used no more than a small bowlful of water for Wudhu. In the hadith this has been narrated as one Mudd equal to nearly 775ml/655g. Once Rasulullah passed by one sahabi who was using excessive water during wudhu so he said, “O sa’d! Do not exceed the limit!” he asked, “Are there any limits in wudhu which are exceeded? He replied, “Yes, even if you are on a flowing river.” (Tafseer Raheemi) The Prophetic Mudd

The Prophetic Mudd One should not use an excessive quantity of water. The Prophet used no more than a small bowlful of water for Wudhu. In the hadith this has been narrated as one Mudd equal to nearly 775ml/655g. Once Rasulullah passed by one sahabi who was using excessive water during wudhu so he said, “O sa’d! Do not exceed the limit!” he asked, “Are there any limits in wudhu which are exceeded? He replied, “Yes, even if you are on a flowing river.” (Tafseer Raheemi) From Ashrafiya Sayyidi wa sanadi Mufti Mohammad Taqi Usmani (Allah preserve him) said, ‘We must be careful while performinf wudhu. Wasting large amounts of water is sinful. Our master Prophet (Allah bless him and grant him peace) said in regards to wudhu, ‘Don’t waste water even if you are performing it at a riverbank.’ The Sunna amount of water to use in wudhu is approximately 775 ml. (That is less than a liter.)’ Waaz, May 2014 (Mudd:The picture above shows a container of this capacity)

Virtues of reciting the Qur’an * Hadith – 1: Usman RadiyAllahu `anhu narrates that Rasulullah Sallallahu `alaihi wasallam said: "The best amongst you is he who learns the Qur'an and teaches it." (Bukhari, Abu Dawud, Tirmidhi) Hadith – 2: Abu Sa'eed RadiyAllahu `anhu narrates that Rasulullah Sallallahu `alaihi wasallam said: "Almighty Allah says; "If anybody finds no time for My remembrance and for begging favors of Me, because of his remaining busy with the Qur'an, I shall give him more than what I give to all those who beg favors of Me. The superiority of the Word of Allah over all other words is like the super­iority of Allah over the entire creation." (Tirmidhi, Bayhaqi) Hadith – 3: Uqba ibn Amir RadiyAllahu `anhu said: "Rasulullah Sallallahu `alaihi wasallam came to us while we were sitting on the Suffa and asked if anyone of us would like to go to the market of Buthan or Aqeeq and fetch from there 2 she­ camels of the finest breed without committing any sin or severing a tie of kinship. We replied that every one of us would love to do so. Rasulullah Sallallahu `alaihi wasallam then said that going to the Masjid and reciting or teaching 2 ayaat (verses) of the Qur'an is more pre­cious than 2 she-camels, 3 ayaat are more precious than 3 she-camels, and that similarly re­citing or teaching of 4 ayaat is better than 4 she-camels and an equal number of camels." (Muslim, Abu Dawud) Hadith – 4: Aa’isha (Radiallaho anha) narrates that Rasulullah Sallallahu `alaihi wasallam once said, "One who is well versed in the Qur'an will be in the company of those angels who are scribes, noble and righteous; and one who falters in reading the Qur'an, and has to exert hard for learning, gets double the reward." (Muslim) Hadith – 5: Abdullah ibn Amr RadiyAllahu `anhu re­ports that Rasulullah Sallallahu `alaihi wasallam said: "On the Day of Judgment, it will be said to the Man devoted to the Qur'an, 'Go on reciting the Qur'an and continue ascending the stories of Paradise and recite in the slow manner as you had been reading in worldly life; your final place will be where you reach at the time of the last ayat of your recitation." (Ahmad, Tirmidhi, Abu Dawud) Hadith – 6: Ibn Mas'oad RadiyAllahu `anhu narrates that Rasullullah Sallallahu `alaihi wasallam said, "Whoever reads one letter of the Book of Allah is credited with one blessing and one blessing is equal to tenfold the like thereof in its reward. I do not say that الم (Alif Lam Meem) is one letter, but '(ا )' (Alif) is one letter, ' ( ل )’ (Lam) is one letter, and '( م )' (Meem) is one letter." (Tirmidhi) Hadith – 7: Mu'az Juhani RadiyAllahu `anhu reports that Rasulullah Sallallahu `alaihi wasallam said, "Whoever reads the Qur'an and acts upon what is con­tained in it, his parents will be made to wear a crown on the Day of Judgment, the brightness of which will excel that of the sun, if the same were within your worldly houses. So, what do you think about the person who himself acts upon it?" (Ahmad, Abu Dawud) Hadith – 8: Ali RadiyAllahu `anhu says that Rasulullah Sallallahu `alaihi wasallam said, "Whoever reads Qur'an and learns it by heart, and regards what it makes lawful as lawful and its unlawful as forbidden, will be admitted into Paradise by Almighty Allah Who will also accept his intercession in respect of 10 such persons of his family who shall have been doomed to Hell." (Ahmad, Tirmidhi) Hadith – 9: Abu Huraira RadiyAllahu `anhu narrated that Rasulullah Sallallahu `alaihi wasallam said, "Learn the Qur'an and recite it, because the example of one who learns the Qur'an, reads it and recites it in Ta­hajjud is like an open bag full of musk, the fragrance spreads over the entire place, and a person who has learnt the Qur'an but sleeps while the Qur'an is in his heart, is like a bag full of musk but with its mouth closed." (Tirmidhi, Nasai, Ibn Maja, Ibn Hibban) * The English translation describes the meaning of the Hadith. The scholarly reader is requested to refer to the original Arabic text in the books of Hadith referenced above. islameasy.org

