Fasting During Month of Sya’ban

Fasting During Month of Sya’ban

By Imam Zaid

In the Name of Allāh, Most Gracious, Most Merciful;

All the praise and thanks are due to Allāh; May peace and blessings of Allāh be upon His Messenger.

SYA’BAN is a month of excellent that introduces the great month of Ramadhān. The Prophet (Sallallāhu 'alaihi wa sallam), used to fast voluntarily during this month more so than in any other months. One of the motivations for it, as we will mention below, is that Sya’ban is the month during which the deeds performed by the servant ascend to Allāh. 

What follows is a discussion around fasting during the month of Sya’ban.

Usama Ibn Zaid (radiallāhu`anhu) relates: “The Prophet, (Sallallāhu 'alaihi wa sallam), used to fast so many days in succession that we said, ‘He will never break his fast.’ At other times he would go without fasting for so long until we said, ‘He will never again fast;’ except for two days, which he would fast even if they occurred during the times he was not fasting consecutive days. Furthermore, he would not fast in any month as many days as he fasted during Sya’ban. I said: ‘O Messenger of Allāh! Sometimes you fast so much it is as if you will never break your fast, at other times you leave fasting for such a long stint it is as if you will never again fast [voluntarily]; except for two days that you always fast.’ He asked: ‘Which two days are those?’ I replied: ‘Monday and Thursday.’ The Prophet, (Sallallāhu 'alaihi wa sallam), said: ‘Those are two days in which the deeds are presented to the Lord of the Worlds. I love that my deeds are presented while I am fasting.’ I said: ‘I do not see you fasting in any month like you fast during Sya’ban.’ The Prophet, (Sallallāhu 'alaihi wa sallam), said: “That is a month occurring between Rajab and Ramadhān that many people neglect. It is a month in which the deeds ascend to the Lord of the Worlds is He Mighty and Majesty, and I love for my deeds to ascend while I am fasting.”

[Related by Imām Ahmad and Imām Al-Nasā’ie]

The narrations conveying this meaning are numerous. Among the important points conveyed by the tradition narrated by Usama Ibn Zaid, (radiallāhu`anhu), is that the Prophet, (Sallallāhu 'alaihi wa sallam), frequently fasted during Sya’ban, as is supported by a tradition mentioned by ‘Aishah, (radiallāhu`anha).She said:

“I did not see the Prophet (Sallallāhu 'alaihi wa sallam) fast any month in its entirety except Ramadhān, and I did not see him fast as frequently in any other month as he did during Sya’ban.”

[Related by Al-Bukhāri and Muslim]

Among the reasons for that, as mentioned in the initial tradition, is that Sya’ban is the month in which the deeds done throughout the year ascend to God. The Prophet, (Sallallāhu 'alaihi wa sallam), wished for his deeds to ascend while he was fasting. This should be sufficient motivation for all of us to fast some days of this month. Fasting purifies us of the physical dross that collects in our system and makes our spiritual faculties sharper. What could be a better state could we be in as our deeds are ascending to our Lord? However, there are other reasons to fast during this month, which we will present shortly.

The Prophet (Sallallāhu 'alaihi wa sallam) did not fast perpetually

Another very important point that we can gain from these narrations is that The Prophet, (Sallallāhu 'alaihi wa sallam), did not fast perpetually, even though it would not have weakened him to do so. In this is an important lesson for us. We should balance between the days that we fast and the days that we refrain from fasting. Ibn Rajab (rahimullāh) mentions many reasons for this. Among them are the following:

1. For many people, excessive fasting leads to languidness that in turn makes it difficult for them to supplicate or invoke Allāh or to undertake intense study. All four of the Sunni Imāms mention that studying sacred knowledge is better than supererogatory prayers, and that supererogatory prayers are better than voluntary fasting. Hence, pursuing sacred knowledge is naturally better than voluntary fasting.

2. Just as fasting may make some people languid and hence affect their worship, it may weaken them and thereby compromise their ability to provide for their families or jeopardize their ability to fully satisfy their wives. This latter meaning is implied in the saying of the Prophet, (Sallallāhu 'alaihi wa sallam): “Surely your wife has a right over you.”

3. Similarly, a person’s body has a right over him, as indicated by the Prophet’s (Sallallāhu 'alaihi wa sallam) saying: “Indeed your body has a right over you. Be sure to give everyone so deserving his right.”

4. [Finally], a person’s life might be long, as indicated by the Prophet’s (Sallallāhu 'alaihi wa sallam) saying to ‘Abdullah Ibn Amr Ibn Al-‘As (radiallāhu`anhu) when the latter committed himself to fast every other day: “Perhaps you will live a long life.” This means whoever commits to an overly strenuous regimen of worship during his youth might not be able to maintain that regimen during his old age. If he tries his utmost to do so he might exhaust his body. On the other hand, if he abandons it he has left the best form of worship, that done most consistently. For this reason, the Prophet, (Sallallāhu 'alaihi wa sallam), mentioned: “Undertake religious practices you can bear. I swear by God, God does not become bored with you, rather you bring boredom upon yourself.” [See Ibn Rajab al-Hanbali, Lata’if al-Ma’arif fima li Mawasim al’Am min al-Wadha’if (Damascus: Dar Ibn Kathịr, 1416/1996), p. 240-244.]

The important issue here is to understand that Islām does not demand that we torture our selves, and it places no virtue in doing so. When a desert Arab who had accepted Islam returned after a year’s absence to see the Prophet, (Sallallāhu 'alaihi wa sallam), his entire appearance had changed to such an extent that the Prophet, (Sallallāhu 'alaihi wa sallam), did not recognize him. When he finally realized who he was, the man said to him:

 “I have not eaten during the daytime since I entered Islām!” The Prophet, (Sallallāhu 'alaihi wa sallam), asked him: “Who ordered you to torture yourself!?”

[Related by Abu Dawūd]

Another point mentioned by many of the scholars in that regard is that by fasting sometimes and then going some days without fasting, we never reach a state where we totally lose our appetite for food and thereby lose the physical challenge of fasting. For this reason the Fast of David (‘alaihissalam), where the worshipper fasts every other day, is considered more virtuous than the fast of the individual who fasts perpetually, as the latter eventually feels no longing to eat during the day of his fast—he might even become sick were he to eat.

The hadith of Usama Ibn Zaid (radiallāhu`anhu), mentions that people’s deeds are presented to God on Mondays and Thursdays, and the Prophet, (Sallallāhu 'alaihi wa sallam), loved to have his deeds presented while he was fasting. There are many narrations that affirm this reality. Ibn Majah relates a tradition from the narrations of Abu Hurayrah, (radiallāhu`anhu). In it he mentions the Prophet, (Sallallāhu 'alaihi wa sallam), saying: “God forgives every Muslim on Monday and Thursday, except those who have broken relations with each other. He says, ‘Leave them until they reconcile.’ ”

Imām Muslim mentions a similar narration from Abu Hurayrah, (radiallāhu`anhu), in whom he mentions that the Prophet, (Sallallāhu 'alaihi wa sallam), said: “The Gates of Heaven are flung open on Monday and Thursday and every servant who has not ascribed partners to God is forgiven, except a man who harbors enmity against his brother. He [God] says, ‘Leave these two until they makeup.’ ” A different version of this tradition mentions at the end of the narration: “…and people who despise each other are left harboring their spite.”

