All praise is for Allah. We praise Him and seek His help and His forgiveness and we believe in Him and rely on Him. We seek refuge with Allah from the evils of ourselves and the vices of our deeds. there is no one to misguide whom Allah guides and there is no one to guide whom Allah lets go astray. I bear witness that there is no god but Allah Alone. He has no partner. I also bear witness that our authority, our Prophet and our Master, Muhammad is His servant and His Messenger. May Allah have mercy on him, his household and on his Companions and bless them and send peace on them in great abundance.
RAMADAN — A MONTH OF BLESSING
The month of Ramadan is a great blessing from Allah, the Exalted. We cannot realise the gravity of its blessings because we are occupied in worldly affairs all the time. We are engrossed in materialism day in and day out so we cannot comprehend the significance of the month. But, those whom Allah has blessed with His favours recognise the blessings and glow which Allah showers during the month and they truly value the month. When the Prophet (saws) sighted the moon heralding Rajab, he would say:
"O Allah bless us during Rajab and Sha'ban and cause us to see Ramadan "
He meant to say,” Prolong our lives that we may live through Ramadan" We must observe two months before the month of Ramadan, he began his watch for it, and showed eagerness who recognises the value of the month will make this supplication and wait for it.
SUPPLITCATION FOR LONGEVITY
This Hadith confirms that a man may pray to Allah to give him a long life if his intention is to spend it in a way that pleases Allah, so he may accumulate pious deeds for the next world .He may pray, "O Allah! Increase my life that I may live to seek Your pleasure and come to You as one entitled to receive Your pleasure ". However, some people pray to Allah to take them away from this world. The Prophet (saws) has forbidden us to make such a supplication and he has said that we must not yearn to death. Some people pray for death hoping that they would be relieved from the problems the face in this world but, do they examine themselves and see what they have amassed for the next world? Have they ensured that they would find peace there? Rather, we must pray for security and for ability to spend the rest of or lives in a way that pleases Allah. Aameen
THE PROPHET'S SUPPLICATION FOR LIFE
The prophet (saws) used to make this supplication:
"O Allah! Let me live as long as life is a blessing for me and cause me to die when death is good for me".
The fore - going prayer of the Prophet (saws) automatically asks that we may live until Ramadan.
WHY WAIT FOR RAMADAN?
The question arises why was the Prophet (saws) anxious to live till Ramadan ? The answer is that Allah has said about this month that Ramadan is His month. We are however, short - sighted and we only see the superficial that we will fast and offer taraweeh prayers during this month. The fact is whether we fast or offer taraweeh, or worship Allah in any other way, Allah has called it His month. He allows opportunity to those who have been slack in religion for eleven months of the year to gain nearness to Him in this month. It is as if He tells them," you have strayed far away from Me . You were immersed in worldly pursuits and were lost in negligence, We give you this one month. Come to Us . Spend it in the right way and you will receive nearness to Us"
WHY WAS MAN CREATED
Allah has created mankind that they should worship Him. He has said in the Qura'n.:
And I have not created the Jin and Mankind But to worship Me. (Az-Zariyat 51:56)
That is they are created for only one purpose to worship Allah and that is why mankind was sent to earth.
ARE NOT ANGELS ENOUGH?
Some minds might wonder why should another species be created to worship Allah when the angels were there already, the truth is that the angles are created solely for that purpose and they have no choice but to worship Allah. Their nature is moulded in that manner and they have no inclination to sin or disobey. Man is created with to sin and disobedience, and he is commanded to worship Allah. It is easy for the angels to worship Allah but man is commanded to save himself from disobedience and sin, and control himself, and worship Allah.
TWO KINDS OF WORSHIP
We must stop here and understand two things because failure to comprehend them leads many to the wrong path. We are told that whatever a believer does is worship if his intention is sincere and he lives according to sunnah. In that case, every act of his is worship including eating and drinking, meeting others engaging in business and living with wife and children. Then, when he offers prayer that also is worship. Then, how to distinguish between two forms of worship. It is imperative that we understand the difference else we may stay on the wrong path.
FIRST TYPE, DIRECT WORSHIP
The difference lies in the fact that the worship of one kind is a direct worship whose objective is nothing more than obeying Allah. Examples are, prayer, Fasting, zakah remembrance of Allah (zikr), recital of Quran, charity, Hajj and Umrah. All these things are done exclusively for Allah and they are direct forms of worship.
THE SECOND TYPE, INDIRECT
In contrast, there are some deeds which are personal or worldly needs but Allah has assured the believer that if he does them sincerely with an honest intention observing the limits of Allah and the sunnah of the Prophet (saws) then Allah will reward the believer in like manner to the first kind . This kind of worship is not a direct kind but an indirect worship.
TO MAKE A LAWFUL LIVING IS INDIRECT
If anyone earns livelihood to meet the rights of his wife and children and observes the limits of shariah with the intention of making a lawful living then Allah regards the effort as a worship. In its essence the effort is not worship; hence, this worship is of the second kind, an indirect worship.
DIRECT WORSHIP IS SUPERIOR
Obviously, direct worship is superior to indirect worship, thus when Allah has said that he created the jin and men to worship Him, He refers to the first kind of worship the direct one. He does not mean to include the second kind.
THE CASE OF A DOCTOR
A lady once told him about her husband who is a physician. She said," My husband runs a clinic where he attends to the patients . But he does not offer prayers at their proper time when he is in the clinic. When he returns home at night, he offers the missed prayers of three times all together. I advise him to offer them at their proper times when he is the clinic but he argues that there he attends to his patients and that is service to humanity while the prayers are his individual concern; so he prefers the former over the latter." The woman asked me how she may convince him to offer prayers at the right time.
ONE IS NOT EXCUSED PRAYERS UNDER ANY CIRCUMSTANCES
The fact is that her husband did not distinguish between the two kinds of worship. Prayer is a direct form of worship. Allah has said that the warriors in a battle are not exempt from observing prayer even if the enemy is before them. It is another thing that the procedure is some what easier, but the obligation is not set aside. Allah has said:
Surely the salah is prescribed for the believers at appointed times. (An-Nisa, 4:103)
We know that there is no deed superior to jihad but the command is to observe prayer even during Jihad.
SERVICE TO HUMANITY IS THE SECOND TYPE
A patient who is unable to do anything is also not excused from offering prayer. He is commanded to pray even though he is allowed to sit down if he cannot stand or lie down if he cannot sit or simply pray through gestures. If he cannot perform ablution, he may perform tayammum (dry ablution.) Prayer is not forgiven, anyway, because it is a direct form of worship. The treatment that
the said doctor metes out to his patients is , of course, service to humanity is a great kind of worship but it is of the second type and not direct worship. Hence, if anyone faces a choice between the two kinds, he must prefer the direct kind. The physician had not recognised the difference so he had misunderstood his option.
PRAYER IS MORE IMPORTANT
The physician must realise that if he has to, he leaves his patients for some time, like when he has to go to the toilet, or when he has to eat, so, he can also get up for prayers and it will not harm the patients much, for prayer is more important than those other tasks. Of course, everything a believer does is worship if he has a pious intention but it is of the second type and second level . The first ranking worship includes prayer, fasting , Hajj, zakah remembrance of Allah and so on. These are the direct kind Man has been created for this kind of worship.
MAN IS PUT TO TRIAL
Allah has created man for worship and he examines him by giving him emotions of desires, potential of doing right and wrong and an inclination to sin. He is examined to see whether he shuns those tendencies and turns to Allah or follows them to distract him.
THE COMMAND WOULD NOT HAVE BEEN CRUEL
Once we know that man was created to worship, we must realise that Allah could have commanded us to worship him all day and do nothing else. He may have allowed us a short interval to attend to urgent needs food in the afternoon and at nightfall. If that was the command, it would not have been cruel on us, because we are created for that purpose.
WE ARE MERCHANDISE DISPOSED OF
He has created us to worship him and he has also said: Surely Allah has bought from the believers their lives and riches for theirs shall be the garden (in return). At-tawbah 9:11
Thus our lives and possessions have been bought and the buyer has quoted a high price for them, Paradise. The width of that place is equal to the heaven and earth. Now, the buyer has a right to restrict us to worship alone allow us only a limited time to eat and drink enough to keep us alive. However this buyer has bought us and paid a high price yet returned our lives to us . He has allowed us to reap advantage from our lives as long as we live, we may eat, do business, work and attend to our needs and desires. The only demand is that we present ourselves before him five time a day, and there is a small other demand there are certain do's and dont's.
MAN HAS FORGOTTEN THE PURPOSE OF HIS CREATION
Allah, on his part, has allowed man to engage in business, labour, cultivation and so on . But, man, in his turn, lost himself in these pursuits to such an extent that he frogot why he was created. What was the purpose behind his erection?
Who has bought him? He is so engrossed in these occupations that he makes a lot of money and is occupied day and night in these things . Suppose if anyone does think of offering prayers, he goes to the mosque but his mind is elsewhere and hurries through the exercise. He hastens back to his occupation. Some times, he does not even go to the mosque, but offers his prayers at home. At other times, he misses the prayers altogether. The pursuits of the world overwhelm him.
PECULIARITIES OF WORSHIP
The peculiarity of worship is that it joins man with Allah in a relationship. It grows a link between them that man may draw near to Allah.
PECULIARITIES OF WORLDLY AFFAIRS
The peculiarity of worldly affairs is that even if one stays within proper limits he gradually becomes disobedient and move away from spiritualism. When man is busy with worldly tasks for eleven months he is so conditioned with materialism, that the relationship that should have been established with Allah remains weak. He cannot attain the nearness.
THE MONTH OF MERCY
Allah , of course, knew that man will forget Him once he occupies himself in the affairs of the world . He will not pay as much attention to worship as he will be immersed in his worldly pursuits. So, he said to man, "We will give you one more opportunity. Every year you will get one month . You will spend eleven months running after the material things and We will give you one month of mercy. If you come us in this one month, you will regain the lost spiritual blessings and you will again come near Us. We guide you in this months that the rust that has come over your heart you may remove and may you come out of negligence. You may take up Our remembrance." To obtain these things fasting is very important. The other forms of worship prescribed in this month are also helpful in achieving nearness to Allah. The aim of Allah is that those who have gone far away may regain nearness to Him.
REGAIN NEARNESS
Allah has said, "O you who believe! Fasting is prescribed for you as was prescribed for those before you that you may be God fearing. (al-Baqarah, 2:183)
:
It is as though Allah says: The eleven months that you have been spending away from Us have weakened your taqwa (fear of Allah) You can regain that by fasting this month." So, it is not enough that we fast and offer taraweeh prayers but we must regain what we have lost in that past eleven months. We can do that by keeping ourselves attached to worship as much as possible right from the first day of Ramadan because we can do other things in the remaining eleven months. In the month of Ramadan, we must bring down the other tasks as much as we can. Let us keep this month aside for worship.
WELCOMING RAMADAN
My respected father Mawlana Mufti Muhammad Shafi (rah) used to say that the way to welcome Ramadan is to review beforehand what work, or part of it , may be held in that task and devote oneself to worship in the time available.
WHY ANNUAL VACATIONS IN RAMADAN
The annual vacations in our religious institutions, known as Madrasah (pl. Madaris), commence from 15 th shaban and continue upto 15th shawwal when the new academic year begins. This has been the practice since a very long time and our elders have begun it. Some people object to this and say that our ulama teach students to remain idle in the month of Ramadan while the companions (ra) took part in Jihad and other work during Ramadan. They must know that if the need arises they may participate in jihad during Ramadan. In fact, the battle of Badr was fought in Ramadan and Makkah was taken over in Ramadan. But when there is to be a time for vacation then why not in Ramadan so that more time may be devoted to worship.