مسجد عائشة الراجحي Masjid Aisha Al-Rajhi - second largest Masjid in Makkah Inside Location: (Muzdalefa Road/3th ring Road before Al-Taif Road detour) in Al-Naseem neighborhood (south of Al-Azizeyyah and north of Al-Awali district) (Exactly at the eastern foot of Jabal Thawr "Mount Thawr") Facilities: - a large library - conference hall - fully equipped area for washing the dead - 8 elevators and 8 escalators to reach its different levels - control room to monitor the Masjid throughout with CCTV - It has its own water treatment plants - separate area for I’thikaf, with furnished rooms, central kitchen, dining room, individual lockers

Question: How can the following hadith be explained, as some modernists/ikhwanis in Europe use it to prove prayers can be joined in summer (maghrib immediately followed by 'isha). Ibn-Abbas (RA) one day delivered a sermon in the afternoon until the sun set and the stars began to appear in the sky, so people kept saying: the prayer! The prayer! And a man from the tribe of Tamim walked towards him and said strongly: the prayer! The prayer! Ibn-Abbas replied: Are you going to teach me the Sunna, what a fool you are! Then he said: I've seen the Messenger of Allah (peace be upon him) combine noon and mid afternoon, and combine sunset and nightfall prayers. The narrator, Abdullah son of Shaqiq, goes on to say: I still felt uneasy, so I went over to Abu-Hurayra (the great companion of the Prophet) and asked him about that and he confirmed the validity of what Ibn-Abbas said. [Refer to Sahih Muslim]. I am aware the majority of 'ulama do not permit combining prayers if there is no travel, fear or rain (as reported by Imam Nawawi (RA), but how is this specific hadith to be understod ? Answer: In the Name of Allah, the Most Gracious, the Most Merciful. As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh. The ĥadīth in question is as follows: عَنْ عَبْدِ اللهِ بْنِ شَقِيقٍ، قَالَ: خَطَبَنَا ابْنُ عَبَّاسٍ يَوْمًا بَعْدَ الْعَصْرِ حَتَّى غَرَبَتِ الشَّمْسُ، وَبَدَتِ النُّجُومُ، وَجَعَلَ النَّاسُ يَقُولُونَ: الصَّلَاةَ الصَّلَاةَ، قَالَ: فَجَاءَهُ رَجُلٌ مِنْ بَنِي تَمِيمٍ، لَا يَفْتُرُ، وَلَا يَنْثَنِي: الصَّلَاةَ الصَّلَاةَ، فَقَالَ ابْنُ عَبَّاسٍ: أَتُعَلِّمُنِي بِالسُّنَّةِ؟ لَا أُمَّ لَكَ ثُمَّ قَالَ: «رَأَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَمَعَ بَيْنَ الظُّهْرِ وَالْعَصْرِ، وَالْمَغْرِبِ وَالْعِشَاءِ». قَالَ عَبْدُ اللهِ بْنُ شَقِيقٍ: فَحَاكَ فِي صَدْرِي مِنْ ذَلِكَ شَيْءٌ، فَأَتَيْتُ أَبَا هُرَيْرَةَ، فَسَأَلْتُهُ فَصَدَّقَ مَقَالَتَهُ (صحيح مسلم، باب الجمع بين الصلاتين في الحضر) Narrated from ‘Abdullāh bin Shaqīq, he said: Ibn ‘Abbās addressed us one day after ‘Aŝr until the sun set and the stars were visible. The people started saying, “Ŝalāh! Ŝalāh!” So a man from Banī Tamīm rushed to him without pausing: “Ŝalāh! Ŝalāh!” Ibn ‘Abbās said, “Are you teaching me Sunnah? May you lose your mother (an exclamation of rebuke not intending the actual meaning).” He further said, “I saw Rasoolullāh Sallallāhu ‘Alaihi Wa Sallam ‘combine’ between Zuhr and ‘Aŝr and between Maghrib and ‘Ishā’…(Saĥīĥ Muslim) The meaning of “combine between Zuhr and ‘Aŝr and between Maghrib and ‘Ishā’” is not literal. Rather, “combining” is meant in its figurative sense; in academic terms it is called jam‘ ŝūrī.[1] Meaning, the first of two ŝalāts is performed right before the time may expire and the second ŝalāh is prayed immediately after the time commences. For example, if Maghrib time ends at 8:00 p.m. (naturally that means ‘Ishā’ commences immediately thereafter), one wishing to do jam‘ ŝūrī will perform Maghrib Ŝalāh at ~7:50 p.m. Then he will wait for a short while (~5 minutes) until ‘Ishā’ time sets in and perform ‘Ishā’ thereafter. Apparently one has “combined” his prayers. However, in reality each ŝalāh was performed in its own time. This interpretation of the hadith has been presented by the following great muhadditīn[2]: Imam Al Qurtubī Imāmul Ĥaramain Imam Ibn Al Mājishūn Imam Al Taĥāwī And Allah Ta’āla Knows Best Hisham Dawood Student, Darul Iftaa Chicago, USA Checked and Approved by, Mufti Ebrahim Desai. www.daruliftaa.net [1] حاشية السندي على صحيح مسلم و كذا قال العلامة شبير أحمد في فتح المهم [2] فتح الباري ج-٢ ص-٣٠، دار الحديث