These narrations emphasize the importance of maintaining good relations. There are other religiously significant actions where a reward is withheld from those who harbor enmity or have bad relations with their peers. Therefore, it is extremely important that we work to maintain good relations with each other, and avoid petty bickering. The opportunity to do much good for our souls is missed when we fail to maintain good relations with each other. 

The presentation of people’s deeds mentioned in these narrations is a specific one that occurs on these particular days. It does not contradict the general presentation that occurs on a daily basis, as related in the following tradition:

“By night and by day the angels follow each other in visiting you. They gather [before God] at the time of the morning and evening prayers. Allāh asks those who spent the night among you, and He knows best the answer, ‘In what state did you leave my servants?’ They say, ‘We came to them while they were praying, and we departed from them while they were praying.”

[Related by Al-Bukhāri and Muslim]

There are other reasons we are encouraged to fast in Sya’ban, Ibn Rajab (rahimullāh) mentions a few. Among them, in summary:

1. People tend to neglect Sya’ban as it occurs between Rajab, one of the sacred months, and Ramadhān, the great month of fasting and al-Qur’an. Therefore, we are encouraged to fast it by way of reviving it and not neglecting it.

2. Fasting during it is easier to hide. All observant Muslims are fasting in Ramadhān, and many place great emphasis on fasting during Rajab. Therefore, those who fast Sha’ban are doing so against the expectations of most people and can therefore more easily hide the fact that they are fasting. There is great virtue, under normal circumstances in hiding our voluntary acts. One anecdote in this regard mentions a man who fasted voluntarily for forty years without anyone knowing it, even his family. Every morning he would leave home with two loaves of bread in his hand. He would give them away in charity. His family thought that he was eating them, and the people in the marketplace where he worked thought that he was selling them.

3. A third reason is related to the previous one. Because many people are fasting during Ramadhān and Rajab, it is easier to fast then as large groups engaging in a particular act of worship make it easier for an individual to undertake that act. Hence, the increased difficulty of fasting during Sya’ban led the Prophet (Sallallāhu 'alaihi wa sallam) to place great emphasis on it. [For a detailed articulation of these points see Ibn Rajab, pp. 250-256].

In conclusion, we encourage everyone able to do so to fast as much as possible during this month. By so doing we will revive the Sunnah of our Prophet (Sallallāhu 'alaihi wa sallam), and bring much good to our souls and to our communities. May everyone be blessed to use these days as a preparation for the great month of Ramadhān, and may our deeds ascend to God while we are in the very best spiritual state.

Wallāhu’alam. 

 [Via New Islamic Directions]

Forbiddance to Observe Perpetual Fast

Forbiddance to Observe Perpetual Fast

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 alaihi wa sallam, is His Messenger.

1.Forbiddance to Observe Perpetual Fast and Excellence of Observing Fast on Alternate Days

Yahya ibn Abu Kathir reported: I and 'Abdullah ibn Yazid set out till we came to Abu Salamah. We sent a messenger to him (in his house in order to inform him about our arrival) and he came to us. There was a mosque near the door of his house, and we were in that mosque, till he came out to us. He said: If you like you may enter (the house) and, if you like, you may sit here (in the mosque). We said: We would rather sit here and (you) relate to us.

He (Yahya) then narrated that 'Abdullah ibn Amr ibn al-‘As (radiallāhu’anhu) told him (Abu Salamah):

I (Ibn Amr) used to observe fast uninterruptedly and recited the (whole of the) Qur'ān every night. It was mentioned to Rasūlullāh (Sallallāhu 'alaihi wa sallam) or he sent for me, and I went to him and he (Sallallāhu 'alaihi wa sallam) said to me: I have been informed that you fast continuously and recite (the whole of the Qur'ān) every night.

I said: O Rasūlullāh, it is right, but I desire thereby nothing but good, whereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: It suffices for you that you should observe fast for three days during every mouth. I said: O Rasullulāh, I am capable of doing more than this. He (Sallallāhu 'alaihi wa sallam) said: Your wife has a right upon you, your visitor has a right upon you, your body has a right upon you; so observe the fast of Dawud, the Apostle of Allāh (‘alaihissalam), for he was the best worshipper of Allāh. I said: O Rasūlullāh, what is the fast of Dawud? He (Sallallāhu 'alaihi wa sallam) said: He used to fast one day and did not fast the other day.

He (Sallallāhu 'alaihi wa sallam) (also) said: Recite the Qur'an during every month. I said: O Rasūlullāh, I am capable of doing more than this, whereupon he (Sallallāhu 'alaihi wa sallam) said: Recite it in twenty days; recite it in ten days. I said: I am capable of doing more than this, whereupon he (Sallallāhu 'alaihi wa sallam) said: Recite it every week, and do not exceed beyond this, for your wife has a right upon you, your visitor has a right upon you; your body has a right upon you.

He ('Amr ibn 'As) said: I was hard to myself and thus I was put to hardship. Rasūlullāh (Sallallāhu 'alaihi wa sallam) had told me: 'You do not know you may live long (thus and bear the hardships for a long time), and I accepted that which Rasūlullāh (Sallallāhu 'alaihi wa sallam) had told me. When I grew old I wished I had availed myself of the concession (granted by) Rasūlullāh (Sallallāhu 'alaihi wa sallam).

This hadith has been narrated by Yahya ibn Abu Kathir with the same chain of transmitters and he made this addition after these words: During every month, (fasting) for three days, there is for you ten times for every good and that is perpetual fasting (for three days would bring a reward for full thirty days). I said: What is the fast of the Apostle of Allāh, Dawūd? He said: Half of the age (observing fast on alternate days for the whole life). And in the hadith no mention has been made of the recital of the Qur'an, and he did not say: Your visitor has a right upon you, but (instead) he said: Your son has a right upon you.

[Sahih Muslim, Book 6, Number 2588]

'Abdullah ibn 'Amr ibn al-‘As (radiallāhu’anhu) reported that Rasūlullāh (Sallallāhu 'alaihi wa sallam) was informed that he could stand up for (prayer) throughout the night and observe fast every day so long as he lived. Thereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: Is it you who said this? I said to him: Rasūlullāh, it is me who said that. Thereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: You are not capable enough to do so. Observe fast and break it; sleep and stand for prayer, and observe fast for three days during the month; for every good is multiplied ten times and this is like fasting forever.

I then said: Rasūlullāh, I am capable of doing more than this. Thereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: Fast one day and do not fast for the next two days. I said: Messenger of Allāh, I have the strength to do more than that. Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: Fast one day and break on the other day. That is known as the fasting of Dawud (‘alaihissalam) and that is the best fasting. I said: I am capable of doing more than this. Thereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: There is nothing better than this.

