Saturday, August 22, 2009

The Reason Fasting is Prescribed

The Reason Fasting is Prescribed

What is the reason why fasting is prescribed?

All the Praise be to Allah, the Lord of al-`alameen. Peace and Blessing be upon His Messenger.

Firstly: We must note that one of the names of Allah is al-Hakeem (the Most Wise). The word Hakeem is derived from the same root as hukum (ruling) and hikmah (wisdom). Allah alone is the One Who issues rulings, and His rulings are the most wise and perfect.

Secondly:  Allah does not prescribe any ruling but there is great wisdom behind it, which we may understand, or our minds may not be guided to understand it. We may know some of it but a great deal is hidden from us.

Thirdly: Allah has mentioned the reason and wisdom behind His enjoining of fasting upon us.

Allah says :

“O Ye who believe! Observing As-Sawm (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious)”

[Al-Baqarah 2:183]

Fasting is a means of attaining taqwa (piety, being conscious of Allah), and taqwa means doing that which Allah has enjoined and avoiding that which He has forbidden.

Fasting is one of the greatest means of helping a person to fulfil the commands of Islam.

The scholars (may Allah have mercy on them) have mentioned some of the reasons why fasting is prescribed, all of which are characteristics of taqwa, but there is nothing wrong with quoting them here, to draw the attention of fasting people to them and make them keen to attain them.

Shaikh al-Islam said among the reasons behind fasting are:

1 – Fasting is a means that makes us appreciate and give thanks for pleasures. For fasting means giving up eating, drinking and intercourse, which are among the greatest pleasures. By giving them up for a short time, we begin to appreciate their value. Because the blessings of Allah are not recognized, but when you abstain from them, you begin to recognize them, so this motivates you to be grateful for them.

2 – Fasting is a means of giving up haraam things, because if a person can give up halal things in order to please Allah and for fear of His painful torment, then he will be more likely to refrain from haraam things. So fasting is a means of avoiding the things that Allah has forbidden.

3 – Fasting enables us to control our desires, because when a person is full his desires grow, but if he is hungry then his desire becomes weak. Hence the Prophet (peace and blessings of Allah be upon him) said:

“O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one’s chastity. Whoever cannot do that, let him fast, for it will be a shield for him.”

4 – Fasting makes us feel compassion and empathy towards the poor, because when the fasting person tastes the pain of hunger for a while, he remembers those who are in this situation all the time, so he will hasten to do acts of kindness to them and show compassion towards them. So fasting is a means of feeling empathy with the poor.

5 – Fasting humiliates and weakens the Shaytaan; it weakens the effects of his whispers (waswaas) on a person and reduces his sins. That is because the Shaytaan “flows through the son of Adam like blood” as the Prophet (sallallāhu 'alayhi wa sallam) said, but fasting narrows the passages through which the Shaytaan flows, so his influence grows less.

[ Majmu’ al-Fatawa, 25/246]

Undoubtedly blood is created from food and drink, so when a person eats and drinks, the passages through which the devils flow – which are the blood – become wide. But if a person fasts, the passages through which the devils flow become narrow, so hearts are motivated to do good deeds, and to give up evil deeds.

6 – The fasting person is training himself to remember that Allah is always watching, so he gives up the things that he desires even though he is able to take them, because he knows that Allah can see him.

7 – Fasting means developing an attitude of asceticism towards this world and its desires, and seeking that which is with Allah.

8 – It makes the Muslim get used to doing a great deal of acts of worship, because the fasting person usually does more acts of worship and gets used to that.

These are some of the reasons why fasting is enjoined. We ask Allah to guide us to achieve them and to worship Him properly.

And Allah knows best.

[See Tafsir al-Sa’di, p. 116; Ibn al-Qayyim’s footnotes on al-Rawd al-Murabba’, 3/344; al-Mawsu’ah al-Fiqhiyyah, 28/9]


[Excerpted from Fatwa No: 26862 Islam QA]

Tuesday, August 18, 2009

The Virtues of Qiyam Ramadhān

The Virtues of Solat Tarawih

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

It was narrated in the Sahihayn that Rasūlullāh (sallallāhu 'alayhi wa sallam) had informed the ummah on the virtues of Ramadhan that “Whoever fasts Ramadhān with faith and hoping for reward, he will be forgiven for all of his previous sins. Whoever stands for prayer at night during Ramadhān (Solātul Tarawih) with faith and hoping for reward, he will be forgiven for all of his previous sins. Whoever stands (for prayer at night) during Laylatul-Qadar (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.” [Al-Bukhari no. 2014 and Muslim no. 759-760]