Maulana Dawood Seedat (Khalifa of Maulana Yunus Patel Rahmatullahi Alayh) Lessons to be learnt from current situation in Palestine. 1. Read the media & see what lesson Allah Ta'ala's teaching us. How they are sacrificing their lives, you sacrifice your lives. Their shops & houses are being bombed but they are staying to defend the Haram, yet we can't sacrifice our shop for Zohar Salah. 2. How much they bomb & kill, they will never put out the light of Imaan. Salah, Tabligh, Taraweeh, I'tikaaf are all still taking place there. What can the Kuffar do? They can only make us feel despondent in the newspaper. The newspaper is a whole load of nonsense. 3. Muslims have given bodies from time immemorial. Nabi Sallallahu Alayhi Wasallam's uncle & family members had to go. 4. Marching isn't the solution. The solution is to come on Sirate Mustaqeem. 5. Go & boycott all the products, but if you don't come on Salah, Sunnah, Deen, Dawat & clean this heart, you won't get the help of Allah & their economy will not be crippled. 6. Nabi Sallallahu Alayhi Wasallam traded with the Jews. He knew they were the enemy but still he traded with them. Why? Trading or not trading with them is not a pre-condition for the help of Allah. 7. Help of Allah will come when the Ummah brings Aamal & then it will matter not whether the Jews are rich or poor. They will not be able to do anything. 8. We just get emotional. We want to go jump like monkeys in the road, hold couple of placards, take our women & advertise them to all the non-Muslims & think the help of Allah is going to come. Help of Allah will not come like that. 9. Help of Allah will come when the Ummah will wake up at Tahajjud time, the Ummah will shed tears, sacrifice their children & give their wealth, life & time for this Deen, then the Help of Allah will come. 10. No use sitting and crying 'Palestine, Palestine,' & we want to boycott one chocolate & shampoo & our house & car are on interest & our business is on overdraft. Whose coffers are we filling? We ourselves waging war with Allah by dealing in interest. Someone should march against us. 11. Whatever happens in Palestine is a depiction of the condition of the Ummah. When the Aamal of the Ummah will be right, there will be peace in Palestine. 12. When we will choose sleep over Salah, fashion over Sunnah, exposing the hair over Hijab, the Kuffar way of dressing over the Sunnah way & utilising our money in the cinema & the clubs as opposed to in the Path of Allah, then we are buying the bombs, bullets & white phosphorous to kill our brothers in Palestine. They are being martyred and going to Paradise, but what will be our outcome in the hereafter? Not only did we not help our brother, we contributed to his killing. What answer will we give? 13. To march is easy. Wake up for Tahajjud & shed tears. Throw the TV & music out of the house, including the musical ringtones. The very thing causing the destruction of the Ummah, we want to do the very same thing. 14. What is the UN going to do for the Muslims? Before being voted in the president of United States went around saying Guantanamo Bay will be closed. People started tracing his lineage back to Sahabah. Our mind is on people, wealth & superpowers. We have forgotten Allah. Kalima is only on our tongues, hence our gazes shift elsewhere. When gaze is on Allah, who the president is of this country & that country will not affect us, because Allah runs the world. 15. Our Palestinian brothers passing away there are giving us a lesson & Dawat. They are writing the history of Islam in their blood & are asking what are you doing for Deen?