'Abdullah ibn 'Amr (radiallāhu’anhum) said: Had I fasted the three days (fasting during every month) as Rasūlullāh (Sallallāhu 'alaihi wa sallam) had said, it would have been dearer to me than my family and my property.

[Sahih Muslim, Book 6, Number 2587]

'Abdullah ibn 'Amr ibn al-‘As (radiallāhu’anhu) reported that Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: 'Abdullah, don't be like so and so who observed prayer during the whole night and then abandoned it (altogether).

[Sahih Muslim Book 6, Number 2590]

Abdu'llah ibn 'Amr ibn 'As (radiallāhu’anhum) reported: It was conveyed Rasūlullāh (Sallallāhu 'alaihi wa sallam) that I observe fast successively and pray during the whole night. He sent for me or I met him and he (the Holy Prophet) said: It has been conveyed to me that you observe fast continuously and do not break it and pray during the whole night. Don't do that. for there is share for your eyes, share for your own self, share for your family; so observe fast and break it, pray and sleep and observe fast for one day during the ten days, and there is a reward for you (for other) nine (days besides the tenth day of the fast). I said: Rasūlullāh, I find myself more powerful than this. He said: Then observe the fast of Dawud (‘alaihissalam). He ('Amr) said: Apostle of Allāh, how did Dawud observe fast? He (Rasūlullāh) said: He used to fast one day and break it on the other day, and he did not run (from the battlefield) as he encountered (the enemy). He said: Apostle of Allāh, who can guarantee this for me (will I also encounter the enemy dauntlessly)? 'Ata', the narrator of the hadith, said: I do not know how there (crept in) the matter of perpetual fast. Rasūlullāh (Sallallāhu 'alaihi wa sallam) however, said: He who observed perpetual fast did not fast at all; he who observed perpetual fast did not fast at all, he who observed perpetual fast did not fast at all. This hadith has been narrated by Ibn Juraij with the same chain of transmitters. Imam Muslim has narrated this hadith on the authority of Abu 'Abbas al-Sa'ib ibn Farrukh and he was a trustworthy and reliable (narrator) among the people of Makkah.

[Sahih Muslim Book 6, Number 2591]

'Abdullah ibn 'Amr (radiallāhu’anhu) reported: Rasūlullāh (Sallallāhu 'alaihi wa sallam) said to me: I have been informed that you stand for prayer the whole of night and fast during the day. I said: I do that, whereupon he (Sallallāhu 'alaihi wa sallam) said: If you did that you in fact strained heavily your eyes and made yourself weak. There is a right of your eyes (upon you) and a right of yourself (upon you) and a right of your family (upon you). Stand for prayer and sleep. Observe fasts and break (them).

[Sahih Muslim Book 6, Number 2594]

'Abdullah ibn 'Amr (radiallāhu’anhu) reported Rasūlullāh (Sallallāhu 'alaihi wa sallam) as saying: With Allāh the best fasting is that of Dawud and the best prayer is that of Dawud (‘alaihissalam) for he slept half of the night and stood for prayer for the third of it and (then) slept the sixth part of it and he observed fast one day and broke on the other.

[Sahih Muslim Book 6, Number 2595]

'Abdullah ibn 'Amr ibn al-'As reported Rasūlullāh (Sallallāhu 'alaihi wa sallam) as saying: The best fasting in the eye of Allāh is that of David, for he fasted for half of the age (he fasted on alternate days), and the best prayer in the eye of Allāh, the Exalted and Majestic, is that of Dawud (‘alaihissalam), for he slept for half of the night and then stood for prayer and then again slept. He prayed for one-third of the night after midnight. He (the narrator) said: I asked 'Amr ibn Dinar whether 'Amr ibn Aus said that he stood for prayer one-third of the night after midnight. He said: Yes.

[Sahih Muslim Book 6, Number 2596]

Abu Qatadah  reported that Abu al Malik informed me: I went along with your father to 'Abdullah ibn ‘Amr, and he narrated to us that Rasūlullāh (Sallallāhu 'alaihi wa sallam) was informed about my fasting and he came to me, and I placed a leather cushion filled with fibre of date-palms for him. He sat down upon the ground and there was that cushion between me and him, and he said to me: Does three days' fasting in a month not suffice you? I said: O Messenger of Allāh, (I am capable of observing more fasts). He said: (Would) five (not suffice for you)? I said: Rasūlullāh, (I am capable of observing more fasts) He said: (Would) seven (fasts) not suffice you? I said: Messenger of Allāh, (I am capable of observing more fasts). He (the Prophet) then said: (Would) nine (fasts not suffice you)? I said: Messenger of Allāh, (I am capable of observing more fasts). He said: (Would) eleven (fasts not suffice you)? I said: Rasūlullāh, (I am capable of observing more fasts than these). Thereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: There is no fasting (better than) the fasting of David which comprises half of the age, fasting a day and not fasting a day.

[Sahih Muslim Book 6, Number 2597]

[Sahih Muslim Kitab Al-Sawm (The Book of Fasting) chapter 32: Forbiddance to Observe Perpetual Fast and Excellence of Observing Fast on Alternate Days]

2.The Excellence of Observing Fast for Three Days during Every Month and Fasting On the Day of 'Arafah, 'Ashura and Monday and Thursday

Abu Qatadah (radiallāhu’anhu) reported that a person came to Rasūlullāh (Sallallāhu 'alaihi wa sallam) and said: O Rasūlullāh, How do you observe fast? Rasūlullāh (Sallallāhu 'alaihi wa sallam) felt annoyed. When 'Umar Al-Khattab (radiallāhu’anhu) noticed his annoyance, he said: We are well pleased with Allāh as our Lord, with Islām as our Code of Life, and with Muhammad as our Prophet. We seek refuge with Allāh from the anger of Allāh and that of His Messenger. 'Umar kept on repeating these words till he calmed down.

Then Umar said: O Messenger of Allāh, what is the position of one who perpetually observes fasts? Thereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: He neither fasted nor broke it, or he said: He did not fast and he did not break it. He (‘Umar) said: What about him who observes fast for two days and breaks one day. There upon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: Is anyone capable of doing it? He ('Umar) said: What is the position of him who observes fast for a day and breaks on the other day? Thereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: That is the fast of Dawud (‘alaihissalam). He ('Umar) said: What about him who observes fast one day and breaks it for two days. Thereupon he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: I wish, I were given strength to observe that. Thereafter he (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: The observance of three days' fast every Month and that of Ramadān every year is a perpetual fasting. I seek from Allāh that fasting on the day of 'Arafah may atone for the sins of the preceding and the coming years, and I seek from Allāh that fasting on the day of Ashura may atone for the sins of the preceding year.

[Book 6, Number 2602]

Abu Qatadah al-Ansari (radiallāhu’anhu) reported that Rasūlullāh (Sallallāhu 'alaihi wa sallam) was asked about his fasting. Rasūlullāh (Sallallāhu 'alaihi wa sallam) felt annoyed. Thereupon 'Umar (radiallāhu’anhu) said: We are pleased with Allāh as the Lord, with Islām as our Code of Life, with Muhammad as the Messenger and with our pledge (to you for willing and cheerful submission) as a (sacred) commitment.