Nevertheless, whatever is done in these Madaris all over the year is also religious, the Quran and Hadith are taught. Fiqh or Juristic science is taught. But that is all indirect worship and Allah wishes that in Ramadan. Muslims engage in direct worship. That is why our elders had set aside Ramadan for direct worship. Instead of summer vacations they set aside the month of Ramadan for vacations.
So, those who can take vacations in Ramadan may seize the opportunity but if they cannot then they may devote as much time as they can to worship. That is the aim of Ramadan.
THE PROPHET (saws) ASKED TO WORSHIP
My respected father, Mulana Mufti Muhammad Shafi (rah) once pointed out to the following verses of the Quran.
So when you are free (from your public duties) exert in worship, and let toward your Lord be your entire quest. (al - inshirah.94.7,8)
What worship? Offering prayers, standing before Allah prostrating before him. My respected father used ask us to consider who was addressed in these words. The Holy Prophet (saws) He was asked to exert himself after he Was free! Was he busy in the affairs of the world? No! Rather, whatever he did was worship , He was engaged in teaching, preaching, training or purifying his people, or Jihad against the enemy. He had no other work but serving the religion of Allah. In spite of that, he is told that when he finishes with them, he must stand before Allah and exert himself. So, in obedience to this command, the Messenger of Allah used to stand all night in prayer and his feet would swell because of that. This shows that the tasks in which he was busy were indirect and he was called upon by these verses to engage himself in direct worship.
THE DEVIL OF THE SCHOLAR IS A SCHOLAR
My respected father used to tell us that the devil misguided the ulama in a scholarly way. He tells them that it is the common man who is reminded that they are engaged in worldly pursuits for eleven months of the year (and they may devote themselves to Allah for the month of Ramadan). The devil continues telling the religious scholars, "but you are occupied those eleven month in religious duty. You teach, preach religion and deliver sermons. You write and issue verdicts. These are religious duties." In truth ,this is a temptation of the deceiving devil because the eleven months the scholars are occupied in indirect worship while Ramadan is the month of direct worship. May Allah inspire us to occupy ourselves in the month of Ramadan in worship of the direct kind.
FORTY OPPURTUNITIES
Let us now chalk out a program or a time table for this month. Let us see what work we can postpone. We have to fast and offer the taraweeh prayers. Mawlana doctor Abdul Hayy (rah) used to say a very interesting thing about taraweeh. He would day, "It is a marvelous thing. Through it, Allah allows man to attain nearness to Him through forty more opportunities. There are twenty raka'at in taraweeh comprising of forty prostrations each of which is an opportunity of the best kind to gain nearness to Allah the forehead rests on the floor and the tongue repeats, Glory be to my Lord, the High.)
THE MI'RAJ OF THE BELIEVER
This opportunity was brought to us by the Prophet (saws) from the Mi'raj. When he was given the high honour, he wondered what gift he should give to his people and Allah said to him that he should present them the prostration, each of which will be a believer's mi'raj.
The Prophet said: Prayer is the ascension of the believer.
He will attain nearness to Allah when he rests his forehead on the earth.
NEARNESS IN PROSTRATION
The surah al- Iqra tells us
Prostrate yourself and draw nigh(to Allah) (alalaq96..19) [ This verse calls for prostration so we must prostrate ourselves on reading it.]
It means that every prostration draws us near to Allah and we have forty More) opportunities in Ramadan, every one of us has that, every day! It was given because we were involved in worldly pursuits for eleven months which kept us away from Allah and these forty opportunities are available to us in Ramadan, to regain the lost time and draw near to Allah. So, we must not take the taraweeh lightly. Some people offer only eight raka'at taraweeh, not twenty, which means that though Allah offers them forty opportunities they consider sixteen as enough for them . They have not understood the significance of these opportunities and have thus lost them.
EXCESSIVE RECITAL OF QURAN
As we have said, we have to observe fasting and offer taraweeh in the month of Ramadan and whatever time we have, we must spend in worship of Allah, for instance, we must pay particular attention to reciting the Quran because the month has a special relationship with the Quran. Imam Abu Hanifah (rah) used to recite the whole Quran during the day time in Ramadan and again once in the night, and yet again in the taraweeh prayers over the month which means that he recited the Quran from cover to cover sixty one times in Ramadan. Allamah Shami (rah) recited the Quran in its entirety once every day and night .Recital of Quran is part of the run time of our religious elders. So, we must also increase the recital of the Quran in Ramadan compared to our normal recital during other days.
EXCESS OF OPTIONAL WORSHIP
We must try to offer those supererogatory prayers which we do not observe in other days. For instance, the tahajjud. We may also offer the ishraq ,chast and awwabeen.{ Respectively, post sunrise optional prayer, midmorning optional prayer, and post Maghrib optional prayer.}
EXCESSIVE CHARITY
A part from Zakah, we must give voluntary charity as much as we can in the month of Ramadan. A Hadith tells us that the Prophet (saws) was known to give away charity very generously at all times but in Ramadan he was extra-ordinarily generous. He gave to whoever came to him.
INCREASE ZIKR
Apart from that, we must mention Allah all the time, whether we are sitting, or walking about. Our hands may be busy but our tongue must be occupied in remembering Allah: We may also invoke blessings on the Messenger of Allah (saws) frequently and seek forgiveness of Allah often.
KEEP AWAY FROM SIN
In the month of Ramadan, we must pay particular attention to keep away from sin. Let us resolve to keep our eyes in check in the Holy month so that they do not rest on wrong places. We must control our tongue and not speak anything wrong, neither tell a lie nor backbite anyone. We must not hunt anyone with our behaviour that while we refrain in the Holy month from the permitted eatables but do not stop eating carrion because the Quran has said that to backbite anyone is to eat a dead brother's flesh. We must avoid falsehood and keep away from unnecessary talk, unnecessary gatherings and any unnecessary work.
INTENSIFY SUPPLICATIONS
In addition to that, we must make supplications to Allah frequently. The doors of mercy are wide open. Mercy is being showered in plenty. Allah is looking for excuses to forgive. A crier cries out," is there any supplicant that I may grant him," we must beg, beseech and implore in the morning evening or night at all times. Allah says," you ask Me at the time of iftar, I will give you ask at night, I will grant, ask while you are fasting, I will bestow, ask in the last part of night and I will give." Allah has let us know that the doors are open , so ask at all times! Maulana Doctor Abdul Hayy (rah)used to say that Ramadan is the month to ask. He used to restrict himself in the mosque between Asr and Maghrib prayers during Ramadan. During this time, he recited from the Quran, recanted tasbeeh (rosary), supplicated from the Munajat maqbool and them presented his petition, his supplication to Allah upto the time of iftar (breaking of fast). We must also make plenty of supplications, for ourselves, our country and people, all the muslims. Allah will surely approve that.
May Allah cause us to follow what we have read and respect the month of Ramadan and spend its hours correctly. Aameen.
Monday, August 15, 2011
Sunnah Sallah between the Azaan and Fard of Maghrib
Q: As you know, in Saudi Arabia, Magreb prayers are usually offered ten minutes after the call for prayers. I have recently seen one Hadith which can be rendered into English as "No one should sit in the mosque until he has offered two rakah. "Agreed by all. Also, I have heard a Hadith which can be rendered into English as "Supplication between the azan and the call for the prayers is always answered.
Does that mean that we should or we can offer two Rakah prayer after the call for the Magreb prayer but before the congregation starts and suplicate? (Ibid)
A: The Holy Prophet (S.A.W) has emphasized in a number of ahadith that the maghrib prayer should be offered as soon after the sunset as possible. On this basis the Hanafi jurists are of the view that the maghrib prayer should be offered immediately after adhan without any intervening prayer as nafl. However, other jurists are of the opinion that it is advisable to offer two ra'kat as nafl before the maghrib prayer. The present practice in Makkah and Madinah is based on this latter view. Now, when the gap of about ten minutes is, in any case, available for every person who prays in the haram, one can avail of this opportunity by praying two rak'ats before the jama'ah, and there is no bar against it in Shari'ah, even in the Hanafi school, because they prefer to avoid any nafl before the maghrib prayer only to refrain from delaying the obligatory prayer. But when the obligatory prayer is bound to be delayed, according to the current practice in haram, pointless, to avoid the nafl prayer. So one can offer nafl before maghrib while praying in haram.
Does that mean that we should or we can offer two Rakah prayer after the call for the Magreb prayer but before the congregation starts and suplicate? (Ibid)
A: The Holy Prophet (S.A.W) has emphasized in a number of ahadith that the maghrib prayer should be offered as soon after the sunset as possible. On this basis the Hanafi jurists are of the view that the maghrib prayer should be offered immediately after adhan without any intervening prayer as nafl. However, other jurists are of the opinion that it is advisable to offer two ra'kat as nafl before the maghrib prayer. The present practice in Makkah and Madinah is based on this latter view. Now, when the gap of about ten minutes is, in any case, available for every person who prays in the haram, one can avail of this opportunity by praying two rak'ats before the jama'ah, and there is no bar against it in Shari'ah, even in the Hanafi school, because they prefer to avoid any nafl before the maghrib prayer only to refrain from delaying the obligatory prayer. But when the obligatory prayer is bound to be delayed, according to the current practice in haram, pointless, to avoid the nafl prayer. So one can offer nafl before maghrib while praying in haram.
The month of Sha’ban By Mufti Taqi Usmani
The month of Sha`ban is one of the meritorious months for which we find some peculiar instructions in the sunnah of the Holy Prophet صلى الله عليه وسلّم . It is reported in the authentic ahadith that the Holy Prophet صلى الله عليه وسلّم used to fast most of the month in Sha‘ban. These fasts were not obligatory on him but Sha`ban is the month immediately preceding the month of Ramadan. Therefore, some preparatory measures are suggested by the Holy Prophet صلى الله عليه وسلّم through his oral instructions and his practice. Some of these are given below:
1. The blessed Companion Anas رضي الله عنه reports that the Holy Prophet صلى الله عليه وسلّم was asked,
"Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Sha`ban in honour of Ramadan." [رواه الترمذي(رقم ٦٦٣) وقال حديث غريب]
2. The blessed Companion Usama ibn Zaid رضي الله عنه reports that he asked the Holy Prophet صلى الله عليه وسلّم:
"Messenger of Allah, I have seen you fasting in the month of Sha`ban so frequently that I have never seen you fasting in any other month."
The Holy Prophet صلى الله عليه وسلّم replied:
That (Sha`ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe. so, I wish that my deeds be presented at a time when I am in a state of fasting." [سنن النسائي رقم ٢٣٥٩]
3. Ummul Mu'inineen `Aishah رضي الله عنها says,
"The Holy Prophet صلى الله عليه وسلّم used to fast in the whole of Sha`ban. I said to him, 'Messenger of Allah, is the month of Sha`ban your most favourite month to fast? He said, 'In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.'' (رواه أبو يعلى وإسناده حسن الترغيب والترهيب ص ٢٤۰ ج٢)
4. In another Tradition she says, "The Holy Prophet صلى الله عليه وسلّم would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah صلى الله عليه وسلّم fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha`ban" [صحيح البخارى (رقم ١٩٦٩) وصحيح مسلم (رقم ٢٦٩٦)]
5. In another report she says,
"I never saw the Messenger of Allah صلى الله عليه وسلّم fasting in a month so profusely as he did in the month of Sha`ban. He used to fast in that month leaving only a few days, rather, he used to fast al-most the whole of the month. [جامع الترمذي (رقم ٧٣٦)]
6. Ummul-Mu'mineen Umm Salmah رضي الله عنها says:
"I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha`ban and Ramadan." [جامع الترمذي (رقم ٧٣٦) وقال حديث حسن]
These reports indicate that fasting in the month of Sha`ban, though not obligatory, is so meritorious that the Holy Prophet صلى الله عليه وسلّم, did not like to miss it.