DEAR SISTER ... A BEAUTIFUL MESSAGE ABOUT HIJAB

Qasida Burda Sharif with translation- Mehmood Ul Hassan Ashrafi

Qasida Burda (The Mantle Ode) Commentary on Imam Busiri’s classical poem in praise of the Most Noble Messenger Muhammad (Allah bless him and give him peace) Mufti Abdur-Rahman ibn Yusuf This poem is arguably the most memorized and recited poem in the Muslim world. It discusses the sublime character and exalted rank of the Prophet Muhammad (Allah bless him and give him peace). This is the same poem that used to grace the walls of the famous houses of Baghdad and still graces the Prophetic Rawda in Madina Munawwara and Salahuddin’s Tomb in Damascus. Qasida Burda (The Mantle Ode) Part 1 Qasida Burda (The Mantle Ode) Part 2 Qasida Burda (The Mantle Ode) Part 3 Qasida Burda (The Mantle Ode) Part 4 Qasida Burda (The Mantle Ode) Part 5 Qasida Burda (The Mantle Ode) Part 6 Parts 7 - 22

Is the Claim That There is “Blatant Shirk” in the Qasida Burda of Imam Busiri True? Answered by Shaykh Faraz Rabbani Question: Some scholars claim that there is “blatant shirk” in many parts of the Qasida Burda because it goes against Allah’s Oneness of Lordship, His Oneness in Names & Attributes, and also His Oneness in Divinity. Is this true? Answer: In the Name of Allah, Most Gracious, Most Merciful May Allah’s peace and blessings be upon His Beloved Messenger Muhammad, his noble folk, righteous companions, and all followers No, the Qasida Burda doesn’t contain “shirk” (associating partners with Allah) or other deviations from sound Islamic belief. Rather, it is a pure expression of deep and passionate love for the Beloved Messenger of Allah (peace and blessings be upon him), whose love is a condition of faith. The Qasida Burda has been accepted by the mainstream of Islamic scholarship as one of the greatest statements of love for the Messenger of Allah (peace and blessings be upon him). It is recited across the Muslim world, from East to West, as it has been for centuries. There are dozens of commentaries on it, by many of the greatest scholars of Islam, none of whom saw any “blatant shirk” in its beautiful praise of the Beloved Messenger of Allah (peace and blessings be upon him). However, given its eloquence and depth, certain verses-such as those criticized by our respected critic-need to be understood as the author meant them. It is unfair to interpret others’ words in ways they did not mean. [1] The critic cites the opening of the verse as an example of “shirk” in the Oneness of Allah’s Lordship (tawhid al-rububiyya): “From our generosity is the world and its partner [the Hereafter]…” Our respected critic claims that this refers to the creation of the world and there hereafter-as if Busiri is claiming that the Prophet (peace and blessings be upon him) and his generosity created them! The Arabic text if this verse doesn’t mention “creation” in it. As Imam Ibrahim al-Bajuri makes clear in his commentary on the Burda, what this means is that the best of this world and the next is from the gift the Messenger of Allah (peace and blessings be upon him) gave-by Allah’s granting-to humanity. The best of this world is the guidance of the Messenger of Allah (peace and blessings be upon him), by which alone this worldly has any meaning; and the best gift of any human to humanity in the Hereafter is the intercession the Messenger of Allah (peace and blessings be upon him) makes-as established in rigorously authentic hadiths, as we will see below. There is a basic principle in knowledge that, “Ruling on a matter comes after sound understanding of it.” To criticize someone’s words, one must first soundly understand them as the author intended them-not as one’s own understanding determines. [2] The critic then cites the following verses as example of shirk in Allah’s Names & Attributes, “And from your knowledge is knowledge of the Pen and Tablet” It is established that Allah commanded the Pen to write the details of all matters until the Last Day-namely, before the Resurrection and Hereafter-as related in authentic hadiths in Ahmad and Tirmidhi. These hadiths were considered mass-transmitted by al-Amir al-Kabir in his commentary on Laqani’s Jawharat al-Tawhid, as Kattani relates in Nadhm al-Mutanathir. In this hadith, the Messenger of Allah (peace and blessings be upon him) said, “The first of Allah’s creation was the pen.” Then he mentioned that Allah commanded it to, “Write everything that will occur, until the Last Hour.” [Ahmad 21649, from Ubada ibn Samit (Allah be pleased with him)] It is authentically established that Allah granted His Beloved Messenger (peace and blessings be upon him) knowledge of