He was then asked about perpetual fasting, whereupon he Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: He neither fasted nor did he break it, or he did not fast and he did not break it.

He was then asked about fasting for two days and breaking one day. He (Rasūlullāh Sallallāhu 'alaihi wa sallam) said: And who has strength enough to do it?

He was asked about fasting for a day and breaking for two days, whereupon he Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: May Allāh bestows upon us strength to do it.

He was then asked about fasting for a day and breaking on the other, whereupon he (Sallallāhu 'alaihi wa sallam) said: That is the fasting of my brother Dawud (‘alaihissalam).

He (Sallallāhu 'alaihi wa sallam) was then asked about fasting on Monday, whereupon he (Sallallāhu 'alaihi wa sallam) said: It was the day on which I was born, on which I was commissioned with prophethood or revelation was sent to me, (and he (Sallallāhu 'alaihi wa sallam) further) said: Three days' fasting every month and of the whole of Ramadān every year is a perpetual fast.

He (Sallallāhu 'alaihi wa sallam) was asked about fasting on the day of 'Arafah (9th of DzuI-Hijjah), whereupon he (Sallallāhu 'alaihi wa sallam) said: It expiates the sins of the preceding year and the coming year.

He (Sallallāhu 'alaihi wa sallam) was asked about fasting on the day of 'Ashura (10th of Muharram), whereupon he (Sallallāhu 'alaihi wa sallam) said: It expiates the sins of the preceding year.

(Imām Muslim said that in this hadith there is a) narration of Imam Shu'ba that he was asked about fasting on Monday and Thursday, but we (Imām Muslim) did not mention Thursday for we found it as an error (in reporting).

[Book 6, Number 2603]

[Sahih Muslim Kitab Al-Sawm (The Book of Fasting) Chapter 33: Excellence of Observing Fast for Three Days during Every Month. And Fasting On the Day of 'Arafah and 'Ashura and Monday and Thursday]

[Excerpted from Sahih Muslim Kitab Al-Sawm (The Book of Fasting)]

Hadis Palsu Mengenai Rejab dan Sya'aban

Hadis Palsu Mengenai Rejab dan Sya'aban

Dr Mohd Asri Bin Zainul Abidin

Dengan  Nama Allāh, Yang Maha Pemurah, lagi Maha Mengasihani;
Segala Pujian dan  Kesyukuran hanya kepada Allāh; Selawat dan Salam keatas Muhammad Rasulullah.

Agama wajib dipelihara ketulenannya terutama dalam perkara ibadat supaya tidak berlaku campur aduk antara rekaan manusia dan perintah Allāh dan Rasul-Nya. Jika agama boleh direka cipta, maka wahyu sudah tentu tidak diperlukan, juga Rasul tidak perlu diutuskan. Oleh itu Islām mengharamkan pembohongan di atas nama agama.

Dalam persoalan hadis, ramai kalangan kita yang begitu tidak berdisiplin dalam memetik hadis-hadis Nabi (Sallallāhu ‘alaihi wa sallam) begitu juga dalam menghuraikannya. Sebahagiannya langsung tidak mengambil berat persoalan kethabitan iaitu kepastian di atas ketulenan sesebuah hadis.

Apa sahaja yang dikatakan hadis terus sahaja dibacakan kepada masyarakat tanpa meneliti takhrij dan tahqiq (keputusan) para ulama hadis terhadap kedudukannya.

Lebih malang ada yang menyangka apa sahaja yang dikatakan hadis maka pastinya sahih dan wajib diimani.

Dengan itu apa sahaja yang mereka temui daripada buku bacaan, yang dikatakan hadis maka mereka terus sandarkan kepada Nabi (Sallallāhu ‘alaihi wa sallam) tanpa usul periksa, sedangkan mereka lupa akan amaran yang diberikan oleh baginda Nabi (Sallallāhu ‘alaihi wa sallam)dalam hadis yang mutawatir: “Sesungguhnya berdusta ke atasku (menggunakan namaku) bukanlah seperti berdusta ke atas orang lain (menggunakan nama orang lain). “Sesiapa yang berdusta ke atasku dengan sengaja, maka siaplah tempat duduknya dalam neraka.” [Riwayat al-Bukhari, Muslim, dan selain mereka].

Berbohong menggunakan nama Nabi (Sallallāhu ‘alaihi wa sallam) adalah satu jenayah yang dianggap sangat berat di dalam Islam. Perbohongan atau berdusta menggunakan Nabi (Sallallāhu ‘alaihi wa sallam) adalah menyandar sesuatu perkataan, atau perbuatan, atau pengakuan kepada Nabi (Sallallāhu ‘alaihi wasallam)secara dusta, yang mana baginda tidak ada kaitan dengannya.

Ini seperti menyebut Nabi (Sallallāhu ‘alaihi wasallam) bersabda sesuatu yang baginda tidak pernah bersabda, atau berbuat, atau mengakui sesuatu yang baginda tidak pernah melakukannya.

Maka sesuatu yang dikaitkan dengan Nabi (Sallallāhu ‘alaihi wasallam)sama ada perkataan, atau perbuatan atau pengakuan, maka ia disebut sebagai al-hadis.

Namun menyandar sesuatu kepada Nabi (Sallallāhu ‘alaihi wa sallam)secara dusta, bukanlah hadis pada hakikatnya. Cuma ia disebut hadis berdasar apa yang didakwa oleh perekanya dan ditambah perkataan al-Maudu’, atau al-Mukhtalaq iaitu palsu, atau rekaan. Maka hadis palsu ialah: “Hadis yang disandarkan kepada Nabi (Sallallāhu ‘alaihi wasallam)secara dusta, ia tidak ada hubungan dengan Nabi Sallallāhu ‘alaihi wasallam.” (lihat: Nur al-Din Itr, Manhaj al-Nadq fi ‘Ulum al-Hadis, m.s.301, cetakan: Dar al-Fikr al-Mu‘asarah, Beirut).

Perbuatan ini adalah jenayah memalsu ciptakan agama, kerana Nabi adalah sumber pengambilan agama. Seperti seseorang yang memalsukan pasport di atas nama sesebuah kerajaan. Ia sebenarnya melakukan pembohongan dan jenayah terhadap kerajaan tersebut.

Kedudukan Nabi (Sallallāhu ‘alaihi wa sallam) tentunya lebih besar dan agung untuk dibandingkan. Oleh itu dalam riwayat yang lain Nabi (Sallallāhu ‘alaihi wa sallam)menyebut: “Jangan kamu berdusta ke atasku, sesiapa berdusta ke atasku maka dia masuk neraka.” [Riwayat al-Bukhari dan Muslim]. Kata al-Hafizd Ibn Hajar al-‘Asqalani (meninggal 852H) dalam mengulas hadis ini: “Ia merangkumi setiap pendusta ke atas Nabi (Sallallāhu ‘alaihi wa sallam) dan semua jenis pendustaan ke atas baginda.”