2. The term Qiyam and Solāt Tahajjud is the same Solāt with different names. When these two names are used in Ramadhān, it is also referred as Qiyam or Solāt Tarāwīh; while spending the night in worship, after some sleep is called Tahajjud or Qimyamulail, including Witir.  Both names have been used in the Qur'ān.  The Qur’ān uses the phrase Qum al-layl when Almighty Allāh says: "O thou wrapped up in thy raiment! Keep vigil the night long (Qum al-layl), save a little, a half thereof, or abate a little thereof, or add (a little) thereto and chant the Qur’ān in measure…" [Al-Muzzammil, 73: 1-4] The verb Fatahajjad is a derivative from the root Hajada (to keep vigil), Allāh says: "And some part of the night awake for it (fatahajjad), a largess for thee. It may be that thy Lord will raise thee to a praised estate." [Al-Isra', 17: 79] The later verse means to get up and perform Tahajjud Prayer.  It is named Tahajjud, though the original name of night prayer is Qiyam, which literally means standing.  Qiyam also refers to spending the night in worship in general, whether it is solāh or any other form of worship.

Who performs it with Faith and Hope the Previous Sins Will Be Forgiven. 

3. Abu Hurairah (radiallāhu`anhu) said: “The Messenger of Allāh (sallallāhu 'alayhi wa sallam) used to encourage us to pray at night in Ramadhān, without making it an obligatory. The Prophet (sallallāhu 'alayhi wa sallam) said, ‘Whoever stands for qiyam at night in Ramadhān (Solatul Tarawih) out of faith and the hope of reward, all his previous sins will be forgiven.’ ‘When the Messenger of Allāh (sallallāhu 'alayhi wa sallam) died, this is how things were (i.e., Tarawih was not prayed in congregation), and this remained during the Khalifah of Abu Bakar (radiallāhu`anhu), until the beginning of the Khalifah of ‘Umar Al-Khattab (radiallāhu`anhu). [Muslim]

4. ‘Amr Ibn Murrah Al-Juhani (radiallāhu`anhu) said: “A man from Quda’ah came to the Messenger of Allāh (sallallāhu 'alayhi wa sallam) and said, ‘O Messenger of Allāh! What do you think if I testify that there is no god except Allāh, and that you, Muhammad, are His Messenger, and I pray the five daily prayers, and fast in the month (of Ramadhān), and pray at night in Ramadhān, and pay zakah?’ The Prophet (sallallāhu 'alayhi wa sallam) said: ‘Whoever dies on that will be among the siddiqin (those who tell the truth) and the martyrs.’” [Muslim]

Tahhajjud in Seeking Lailatul-Qadar 

5. The best of its nights is Lailatul-Qadar, because the Prophet (sallallāhu 'alayhi wa sallam) said: Whoever prays at night during Lailatul-Qadar [and manages to “catch” it] out of faith and the hope of reward, all his previous sins will be forgiven.” [Muslim] It was on one the last ten nights of Ramadhān. The Prophet (sallallāhu 'alayhi wa sallam) said: “Seek it in the last ten nights, on the odd-numbered nights.” [Al-Bukhari and Muslim] The hadith of Zurr Ibn Hubaish (radiallāhu`anhu), who said: “I heard Ubayy Ibn Ka’ab (radiallāhu`anhu) saying – and it was said to him that ‘Abdallāh Ibn Mas’ud (radiallāhu`anhu) said: ‘whoever follows the Sunnah will ‘catch’ Lailatul-Qadar!’- Ubayy Ibn Ka’ab (radiallāhu`anhu)  said: ‘May Allāh have mercy on him, he did not want people to take it for granted and only stay up to pray on one night. By the One besides Whom there is no other god, it is in Ramadhān – he was swearing without a doubt – and by Allāh, I do know which night it is. It is the night in which the Messenger of Allāh (sallallāhu 'alayhi wa sallam) commanded us to pray (qiyam). It is the night the morning of which is the twenty seventh, and the sign of it is that the sun rises on that morning white and without rays.’” [Muslim (1169) and others]

Performing Qiyam in Congregation

6. It was the Prophet (sallallāhu alayhi wa sallam) who introduced qiyam performed it in congregation. It would be better than praying individually; Rasulullāh (sallallāhu alayhi wa sallam) explained its virtues. Abu Dharr (radiallāhu`anhu) said: We fast the Ramadhān with the Messenger of Allāh (sallallāhu 'alayhi wa sallam)  and he did not lead us in qiyam at all until there were only seven days left, he led us in prayer until a third of the night had passed. When there were six days left, he did not lead us in qiyam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allāh, I wish that you had continued until the end of the night.’ He (sallallāhu 'alayhi wa sallam) said, ‘If a man prays with the imām until he concludes it, it will be counted as if he prayed the whole night.’ When there were four nights left, he did not lead us in qiyam. When there were three nights left, he brought together his family, his wives and the people, and led us in qiyam until we were worried that we would miss al-falah. I asked, ‘What is al-falah?’ he said, ‘Sahur. Then he did not lead us in qiyam for the rest of the month.’” [Sahih Al-Bukhari, Sahih Muslim and others].