But it should be kept in mind that the fasts of Sha`ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha`ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in the month of Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why the Holy Prophet صلى الله عليه وسلّم himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah رضي الله عنه reports the Holy Prophet صلى الله عليه وسلّم to have said,
“Do not fast after the first half of the month of Sha’ban has gone.” (أخرجه أبو داود فى الصوم رقم ٢٣٢٧ باب كراهية من يصل شعبان برمضان)
According to another report the Holy Prophet صلى الله عليه وسلّم has said:
“Do not precede the month of Ramadan with one or two fasts.” (أخرجه البخارى فى الصوم، باب لا يتقدّم رمضان بصوم يوم ولا يومين)
The gist of the above-quoted ahadith is that the Holy Prophet صلى الله عليه وسلّم himself used to fast most of the month of Sha’ban, because he had no apprehension of weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.
The Night of bara’ah
Another peculiar feature of the month of Shaban is that it consists of a night which is termed in Shari’ah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain Traditions of the Holy Prophet صلى الله عليه وسلّم to prove that it is a meritorious night in which the people of the earth are attended by special divine mercy. Some of these traditions are quoted as follows.
1. Ummul’Mu’mineen Aisha رضي الله عنها is reported to have said,
“Once the Holy prophet صلى الله عليه وسلّم performed the salah of the night (tahajjud) and made a very long Sajdah until I feared that he has passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive.) The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah.
أَعُوذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَأَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَأَعُوذُ بِكَ مِنْكَ إِلَيْكَ لاَ أُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
“I seek refuge of your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself”
Thereafter, when he raised his head from Sajdah and finished his Salah, he said to me: “Aishah, did you think that the Prophet has betrayed you?” I said, “No, O prophet of Allah, but I apprehended that your soul has been taken away because your Sajdah was very long.” He asked me. “Do you know which night is this?” I said, “Allah and his messenger know best.” He said, “This is the night of the half of Shaban. Allah Almightly looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before," (and does not forgive them unless they relieve themselves from malice). رواه البيهقي، وقال هذا مرسل جيد (الترٖغيب والترهيب للمنذري ص ٢٣٢ ج٢)
2. In another Tradition Sayyidah `Aishah رضي الله عنها has reported that the Holy Prophet صلى الله عليه وسلّم has said,
"Allah Almightly descends (in a manner He best knows it) in the night occurring in the middle of Sha`ban and forgives a large number of people more than the number of the fibres on the sheep of the tribe, Kalb." (جامع الترمذي، كتاب الصوم حديث ٧٣٩)
Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.
3. In yet another Tradition, she has reported the Holy Prophet صلى الله عليه وسلّم to have said,
"This is the middle Night of Sha`ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of womb-relations, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine." [رواه البيهقي (الترغيب والترهيب ص٢٤١ ج٢)]
4. Sayyidna Mu'adh ibn Jabal رضي الله عنه reports that the Holy Prophet صلى الله عليه وسلّم has said:
"Allah Almighty looks upon all those created by him in the middle Night of Sha`ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)". [رواه الطبرانيّ وابن حبّان فى صحيحه (الترغيب أيضا)]
Although the chain of narrators of some of these Traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some merits peculiar to it, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these Traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration.
That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.
What should be done in this night?
In order to observe the Night of Bara`ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
(a) Salah: Salah is the most preferable act to be performed in this night. There is no particular number of Rak`at but preferably it should not be less than eight. It is also advisable that each part of the salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak`ah.
(b) The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur'an as he can.
(c) One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:
سبحان الله والحمد لله ولا إله إلا الله والله اكبر ولا حول ولا قوة إلا بالله العلي العظيم
One should recite Salah (durood) on the Holy Prophet صلى الله عليه وسلّم as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
(d) The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, inshallah. Prayer itself is an `ibadah, and Allah Almighty gives reward on each prayer alongwith the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits he strives for. The prayers and supplications also strengthen one's relation with Allah Almighty which is the main purpose of all kinds and forms of worship.
One can pray for whatever purpose he wishes. But the best supplications are the ones prayed by the Holy Prophet صلى الله عليه وسلّم . These are so comprehensive and all-encompassing prayers that all the human needs, both of this world and of the Hereafter, are fully covered in the eloquent expressions used in them. Rather, most of the prophetic prayers are of such miraculous nature that human imagination can hardly reach the magnitude of their perception. Several books in various languages are available which provide these prophetic prayers, and one should pray Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one's own language.
(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not leave themselves devoid of the blessings of this night. They should observe the following acts:
(i) To perform the salah of maghrib, `isha' and fair with jama`ah in the mosque, or in their homes in case of their being sick.
(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.
(iii) They should pray Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.
(f) The women during their periods cannot perform salah, nor can they recite the Holy Qur'an, but they can recite any dhikr, tasbeeh durood sharif and can pray Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Holy Qur'an or in the hadith with the intention of supplication (and not with the intention of recitation).
(g) According to a hadith, which is relatively less authentic, the Holy Prophet صلى الله عليه وسلّم went in this night to the graveyard of Baqi` where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Holy Qur'an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.
What should not be done in this night
1. As mentioned earlier, the Night of Bara`ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.
2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara`ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures.
All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin, let alone to perform it in a blessed night like the Night of Bara`ah. The Muslims should strictly abstain from all such activities.
3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights also. This night requires one to spare himself for the pure acts of worship only.
4. The acts of worship like Salah, recitation of the Holy Qur'an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jam’ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one's attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.
That is why the Holy Prophet observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favourite life companion Sayyidah `Aishah رضي الله عنها , and that is why all forms of the optional worship (Nafl `ibadah), are advised by him to be done in individual, not in collective manner.
Fast of the 15th Sha`ban
On the day immediately following the Night of Bara'ah, i.e. the 15th of Sha`ban, it is mustahabb (advisable) to keep fast. The Holy Prophet صلى الله عليه وسلّم is reported to have recommended this fast emphatically. [الترغيب والترهيب للمنذرى ص ٢٤٢، ٢٤٣ ج٢ عن ابن ماجه] Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha`ban have special merits and the Holy Prophet صلى الله عليه وسلّم used to fast most of the days in Sha`ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th Sha`ban. This constant practice indicates that they have accepted the relevant hadith as authentic.
Therefore, it is advisable to fast the 15th of Shaban as an optional (nafl) fast. One can also keep a fast of qada’ on this day and it is hoped that he can also benefit himself from the merits of this fast.
Last Updated on Thursday, 14 July 2011 06:00
1. The blessed Companion Anas رضي الله عنه reports that the Holy Prophet صلى الله عليه وسلّم was asked,
"Which fast is the most meritorious after the fasts of Ramadan?" He replied, "Fasts of Sha`ban in honour of Ramadan." [رواه الترمذي(رقم ٦٦٣) وقال حديث غريب]
2. The blessed Companion Usama ibn Zaid رضي الله عنه reports that he asked the Holy Prophet صلى الله عليه وسلّم:
"Messenger of Allah, I have seen you fasting in the month of Sha`ban so frequently that I have never seen you fasting in any other month."
The Holy Prophet صلى الله عليه وسلّم replied:
That (Sha`ban) is a month between Rajab and Ramadan which is neglected by many people. And it is a month in which an account of the deeds (of human beings) is presented before the Lord of the universe. so, I wish that my deeds be presented at a time when I am in a state of fasting." [سنن النسائي رقم ٢٣٥٩]
3. Ummul Mu'inineen `Aishah رضي الله عنها says,
"The Holy Prophet صلى الله عليه وسلّم used to fast in the whole of Sha`ban. I said to him, 'Messenger of Allah, is the month of Sha`ban your most favourite month to fast? He said, 'In this month Allah prescribes the list of the persons dying this year. Therefore, I like that my death comes when I am in a state of fasting.'' (رواه أبو يعلى وإسناده حسن الترغيب والترهيب ص ٢٤۰ ج٢)
4. In another Tradition she says, "The Holy Prophet صلى الله عليه وسلّم would sometimes begin to fast continuously until we thought he would not stop fasting, and sometimes he used to stop fasting until we thought he would never fast. I never saw the Messenger of Allah صلى الله عليه وسلّم fasting a complete month, except the month of Ramadan, and I have never seen him fasting in a month more frequently than he did in Sha`ban" [صحيح البخارى (رقم ١٩٦٩) وصحيح مسلم (رقم ٢٦٩٦)]
5. In another report she says,
"I never saw the Messenger of Allah صلى الله عليه وسلّم fasting in a month so profusely as he did in the month of Sha`ban. He used to fast in that month leaving only a few days, rather, he used to fast al-most the whole of the month. [جامع الترمذي (رقم ٧٣٦)]
6. Ummul-Mu'mineen Umm Salmah رضي الله عنها says:
"I have never seen the Messenger of Allah fasting for two months continuously except in the months of Sha`ban and Ramadan." [جامع الترمذي (رقم ٧٣٦) وقال حديث حسن]
These reports indicate that fasting in the month of Sha`ban, though not obligatory, is so meritorious that the Holy Prophet صلى الله عليه وسلّم, did not like to miss it.
But it should be kept in mind that the fasts of Sha`ban are for those persons only who are capable of keeping them without causing deficiency in the obligatory fasts of Ramadan. Therefore, if one fears that after fasting in Sha`ban, he will lose strength or freshness for the fasts of Ramadan and will not be able to fast in it with freshness, he should not fast in the month of Sha'ban, because the fasts of Ramadan, being obligatory, are more important than the optional fasts of Sha'ban. That is why the Holy Prophet صلى الله عليه وسلّم himself has forbidden the Muslims from fasting one or two days immediately before the commencement of Ramadan. The blessed Companion Abu Hurairah رضي الله عنه reports the Holy Prophet صلى الله عليه وسلّم to have said,
“Do not fast after the first half of the month of Sha’ban has gone.” (أخرجه أبو داود فى الصوم رقم ٢٣٢٧ باب كراهية من يصل شعبان برمضان)
According to another report the Holy Prophet صلى الله عليه وسلّم has said:
“Do not precede the month of Ramadan with one or two fasts.” (أخرجه البخارى فى الصوم، باب لا يتقدّم رمضان بصوم يوم ولا يومين)
The gist of the above-quoted ahadith is that the Holy Prophet صلى الله عليه وسلّم himself used to fast most of the month of Sha’ban, because he had no apprehension of weakness or weariness before the commencement of Ramadan. As for others, he ordered them not to fast after the 15th of Sha’ban for the fear that they would lose their strength and freshness before Ramadan starts, and would not be able to welcome the month of Ramadan with enthusiasm.
The Night of bara’ah
Another peculiar feature of the month of Shaban is that it consists of a night which is termed in Shari’ah as “Laylatul-bara’ah” (The night of freedom from Fire). This is the night occurring between 14th and 15th day of Sha’ban. There are certain Traditions of the Holy Prophet صلى الله عليه وسلّم to prove that it is a meritorious night in which the people of the earth are attended by special divine mercy. Some of these traditions are quoted as follows.
1. Ummul’Mu’mineen Aisha رضي الله عنها is reported to have said,
“Once the Holy prophet صلى الله عليه وسلّم performed the salah of the night (tahajjud) and made a very long Sajdah until I feared that he has passed away. When I saw this, I rose (from my bed) and moved his thumb (to ascertain whether he is alive.) The thumb moved, and I returned (to my place). Then I heard him saying in Sajdah.
أَعُوذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَأَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَأَعُوذُ بِكَ مِنْكَ إِلَيْكَ لاَ أُحْصِي ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
“I seek refuge of your forgiveness from Your punishment, and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from Yourself. I cannot praise You as fully as You deserve. You are exactly as You have defined Yourself”
Thereafter, when he raised his head from Sajdah and finished his Salah, he said to me: “Aishah, did you think that the Prophet has betrayed you?” I said, “No, O prophet of Allah, but I apprehended that your soul has been taken away because your Sajdah was very long.” He asked me. “Do you know which night is this?” I said, “Allah and his messenger know best.” He said, “This is the night of the half of Shaban. Allah Almightly looks upon His slaves in this night and forgives those who seek forgiveness and bestows His mercy upon those who pray for mercy but keeps those who have malice (against a Muslim) as they were before," (and does not forgive them unless they relieve themselves from malice). رواه البيهقي، وقال هذا مرسل جيد (الترٖغيب والترهيب للمنذري ص ٢٣٢ ج٢)
2. In another Tradition Sayyidah `Aishah رضي الله عنها has reported that the Holy Prophet صلى الله عليه وسلّم has said,
"Allah Almightly descends (in a manner He best knows it) in the night occurring in the middle of Sha`ban and forgives a large number of people more than the number of the fibres on the sheep of the tribe, Kalb." (جامع الترمذي، كتاب الصوم حديث ٧٣٩)
Kalb was a big tribe the members of which had a very large number of sheep. Therefore, the last sentence of the hadith indicates the big number of the people who are forgiven in this night by Allah Almighty.
3. In yet another Tradition, she has reported the Holy Prophet صلى الله عليه وسلّم to have said,
"This is the middle Night of Sha`ban. Allah frees in it a large number of the people from Fire, more than the number of the hair growing on the sheep of the tribe, Kalb. But He does not even look at a person who associates partners with Allah, or at a person who nourishes malice in his heart (against someone), or at a person who cuts off the ties of womb-relations, or at a man who leaves his clothes extending beyond his ankles (as a sign of pride), or at a person who disobeys his parents, or at a person who has a habit of drinking wine." [رواه البيهقي (الترغيب والترهيب ص٢٤١ ج٢)]
4. Sayyidna Mu'adh ibn Jabal رضي الله عنه reports that the Holy Prophet صلى الله عليه وسلّم has said:
"Allah Almighty looks upon all those created by him in the middle Night of Sha`ban and forgives all those created by Him, except the one who associates partners with Him or the one who has malice in his heart (against a Muslim)". [رواه الطبرانيّ وابن حبّان فى صحيحه (الترغيب أيضا)]
Although the chain of narrators of some of these Traditions suffers with some minor technical defects, yet when all these traditions are combined together, it becomes clear that this night has some merits peculiar to it, and observing this night as a sacred night is not a baseless concoction as envisaged by some modern scholars who, on the basis of these minor defects, have totally rejected to give any special importance to this night. In fact, some of these Traditions have been held by some scholars of hadith as authentic and the defects in the chain of some others have been treated by them as minor technical defects which, according to the science of hadith, are curable by the variety of their ways of narration.
That is why the elders of the ummah have constantly been observing this night as a night of special merits and have been spending it in worship and prayers.
What should be done in this night?
In order to observe the Night of Bara`ah, one should remain awakened in this night as much as he can. If someone has better opportunities, he should spend the whole night in worship and prayer. However, if one cannot do so for one reason or another, he can select a considerable portion of the night, preferably of the second half of it for this purpose, and should perform the following acts of worship:
(a) Salah: Salah is the most preferable act to be performed in this night. There is no particular number of Rak`at but preferably it should not be less than eight. It is also advisable that each part of the salah like qiyam, rukoo’ and sajdah should be longer than normal. The longest surahs of the Holy Qur'an one remembers by heart should be recited in the salah of this night. If someone does not remember the long surahs, he can also recite several short surahs in one rak`ah.
(b) The recitation of the Holy Qur'an is another form of worship, very beneficent in this night. After performing Salah, or at any other time, one should recite as much of the Holy Qur'an as he can.
(c) One should also perform dhikr (recitation of the name of Allah) in this night. Particularly the following dhikr is very useful:
سبحان الله والحمد لله ولا إله إلا الله والله اكبر ولا حول ولا قوة إلا بالله العلي العظيم
One should recite Salah (durood) on the Holy Prophet صلى الله عليه وسلّم as many times as he can. The dhikr can also be recited while walking, lying on bed and during other hours of work or leisure.
(d) The best benefit one can draw from the blessings of this night is prayers and supplications. It is hoped that all the prayers in this night will be accepted by our Lord, inshallah. Prayer itself is an `ibadah, and Allah Almighty gives reward on each prayer alongwith the fulfillment of the supplicator's need. Even if the purpose prayed for is not achieved, one cannot be deprived of the reward of the prayer which is sometimes more precious than the mundane benefits he strives for. The prayers and supplications also strengthen one's relation with Allah Almighty which is the main purpose of all kinds and forms of worship.
One can pray for whatever purpose he wishes. But the best supplications are the ones prayed by the Holy Prophet صلى الله عليه وسلّم . These are so comprehensive and all-encompassing prayers that all the human needs, both of this world and of the Hereafter, are fully covered in the eloquent expressions used in them. Rather, most of the prophetic prayers are of such miraculous nature that human imagination can hardly reach the magnitude of their perception. Several books in various languages are available which provide these prophetic prayers, and one should pray Allah Almighty in accordance with them, whether by reciting their original Arabic text or by rendering their sense in one's own language.
(e) There are some people who cannot perform any additional Salah or recitations for any reason, like illness or weakness or being engaged in some other necessary activities. Such people also should not leave themselves devoid of the blessings of this night. They should observe the following acts:
(i) To perform the salah of maghrib, `isha' and fair with jama`ah in the mosque, or in their homes in case of their being sick.
(ii) They should keep reciting the dhikr, particularly the one mentioned in para (c) above, in whatever condition they are until they sleep.
(iii) They should pray Allah for their forgiveness and for their other objectives. One can do so even when he is in his bed.
(f) The women during their periods cannot perform salah, nor can they recite the Holy Qur'an, but they can recite any dhikr, tasbeeh durood sharif and can pray Allah for whatever purpose they like in whatever language they wish. They can also recite the Arabic prayers mentioned in the Holy Qur'an or in the hadith with the intention of supplication (and not with the intention of recitation).
(g) According to a hadith, which is relatively less authentic, the Holy Prophet صلى الله عليه وسلّم went in this night to the graveyard of Baqi` where he prayed for the Muslims buried there. On this basis, some of the fuqaha hold it as mustahabb (advisable) in this night to go to the graveyard of the Muslims and recite Fatihah or any other part of the Holy Qur'an, and pray for the dead. But this act is neither obligatory nor should it be performed as regularly as an obligatory act.
What should not be done in this night
1. As mentioned earlier, the Night of Bara`ah is a night in which special blessings are directed towards the Muslims. Therefore, this night should be spent in total submission to Allah Almighty, and one should refrain from all those activities which may displease Allah. Although it is always incumbent upon every Muslim to abstain from sins, yet this abstinence becomes all the more necessary in such nights, because committing sins in this night will amount to responding to divine blessings with disobedience and felony. Such an arrogant attitude can invite nothing but the wrath of Allah. Therefore, one should strictly abstain from all the sins, particularly from those mentioned in the Hadith No. 3 quoted earlier in this article, because these sins make one devoid of the blessings of this night.
2. In this night some people indulge in some activities which they regard as necessary for the celebration of the Night of Bara`ah, like cooking some special type of meal, or illuminating houses or mosques, or improvised structures.
All such activities are not only baseless and innovated in the later days by ignorant people, but in some cases they are pure imitation of some rituals performed by non-Muslim communities. Such imitation in itself is a sin, let alone to perform it in a blessed night like the Night of Bara`ah. The Muslims should strictly abstain from all such activities.
3. Some people spend this night in holding religious meetings and delivering long speeches. Such activities are also not advisable, because these acts can easily be performed in other nights also. This night requires one to spare himself for the pure acts of worship only.
4. The acts of worship like Salah, recitation of the Holy Qur'an and dhikr should be performed in this night individually, not collectively. The Nafl Salah should not be performed in Jam’ah, nor should the Muslims arrange gatherings in the mosques in order to celebrate the night in a collective manner.
On the contrary, this night is meant for worshipping Allah in solitude. It is the time to enjoy the direct contact with the Lord of the Universe, and to devote one's attention to Him and Him alone. These are the precious hours of the night in which nobody should intervene between one and his Lord, and one should turn to Allah with total concentration, not disturbed or intermitted by any one else.
That is why the Holy Prophet observed the acts of worship in this night in total seclusion, not accompanied by anyone, not even by his favourite life companion Sayyidah `Aishah رضي الله عنها , and that is why all forms of the optional worship (Nafl `ibadah), are advised by him to be done in individual, not in collective manner.
Fast of the 15th Sha`ban
On the day immediately following the Night of Bara'ah, i.e. the 15th of Sha`ban, it is mustahabb (advisable) to keep fast. The Holy Prophet صلى الله عليه وسلّم is reported to have recommended this fast emphatically. [الترغيب والترهيب للمنذرى ص ٢٤٢، ٢٤٣ ج٢ عن ابن ماجه] Although the scholars of hadith have some doubts in the authenticity of this report, yet it is mentioned earlier that the fasts of the first half of Sha`ban have special merits and the Holy Prophet صلى الله عليه وسلّم used to fast most of the days in Sha`ban. Moreover, a large number of the elders (salaf) of the Ummah have been observing the fast of the 15th Sha`ban. This constant practice indicates that they have accepted the relevant hadith as authentic.
Therefore, it is advisable to fast the 15th of Shaban as an optional (nafl) fast. One can also keep a fast of qada’ on this day and it is hoped that he can also benefit himself from the merits of this fast.
Last Updated on Thursday, 14 July 2011 06:00
THE MONTH OF MUHARRAM By Mufti Taqi Usmani
Muharram is the month with which the Muslims begin their lunar Hijrah Calendar. It is one of the four sanctified months about which the Holy Qur'an says:
ان عدة الشهور عند الله اثنا عشر شهرا في كتاب الله يوم خلق السموات والأرض منها اربعة حرم
'The number of the months according to Allah is twelve months (mentioned) in the book of Allah on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified'.
These four months, according to the authentic traditions are the months of Zulqa'dah, Zulhijjah, Muharram and Rajab. All the commentators of the Holy Qur'an are unanimous on this point, because the Holy Prophet e in his sermon on the occasion of his last Hajj, has declared:
السنة اثنا عشر شهرا أربعة حرم، ثلاث متواليات ذوالقعدة، وذوالحجة، والمحرم، ورجب.
One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Zulqa'dah, Zulhijjah, Muharram, and the fourth is Rajab.
The specific mention of these four months does not mean that any other month has no sanctity, because the month of Ramadan is admittedly the most sanctified month in the year. But these four months were specifically termed as sanctified months for the simple reason that their sanctity was accepted even by the pagans of Makkah.
In fact, every month, out of the twelve, is originally equal to the other, and there is no inherent sanctity which may be attributed to one of them in comparison to other months. When Allah Almighty chooses a particular time for His special blessings, then it acquires sanctity out of His grace.
Thus, the sanctity of these four months was recognized right from the days of Sayyidna Ibrahim u. Since the Pagans of Makkah attributed themselves to Sayyidna Ibrahim u they observed the sanctity of these four months and despite their frequent tribal battles, they held it unlawful to fight in these months.
In the Shari'ah of our Holy Prophet e the sanctity of these months was upheld and the Holy Qur'an referred to them as the "sanctified months".
The month of Muharram has certain other characteristics peculiar to it which are specified below.
1. Fasting during the month
The Holy Prophet e has said:
أفضل الصيام بعد شهر رمضان شهر الله المحرم
The best fasts after the fasts of Ramadan are those of the month of Muharram.