Mendengar

Maksudnya: “Jangan kamu sandarkan pendustaan ke atasku (menggunakan namaku)” (rujukan: Ibn Hajar al-‘Asqalani, Fath al-Bari, jld 1, m.s. 270, cetakan: Dar al-Fikr, Beirut).

Bukan sahaja membuat hadis palsu itu haram, bahkan meriwayatkannya tanpa diterang kepada orang yang mendengar bahawa ia adalah hadis palsu juga adalah sesuatu yang harām.

Kata al-Imam Ibn al-Salāh (meninggal 643H): “Tidak halal kepada sesiapa yang mengetahui ia hadis palsu meriwayatkannya dalam apa bentuk sekalipun, melainkan disertai dengan menerangkan kepalsuannya.” (Ibn al-Salāh, ‘Ulum al-Hadis, m.s. 98)

Misalnya di tanah air kita, didapati apabila munculnya bulan Rejab dan Sya’aban maka hadis-hadis palsu mengenai bulan-bulan tersebut akan dibaca dan diajar secara meluas. Antaranya hadis: “Rejab bulan Allāh, Sya’aban bulanku dan Ramadān bulan umatku.”

Ini adalah hadis palsu yang direka oleh Ibn Jahdam. (lihat: Ibn Qayyim al-Jawziyyah, al-Manar al-Munif fi al-Sahih wa al-Dha‘if, m.s. 95, cetakan: Maktab al-Matbu‘at al-Islamiyyah, Halab, Syria). Nama penuh Ibn Jahdam ialah Ali bin Abdillah bin Jahdam al-Zahid.

Ibn Jahdam meninggal pada tahun 414H. Beliau adalah seorang guru sufi di Mekah. Dia juga dituduh membuat hadis palsu mengenai Solāt Raghaib (iaitu solāt pada Juma’at pertama bulan Rejab). (lihat: al-Imam al-Zahabi, Mizan al-‘Itidal fi Naqd al-Rijal,. 5, m.s. 173, cetakan: Dar al-Kutub al-‘Ilmiyyah, Beirut).

Sebab itulah al-Imam Ibn al-Salāh (meninggal 643H) menyebut: Ada beberapa golongan yang membuat hadis palsu, yang paling bahaya ialah puak yang menyandarkan diri mereka kepada zuhud (golongan sufi).

Mereka ini membuat hadis palsu dengan dakwaan untuk mendapatkan pahala. Maka orang ramai pun menerima pendustaan mereka atas thiqah (kepercayaan) dan kecenderungan kepada mereka.

Kemudian bangkitlah tokoh-tokoh hadis mendedahkan keburukan mereka ini dan menghapuskannya. Al-Hamdulillāh. (Ibn al-Salāh, ‘Ulum al-Hadis, m.s. 99)

Kata tokoh besar mazhab al-Syafi'i iaitu al-Imam al-Nawawi (meninggal 676H) dalam kitabnya yang masyhur al-Majmu’ Syarh al-Muhazzab: “Solat yang dikenali dengan solat al-Raghaib iaitu dua belas rakaat ditunaikan antara Maghrib dan Isyak pada Jumaat pertama Bulan Rejab, juga Solat Malam Nisfu Syaaban sebanyak seratus rakaat; kedua-dua solat ini bidah lagi mungkar yang jelek. Jangan kamu terpengaruh disebabkan keduanya disebut dalam Kitab Qut al-Qulub dan Ihya ‘Ulum al-Din. Jangan juga terpengaruh dengan hadis yang disebut dalam dua kitab berkenaan kerana kesemuanya palsu. Jangan kamu terpengaruh dengan sesetengah imam yang keliru mengenai kedudukan hadis-hadis kedua solat berkenaan” (4/56. Beirut: Dar al-Fikr).

Golongan penceramah, Imām, Khatib, dan media massa pula, ada menjadi ejen menyebarkan hadis-hadis palsu mengenai amalan-amalan yang dikatakan disunatkan pada bulan-bulan tersebut.

Kata al-Imam Ibn Qayyim al-Jawziyyah (wafat 751H): Hadis-hadis mengenai solāt Raghaib pada Jumaat pertama bulan Rejab kesemuanya itu adalah palsu dan dusta ke atas Rasulullāh (Sallallāhu ‘alaihi wa sallam).

Begitu juga semua hadis mengenai puasa bulan Rejab dan solāt pada malam-malam tertentu adalah dusta ke atas Nabi (Sallallāhu ‘alaihi wa sallam) Demikian juga hadis-hadis mengenai solāt pada malam Nisfu Sya’aban (kesemuanya adalah palsu).

Solāt-solāt ini direka selepas empat ratus tahun munculnya Islām (Ibn al-Qayyim, al-Manar al-Munif, m.s. 95-98).

Sebenarnya hadis sahih mengenai kebaikan malam Nisfu Sya’aban itu memang ada, tetapi amalan-amalan tertentu khas pada malam tersebut adalah palsu.

Hadis yang boleh dipegang dalam masalah Nisfu Sya’aban ialah: “Allāh melihat kepada hamba-hamba-Nya pada malam Nisfu Sya'aban, maka Dia ampuni semua hamba-hambaNya kecuali musyrik (orang yang syirik) dan yang bermusuh (orang benci membenci)" [Riwayat Ibn Hibban, al-Bazzar dan lain-lain; Al-Albāni mensahihkan hadis ini dalam Silsilah al-Ahadis al-Sahihah. (jilid 3, m.s. 135, cetakan: Maktabah al-Ma‘arf, Riyadh].

Hadis ini tidak mengajar kita apakah bentuk amalan malam berkenaan. Oleh itu, amalan-amalan khas tertentu pada malam tersebut bukan dari ajaran Nabi (Sallallāhu ‘alaihi wa sallam).

Kata Dr. Yusuf al-Qaradawi dalam menjawab soalan berhubung dengan Nisfu Sya’aban: “Tidak pernah diriwayatkan daripada Nabi (Sallallāhu ‘alaihi wasallam) dan para sahabat bahawa mereka berhimpun di masjid untuk menghidupkan malam Nisfu Sya’aban, membaca doā’ tertentu dan solāt tertentu seperti yang kita lihat pada sebahagian negeri orang Islām.”

Bahkan di sebahagian negeri, orang ramai berhimpun pada malam tersebut selepas maghrib di masjid.

Mereka membaca surah Yasin dan solāt dua raka’at dengan niat panjang umur, dua raka’at yang lain pula dengan niat tidak bergantung kepada manusia, kemudian mereka membaca doā’ yang tidak pernah dipetik dari golongan salaf (para sahābah, tabi‘in dan tabi’ tabi‘in). Ia satu doā’ yang panjang, yang menyanggahi nusus (al-Qurān dan sunah) juga bercanggahan dan bertentang maknanya.

Ibādat

Perhimpunan (malam Nisfu Sya’aban) seperti yang kita lihat dan dengar yang berlaku di sebahagian negeri orang Islām adalah bida’ah dan diada-adakan. Sepatutnya kita melakukan ibadat sekadar yang dinyatakan dalam nas.