7. The Prophet (sallallāhu 'alayhi wa sallam) did not lead the sahabah in qiyam for the whole of the month because he feared that it would become an obligatory, and they would not be able to do it, as is stated in the hadith of ‘Aishah (radiallāhu`anhu)  reported in Al-Sahihain and elsewhere. Following the death of the Prophet (sallallāhu 'alayhi wa sallam), that fear was no longer a factor, as Allāh had made the religion completed. The reason for not praying qiyam in congregation during Ramadhān no longer applied, and the previous ruling, that congregational prayer is prescribed in Islam, remained in effect. So ‘Umar Al-Khattab (radiallāhu`anhu) revived the practice, as is recorded in Sahih Al-Bukhari and elsewhere.

Women is allowed to Participate

8. Women is allowed to attend the qiyam too, as is stated in the hadīth of Abu Dharr (radiallāhu`anhu) referred to above. Indeed, it is permissible to appoint an imām just for them, apart from the imām of the men. It was proven that when Umar Ibn Al-Khattab (radiallāhu`anhu) gathered the people to pray qiyam, he appointed Ubayy Ibn Ka’ab (radiallāhu`anhu) to lead the men and Sulayman Ibn Abi Hathmah (radiallāhu`anhu) to lead the women. ‘Arfajah Al-Thaqafi (radiallāhu`anhu) said: Ali Ibn Abi Talib (radiallāhu`anhu) used to command the people to pray during the night in Ramadhān, and he would appoint an imām for the men and an imam for the women. I was the imām for the women.”

Number of Raka’at of Qiyam Ramadhan

9. Some of the people are unaware of its ruling; mistakenly think that it is not permissible to offer more than 11 or 13 Raka'at. This is incorrect and it is a mistake. Verily, sahih Hadiths from the Messenger of Allāh (sallallāhu 'alayhi wa sallam) prove that it is a clear matter. The Prophet (sallallāhu 'alayhi wa sallam) did not fix a specific number of Raka'at, neither in Ramadhān nor in any other times. The Hadith of Abu Salamah bin Abdal Rahman asked Aishah (radiallāhu`anha) about how Rasulullah performed qiyam in Ramadhān. She said, “The Messenger of Allāh (sallallāhu ‘alayhi wa sallam) did not observe either in Ramadhan or in other months more than eleven raka'at (of the night prayer). He (in the first instance) observed four raka'at. Ask not about their excellence and their length (i.e. these were matchless in perfection and length). He again observed four raka'at, and asks not about their excellence and their length. He would then observe three raka'at (of the Solah Witr). [Al-Bukhāri, Muslim (1607) and others].

10. Sometimes Rasūlullāh (sallallāhu ‘alayhi wa sallam) might perform 13 Raka'at or less than that, both for Ramadhān and in other times. When Rasūlullāh (sallallāhu ‘alayhi wa sallam) was asked about the night prayer he said: "In sets of two, in sets of two. Then when one of you fears the coming of morning, he prays one (Raka'ah) that will serve as a Witir (i.e. make the number odd) of what he has prayed." [Al-Bukhari no. 990 and Muslim no. 749] There is an agreement on authenticity of this Hadith regarding it.

11. The Companions (radiallāhu`anhum) sometimes performed 23 Raka'at, and sometimes 11 Raka'at in the time of Umar Ibn Al-Khattab (radiallāhu`anhu). Some of the Salaf used to pray 36 Raka'at during Ramadhān and then pray three Raka'at of Witr prayers. Some of them prayed 41 Raka'at.