the events of this worldly life. There is no “shirk” in this: (1) it is authentically established in the sunna; (2) it is by Allah’s granting, so there is no point of comparison between the Absolute, Infinite, and unacquired Knowledge of Allah and the acquired, and limited (though unimaginably vast) knowledge of the Best of Creation (Allah bless him and give him peace). The knowledge of the Pen and Tablet-being this knowledge of worldly events until the Last Day-is “from” the knowledge of the Prophet (peace and blessings be upon him) because he was also granted tremendous knowledge of matters of the hereafter, and of Allah and His Attributes-the greatest of all knowledge. What we need to understand is that Allah granted His Beloved Messenger (Allah bless him and give him peace) tremendous knowledge of the Unseen, including details of matters of this life and the next; and He granted His Beloved (Allah bless him and give him peace) greater knowledge of Himself than any of His creation. Thus, there is no element of shirk in this verse. It simply affirms what the Prophet (peace and blessings be upon him) himself affirmed, not more and not less. [3] Our respected critic then cites the following verse as an example of “shirk” in Allah’s Oneness in Divinity (tawhid al-uluhiyya): “And who else there, besides you, who I can call out, at times of distress and problems?” This is our critic’s suggested translation. A sounder translation is: “O Most Honored of Creation! Whom can I turn to But you when the Encompassing Event befalls?” The “Encompassing Event” (wrongly translated us “times of distress and problems”) refers specifically to the distress that befalls all creation on the Day of Resurrection. As authentic hadiths in Bukhari [3092], Muslim [287], and elsewhere affirm, all of creation will go from one prophet to another, each of whom is busy with themselves-out of absolute awe of Allah-and tells them to go to another prophet. Finally, all of creation goes to our Beloved Messenger (Allah bless him and give him peace), seeking respite from the tremendous tribulation and distress of that Day. The Messenger of Allah (peace and blessings be upon him) answers their call, affirming that this is from what Allah granted him, and turns to Allah seeking respite for creation, and this is granted to him by Allah. There is no suggestion in this verse that a believer shouldn’t turn to Allah Himself when distress and problems occur. Rather, it is simply affirming something the Messenger of Allah (peace and blessings be upon him) affirmed: that Allah has granted His Prophet Muhammad (peace and blessings be upon him) general intercession for all creation from the intensity of the tribulations of the Day of Judgment, and that on that Day all creation will find none in creation to turn to for assistance but Allah’s Beloved (Allah bless him and give him peace). This also shows that seeking the assistance of creation-whether in material or spiritual matters-does in no way negate one’s understanding that Allah alone is the ultimate granter. But our Giving Lord has shown us that there are both material and spiritual means one seeks, while fully aware that the Giver and Granter is none but Allah. This is the aqida of the mainstream of Muslims: we affirm the taking of material and spiritual means, and affirm that the granter is only Allah Himself. This is the understanding of the great Companion of the Prophet (peace and blessings be upon him), Rabi`ah ibn Ka`b al-Aslami (Allah be pleased with him), who said, “O Messenger of Allah! I ask you for your company in Paradise!” The Messenger of Allah (peace and blessings be upon him) replied, “Assist me concerning yourself with much prostration.” [Muslim (754)] [ref: The commentaries on Busiri's Burda by Bajuri, Hamzawi, Ibn Hajar, and Shaykh Zada] And Allah alone gives success. Faraz Rabbani seekersguidance

Q/A: Does the Qasida Burda Contain Shirk Mufti Abdur-Rahman ibn Yusuf (2:57) Here http://mfi.re/listen/rk1btgjxkrta27e/Q&A-_Does_the_Qasida_Burda_Contain_Shirk_Mufti_Abdur-Rahman_ibn_Yusuf.mp3

By Mufti Muhammad Kadwa Posted: 11 Safar 1424, 13 April 2003 CHECKED AND APPROVED: Mufti Ebrahim Desai Q.) I wanted to know if the Burdah Shareef by Imam Busairi is okay to read. I've heard some people say it's bidah due to some of the verses, but others say it's for the love of Prophet . Please let me know. [sara] A.) Yes, it is permissible to read Qaseedah Burdah as the verses merely portray the immense love of the author for Rasulullah . However, this in no way can compare to the recitation of the noble Qur'an which is of paramount importance. And Allah Ta'ala Knows Best