Although the fasts of the month of Muharram are not obligatory, yet, the one who fasts in these days out of his own will and choice is entitled to a great reward by Allah Almighty. The Hadith cited above signifies that the fasts of the month of Muharram are most rewardable ones among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him.
The hadith does not mean that the award promised for fasts of Muharram can be achieved only by fasting for the whole month. On the contrary, each fast during this month has merit. Therefore, one should avail of this opportunity as much as he can.
2. The day of 'Ashurah'
Although the month of Muharram is a sanctified month as a whole, yet, the 10th day of Muharram is the most sacred among all its days. The day is Named Ashurah'.
According to the Holy companion Ibn 'Abbas t. The Holy Prophet e , when migrated to Madinah, found that the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses) u and his followers crossed the Red Sea miraculously and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet e said, "We are more closely related to Musa than you" and directed the Muslims to fast on the day of 'Ashura'. (Abu Dawood)
It is also reported in a number of authentic traditions that in the beginning, fasting on the day of 'Ahura' was obligatory for the Muslims. It was later that the fasts of Ramadan were made obligatory and the fast on the day of 'Ashura' was made optional. Sayyidah 'A'ishah رضي الله عنها has said:
فلما قدم رسول الله صلى الله عليه وسلم المدينة صامه وأمر بصيامه. فلما فرض رمضان كان هو الفريضة وترك عاشوراء، من شاء صامه ومن شاء تركه ([1])
When the Holy Prophet e came to Madinah, he fasted on the day of 'Ashura' and directed the people to fast it. But when the fasts of Ramadan were made obligatory, the obligation of fasting was confined to Ramadan and the obligatory nature of the fast of 'Ashura' was abandoned, One can fast on this day, if he so wills, or can avoid fasting, if he so wills.
However, the Holy Prophet e used to fast on the day of 'Ashura' even after the fasting in Ramadan was made obligatory. Abdullah ibn Mas'ud t reports that the Holy Prophet e preferred the fast of 'Ashura' to the fast of other days and preferred the fast of Ramadan to the fast of 'Ashura'. (Bukhari and Muslim)
In short, it is established through a number of authentic ahadith that fasting on the day of 'Ashura' is Sunnah of the Holy Prophet e and makes one entitled to a great reward.
According to another hadith, it is more advisable that the fast of Ashura should either be prefixed or suffixed by another fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and llth of it. The reason of this additional fast as mentioned by the Holy Prophet e is that the Jews used to fast on the day of 'Ashura alone, and the Holy Prophet e wanted to distinguish the Islamic-way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of Ashura'.
Some traditions signify another feature of the day of 'Ashura, According to these traditions one should be more generous to his family by providing more food to them on this day as compared to other days. These traditions are not very authentic according to the science of hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable.
What is mentioned above is all that is supported through authentic sources about Ashura. However, there are some legends and misconceptions with regard to Ashura that have managed to find their way into the minds of the ignorant, but have no support of authentic Islamic sources, some very common of them are these:
This is the day in which Adam u was created.
This is the day in which Ibrahim u born.
This is the day in which Allah accepted the repentance of Sayyidna Adam u.
This is the day on which the Qiyamah (dooms-day) will take place.
Whoever takes bath in the day of 'Ashura' will never get ill.
All these and other similar whims and fancies are totally baseless and the traditions referred to in this respect are not worthy of any credit.
Some people take it as Sunnah to prepare a particular type of meal in the day of 'Ashura'. This practice, too, has no basis in the authentic Islamic sources.
Some other people attribute the sanctity of 'Ashura' to the martyrdom of Sayyidna Husain t during his battle with the Syrian army. No doubt, the martyrdom of Sayyidna Husain t is one of the most tragic episodes of our history. Yet, the sanctity of 'Ashura' cannot be ascribed to this event for the simple reason that the sanctity of Ashura' was established during the days of the Holy Prophet e much earlier than the birth of Sayyidna Husain t.
On the contrary, it is one of the merits of Sayyidna Husain that his martyrdom took place on the day of 'Ashura'. Another misconception about the month of Muharram is that it is an evil or unlucky month, for Sayyidna Husain was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram. This is again a baseless concept which is contrary to the express teachings of the Holy Qur'an and the Sunnah. Such superstitions have been totally negated by the Holy Prophet e. If the death of an eminent person in a particular day renders that day unlucky for all times to come, one can hardly find a day, free from this bad luck, out of 365 days of the whole year, because each and every day has a history of the demise of some eminent person. The Holy Qur'an and the Sunnah of the Holy Prophet e have made us free from such superstitious beliefs, and they should deserve no attention.
Another wrong practice related to this month is to hold the lamentation and mourning ceremonies in the memory of martyrdom of Sayyidna Husain t As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Holy Prophet e has forbidden us from holding the mourning ceremonies on the death of any person. The people of Jahiliyyah (Ignorance) used to mourn over their deceased relatives or friends through loud lamentations, by tearing their clothes and by beating their cheeks and chests. The Holy Prophet e stopped the Muslims from doing all this and directed them to observe patience by saying إنا لله وإنا إليه راجعون . A number of authentic ahadith are available on the subject. To quote only one of them:
ليس منا من ضرب الخدود، وشق الجيوب، ودعا بدعوة الجاهلية([2])
"He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of jahiliyyah."
All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. Even Sayyidna Husain t shortly before his demise, had advised his beloved sister Sayyidah Zainab رضي الله عنها not to mourn over his death in this manner. He said:
يا أخيه إني أقسم عليك، لا تشقى على جيبا، ولا تخمشي على وجها ولا تدعى بالويل والثبور إن هلكت ([3])
"My dear sister, I swear upon you that you, in case I die, shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death".
It is evident from this advice of Sayyidna Husain t that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet e and his beloved grand child Sayyidna Husain t.
([1]) سنن ابو داؤد
[2]) ( صحيح البخاري كتاب الجنائز
[3]) ( الكامل، ابن أثير، جلد ٤ صفحه ٢٤
ان عدة الشهور عند الله اثنا عشر شهرا في كتاب الله يوم خلق السموات والأرض منها اربعة حرم
'The number of the months according to Allah is twelve months (mentioned) in the book of Allah on the day in which He created heavens and the earth. Among these (twelve months) there are four sanctified'.
These four months, according to the authentic traditions are the months of Zulqa'dah, Zulhijjah, Muharram and Rajab. All the commentators of the Holy Qur'an are unanimous on this point, because the Holy Prophet e in his sermon on the occasion of his last Hajj, has declared:
السنة اثنا عشر شهرا أربعة حرم، ثلاث متواليات ذوالقعدة، وذوالحجة، والمحرم، ورجب.
One year consists of twelve months, of which four are sanctified months, three of them are in sequence; Zulqa'dah, Zulhijjah, Muharram, and the fourth is Rajab.
The specific mention of these four months does not mean that any other month has no sanctity, because the month of Ramadan is admittedly the most sanctified month in the year. But these four months were specifically termed as sanctified months for the simple reason that their sanctity was accepted even by the pagans of Makkah.
In fact, every month, out of the twelve, is originally equal to the other, and there is no inherent sanctity which may be attributed to one of them in comparison to other months. When Allah Almighty chooses a particular time for His special blessings, then it acquires sanctity out of His grace.
Thus, the sanctity of these four months was recognized right from the days of Sayyidna Ibrahim u. Since the Pagans of Makkah attributed themselves to Sayyidna Ibrahim u they observed the sanctity of these four months and despite their frequent tribal battles, they held it unlawful to fight in these months.
In the Shari'ah of our Holy Prophet e the sanctity of these months was upheld and the Holy Qur'an referred to them as the "sanctified months".
The month of Muharram has certain other characteristics peculiar to it which are specified below.
1. Fasting during the month
The Holy Prophet e has said:
أفضل الصيام بعد شهر رمضان شهر الله المحرم
The best fasts after the fasts of Ramadan are those of the month of Muharram.
Although the fasts of the month of Muharram are not obligatory, yet, the one who fasts in these days out of his own will and choice is entitled to a great reward by Allah Almighty. The Hadith cited above signifies that the fasts of the month of Muharram are most rewardable ones among the Nafl fasts i.e. the fasts one observes out of his own choice without being obligatory on him.
The hadith does not mean that the award promised for fasts of Muharram can be achieved only by fasting for the whole month. On the contrary, each fast during this month has merit. Therefore, one should avail of this opportunity as much as he can.
2. The day of 'Ashurah'
Although the month of Muharram is a sanctified month as a whole, yet, the 10th day of Muharram is the most sacred among all its days. The day is Named Ashurah'.
According to the Holy companion Ibn 'Abbas t. The Holy Prophet e , when migrated to Madinah, found that the Jews of Madinah used to fast on the 10th day of Muharram. They said that it was the day on which the Holy Prophet Musa (Moses) u and his followers crossed the Red Sea miraculously and the Pharaoh was drowned in its water. On hearing this from the Jews, the Holy Prophet e said, "We are more closely related to Musa than you" and directed the Muslims to fast on the day of 'Ashura'. (Abu Dawood)
It is also reported in a number of authentic traditions that in the beginning, fasting on the day of 'Ahura' was obligatory for the Muslims. It was later that the fasts of Ramadan were made obligatory and the fast on the day of 'Ashura' was made optional. Sayyidah 'A'ishah رضي الله عنها has said:
فلما قدم رسول الله صلى الله عليه وسلم المدينة صامه وأمر بصيامه. فلما فرض رمضان كان هو الفريضة وترك عاشوراء، من شاء صامه ومن شاء تركه ([1])
When the Holy Prophet e came to Madinah, he fasted on the day of 'Ashura' and directed the people to fast it. But when the fasts of Ramadan were made obligatory, the obligation of fasting was confined to Ramadan and the obligatory nature of the fast of 'Ashura' was abandoned, One can fast on this day, if he so wills, or can avoid fasting, if he so wills.
However, the Holy Prophet e used to fast on the day of 'Ashura' even after the fasting in Ramadan was made obligatory. Abdullah ibn Mas'ud t reports that the Holy Prophet e preferred the fast of 'Ashura' to the fast of other days and preferred the fast of Ramadan to the fast of 'Ashura'. (Bukhari and Muslim)
In short, it is established through a number of authentic ahadith that fasting on the day of 'Ashura' is Sunnah of the Holy Prophet e and makes one entitled to a great reward.
According to another hadith, it is more advisable that the fast of Ashura should either be prefixed or suffixed by another fast. It means that one should fast two days: the 9th and 10th of Muharram or the 10th and llth of it. The reason of this additional fast as mentioned by the Holy Prophet e is that the Jews used to fast on the day of 'Ashura alone, and the Holy Prophet e wanted to distinguish the Islamic-way of fasting from that of Jews. Therefore, he advised the Muslims to add another fast to that of Ashura'.
Some traditions signify another feature of the day of 'Ashura, According to these traditions one should be more generous to his family by providing more food to them on this day as compared to other days. These traditions are not very authentic according to the science of hadith. Yet, some Scholars like Baihaqi and Ibn Hibban have accepted them as reliable.
What is mentioned above is all that is supported through authentic sources about Ashura. However, there are some legends and misconceptions with regard to Ashura that have managed to find their way into the minds of the ignorant, but have no support of authentic Islamic sources, some very common of them are these:
This is the day in which Adam u was created.
This is the day in which Ibrahim u born.
This is the day in which Allah accepted the repentance of Sayyidna Adam u.
This is the day on which the Qiyamah (dooms-day) will take place.
Whoever takes bath in the day of 'Ashura' will never get ill.
All these and other similar whims and fancies are totally baseless and the traditions referred to in this respect are not worthy of any credit.
Some people take it as Sunnah to prepare a particular type of meal in the day of 'Ashura'. This practice, too, has no basis in the authentic Islamic sources.