12. Sheikh-Islam ibn Taymiyyah (rahimahullāh) mentioned this from them and that the matter concerning this is broad (i.e. an easy matter). He also mentioned that it is better for whoever lengthens his recitation, bowing and prostrating to lessen the number of Raka'at, and whoever lightens (shortens) the recitation, bowing and prostrating, to increase the number of Raka'at. This is the meaning of his statement, may Allāh have mercy on him.  Whoever pays close attention to the Prophet's Sunnah will know that what is best in regard to all of this is to pray 11 or 13 Raka'at during Ramadhān and other times. This is because that is in agreement with the practice of the Prophet (sallallāhu 'alayhi wa sallam) in most of his situations (i.e. what he usually did). Also, this is easier for those who are offering prayer and better for humility and tranquility (in the prayer). Whoever prays more, there is no harm or any dislike, as was mentioned previously. What is best for whoever prays with the Imām (of the Masjid) in the night prayer of Ramadhān is that he does not stop until the Imām stops praying? This is due to the statement of the Prophet (sallallāhu 'alayhi wa sallam): "Verily, if the man stands for night prayer with the Imām until he finishes, Allāh will write for him (the reward of) standing the entire night (in prayer)." [Abu Dawud 1375, At-Tirmidzi no. 806, Ibn Mājah no. 1327 and Ahmad 5:159.] If Solat Tarawih congregation is organized with more than one Imām, one should follow the Imams until they conclude it, which including the Witir.

Reciting Qur’an in Qiyam

13. As regards reciting from the Qur’an during qiyam, whether in Ramadhān or at other times, the Prophet (sallallāhu 'alayhi wa sallam) did not set a limit or state what was too much or too little. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every raka’ah he would recite the equivalent of ‘Yā ayyuha’l-muzammil’, which is twenty ayat; sometimes he would recite the equivalent of fifty ayat. He used to say, “Whoever prays at night and reads one hundred ayat will not be recorded as one of the negligent.” According to another hadith: “…and reads two hundred ayat will be recorded as one of the devout and sincere believers.”

14. When he was sick, the Prophet (sallallāhu 'alayhi wa sallam) recited the seven long surahs in his night prayers, i.e., Al-Baqarah, Al-‘Imran, Al-Nisa’, Al-Ma’idah, Al-An’ām, Al-A’rāf and Al-Tawbah.  In the account of Hudhayfah Ibn Al-Yaman (radiallāhu`anhu) praying behind the Prophet (sallallāhu 'alayhi wa sallam), in one raka’ah he recited Al-Baqarah, Al-Nisa’ and Al-‘Imran and he recited them in a slow and measured tone. It is proven with the soundest (most sahih) of isnads that when ‘Umar Al-Khattab (radiallāhu`anhu) appointed Ubayy Ibn Ka’b (radiallāhu`anhu) to lead the people in praying eleven raka’at in Ramadhān, Ubayy used to recite ayat by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajar.

15. It is also reported in a sahih account that ‘Umar Al-Khattab (radiallāhu`anhu) called the readers during Ramadhān, and told the fastest of them to recite thirty ayat, the moderate ones to recite twenty-five ayat, and the slowest ones to recite twenty ayat. However, if a person offers qiyam by himself; he can make it as long as he wishes; if others agree with the imam, and he may also make it as long as he wishes. The longer it is, the better, but a person should not go to extremes and spend the whole night in qiyam, except on rare occasions, following the example of the Prophet  (sallallāhu 'alayhi wa sallam)  said: “The best guidance is the guidance of Muhammad.” [Narrated by Muslim (867)] If a person is praying as an imām, he should make it only as long as is easy for the people behind him, because Abu Hurairah (radiallāhu`anhu) reported the Prophet (sallallāhu 'alayhi wa sallam) said: “If any of you leads the people in solāt, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.” [Muslim 942]

When is Qiyam offered?

16. The time frame to offer qiyam is after ‘Isha until Fajar. The Prophet (sallallāhu 'alayhi wa sallam) said: “Allāh has added one more prayer for you, which is witir, so pray it between Salat al-‘Isha’ and Salat al-Fajar.” [Al-Tirmidzi, 425: sahih]

17. Those who can manage it, it would be better to do it at the end of the night, because the hadith of Jabir bin Abdullah (radiallāhu’anhu) who said: The Messenger of Allāh (sallallāhu ‘alayhi wa sallam) said: “Whoever fears that he will not get up at the end of the night, let him pray Witir at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witir at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that would be better.” [Muslim, 755]

18. If it is the matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the jama’ah, because that is counted as if one had prayed the whole night through.

19. ‘Abd Al-Rahmaan Ibn ‘Abd Al-Qari (radiallāhu`anhu) said: “I went out with ‘Umar Ibn Al-Khattab (radiallāhu`anhu) to the mosque (Masjidil Nabawi) one night during Ramadhān, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. ‘Umar (radiallāhu`anhu) said, ‘By Allāh, I think that if I gathered all of them behind one reader it would be better.’ So, he resolved to do it, and he gathered them behind Ubayy Ibn Ka’ab (radiallāhu`anhu). Then I went with him on another night, and the people were all praying behind their reader, and ‘Umar Ibn Al-Khattab (radiallāhu`anhu) said, ‘What a good innovation this is. What if they sleep and miss – refers the latter part of the night – is better than what they are doing,’ – the people used to pray qiyam at the beginning of the night.”