Segala kebaikan itu ialah mengikut salaf, segala keburukan itu ialah bida’ah golongan selepas mereka, dan setiap yang diadakan-adakan itu bida’ah, dan setiap yang bida’ah itu sesat dan setiap yang sesat itu dalam neraka. (Dr. Yusuf al-Qaradawi, fatawa Mu‘asarah jilid 1, m.s. 382-383, cetakan: Dar Uli al-Nuha, Beirut).

Inilah kenyataan Dr. Yusuf al-Qaradawi, seorang tokoh ulama umat yang sederhana dan dihormati.

Namun dalam masalah ini beliau agak tegas kerana ia bercanggah dengan apa yang dibawa oleh Rasulullāh (Sallallāhu ‘alaihi wasallam).

Justeru, hadis-hadis palsu mengenai Rejab dan Sya’aban ini hendaklah dihentikan dari disebarkan ke dalam masyarakat. Kita perlu kembali kepada agama yang tulen.

Hasil dari memudah-mudahkan dalam hal seperti ini maka muncullah golongan agama yang suka mendakwa perkara yang bukan-bukan.

Dengan menggunakan nama agama segala rekaan baru dibuat untuk kepentingan diri dan kumpulan. Islam tidak pernah memberi kuasa kepada golongan agama, atau sesiapa sahaja untuk mendakwa apa yang dia suka kemudian menyandarkannya kepada agama.

Agama kita rujukannya ialah al-Qurān dan al-sunah yang dipastikan kesabitannya mengikut yang diputuskan oleh para ulama hadis. Kata al-Syeikh Muhammad bin Muhammad Abu Syahbah (seorang ulama hadis al-Azhar): “Masih ada para penceramah yang tidak ada ilmu hadis, sama ada ilmu riwayat atau dirayah (mengenai teks hadis).”

Mereka hanya membaca hadis apa yang mereka hafal dan dari tulisan-tulisan tanpa mengetahui kedudukan hadis tersebut.

Apa yang mereka pentingkan hanyalah reda orang ramai. Lalu mereka menyebut perkara yang berlebih-lebih, pelik dan ajaib yang Islam tiada kaitan dengannya.

Mereka ini sepatutnya dihalang dari berceramah, memberi nasihat dan bertazkirah. (Abu Syahbah, al-Wasit fi ‘Ulum wa al-Mustalah al-Hadis, m.s. 322, cetakan: Dar al-Fikr al-‘Arabi, Kaherah).

Saya menyeru diri sendiri, para penceramah, ustaz-ustaz, media elektronik dan cetak, bahkan semua pihak yang membaca sesuatu hadis memastikan kesahihannya dahulu. Semoga Rejab dan Sya’aban tahun ini tidak dibaluti dengan pembohongan terhadap Nabi (Sallallāhu ‘alaihi wasallam).

Wallahu'alam

[Disiarkan pada Jun 23, 2009 dalam kategori Ibadāt ]

Is it proper to say Sayyidina Muhammad?

Is it proper to say in our Solāh the wording of Sayyidina Muhammad (Master Muhammad)?

Can we say the tashahhud in solāh the wording “Ashhadu anna Sayyidina Muhammadan Rasulullāh (I bear witness that our master Muhammad is the Messenger of Allah)” and “Allāhumma salli ‘ala Sayyidina Muhammad (O Allah, send blessing upon our master Muhammad)”, or it suffice to say “Muhammad” without saying “Sayyidina (master)”?

In the Name of Allah, the Most Gracious, the Most Merciful;

All the Praise is to Allah Subhanahu wa ta’ala. Peace and Blessings be upon Prophet Muhammad His Messenger.

Firstly: Undoubtedly referring to the Prophet (sallallahu 'alaihi wa sallam) as “sayyid (master)” is quite valid, for he (sallallahu 'alaihi wa sallam) is our master, and indeed the master of all of mankind.

Abu Hurayrah (radiallahu’ anhu) said: The Messenger of Allāh (Sallallāhu 'alaihi wa sallam) said: “I will be the master (or leader) of the sons of Adam on the Day of Resurrection.” Muslim (2278)]

Abu Sa’id (radiallahu’ anhu) said: The Messenger of Allāh (Sallallāhu 'alaihi wa sallam) said: “I will be the master (or leader) of the sons of Adam on the Day of Resurrection and I am not boasting. In my hand will be a banner of praise and I am not boasting. There will be no Prophet that day, Adam or anyone else, but he will be beneath my banner. I am the first one for whom the earth will be split open and I am not boasting.” [Sahih Al-Tirmidzi: sahih].

Secondly: It must be noted that acts of worship are based on what has been enjoined and nothing can be added to any act of worship as it was prescribed by the Messenger of Allāh (Sallallāhu 'alaihi wa sallam).

This is one of the signs of a person’s love for Allāh, may He be glorified and exalted. Allāh, may He be exalted, says:

“Say (O Muhammad (Sallallāhu 'alaihi wa sallam) to mankind): ‘If you (really) loves Allāh, then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allāh will love you and forgive you your sins. And Allāh is Oft-Forgiving, Most Merciful’”

[Al-‘Imrān, 3:31]

Following means doing it as he did it, and saying it as he said it, refraining from that which he refrained from, and not adding anything to it or subtracting anything from what he did.

The Prophet (Sallallāhu 'alaihi wa sallam) said:  “Whoever does an action that is not part of this matter of ours (Islam) will have it rejected.”  [Narrated by al-Bukhari (2697) and Muslim (1718)]

1: In his Tafsir of ayat, Al-Ahzab, 33: 56, Al-Bakhari recorded Ka‘ab bin ‘Ujrah (radiallāhu`anhu) reported, “It was said, “O Messenger of Allāh, we already knows how to greet you [i.e ‘As-salāmu ‘alaika ayyuhan-Nabiyyu wa rahmat-Allāhi wa barakātuh’ as in the Tashahhud], but how should we but how about Salāh [Supplicate; Ask blessings  for you]?'' He (Sallallāhu ‘alaihi wa sallam) said:

«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد»

 "Say: `Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kama sallaita ‘ala āli Ibrāhīm; Innaka Hamīdum Majīd; Allāhumma bārik ‘ala Muhammad, wa ‘ala ‘āli Muhammad, kama bārakta ‘ala āli Ibrāhīm; Innaka Hamīdum Majīd.’

(O Allāh! Send Prayers on Muhammad and on the family of Muhammad, as You sent Prayers on the family of Ibrāhīm, Verily You are Most Praiseworthy, Full of Glory; O Allāh! Send Your Blessings on Muhammad and the family of Muhammad, as You sent your Blessings on the family of Ibrāhīm, Verily You are Most Praiseworthy, Full of Glory.)''’