A SHORT BIOGRAPHICAL SKETCH OF THE POET The great poet, Sufi Shaykh Imam Sharfuddin Abi Abdullah Mohammed bin Sa'eed al-Misree Rahmatullahi 'Alaih was born in 608 A.H or 1212 C.E. in Misr (Egypt). He was well known by his surname Busiri from Bushire, to which one of his parents belonged. The other is being from Dalas in Egypt. He also got a compound surname of Dalasaree. He studied in Cairo, where he specialised in hadith and Arabic literature, two disciplines that helped to make him the foremost exponent of Muslim religious poetry. He was a disciple of Imam Abu'l 'Abbas al-Mursi Rahmatullahi 'Alaih who was a Khalifa of Imam Abu'l Hasan ash-Shazili Rahmatullahi 'Alaih. Much of his professional life was spent in the three holy cities, where he became a famous teacher of the Qur'an. After his return to Egypt, where he managed a Qur'anic school, he passed on to his Lord. The exact year of his death is not known, but 695 A.H. or 1296 C.E. is the most commonly-given date. He cultivated the art of penmanship with great pains, and followed it as his profession, earning great distinction as an excellent calligraphist. He also took a good deal of interest in the study of oriental languages and usages. His fame, however, depends not so much on his proficiency in calligraphy as on the several eulogistic poems, which he wrote about the Prophet Mohammad, (Peace of God be on him) of which three are well known. Almost all of Busiri's written work takes the form of poetry, including a long and extraordinary poetic commentary on Christianity and Judaism, based on his study of the Bible. He also wrote a Diwan, an anthology of poems on a wide range of subjects. The poem known as Hamziah, a very long, sonorous and beautiful poetic production, which redounds much to the credit of its writer. His best-known work, however, is the Burdah (Poem of the Mantle), which rapidly became the most popular religious poem in the Islamic world, a position which it retains to this day. Poets raised in the Islamic world beginning with Hassan ibn Thabit and Ka’b ibn Zuhair put forth the most mature works of their genius and art in eulogies and odes written for Prophet Muhammad (pbuh). However, some of these are considered to be more fortunate than others due not so much to the artistic value of their work, but to the fame they gained. One of those heading this caravan is Imam Sharfuddin Abi Abdullah Mohammed bin Sa'eed al-Misree who lived in Egypt in the 13th century. Born on Shawwal 1, 608/ March, 1212, in Behsim tied to the city of Behnesa in Upper Egypt, Muhammad al-Busiri was a Berber from a family known as ibn Habnun from the Hammad Fortress in Morocco. He is called Busiri from his father’s side and Delasi from his mother’s side. It is seen that the poet sometimes combined the two words and used Delasiri. His childhood passed in Delas where his family settled. Later, going to Cairo, he studied language and literature in addition to Islamic sciences. It is understood that he was more preoccupied with hadith (sayings of the Prophet) and sirah (the life story of the Prophet) and that, in view of the rebuttals he made against Judaism and Christianity, he had broad knowledge of the Old and New Testaments. After working some time as a scribe in the treasury in the city of Bilbis, he returned to Cairo and participated in educational and teaching activities in the Quranic private teaching institution. Later on, while working as a scribe in the cities of al-Mahalla and Seha, he became very uncomfortable with the corruption made by his fellow-workers who were Christian civil servants, and he expressed this in his poetry. Short and weak, Busiri’s main complaints were his wife’s ill-temper, his large number of children and difficulty making a living. Affiliating with Abul-Hasan es-Shazeli, the founder of the Shazeli dervish order, the poet mentions the sheikh’s virtues and merits with praise in an elegy of 142 couplets ending with “branch” addressed to Abul-Abbas al-Mursi, who replaced Sheikh Shazeli after his death. It can be understood that the famous sufi Ibn Ataullah of Alexandria and Busiri were Sheikh Shazeli’s two most prominent disciples. However, while Ibn Ataullah used the theme of divine love, Busiri celebrated more love for the Prophet. Busiri became paralyzed towards the end of his life, but it is related that he recovered by means of a eulogy he wrote for Prophet Muhammad and died in his eighties (696/1296-97) at Alexandria after a long life. Almost all the works of Busiri were written in verse and are odes written about the Prophet. They are extremely sound and lyrical in regard to poetical structure and style. For this reason, his odes and eulogies have been shown great interest over the centuries in every region of Islamic geography and are among poems read most at religious gatherings. Consisting of twelve eulogies which were dispersed in classical sources, his poetry was gathered together and published under the name of Diwan al-Busiri (pub.Muhammad Sayyid Kaylani, Cairo, 1374/1955). His most famous work world-wide in the field of Islamic literature is the160 or 165 verse poem known as the Poem of the Mantle (Qasidat al-Burdah). An enthusiastic lover of the Prophet, Busiri called the ode that made him famous “al- Kawâkib al-durrîya fî madh khayr al-barîya”. It being called the “Poem of the Mantle” stems from the dream he saw. THE OCCASION The Occasion that led to the writing of this poem was an event in the life of the poet which he describes as follows: The poet, according to his own account, happened to be affected seriously with paralysis which deprived one-half of his body of its vital powers and motions. He then thought of offering another tribute of devotion to the Prophet and wrote the present poem. Invoking the help of the Prophet and his intercession, he fervently prayed to God the Almighty, with tears repentance and sincerity of purpose, to grant him a speedy relief from the disease. He continued reciting the poem with ardent zeal again and again till he fell asleep. In his dream he saw in his dream the Prophet Muhammad asked Busiri to read the ode the poet wrote for him. When he said, “O, Messenger! I wrote many eulogies for you; which one do you want,” the Prophet indicated this one by reciting the first verse. While Busiri recited the ode, the Prophet listened with pleasure, swaying from side to side. Again it is related that in order to reward Busiri, the Prophet took off his mantle and covered the sick poet who was lying down. Another narration states that the Prophet rubbed his hands over the paralyzed part of Busiri’s body. The poet woke up excitedly. While pleasurably trying to gather the dream together, he realized that his paralysis had vanished, and he was astounded with happiness. The cause of its compilation was described by the author himself, as follows: “I was suddenly paralysed down one side of my body by a stroke. I decided to compose this ode, the Burdah. I hoped that it would be a means unto Allah, by which He would cure me. So I recited it again and again, weeping, praying, and petitioning God. I fell asleep, and in a dream, I saw the Blessed Prophet (PBUH). He moved his noble hand across my face, and placed his cloak upon me. When I awoke, I found that I had recovered my health.” At this time dawn and the time of morning prayer were approaching. When Busiri took ablution and started towards the masjid, he saw a dervish. The dervish wanted Busiri to give him the ode he recited in the presence of the Prophet the night before. Reciting the first line exactly, the dervish said that he saw it in a dream recited before the Prophet, who continued moving to and fro like atenderplant, as a mark of his approbation, and them invested the reciter with a ‘Mantle’. The poet gave him the poem, and the report of this incident spread out till it reached Bahauddin the Vazeer of King Tahir. He sent for the poet and, on obtaining the poem, took an oath to have it recited to him with bare head and naked feet. He and his people since then took great delight in its frequent recital. ....more in the pdf download in the first post