Solāh al-Witir

20. ‘Aishah (radiallāhu`anha) was asked how many raka’at the Rasulullāh (sallallāhu 'alayhi wa sallam) used to pray in witir? She said, “He used to pray four and three, or six and three, or ten and three. He never used to pray less than seven, or more than thirteen.” [Abu Dawud, Ahmad and others] And Rasulullāh (sallallāhu 'alayhi wa sallam)  said : “Witir is true, so whoever wishes can pray five, and whoever wishes can pray three, and whoever wishes can pray one.” [Abu Dawud, Ahmad and others]  It means, it is permissible to offer solah al-witir with odd raka’at with a minimum of one raka’ah

Witir of three raka’at but does not resemble Maghrib

21. The Prophet (sallallāhu 'alayhi wa sallam) forbade praying witir resemble Maghrib: “Do not make it resemble Solat al-Maghrib.” [Narrated by al-Hakim (1/304), al-Baihaqi (3/31) and al-Daraqutni (p. 172), and which was classified as sahih by al-Hakim in accordance to the conditions of Al-Bukhāri and Muslim.] Prophet (sallallāhu ‘alayhi wa sallam) meant was that we should not sit to recite the first Tashahhud in a manner that resembles Maghrib. [Fath al-Bāri by Ibn Hajar, 4/301, Al-Hafiz said: Its isnād is sahih. See also ‘Awn al-Ma’bud, commentary on hadith no. 1423; Salat Al-Tarawih by Al-Albāni, p. 97.] There are two ways he can do this: one, by giving Salām after the first two raka’at, and add another raka’ah and Salam, which is the best way of doing it; or by praying three raka’at without sitting, but giving Salām at end of the third raka’at. 

Recitation during Three Raka’at of Witir

22. It is Sunnah to recite Sabbih bi ismi Rabbika al-‘A’lā in the first raka’ah, Qul Yā ayyuha’l-Kafirūn in the second raka’at, and Qul Huwa Allāhu ahad in the third raka’at. Sometimes Qul a’udzu bi Rabbi’l-Falaq and Qul a’udzu bi Rabbi’l-Nās may be added as well. [Narrated by al-Nasāie, Abu Dawud and Ahmad] In another narration it was reported in a sahih hadith hat the Prophet (sallallāhu 'alayhi wa sallam) once recited one hundred ayat of Surah al-Nisa’ in one raka’ah of witir.

Du’a Al-Qunut

23.  A person may also humble himself before Allāh by reciting the Duā’ Al-Qunut at the final Raka’at of Solat Witir which the Prophet (sallallāhu 'alayhi wa sallam) taught to his grandson Al-Hasan Ibn ‘Ali (radiallāhu`anhu), which is: “Allāhumma’hdinī fiman hadayta wa ‘āfinī fiman ‘āfayta wa tawallanī fiman tawallayta wa bārik lee fimā a’tayta wa qinī sharra mā qadayt, fa innaka taqdhī wa lā yuqdhā ‘alayk. Wa innahu lā yadzillu man wālayta wa lā ya’izzu man ‘ādayt. Tabārakta Rabbanā wa ta’ālayt. Lā majā minka illa ilayk (O Allāh, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored and mighty. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).” [Narrated by Abu Dawud, 1213; Al-Tirmidzi (464), al-Nasa’ie, 1725; classified as sahih by al-Albani in al-Irwa’, 429].
 
24. One may send blessings on the Prophet (sallallāhu 'alayhi wa sallam), and adding other du’a that are known from the Sunnah. During the time of Umar Ibn Al-Khattab (radiallāhu`anhu) it was add in Qunut the curses against the kuffar, sending blessings on the Prophet (sallallāhu 'alayhi wa sallam) or praying for the Muslims. It is done in the second half of Ramadhān. It was mentioned at the end of the hadīth of ‘Abd Al-Rahman Ibn ‘Ubayd Al-Qari (radiallāhu`anhu) mentioned above, it says: “…  ‘Allāhumma qātil al-kafarata alladhīna yasudduuna ‘an sabīlik wa yukadhdhibuna rusulak wa lā yu’minuna bi wa’dik. Wa khālif baina kalimatihim wa alqi fi qulubihim al-ru’b wa alqi ‘alaihim rijzaka wa ‘adzābak ilāh al-haqq (O Allāh, destroy the kuffar who are trying to prevent people from following Your path, who deny Your Messengers and who do not believe in Your promise (the Day of Judgement). Make them disunited, fill their hearts with terror and send Your wrath and punishment against them, O God of Truth).’” 