Some other people attribute the sanctity of 'Ashura' to the martyrdom of Sayyidna Husain t during his battle with the Syrian army. No doubt, the martyrdom of Sayyidna Husain t is one of the most tragic episodes of our history. Yet, the sanctity of 'Ashura' cannot be ascribed to this event for the simple reason that the sanctity of Ashura' was established during the days of the Holy Prophet e much earlier than the birth of Sayyidna Husain t.
On the contrary, it is one of the merits of Sayyidna Husain that his martyrdom took place on the day of 'Ashura'. Another misconception about the month of Muharram is that it is an evil or unlucky month, for Sayyidna Husain was killed in it. It is for this misconception that people avoid holding marriage ceremonies in the month of Muharram. This is again a baseless concept which is contrary to the express teachings of the Holy Qur'an and the Sunnah. Such superstitions have been totally negated by the Holy Prophet e. If the death of an eminent person in a particular day renders that day unlucky for all times to come, one can hardly find a day, free from this bad luck, out of 365 days of the whole year, because each and every day has a history of the demise of some eminent person. The Holy Qur'an and the Sunnah of the Holy Prophet e have made us free from such superstitious beliefs, and they should deserve no attention.
Another wrong practice related to this month is to hold the lamentation and mourning ceremonies in the memory of martyrdom of Sayyidna Husain t As mentioned earlier, the event of Karbala is one of the most tragic events of our history, but the Holy Prophet e has forbidden us from holding the mourning ceremonies on the death of any person. The people of Jahiliyyah (Ignorance) used to mourn over their deceased relatives or friends through loud lamentations, by tearing their clothes and by beating their cheeks and chests. The Holy Prophet e stopped the Muslims from doing all this and directed them to observe patience by saying إنا لله وإنا إليه راجعون . A number of authentic ahadith are available on the subject. To quote only one of them:
ليس منا من ضرب الخدود، وشق الجيوب، ودعا بدعوة الجاهلية([2])
"He is not from our group who slaps his cheeks, tears his clothes and cries in the manner of the people of jahiliyyah."
All the authentic jurists are unanimous on the point that the mourning of this type is absolutely impermissible. Even Sayyidna Husain t shortly before his demise, had advised his beloved sister Sayyidah Zainab رضي الله عنها not to mourn over his death in this manner. He said:
يا أخيه إني أقسم عليك، لا تشقى على جيبا، ولا تخمشي على وجها ولا تدعى بالويل والثبور إن هلكت ([3])
"My dear sister, I swear upon you that you, in case I die, shall not tear your clothes, nor scratch your face, nor curse anyone for me or pray for your death".
It is evident from this advice of Sayyidna Husain t that this type of mourning is condemned even by the blessed person for the memory of whom these mourning ceremonies are held. Every Muslim should avoid this practice and abide by the teachings of the Holy Prophet e and his beloved grand child Sayyidna Husain t.
([1]) سنن ابو داؤد
[2]) ( صحيح البخاري كتاب الجنائز
[3]) ( الكامل، ابن أثير، جلد ٤ صفحه ٢٤
Eating Sweets before or after a Meal
Is it Sunnah to Eat Sweets before or after a Meal?
A:
During the time of Rasulullah Sall-Allahu alayhi wa sallam, the luxury of eating a sweet dish at every meal did not exist. Rather, there were times at which months would go by in which the stove/fire did not burn in the house of Rasulullah Sall-Allahu alayhi wa sallam. However, some narrations suggest that at times Rasulullah Sall-Allahu alayhi wa sallam had dates either before or after the meal. Based on this, having something sweet could be considered to be established at times before, and at times after the meal. However, this is not a regular or emphasized Sunnah or practice of the Holy Prophet Sall-Allahu alayhi wa sallam.
And Allah Ta'ala Knows Best
And Allah Ta'ala Knows Best
Mufti Shafiq Jakhura
Iftaa Department, Darul Ihsan Islamic Services Centre
A:
During the time of Rasulullah Sall-Allahu alayhi wa sallam, the luxury of eating a sweet dish at every meal did not exist. Rather, there were times at which months would go by in which the stove/fire did not burn in the house of Rasulullah Sall-Allahu alayhi wa sallam. However, some narrations suggest that at times Rasulullah Sall-Allahu alayhi wa sallam had dates either before or after the meal. Based on this, having something sweet could be considered to be established at times before, and at times after the meal. However, this is not a regular or emphasized Sunnah or practice of the Holy Prophet Sall-Allahu alayhi wa sallam.
And Allah Ta'ala Knows Best
And Allah Ta'ala Knows Best
Mufti Shafiq Jakhura
Iftaa Department, Darul Ihsan Islamic Services Centre
Sadaqatul Fitr - Q & A
Q) On whom is Sadaqatul Fitr Waajib (compulsory)? A. Sadaqatul Fitr is Waajib on every Muslim who has the value of Nisaab in access of necessities on the day of Eid after subtracting debts.
Q) What is the status of Sadaqatul Fitr, Waajib, Sunnah etc.?
A. Sadaqatul Fitr is Waajib
Q) When is the latest one can discharge Sadaqatul Fitr?
A. Sadaqatul Fitr should be discharged before the Eid Salaah. If one fails to do so it should be discharged as soon as possible.
Q) What is the consequence for those who do not discharge Sadaqatul Fitr?
A. Rasulullah (Sallallaahu alayhi wa sallam) said, ‘the fast remains suspended between the heavens and the earth until Sadaqatul Fitr is discharged.’
Q) What is the position of my Sadaqatul Fitr if I handed it to an organisation that discharged it long after the prescribed time?
A. By giving your Sadaqatul Fitr to an organisation you have appointed them as wakeel (representative) on your behalf to discharge your Fitrah. Your fitrah will only be discharged when the organisation distributes the money. Default from their side will be considered a default on your path. It is thus advisable that you query from the organisation as to when and how they discharge their funds.
Q) To whom can Sadaqatul Fitr be given?
A. Those muslims who are eligible for Zakaat.
Q) I have minor children. Is Sadaqatul Fitr waajib upon them?
A. Yes, Sadaqatul Fitr will have to be discharged on their behalf by the father. If they have their own savings then it could be discharged from their money.
Q) What is the status of Sadaqatul Fitr, Waajib, Sunnah etc.?
A. Sadaqatul Fitr is Waajib
Q) When is the latest one can discharge Sadaqatul Fitr?
A. Sadaqatul Fitr should be discharged before the Eid Salaah. If one fails to do so it should be discharged as soon as possible.
Q) What is the consequence for those who do not discharge Sadaqatul Fitr?
A. Rasulullah (Sallallaahu alayhi wa sallam) said, ‘the fast remains suspended between the heavens and the earth until Sadaqatul Fitr is discharged.’
Q) What is the position of my Sadaqatul Fitr if I handed it to an organisation that discharged it long after the prescribed time?
A. By giving your Sadaqatul Fitr to an organisation you have appointed them as wakeel (representative) on your behalf to discharge your Fitrah. Your fitrah will only be discharged when the organisation distributes the money. Default from their side will be considered a default on your path. It is thus advisable that you query from the organisation as to when and how they discharge their funds.
Q) To whom can Sadaqatul Fitr be given?
A. Those muslims who are eligible for Zakaat.
Q) I have minor children. Is Sadaqatul Fitr waajib upon them?
A. Yes, Sadaqatul Fitr will have to be discharged on their behalf by the father. If they have their own savings then it could be discharged from their money.
Eid Salaat
Rasulullah (Sallallaahu alayhi Wasallam) said: "The heart of the person who remains awake (in Ibadat) during the night of Eidul Fitr and Eidul Adhaa will not die on the Day when hearts will be dead, i.e. the Day of Qiyaamah." (TIBRANI) The nights of both Eids, i.e. the nights preceding the Days of Eid, are auspicious occasions which should be observed with reverence and worship. Rasullullah (Sallallaahu alayhi Wasallam) said that these nights are great occasions of Ibadat and of gaining the proximity and special Mercy of Allah Ta'ala. These holy nights, should therefore not be allowed to pass by in idleness. Full advantage should be taken of these opportunities by offering obedience and Ibadat unto Allah Ta'ala to the best of our abilities. Istighfaar (seeking forgiveness for sins), Tilaawa Among the rewards which will be obtained as a result of observing the sanctity of these glorious Eid Nights, the greatest reward is the tiding conveyed to us by Rasullullah (Sallallaahu alayhi Wasallam) in the abovementioned Hadith, viz., the heart will not be smitten with terror and fear on the Day of (Qiyamah when the upheavals of that Day will be so fearsome that men will appear to be intoxicated. SUNNATS OF EID To rise as early as possible (in fact much of this night should be spent in Ibaadat). To make Ghusl. To use the Miswaak. To apply Itr (Halaal, non-alcoholic perfume). To wear one's best clothes, ensuring that it conforms with Shari?h (sunnah dress). To eat something sweet (such as dates) before departing for Eid Salaat. To got to the 'Eid Gah' as early as possible. To give 'Sadaqatul Fitr' before leaving for the Eid Gah. To perform Eid Salaat on the 'Eid Gah' rather than the Masjid. There is no harm for aged and the sick to perform their Eid Salaat in the Masjid. Rain is also an excuse for performing Eid Salaat in the Masjid. To choose a separate route when returning from the Eid Gah. To walk to the Eid Gah. However, there is no harm in using any means of conveyance if the Eid Gah is a distance away. To recite the Takbeer while walking to the Eid Gah. SOME RULES REGARDING EID SALAAT A person who joins the Eid Salaat after the Imam has already recited the Eid Takbeers should recite the Takbeers immediately upon entering the Salaat. However, If he enters the Salaat when the Imam is about to go into Ruku and he (the latecomer) fears that he will not he able to join the Imaam in the Ruku if he stands and recites the Takbeers, then he should instead recite the Takbeers in the Ruku, and forgo the Tasbeeh of the Ruku. But, while reciting the Takbeers in the Ruku hands should not be raised as is done when reciting the Takbeer when in Qiyaam (the standing posture of Salaat). If the Imaam emerges from the Ruku and the latecomer has not yet completed the recitation of his Takbeers which he had missed then he should leave off the balance of the Takbeers and join the Imam in emerging from the Ruku. In this case the balance of the Takbeers which he could not complete are waived (Maaf). If someone missed a Rakaat of the Eid Salaat he should fulfil it as follows: After the Imam terminates the Salaat with the Salaams he (the one who missed the Rakaat) should rise and perform one Rakaat on his own, reciting Qiraat, the Takbeers should be recited. The rest of the Rakaat is then completed as usual. EID SALAAT FORMULA The Eid Salaat (Eid-ul-Fitr) is performed on the 1st day of Shawaal. It consists of two Rakaats and two Khutbas, and is very much like the Jummu'ah Salaat with a few variations. During Juma Salaat the Khutba precedes the two Rakaats and on Eid day it is in reverse. First comes the two Rakaats of prayer and then the two Khutbas. On the best authority of the Hanafi Imams (R.A.), there are six additional Takbeers (Allah-u-Akbar) for the Eid Salaats. 3 Takbeers in the first Rakaat and 3 Takbeers in the second Rakaat. FIRST RAKAAT After everybody has made 'Niyyat' the Imam recites the 'Takbeer-E-Tahreema', (Allah-u-Akbar) and starts the Eid Salaat. Everybody raise their hands to their earlobes and folds them under their navel. Then the imam recites three Takbeers one after the other with brief intervals. (Allah-u-Akbar). We raise our hands and drop them to our sides after the 1st and 2nd Takbeers and after the 3rd Takbeer we place our hands below our navel. The Imam then recites the Surah Fatiha and follows it with any passage from the Quraan. We then proceed into Rukoo and Sijdahs and return for the second Rakaat. SECOND RAKAAT The Imam recites the Surah Fatiha and a passage from the Quraan and is now ready for the Rukoo. At this stage just before going into the Rukoo, he recites the remaining 3 Takbeers with brief intervals. We drop our hands each time to our sides. When the Imam recites the 4th Takbeer, we go into Rukoo and then into Sijda. After the Thashahhud and Salaam, remain seated and wait for the Imaam to deliver the Khutbahs. THE KHUTBAH FORMULA After the two Rakaats, the Imam rises to deliver his Khutba. It is Sunnah for the Imam to start his first Khutba with 9 Takbeers and the second with 7 Takbeers. He reminds the Muslims of their duties towards Allah, towards themselves and their fellow - men. Eid is a day of happiness and joy. This cannot be fully appreciated if animosity, hatred, old grudges and bygones are left to remain in our hearts. Source: Jamiat Kzn