Qasidat al-Burdah The Poem Of The Mantle Anthology of Arabic poems About the Prophet and the faith of Islam Containing the famous poem of Sharfuddin Abi Abdullah Mohammed al-Busiri Mohammed-al-Busiri-Qasidat-al-Burda.pdf Love for Rasuluallah Sallallhu Alayhi Wasallam is the perfection of our lman. This love can only be achieved if we know and understand of the perfections and exalted status of Sayidina Rasuluallah Sallallhu Alayhi Wasallam in the sight of Allah Ta'alaa. This translation and commentary of the Qasidat al-Burdah, highlights the lofty status and perfections of Sayidina Rasuluallah Sallallhu Alayhi Wasallam.

Answered by Shaykh Yūsuf Badāt Question: Being a follower of the Qur’ān & Sunnah according to the Ḥanafī methodology, I perform the witr prayer in three raka’āts, two sittings, with the concluding salāms at the end of the three raka’āts. I am planning ‘Umrah in Ramadān and was wondering if my witr prayer would be valid behind an imām who performs the witr prayer in such a way where there are two sets of salāms in the three raka’āts, one set after the second raka’āh, and the other at the end of the third raka’āh. Would I have to repeat the witr prayer for it to be valid? Answer: Jazāk Allāh for contacting the Mathābah for your query. Mā-sha Allāh, on your upcoming Umrah trip, during the blessed month of Ramadan. In response to your concern, kindly note that the differences of opinion amongst the reliable jurists, are not that of truth and falsehood. Rather they are simply differences of preference and correctness; hence it would be permissible to follow an Imām (in ṣalāh) who differs in the furū’āt (minor matters of dīn). One can perform the prayer in the same manner as how such an imām would be leading the prayer. There would be no need to repeat the witr prayer or perform separately, as I personally have seen some people do. The great Ḥanafī jurist and commentator of the Glorious Qur’ān, Imām Abū Bakr Al Jassās Al Rāzī has permitted a Ḥanafī to follow a Shāfi’īe Imām, who performs the witr prayer with faṣl (separation in the three raka’āts). (See Nawāzil Fiqhiyyah Mu’āṣirah) Imām Ibn Al Humām states, “The Ḥanafī following behind one who conducts salāms at the conclusion of two raka’āts in witr, is permissible; he is also permitted to perform with him the remainder (one raka’āh). This is because the imām (leading), according to his fiqh, has not exited the ṣalāh by the salām”. (Fatḥ Al Qadīr, Al Baḥr Al Rāiq) The Prophet (peace and blessings upon him) stated, “The imām (who leads the prayer) is responsible” (Sunan Al Kubrā) And Allāh Knows Best madhabah