25. After he had finished cursing the kuffar, sending blessings on the Prophet (sallallāhu 'alayhi wa sallam), seeking forgiveness for the believing men and women and asking for his own needs, he would say: “Allāhumma iyyaaka na’bud wa laka nusalli wa najud, wa ilayka nas’aa wa nahfud, wa narju rahmataka rabbanaa wa nakhāfu ‘adhābak al-jadd. Inna ‘adhābaka liman ‘ādayta mulhaq (O Allāh, You do we worship, to You do we pray and prostrate, for Your sake we strive and toil. We place our hope in Your Mercy, O our Lord, and we fear Your mighty punishment, for Your punishment will certainly overtake the one whom You have taken as an enemy.”

26. Then he would send blessings on the Prophet (sallallāhu 'alayhi wa sallam), and pray for good for the Muslims as much as he could, and seek forgiveness for the believers.  Then he would say “Allāhu akbar” and go down in sujud.

At The End of Witir?

27. It is Sunnah to say at the end of witir, before or after the Salam: “Allāhumma innī a’udzu bi ridāka min sakhatika wa bi mu’āfaatika min ‘aqubatika, wa a’udzu bika minka. La uhī thanā’an ‘alaika, anta kamā athnaita ‘ala nafsik (O Allāh, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself.”

28. After Salām, Prophet (sallallāhu 'alayhi wa sallam) said:  “Subhān il-Malik il-Quddus, subhān il-Malik il-Quddus, subhān il-Malik il-Quddus (Glory be to the Sovereign, the Most Holy), elongating the syllables, and raising his voice the third time. [Narrated by al-Nasā’ie (1699) and classified as hasan by al-Albāni in Sahih Sunan al-Nasā’i; See Zaad Al-Ma’ād by Ibn Al-Qayyim, 1/337].

Two Raka’at after Witir

29. Abu Salamah bin Abd al-Rahman asked 'A'ishah (radiallāhu`anha) about the prayer of the Messenger of Allāh (sallallāhu ‘alayhi wa sallam), 'A'ishah (radiallāhu`anha)  said: “He (sallallāhu ‘alayhi wa sallam) observed thirteen raka'at (in the night prayer)-He observed eight raka'at and would then observe Witr and then observe two raka'at sitting, and when he wanted to bow he stood up and then bowed down, and then observed two raka'at in between the Adzan and lqamah of the Fajar prayer.” [Muslim 1608]

30. The Prophet (sallallāhu 'alayhi wa sallam) did this also during travelling as he said, “This travelling is exhausting and difficult, so after any one of you prays witir, let him pray two raka’at. If he wakes up, this is fine; otherwise these two rak’at will be counted for him.”. It is Sunnah to recite Idha zulzilat al-ard and Qul yā ayyuha’l-kāfirun in these two raka’at.

There should not be two Witirs in one night 

31. If one had performed  Solat Witir, after Solatul Tarawih at the beginning of the night then Allāh enables you to get up at the end of the night, and then offers qiyam whatever possible in two by two – without Witir, because the Prophet (sallallāhu ‘alayhi wa sallam) said: “There should not be two Witirs in one night.” [Abu Dawud 1439]

In the case he had not perform Witir but fears the Fajar is coming

32. In another narration Ibn 'Umar (radiallāhu`anhu) reported that a person asked the Messenger of Allāh (sallallāhu ‘alayhi wa sallam) about the night prayer. The Messenger of Allāh (sallallāhu 'alaihi wa sallam) said: "In sets of two, in sets of two. Then when one of you fears the coming of morning, he prays one (Raka'ah) that will serve as a Solat Witr (i.e. make the number odd) of what he has prayed." [Al-Bukhari no. 990 and Muslim no. 749] Ibn 'Umar (radiallāhu`anhu) reported Allāh's Messenger (sallallāhu ‘alayhi wa sallam) as saying: “Make Witr the end of your night prayer” [Muslim (1639)] without making obligatory, rather a mustahab prayer.

 [ Adapted from Islam Q&A Fatawa NO: 3452: based from” Qiyam Ramadhān” by Al-Albāni]

Solah al-Tarawih Prayer: How To Attain As Qiyam All Night.

Tarawih Prayer: How To Attain As Qiyam All Night.

The issue is if he concludes praying some raka’at of Tarawih with the first imam, instead following the next imam will the reward of praying qiyam all night be recorded for him as the Prophet (peace and blessings of Allah be upon him), “Whoever prays with the imam until he concludes, Allah will record for him as if he spent the whole night in prayer” [ At-Tirmidzi ]

In some of the mosques, there are two or three imams who take turns in leading the ‘Isha’ prayer, Tarawih and witir. If a person prays with the first of imam for’ Isya’ and some of the Tarawih, will he be regarded as having prayed with the imam until he concludes it, and will he have the reward of praying qiyam all night be recorded for him?