[Al-Bukhari ( Fath Al-Bari 8:392) ; Ahmad; Nasā'ie and Abu Ya’la in his Musnad (44/2) with a sahih: (reaffirmed the narration thru Ibn Abi Layla’ informed by Ka’ab) ; Muslim (804-805); Humaidi (138/1) and Ibn Mandah (68/2): Sahih: Reported by Sa‘īd bin Mansūr, ‘Abd bin Hamīd, Ibn Abi Hātim and Ibn Mardawiyah  and ‘Abd ar-Razzāq, Ibn Abi Shaybah, Ahmad ‘Abd-Hamīd, the Sihah Sittah all from Ka‘ab bin ‘Ajrah.; this narration uses ‘Kama Sallaita ‘ala [Ibrāhīm, wa ‘ala] āli Ibrāhīm’; ‘Allāhumma Bārik’ in second part and ‘Innaka Hamīdum Majīd’ in both part.]

2:  Muslim recorded in his Sahih under ‘The Book on Blessings on the Prophet (Sallallāhu ‘alaihi wa sallam) after Tashahhud’ that Abdullāh bin Zaid, one who was shown the adzān (the call for prayer) in a dream, narrated it on the authority of Abu Mas`ud Al-Ansari (radiallāhu‘anhu) said: "We came to the Messenger of Allāh and we were with Sa`ad bin `Ubadah. Bashir bin Sa`ad said to him, `Allāh has commanded us to send Salāh upon you, O Messenger of Allāh. How can we send Salāh upon you' The Messenger of Allāh remained quiet for so long that we wished that he had not asked him, then the Messenger of Allāh said [ For blessing me]:

«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا صَلَّيْتَ عَلَى آلِ إِبْرَاهِيمَ ، وَبَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ، كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ فِي الْعَالَمِينَ، إِنَّكَ حَمِيدٌ مَجِيدٌ ,وَالسَّلَامُ كَمَا قَدْ عَلِمْتُم»

“Say: “Allāhumma salli ‘ala Muhammad wa ‘ala āli Muhammad kamā sallaita ‘ala āli Ibrāhīm; Wa bārik ‘ala Muhammad wa ‘ala āli Muhammad kama bārakta ‘ala āli Ibrāhīm fil-‘ālamīn; Innaka Hamīdun Majīd”

(O Allāh! Send Prayers upon Muhammad and the members of his household as You Sent Prayers upon the members of Ibrahim's household; And Send Blessings to Muhammad and the members of his household as You  granted Blessings upon the members of the household of Ibrahim, among all the nations’ Verily You are Most Praiseworthy, Full of Glory)”,

“And the Salutation [i.e ‘As-salāmu ‘alaika ayyuhan-Nabiyyu wa rahmat-Allāhi wa barakātuh’] as you about knows it.”

[Muslim (803): Book on Blessings on the Prophet (Sallallāhu ‘alaihi wa sallam) after Tashahhud; this narration uses the phrase: ‘ala āli Ibrāhīm, fil-‘ālamīn; Innaka Hamīdun Majīd”]); this narration is Linguistically sound; more comprehensive] This was also recorded by Abu Dawud, An-Nasa'i, At-Tirmidhi and Ibn Jarir. At-Tirmidhi said, "It is Hasan Sahih.''

3: Imam Ahmad recorded from Abu Humaid As-Sa‘idi (radiallāhu‘anhu) that they said: "O Messenger of Allāh, how can we send Salāh upon you'' He (Sallallāhu ‘alaihi wa sallam) said,

«قُولُوا: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ، كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ، وَبَارِكْ عَلَى مُحَمَّدٍ وَأَزْوَاجِهِ وَذُرِّيَّتِهِ كَمَا بَارَكْتَ عَلَى آلِ إِبْرَاهِيمَ، إِنَّكَ حَمِيدٌ مَجِيد»

"Say: ‘Allāhumma salli ‘ala Muhammad, wa  [‘ala] azwajihi wa dzurriyatihi kama sallaita ‘ala  Ibrāhīm; Wa bārik ‘ala Muhammad, wa [‘ala] azwajihi wa dzurriyatihi kama bārakta ‘ala[ali] Ibrāhīm, Innaka Hamidum-Majīd’

(O Allāh Send Prayers on Muhammad and [on] his wives and progeny, as You Sent Prayers on [the family of] Ibrāhīm; And Send Blessings on Muhammad, and [on] his wives and progeny, as You Sent Blessings on [the family of] Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory).

[Ahmad, It was also recorded by the rest of the Jama’ah, apart Muslim (807), Abu Dawud; at-Tirmidzi and Nasa'ie from Abu Humaid As-Sa`idi; but this narration uses : kama sallaita ‘ala  Ibrāhīm; only once ‘ Innaka Hamidum-Majīd’; No.2 almost similar to No.3.1 recorded by Imam Ahmad and Tahawi]

3.1: Imam Ahmad and Tahawi with a sahih sanad recorded another narration:

“Allāhumma salli ‘ala Muhammad wa ‘ala ahli bait, wa ‘ala azwajihi wa dzurriyyatihi, kama sallaita ‘ala āli Ibrāhīm; Innaka Hamīdum Majīd; Wa bārik ‘ala Muhammad wa ‘ala ahli bait, wa ‘ala azwajihi wa dzurriyyatihi kama bārakta ‘ala āli Ibrāhīm; Innaka Hamīdum-Majīd”

(O Allāh! Send prayers on Muhammad, and on his household, and on his wives and progeny, as you sent prayers on the family of Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory; And send blessings on Muhammad, and his household, and his wives and progeny, as you sent blessings on the family of Ibrāhīm; Verily You are Most Praiseworthy, Full of Glory).

This narration of the salawat reportedly used by the Prophet (Sallallāhu ‘alaihi wa sallam) himself after the Tashahhud. [Ahmad and Tahawi with a sahih sanad]

[Recorded by Ahmad and Tahawi: sahih; uses phrase: wa `ala ahli bait, wa`ala azwajihi wa dzurriyyatihi, `ala āli Ibrāhīm, Innaka Hamīdum Majīd twice; Similar to No.3 recorded by Bukhari, Muslim (807), Abu Dawud and Nasa'ie from Abu Humaid As-Sa`idi when Sahabi enquired Rasulullah as how to send Salawat to him; but this narration is without ‘wa `ala ahli bait’, and uses ‘Innaka Hamidum-Majīd’ once at the end]

Commentary:

1. The narration no 3.1 is almost similar to No.3 the salawat reportedly used by the Prophet (Sallallāhu ‘alaihi wa sallam) himself after the Tashahhud. [Ahmad and Tahawi with a sahih sanad]

2."Azwaj’’ is the plural of "Zauj'' that is a pair. This is the reason that in Arabic it applies to both, masculine as well as feminine. Man is the Zauj of woman and woman is the Zauj of a man. In any case, here it means the Prophet's wives who are eleven in number. Two of them had died during the lifetime of the Prophet (Sallallāhu ‘alaihi wa sallam) and nine survived after him. Islam does not permit more than four wives to a Muslim but the Prophet (Sallallāhu ‘alaihi wassallam) was given the exclusive permission for numerous considerations which have been discussed by religious scholars at length.

3. Barakah: growth, increase. Hence this supplication secures for Muhammad the good which Allāh granted to the family of Ibrāhīm, continual, established good, as well as its multiplying and increase.