Requirements of salaah
Fard Parts in the Prayer There are fourteen things called the Fard (imperative) parts which have to be fulfilled for the Prayer to be valid and proper. Seven of these are prerequisites which must be fulfilled before the commencement of the Prayer. The other seven, called the pillars of the Prayer, have to be observed during the Prayer. PREREQUISITES If any of the following seven prerequisites is ignored, the Prayer will not be deemed to have been performed at all : 1. Cleanliness of Body The body has to be cleaned of all sorts of impurities, whether these are impurities in effect or impurities in fact, and one must have obtained purity either through Wudu or, if need be, through Ghusl. 2. Cleanliness of Garments All the garments including even the cap, socks, gloves, etc., that one is wearing or having on one's body must be clean and pure beyond any shadow of a doubt. 3. Cleanliness of Place The minimum requirement is that the place where one intends to stand and where one's knees, hands and forehead would rest in Sajdah, must be clean, whether it is a piece of plain ground or floor, or a mat, etc., bat one should also avoid standing for the Prayer at a place which is stinking with filth and dirt around it. 4. Covering of Satar For males it is the part of the body between the navel and the knee, and for females it is the whole body excluding the face, hands and feet. Women should see that the ankles do not remain uncovered. 5. Ascertaining the right time for a Prayer Each Prayer has to be performed within the time limit prescribed for it. If a Prayer is performed before its time, it will be no Prayer at all, and if it is offered after the time for it has elapsed, it will have to be offered as a missed (Qada) Prayer. 6. Facing the Qibla If a person performs his Prayer with his face turned towards a direction other than that of the Qibla, unless there is a genuine reason for that, his Prayer will not be deemed to have been performed. 7. Intention Having the intention in the mind, which may also be expressed with the tongue, to offer a particular Fard Prayer at a prescribed time, or a particular missed Prayer afterwards. For the Sunnat or Nafl Prayers, however, the mention of the time is not necessary. If one is going to offer a Prayer under the leadership of an Imam, one has to express intention to that effect, too. PILLARS OF PRAYER These are the pillars or principles which have to observed during the Prayer : 1. Takbir Tahrimah To begin the Prayer with (Allahu Akbar), (Allahu A'zam) or (Allahu A'la) etc., expressing the greatness and glory of Allah. This is called Takbir Tahrimah because after one has pronounced it, one is forbidden to move about, talk or drink, etc. 2. Qiyam To stand upright in a Fard or Wajib Prayer at least for so long that one may complete recitation of that much [of a] portion of the Qur'an, which one has to recite as an imperative duty. In the Nafl Prayer, however, Qiyam is not necessary. 3. Qira'at To recite by heart one verse of the Qur'an, consisting of at least two words, like (Allah-us-Samad). According to Imam Muhammad and Abu Yusuf, one should make it a habit to recite more of the Qur'an, for instance, three short verses or one long verse, though according to Imam Abu Hanifah, one short verse containing at least two words will suffice for the purpose. Qira'at is obligatory in any two of the rak'ahs of the Fard Prayer, e.g., in the first and second, second and third, third and fourth, or the first and last, but in the Wajib Sunnat, or Nafl Prayer, Qira'at has to be done in all the rak'ahs. 3. Ruku To bend down to the extent that the hands reach the knees is obligatory once in each rak'ah. 4. Sajdah To prostrate oneself twice in every rak'ah. 5. Qa'dah Akhirah To sit in the prescribed way at the end of the last rak'ah of the Prayer for so long that one may complete recitation of Tashahhud. 6. Salam. To end the prayer with a voluntary action or words not included in the Prayer after one has performed the full Prayer and brought it to completion. Wajib Parts in the Prayer These are those essential parts which have to be carried out during the Prayer, and if one of these is missed due to forgetfulness, one has to perform Sajdah Sahv to rectify the mistake. If Sajdah Sahv is not performed, or an essential part if ignored deliberately, the Prayer will be rendered void and will have to be repeated. The essential parts are: 1. To recite a portion of the Qur'an in the first two rak'ahs of the Fard Prayer. 2. To recite Al-fatihah in the first two rak'ahs of the Fard Prayer and in all the rak'ahs of the other Prayers. 3. To recite another Surah or passage containing one long verse or three short verses after Al-Fatihah in the first two rak'ats of the Fard Prayer and in all the rak'ahs of the other Prayers. 4. To recite Al-Fatihah before the other Surah or passage. 5. To observe the sequence in recitation, Ruku, Sajdah and the rak'ahs. 6. To observe Qaumah, i.e. to stand upright after Ruku. 7. To observe Jalsah, i.e. to sit upright between the two Sajdahs. 8. To perform Ruku, and Sajdahs peacefully and with perfect tranquillity. 9. To observe Qa'dah Ula, first sitting for Tashahhud after two rak'ahs in the Prayer consisting of three or four rak'ahs. 10. To recite Tashahhud at least once in the two Qa'dahs. 11. To recite Al-Fatihah and an additional passage (for the lmam) aloud in the two Fard rak'ahs of the Fajr and Jumu'a Prayers and in the first two Fard rak'ahs of the Maghrib and Isha Prayers, and in the 'Id and Taravih Prayers, and to recite it inaudibly in the last rak'ahs of Zuhr, 'Asr, Maghrib and 'Isha' Prayers. 12. To bring the Prayer to completion with salutation: (As-Salamu 'alaikum wa rahmatullah). 13. To raise hands with Takblr for the Qunut and to recite the Qunut in the last rak'ah of the Witr Prayer. 14. To pronounce the additional Takbirs in the 'Id Prayers. Sunnat Parts in the Prayer The Holy Prophet observed certain other things in his Prayer besides the Fard and Wajib parts, which though not equal to Fard or Wajib in status, deserve to be observed by Muslims to make their Prayers as much like the Holy Prophet's as possible. If a Sunnat part is missed or ignored, it does not entail Sajdah Sahv, nor does it render the Prayer void. These are 21 in number and are as follows : 1. To raise the hands before Takbir Tahrimah to ear-lobes for males, and to shoulder level for females, though the males may also raise them only to shoulder level in case of a genuine reason. 2. To keep the fingers apart and straight in the natural state at the time of Takbir Tahrimah and to turn the palms towards the Qiblah. 3. To keep the head erect while pronouncing Takbir Tahrimah. 4. To place the hands after Takbir Tahrimah under the navel or on the breast for females.The prescribed way is that the palm of the right hand should be placed over the back of the left hand and the wrist of the left hand should be gripped with the thumb and little finger of the right hand and the three middle fingers spread on the wrist of the left hand, though for the females it is not necessary to grip the left wrist with the thumb and the little finger of the right hand. 5. The Imam has to pronounce all the Takbirs aloud beginning from Takbir Tahrimah for moving from one article of the Prayer to the other. 6. To recite Thana (Subhanak-Allahumma wa bi-hamdika wa tabarak-asmuka wa ta'ala jadduka wa la-ilaha ghairuk) 7. To pronounce Ta'awwuz: (A'uzu billahi min-ash-shaitan-ir-rajim) 8. To recite Bismillah before Al-Fatihah in every rak'ah. 9. To recite only Al-Fatihah in the third and fourth rak'ahs of the Fard Prayer. 10. To pronounce Aamin behind the Imam as well as the individual Prayer after finishing Al-Fatihah. 11. To pronounce Thana, Ta'awwuz, Bismillah and Aamin inaudibly. 12. To perform recitation to the extent as prescribed for various Prayers. 13. To pronounce Tasbih (Subhana Rabbi-yal-'Azim) in Ruku and (Subhana Rabbi-yal-A'ala) in Sajdah at least thrice. 14. To keep the head and the back level and aligned in Ruku and to grip the knees with the hands 15. The lmam has to pronounce (Sami-Allahu-li-man hamidah) during Qaumah and the followers (Rabba-na la-kal-Hamd). The person offering the Prayer independently has to pronounce both. 16. To place the knees first on the ground while going down for Sajdah, then the two hands, then the nose and last of all the forehead. 17. To sit on the left foot placed flat on the ground during Jalsah and Qa'dah and to keep the right foot upright in a manner that the tips of the toes are turned towards the Qiblah, and to place the open hands naturally on the thighs. 18. To raise the forefinger of the right hand while pronouncing La Ilaha in Tashahhud. 19. To recite salat in the final Qa'dah after Tashahhud. 20. To recite any of the prescribed supplications after salat. 21. To turn the face first to the right with salutation (As-Salamu 'Alaikum wa rahmat-ullah) and then to the left, over the shoulders. Mustahabb Parts in the Prayer These are five in number. They merit reward if observed, but there is no harm if ignored : 1. To take the hands out of the over garment (sheet, blanket, etc.) and raise them to the ears while pronouncing Takbir Tahrimah ; the women, however, should raise the hands from under the over garment to shoulder level. 2. To look during Qiyam at the place where the head would rest in Sajdah, between the two feet during ruku', at the thighs during Qa'dah and at the shoulders in salutation. 3. To pronounce Tasbih more than thrice in Ruku' and Sajdah when praying individually. 4. To avoid coughing as far as possible. 5. To try to keep the mouth closed while yawning, but if unavoidable, to cover the mouth with the right hand during Qiyam and with the back of the left hand in other postures. THlNGS WHICH RENDER THE PRAYER VOID These are 18 in number. One must guard one's Prayer against these, and if any of them occurs, the Prayer becomes void and has to be observed afresh: 1. To talk in the Prayer, whether little or much. This may happen in one of the following five ways : First Case To talk to another person, or respond to him, whether in one's own language or in Arabic, or in the words of the Qur'an. Instances of responding in the words of the Qur'an are as follows: (i) To say to a person named Yahya(Ya Yahya Khuz il-Kitab) "O Yahya! Hold your book." (ii) Or to say to a woman, named Maryam: ' (Ya Maryam-uqnuit li Rabbi-ki wasjudi) "O Mary! carry out the will of Thy Lord, prostrate yourself before Him and bend down in worship with those who bend down." (iii) Or to ask somebody : (Fa aina tazhabun) "So, where are you going?" (iv) Or to tell somebody (Iqra'a Kitabak) "Read your book." (v) Or to express sorrow and sympathy with somebody, saying, (Inna lillahi wa inna ilaihi raji'un) "To Allah we belong and to Him we shall return." (vi) Or to respond to somebody's sneezing with (Yar hamu-Kallah) "May Allah have mercy on you ." (vii) Or to express wonder, saying (Subhan-Allah) "Glory be to Allah!" (viii) Or to express joy at good news, saying (Alhamdu Lillah) "All praise is only due to Allah." (ix) Or to forbid somebody to do something indecent, saying (Allahu Yahdika) "May Allah guide you to do right." (x) Or to greet somebody or respond to his greeting. (xi) Or to respond with Aamin to somebody's invocation outside the Prayer. (xii) Or to respond with (Jalla Jalaluhu) on hearing Allah's name being mentioned. (xiii) Or to recite salat on hearing the Holy Prophet's name being mentioned. (xiv) Or a woman's crying Bismillah on seeing a child fall down etc. Second Case To utter a cry with a view to driving away an animal, like a cat or hen, from one's food, drink, etc. Third Case To utter an extraneous word or words in one's own language or in Arabic, unless, however, the word or words uttered belong to the Quranic text ; but if the word or words uttered are [of] a person's verbal 'mannerism or habitual sort of utterance, the Prayer will be rendered void even if they belong to the Quranic text. Fourth Case To invoke Allah or remember Him, whether in Arabic or in one's own language, unless a prescribed invocation, given in the Qur'an or Hadith, is made inadvertently at a time where it is not meant to be made, but this is not to be made a matter of habit. A prayer expressed to human beings for fulfilment, whether in Arabic or in one's own language, also renders the Prayer void. Fifth Case 1. To correct a mistake of recitation of another person, whether the other person is reciting the Qur'an in the Prayer or outside it, unless, however, the one committing the mistake of recitation is an Imam and the one correcting him a follower, but if the follower corrects the Imam after looking up the correction in the Qur'an, or after hearing it being correctly recited by another person, his own Prayer will be rendered void, and if the Imam accepts his correction, the Imam's Prayer as well will be rendered void. 2. To recite the Qur'an from the Book instead of from memory. 