In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The reward for having prayed qiyam all night will not be recorded for him unless he offered all the prayers with all of them. If he leaves after the first or second imam finishes, and he does not complete the prayer with the third imam, then nothing will be recorded for him except what he prayed only.

The words of the Prophet  (sallallāhu 'alayhi wa sallam), “Whoever prays with the imam until he concludes, Allah will record for him as if he spent the whole night in prayer”[Narrated by al-Tirmidzi (806) and classified as sahih by Al-Albani in Sahih al-Tirmidzi]

 What is meant is encouragement not to leave before the prayers are completed, even if there is more than one imam.

Shaikh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Some people in Al-Masjid Al-Haram pray qiyam and not Tarawih on the grounds that they are following the Sunnah and not doing more than eleven raka’at. What is your opinion?

Shaikh Ibn ‘Uthaymeen replied: What I think is that a person should do both Tarawih and qiyam (tahajjud).On the other hand he should pray with the first imam until he finishes, and pray with the second imam until he concluded it, because having a number of imams in one place means that it is regarded the two imams are as one imam, the second imam is regarded as representing the first imam continuing in the later prayers.
What I think in this case is that one should stay and pray with both the first and second imams so that he will be included in the words of the Prophet (peace and blessings of Allah be upon him): “Whoever stands (and prays) with the imam until he finishes, Allah will record for him (a reward) as if he spent the whole night in prayer.”

[Majmu’ Fatawa Ibn ‘Uthaymeen (14/190)].

He also said: If there are two imams in one mosque, should they be regarded as separate or is one the deputy of the other?

It seems that the second option is correct, that one of them is the deputy of the other and completes (the prayer) on his behalf. Based on this, if two imams pray in the mosque, then these two imams are to be regarded as if there was one imam, so a person should stay until the second imam finishes, because we know that the second one is completing the prayer of the first one.

[Majmu’ Fatawa Ibn ‘Uthaymeen (14/207)].

And Allah knows best

[Excerpted from Islam QA]

When Solah Tarawih begin in Ramadhan?

When the Solat Tarawīh begin in Ramadhan?

When should we start to pray Tarawīh prayer, on the night of the first day of Ramadhan (when the moon is sighted or the previous month is completed) or after ‘Isha’ prayer on the first day of Ramadhan?

All the Praise be to Allah subhanahu wata’ala. Peace and blessing be upon his Messenger.

It is prescribed for the Muslim to perform Tarawīh prayer after ‘Isha’ on the first night of Ramadhan, which is the night on which the new moon is sighted or the Muslims complete thirty days of Sha’ban.

Similarly at the end of Ramadhan, Tarawīh prayer should not be offered if it is proven that the month has ended, either by sighting of the new moon of Eid or if the month of thirty days has been completed.

It is clear that Tarawīh prayer is not connected to the fast during the day in Ramadhan; rather it is connected to the onset of the month at night in the beginning, and the last day of Ramadhan at the end.

We should not say that Tarawīh prayer is a naafil prayer and it is permissible to offer it on any night and in congregation, because Tarawīh prayer is limited to the month of Ramadhan, and those who offer this prayer are seeking the reward that comes for praying it. The ruling on offering this prayer in congregation is different from the ruling on offering other prayers in congregation. In Ramadhan it is permissible to pray Tarawīh in congregation on each night, whilst announcing it and encouraging others to join, unlike qiyam at other times, where praying qiyam in congregation is not part of the Sunnah unless it is done without having the intention beforehand, or it is done for the purpose of encouraging and teaching others. So it is Sunnah to do it sometimes without committing to doing it all the time or persisting in that.

Shaikh Muhammad al-Salih al-‘Uthaymeen (may Allah have mercy on him) said:

Tarawīh in times other than Ramadhan is an innovation (bid’ah). For example, if the people wanted to gather to pray qiyam in congregation in the mosque at times other than Ramadhan, this would be an innovation.

There is nothing wrong with a person praying in congregation in his house occasionally at times other than Ramadhan, because this is what the Prophet (peace and blessings of Allah be upon him) did. Once he led Ibn ‘Abbas, and once Ibn Mas’ud and once Hudhayfah ibn al-Yaman, in prayer in his house, but he did not adopt that as a regular Sunnah and he did not do that in the mosque.