4. This Hadith also refutes the opinion of those who do not include his pious wives in the category of his "Al''. His "Al'' includes his wives and progeny - his male and female children and their descendants. But after his death none except Fatimah (radiallāhu` anha) and her children remained alive. Some scholars are of the opinion that it is general and applies to all his followers. [Riyad-us-Saliheen]

5. The Phrase “wa `ala ahli bait, wa`ala azwajihi wa dzurriyyatihi” has the same meaning to “ala āli”

6. The phrase of `ala āli Ibrāhīm (the family of Ibrāhīm) includes Ibrāhīm himself.

There were no authentic reports narrated in the Sahihain that he (Sallallāhu ‘alaihi wa sallam) taught us to say the wording “Sayyidina”. It derived from a weak hadith of Ibn Majah. Hence we should not add to what the Prophet (Sallallāhu ‘alaihi wa sallam) had taught us enjoined to say. This is undoubtedly better and correct.

Muslims should not transgress against the teaching of the Prophet (Sallallāhu ‘alaihi wa sallam) and the Prophet (Sallallāhu ‘alaihi wa sallam) used to remind every Friday in his khutbah, from the minbar:

“The best of speech is the Book of Allāh and the best of guidance is the guidance of Muhammad (Sallallāhu ‘alaihi wa sallam).”

[Narrated by Muslim (867)]

In another narration: “The best of speech is the Book of Allāh, and the best of guidance is the guidance of Muhammad. The most evil of things are those which are newly-invented (in religion), and every innovation is a going astray.” [Reported by Al-Nasa’ie in Al-Sunan, Kitab Salat Al-‘Eidayn, no. 1560]

Al-Hafiz Ibn Hajar (rahimahullāh) was asked: Is it correct to send blessings upon the Prophet (sallallaahu 'alaihi wa sallam), saying “Sayyidina” because it is an apt description of him, or not to say that because it is not narrated in the reports?

Ibn Hajar replied:  It would be much better following the phrases that have been narrated  and it should not be said which he (Sallallāhu 'alaihi wa sallam) refrained from saying it out of humility but his ummah is recommended to say that every time he is mentioned, because we say: If that was correct, it would have been narrated from the Sahābah then from the Tabi’een, and we have not found anything in the hadiths from any of the Sahabah or Tabi’een to suggest that he said that, even though there are so many reports on this topic.

Then he quoted some reports from some of the Sahābah and Tabi’een, and from Imām al-Shāfi’e in which the word “Sayyiduna” is not mentioned.

Then Ibn Hajar also said: This issue is well known in the books of fiqh. The point is that none of the fuqaha’ who discussed this issue used the word “Sayyidina”. If this addition had been recommended, it would not have been unknown to them and they would not have ignored it. All goodness is in following the wording taught to the ummah.

Ibn Hajar’s view of the unacceptability of describing the Prophet (Sallallāhu 'alaihi wa sallam) as sayyid during the salawāt on him in accordance with the Qur'anic order is also that of the Hanafi scholars. It is the view which must be adhered to, for it is a true indication of love for him, (Sallallāhu 'alaihi wa sallam); "Say: If you do love Allāh, then follow me: Allāh will love you." (Al-’Imrān, 3:31)  

[Al-Albani in his book Sifat al-Salāh p. 153-155]

Tashahhud, adzān and iqāmah

 The scholars of the Scholars Standing Committee were asked: Is it permissible for us to say when speaking of the Messenger of Allāh (sallallahu 'alaihi wa sallam): “Sayyiduna Muhammad (our master Muhammad)” in contexts other than those which are narrated in texts such as Al-Salāh Al-Ibrāhīmiyyah in the prayer etc?

They  Standing Committee replied: With regard to sending blessings on the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) in the tashahhud, there is no report – as far as we know – in which the word “sayyidina” is mentioned, i.e., “Allāhumma salli ‘ala sayyidina Muhammad (O Allāh, send blessing upon our master Muhammad)” etc.  The same applies to the adzān and iqāmah, in which the word “sayyidina” is not used because it is not mentioned in the sahih ahādith in which the Prophet(Sallallāhu 'alaihi wa sallam)  taught his companions how to send blessings upon him, and how to say the adzān and iqāmah.

 ‘Umar ibn al-Khattab (radiallāhu`anhu) narrated that the Rasullullah (sallallāhu 'alaihi wa sallam) said:

“If the muezzin says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great),’ and one of you says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great)’;

Then he says, ‘Ashhadu an lā ilāha ill-Allāh (I bear witness that there is no god except Allāh),’ and you say, ‘Ashhadu an lā ilāha ill-Allāh (I bear witness that there is no god except Allāh)’;

Then he says, ‘Ashhadu anna Muhammadan Rasulullāh (I bear witness that Muhammad is the Messenger of Allāh),’ and you say, ‘Ashhadu anna Muhammadan Rasulullāh (I bear witness that Muhammad is the Messenger of Allāh)’;

Then he says, ‘Hayya ‘alal-solāh (Come to prayer),’ and you say, ‘La hawla wa lā quwwata illa Billāh (There is no power and no strength except with Allāh)’;

Then he says, ‘Hayya ‘alal-falāh (Come to prosperity),’ and you say, ‘Lā hawla wa lā quwwata illa Billāh (There is no power and no strength except with Allāh)’;

Then he says, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great),’ and you say, ‘Allāhu Akbar, Allāhu Akbar (Allāh is most great, Allāh is most great)’;

Then he says, ‘Lā ilāha illallāh (There is no god but Allāh),’ and one you says, ‘Lā ilāha illallāh (There is no god but Allāh),’

From the heart, he will enter Paradise.”

[Narrated by Muslim (385)]

Jabir Ibn ‘Abdallāh (radiallāhu`anhu) reported that the Messenger of Allāh (sallallāhu 'alaihi wa sallam) said: “Whoever says when he hears the adzan:

‘Allāhumma Rabba hādzihi’l-da’wat il-tāmmah wa’l-solātil-qā’imah, āti Muhammadan il wasīlata wal-fadīlah, wab’athhu maqāman mahmūdan illadzi wa’ad tah”

(O Allāh, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised),’

My intercession for him will be permitted on the Day of Resurrection.

[Al-Bukhari, 589]

The acts of worship are tawqeefi (i.e., they are to be done exactly as described in the texts) and nothing is to be added to them that has not been prescribed by Allāh. The addition of Saiyyidina in the acts of worship is without doubt an addition to what the Prophet (Sallallāhu 'alaihi wa sallam) brought. As for saying it in other contexts, there is nothing wrong with it, because the Prophet (sallallāhu 'alaihi wa salam) said: “I will be the master of the sons of Adam on the Day of Resurrection and I am not boasting.”The Prophet (Sallallāhu 'alaihi wa sallam) also said: “Do not exaggerate about me as the Christians exaggerated about the son of Maryam. I am only a slave, so say, ‘The slave of Allāh and His Messenger.’” [Reported by al-Bukhāri]

[Fatawa al-Lajnah al-Da’imah (7/65)]

[Adapted from Islam Q&A (Fatwa No: 85116)]