3. Breaking down of any of the prerequisites or conditions of the Prayer, e.g. losing the state of purity, breaking of Wudu or standing in need of Ghusl; issuing of the menses; or the garments becoming impure or the place of worship; or turning away of the face from the direction of the Qiblah, without a genuine reason; or exposition of sat'ar for so long that one may be able to perform Ruku or Sajdah in the meantime; or losing one's consciousness; or falling into a fit of madness or hysteria; or becoming intoxicated on any account, etc. 4. To ignore or miss one of the Fard parts of the Prayer, intentionally or unintentionally, e.g., forgetting to stand in Qiyam, or perform Ruku or Sajdah; or recite a portion of the Qur'an, etc. 5. To ignore or miss one or more of the Wajib parts of the Prayer deliberately. 6. To ignore or miss one or more of the Wajib parts of the Prayer unintentionally, and failing to perform Sajdah Sahv. 7. To cough unnecessarily without a genuine cause, unless, however, coughing is unavoidable on account of an ailment; or somebody has to cough to clear the throat; or a follower has to warn the Imam of a mistake; or one has to cough to indicate that one is engaged in Prayer, etc. 8. To moan or cry unnecessarily on account of a loss, or suffering or intense pain, etc., unless, it occurs involuntarily due to the fear of Allah, or the fear of the torment of the grave or Hell in the Hereafter or somebody begins to cry under the effect and influence of the Qur'an, etc. 9. To chew or eat something, even if unintentionally, unless somebody swallows a particle of food, less than a grain of gram in size, stuck between the teeth, but even this is not allowed to be done on purpose. One should clean one's mouth thoroughly before standing up for the Prayer. 10. To commit a blunder in the recitation of the Qur'an so as to effect a change in the meaning, e.g., prolonging the sound of 'A' in Allah in Takbir, which renders it to mean: "Is Allah great?" 11. Breaking into laughter by an adult person. 12. To try to read or write somewhere in the front, unless, however, the words are not uttered with the tongue, but only their meaning is perceived. 13. To move about or shift unnecessarily. 14. To repeat an act irrelevant to the Prayer over and over again ; for instance, to set the clothing right, or twist the hair into a plait, or to suckle a baby, etc. 15. Standing of a man and a woman side by side for the Prayer, without a curtain between them, for so long that one may bo able to perform a Ruku, or a Sajdah, in the meantime, unless it is a minor girl towards whom one cannot feel sexually inclined and attracted. UNDESIRABLE THINGS DURING THE PRAYER These are the things which do not render the Prayer void, yet make it defective and unsound. These are 28 in number, and one must avoid them scrupulously to make one's prayer worthy of due merit and excellence. 1. Wearing clothes against the established custom and practice. For instance, leaving the wrapper of the over garment hanging from the head on the sides instead of covering the shoulders, etc. with it, or putting the shirt or coat over the shoulders without inserting the arms into the sleeves, etc. 2. Trying to fold the garments to protect them from dust, or shaking off dust from the hands, or blowing off dust or removing pebbles, etc. from the place of Sajdah. 3. Playing with the garments, hair of the beard or head, teeth, or putting the finger into the mouth, or tapping the wrist with fingers during Qiyam, or scratching the body unnecessarily. 4. Offering the Prayer in an undignified dress in which one would not like to come out in the open or sit in a gathering or meeting, for instance, putting on a child's cap or an ordinary straw cap kept in the mosque. 5. Performing the Prayer bare-headed or in an improper dress in the mosque on account of sheer negligence : however, if a person prays bare-headed at home out of humility, there is no harm. 6. Standing up for the Prayer when one is feeling a strong desire for passing stool or urinating or releasing wind. 7. Praying with one's (male's) hair tied up in a knot. 8. Snapping the fingers or intertwining the fingers of one hand with those of the other. 9. Placing one's hands on the hip or back. 10. Turning the face away from the direction of the Qiblah or casting side glances, unless unavoidable and necessary. 11. Resting the forearms up to the elbows on the ground during Sajdah. 12. Turning one's face during the Prayer towards a person who is facing the one praying. 13. Standing of the Imam wholly inside the niche ; if however, he keeps his feet outside the niche and prostrates himself inside it, there is no harm. 14. Yawning deliberately and failing to control it if one could. 15. Praying in garments or on a mat having pictures of animals on them, or in a place where there are pictures of living beings overhead or on the sides. 16. Standing in a back row for a congregational Prayer when there is room for standing in a front row. 17. Responding to somebody's greeting with a gesture of the head or hand. 18. Keeping the eyes closed while praying unless it is done with a view to achieving concentration. 19. Prostrating oneself by touching only the forehead on the ground, or only the nose, or the edge of the cap, or a fold of the turban. 20. Sitting square during the prayer without a genuine reason, or sitting with the hips and hands resting on the ground and knees in contact with the belly and chest. 21. Standing of the Imam or of the followers separately on raised ground, unless unavoidable, if, however, some of the followers stand with the Imam on raised ground, there is no harm. 22. Bending down for Ruku before finishing the recitation properly and trying to complete it in the posture of Ruku. 23 Reciting the Qur'an regardless of the sequence in the various rak'ahs of the Fard Prayer, for instance, reciting Surah Al-lkhlas (112) in the first rak'ah and Surah Al-Lahab (111) in the second rak'ah or reciting two Surahs one after the other, omitting in between a short Surah containing three verses, or reciting a few verses of a Surah in the first rak'ah and then, omitting one or two verses in between, reciting the next few verses in the second rak'ah. Likewise, it is undesirable to recite two Surahs one after the other in the same rak'ah omitting in between one or more. short or long, intermediary Surahs, or recite a longer Surah or passage in the second rak'ah and a shorter one in the first rak'ah, or recite always one and the same Surah in the prayer; however, if one commits an error with regard to sequence due to forgetfulness, there is no harm. 24. Neglecting a sunnat part in the prayer. 25. Raising both the feet off the ground in Sajdah. 26. Counting the verses, Surahs or Tasbihs on the fingers. 27. Stretching the limbs to shake off lethargy. 28. Praying with something pressed in the month, unless it does not obstruct the recitation; if it does, the Prayer will be rendered void. CASES IN WHICH PRAYER MAY BE BROKEN 1. When the train is going to start and one has children and luggage on board, one may break the prayer. 2. If a snake appears in front, or a scorpion or wasp or other poisonous insect has entered the garments, one must break the prayer, kill the harmful animal or insect first and then resume the prayer. 3. If a cat has appeared and is likely to harm poultry, pigeons or other domestic fowls, it is permissible to break the prayer and drive it away. 4. In case of a danger of material loss, e.g., boiling over of the milk or burning away of a kettle on the fire when a housewife is engaged in prayer; or danger of theft of the umbrella, shoes, or other luggage of a person who has put them in an unsafe place and started the prayer in a mosque; or a woman's remembering that she did not secure the door before standing up for the prayer and there is a likelihood of theft, or a dog, cat or monkey has entered the house and there is a possibility of damage being done to property, etc. However, if one feels that the loss or damage occurring would be negligible, one should complete the prayer and avoid breaking it unnecessarily. 5. If a person feels a strong desire for passing stool or urine, he should break the prayer and relieve himself and then resume the prayer with a fresh Wudu. 6. If there is a danger of a blind person's falling and drowning in a stream, canal or well, it is imperative to give up the prayer and save him. If this is not done and the blind person suffers an injury or loses his life, the one praying will be a sinner and held responsible of negligence. 7. If a person's clothing catches fire, or a baby reaches the edge of the roof and is likely to fall down, or a monkey or ape enters the house and is likely to carry away a baby, or a baby has picked up a sharp knife or blade and is likely to injure itself or somebody else, or there is the danger of a child's being attacked by a thief or robber or enemy or a wild beast, etc. it is imperative to give up the prayer and help save life. If one does not do so, one will be a sinner. 8. If a person's parents or grandparents call him for help in affliction, he must give up even the Fard Prayer and go to help them. If, however, there is somebody else nearby to render help, then one should not break the Fard Prayer, but if one is engaged in a Sunnat or Nafl Prayer, one must break it and attend to them, even if the help needed is of an ordinary nature. NOTES 1. According to Imam Shafi'i, both the males and the females should raise the hands to shoulder level. 2. According to Abu Da'ud, the Holy Prophet raised his hands up to shoulder level from under his over garment in winter. 3. According to Imam Shafi'i and the Ahl al-Hadith, males also have to place the hands on the breast. However, according to an authentic Tradition reported by 'Alqamah from Wa'il bin Hujr, the latter saw the Holy Prophet with his hands placed under the navel. The Ahl al-Hadith therefore, are not correct in their assertion that placing the hands under the navel is not supported by Hadith. (Al-Qual al Hazim by Allama Farang-i-mahalli). 4. The following supplication is also supported by Hadith: (Allahumma ba'id baini wa baina khatayaya kama ba'atta bain al-mashriq-i wal-maghrib; Allahumma naqqini min al-khataya kama yunaqqth-thaub ul-abyad-u min ad-danas; Allahumm aghsil khatayaya min-al-ma'i wa-th-thalj-i wal-barad). "O Allah! keep me away from my sins as is the east from the west. O Allah! purify me from my sins as is a white garment from dirt. O Allah! wash off my sins with water and snow and hail." According to Imam Abu Yusuf, it is commendable to recite the following invocation: (Inni wajjaht-u wajhiya lillazi fatar-s-samawat-i wal-arda hanif-am wa ma ana min al-mushrikin. Inna Salati wa nusuki wa zalika umirt-u wa ana awwal-uo-muslimin). "I have turned my face sincerely towards that Being Who created the heavens and the earth, and I am not from among the idolatrous people. My Salat and my rites of worship and my life and my death are all for Allah, the Lord of the universe, Who has no partner with Him. This is what I have been enjoined and I am the first to surrender to Him'. 5. This is according to the Hanafi Imams. Imam Malik also has supported this view in one of his sayings and Imam Shafi'i as well in one of his later pronouncements, though according to Hadith, it is permissible to pronounce Aamin both audibly and inaudibly. It is, therefore, wrong to create schisms owing to this difference of opinion and condemn one another. One may follow and practise either of the ways as both are based on the practice and Sunnah of the Holy Prophet, 6. There is no harm if a person does so once to clean the place. 7. Such things are very common among the people, and need to be avoided carefully by paying full attention to the meaning and praying with due concentration. 8. This is for males. Females have to rest their elbows squarely on the ground during Sajdah. 9. The restrictions of sequence are not applicable to Taravih or other voluntary prayers Source: everymuslim