May Allah ta'ala accept your good intentions aishazaynap!

it does not actually say the owner of Facebook is a zionist (A person maybe Jewish but not a zionist) but you know what, many Ulama urged people to abandon Facebook when they did nothing about removing pages which insulted our beloved Nabi MUhammad sallallaahu 'alayhi wasallam. Besides a lot of young people are involved in unislamic activities and wasting time of Facebook...may Allah ta'ala protect us!

What We Need to Know about the 6 Fasts of Shawwal As Ramadhan departs, we all are encouraged to extend the momentum by observing the six fasts of Shawwal. The famous hadith in Sahih Muslim states: “Whoever observes the fast of Ramadhan and follows it up with six fasts in Shawwal will be rewarded as if he has fasted the entire year” Commentary The Commentators have explained that since every deed is multiplied ten times, by fasting in Ramadhan we are actually rewarded for 300 days and not just the 30 in Ramadhan. Therefore if we follow that up with six more we will be rewarded for sixty thereby attaining the reward of fasting for 360 days. An Interesting query The question arises: The promise of Allah Ta’ala (in Surah: Al-An’am, Ayah: 160) to multiply the rewards of all deeds by at least ten applies throughout the year. Hence if someone observes six more fasts in any other month besides Shawwal, he should be attaining the reward of those additional sixty days too. So why does the hadith specify the month of Shawwal for these additional fasts? The general hadith commentators have said that the reason for this is (1) so that a muslim does not delay in accruing this grand reward. (2) Another reason is that it is indeed easier for people to fast these six days immediately after Ramadhan. (3) Some have said that these fasts are to make up for the deficiencies in our Ramadhan fasts. (Al-Mufhim, vol.3 pg.238; Fathul Mulhim, vol.5 pg.328-Dar al-Qalam & Mirqat, vol.4 pg.477) A Different Perspective Some Scholars have actually given a different perspective to this. (4) Hafidh Ibn Rajab Al-Hambali (rahimahullah) has answered the above objection with the following: “…the answer to that is: that the reward of fasting in Shawwal will be linked to the reward of Ramadhan, and one who observes the Shawwal fast will receive the reward of observing the Fardh fast for the whole year. This is how Imam ‘Abdullah Ibnul Mubarak (rahimahullah) explained the issue.” (Lataiful Ma’arif, pg.314-315) So those who fast the additional six fasts in Shawwal specifically, will actually receive the reward of observing the Fardh fast for the entire year! Through this Allah Ta’ala has blessed the ummah by ordaining the fast of 30 day only, but they can achieve the reward of 365 days of obligatory fast! The difference in reward for Fardh & Nafl deeds ‘Allamah Nawawi (rahimahullah) has cited the grand scholar of the Shafi’i madhab; Imamul Haramain Al-Juwaini (rahimahullah) to have quoted from certain ‘Ulama that the reward of a fardh act is actually equal to 70 nafl (voluntary) deeds!! (Sharh Sahih Muslim, vol.1 pg.324) Consolation for those who miss the fast in Shawwal. If one missed the six fasts of Shawwal, the reward of fasting the entire year can still be achieved if one fasts the six additional fasts in any other month after Shawwal. Since every act is rewarded tenfold. However, in this case, the six extra fasts will yield the reward of sixty nafl (voluntary) fasts & not the reward of the mandatory fast. This explanation has been cited by the commentator of Sahih Muslim, ‘Allamah Al-Qurtubi (rahimahullah). (Al-Mufhim, vol.3 pg.238) Mulla ‘Ali Qari (rahimahullah) and others, also concur with this explanation. (Mirqat, vol.4 pg.477, & Fathul Mulhim, vol.5 pg.328-Dar al-Qalam) And Allah Knows best.