[Al-Sharh al-Mumti’, 4/60, 61]

Based on this, whoever offers Tarawīh prayers before it is proven that Ramadhan has begun is like one who offers a prayer at the wrong time. It is meaningless.

And Allah Almighty Knows best.

[Excerpted from Islam Q&A]

Saturday, August 1, 2009

Making Up Missed Ramadhan Fasts in the Second Half of Sya’ban

Making Up Missed Ramadhan Fasts in the Second Half of Sya’aban

I had many days owing the Ramadhan fasts because of pregnancy and giving birth, which coincided with the time of Ramadhan. I have made them up, praise be to Allah, with the exception of the last seven days.

I fasted three of them in the second half of Sya’ban, and I want to do the rest before Ramadhan begins.

But I read on your site that it is not permissible to fast in the second half of Sya’ban, except for a person who habitually fasts. Please advise me, may Allah reward you. I want to know whether I should fast the rest of these days that I owe, or not. If the answer is no, then what is the ruling on the three days that I have already fasted – do I have to make them up again or not?

 


In the Name of Allah, Most Gracious, Most Merciful ;
All the praise and thanks are due to Allah; May peace and blessings of Allah be upon His Messenger.

It was proven that the Prophet  (sallallāhu 'alayhi wa sallam) said: “When Sya’ban is halfway through, do not fast.” [Narrated by Abu Dawud (3237); Ibn Hibban (1651); classified as sahih by al-Albani in Sahih al-Tirmidzi].

There are some exceptions from this prohibition, as follows:

1 – One who observe the fasting on Mondays and Thursdays, which he may do even after halfway through Sya’ban. The evidence for that is the words of the Prophet (sallallāhu 'alayhi wa sallam),

 “Do not anticipate Ramadhan by fasting one or two days before it, except a man who fasts regularly, who should observe his usual fast.”

[Narrated by al-Bukhari, 1914; Muslim, 1082].

2 – A person who started fasting before halfway through Sya’ban, and connects what comes after the halfway point to what came before. This is not included in the prohibition either. The evidence for that is the words of ‘Aishah (may Allah be pleased with her) who said:

“The Messenger of Allah (sallallāhu 'alayhi wa sallam) used to fast all of Sya’ban and fast all of Sya’ban except a little.”

[Narrated by al-Bukhari, 1970; Muslim, 1165. This version narrated by Muslim].

Al-Nawawi said: “He used to fast all of Sya’ban and fast all of Sya’ban except a little.” The second phrase is an explanation of the first, pointing out that by “all” what is meant is “most”. This hadith indicates that it is permissible to fast after halfway through Sya’ban, but only for one who joins that to what came before the halfway point.

3 – An exception from this prohibition is also made for one who is making up missed Ramadan fasts.

Al-Nawawi (may Allah have mercy on him) said in al-Majmu’ (6/399):

Our companions said: it is not correct to fast on the “day of doubt” just before Ramadhan, and there is no difference of scholarly opinion on this point … But if a person fasts it to make up a missed day or to fulfil a vow, or as an expiation, that is acceptable, because if it is permissible to observe a voluntary fast on that day, it is more likely to be permissible to observe an obligatory fast… and if a person has to make up a day from Ramadhan, then he has to fast it, because the time left for him to make it up has become very short.

The “day of doubt” is the thirtieth of Sya’ban if it has not been possible to sight the moon of the thirtieth because of cloud, fog, etc. It is called the “day of doubt” because there is some doubt concerning it – is it the last day of Sya’ban or the first day of Ramadhan?

In conclusion, there is nothing wrong with making up a missed Ramadhan fast in the last half of Sha’ban. This is not included in the prohibition of the Prophet (Sallallāhu 'alaihi wa sallam on fasting after halfway through Sya’ban.

So your fasting of those three days is valid, and you have to fast the remaining days before Ramadhan begins.

And Allah knows best.

[Excerpted from Fatwa No:49884 published in Islam QA]

Fatwa Kalungan Bunga Di Tugu

Pada menjalankan kuasa yang diberikan oleh seksyen 31(1) dan seksyen 32, Enakmen Pentadbiran Perundangan Islam 1989, Selangor, Mufti bagi Negeri Selangor atas perintah Duli Yang Maha Mulia Sultan dan selepas berbincang dengan Jawatankuasa Perunding Hukum Syara’ membuat fatwa bahawa amalan seperti bertafakur dengan menundukan kepala, dan meletakkan kalungan bunga yang dilakukan di hadapan tugu dalam upacara menyambut Hari Pahlawan adalah bercanggah dengan Islam.

Fatwa tersebut diwartakan oleh Mufti Negeri Selangor, Dato' Haji Ishak Haji Baharom pada 21hb Ogos 1995.