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Reciting From A Copy Of The Qur'an (Mus-haf) In Salah (Prayer) In the Hanafi School, there are two opinions regarding performing Salat while reciting from a copy of the Qur'an (mushaf).
Imam Abu Hanifa (may Allah have mercy on him), the head of this School, is of the opinion that it is impermissible to perform Salat while looking in and reciting from a Mushaf, or while reciting from any other area such as Qur'anic verses inscribed inside the Mihrab. Doing so will invalidate one's prayer, whether one is an Imam, follower or praying alone, and whether it is an obligatory (fardh), Tarawih or a voluntary (nafl) prayer.
The second opinion is of the two students of the Imam - namely Imam Abu Yusuf and Imam Muhammad ibn al-Hasan al-Shaybani (may Allah have mercy on both). According to them, one's prayer is not invalidated by reciting from a copy of the Qur'an (mushaf), although this practice is considered to be disliked (makruh).
It is stated in the famous Hanafi Fiqh primer, Maraqi al-Falah:
"(Amongst those things that invalidate prayer) is to recite, that which one has not committed to memory, from a Mushaf even if one does not hold the Mushaf, due to being inspired by an external element. However, if one has committed the text to memory and does not hold the Mushaf, then the prayer is not invalidated, due to the absence of [excessive] action and external inspiration."
(Maraqi al-Falah with the commentary of Tahtawi, P: 336)
Imam al-Kasani (may Allah have mercy on him) states:
"If the one offering prayer recites from a Mushaf, then his prayer is invalidated according to Imam Abu Hanifa (may Allah have mercy on him). According to Imam Abu Yusuf and Imam Muhammad, [however], his prayer is valid but it is disliked. Imam Shafi'i (may Allah have mercy on him) states that it is not [even] disliked."
(Bada'i al-Sana'i 1/236)
Imam al-Haskafi (may Allah have mercy on him) states:
"(Amongst those things that invalidate prayer) is to recite from a Mushaf meaning from anything upon which the text of the Qur'an is inscribed, under all circumstances (mutlaqan), because it amounts to taking [external] inspiration, unless if one has committed to memory that which one is reciting, and recites without holding the Mushaf. And it is said that one's prayer will not be invalidated unless one recites a complete verse... Imam Shafi'i considers it [reciting from a Mushaf] to be permitted without dislike and Imam Abu Yusuf and Imam Muhammad consider it to be permitted with dislike, due to imitation of the people of the book (ahl al-Kitab), meaning if one intends imitation..."
The commentator of Haskafi's al-Durr al-Mukhtar, Imam Ibn Abidin (may Allah have mercy on him) expands on the above text by stating that reciting verses of the Qur'an from a Mushaf or from elsewhere such as the Mihrab invalidates one's prayer according to Imam Abu Hanifa (may Allah have mercy on him), whether one recites a small amount or a large amount, and whether one is an Imam or praying alone.
He further states that there are basically two reasons given for this position of Abu Hanifa. The first reason is that holding the Mushaf in one's hand, reading from a text and turning over the pages amounts to excessive extraneous action (amal al-kathir). The second reason is that reciting from a Mushaf results in taking inspiration (talaqqi) from it, and as such, it is as though one's recitation of the Qur'an in Salat is inspired from another person.
Based on the second reasoning, he says, one's prayer would be invalidated whether one holds the Mushaf in one's hand or not, whilst looking at the first reasoning, there would be a difference in the ruling between holding the Mushaf in one's hand and placing the Mushaf elsewhere. The second reasoning is more correct. As such, regardless of whether one was to hold the Mushaf and turn the pages or not, the prayer would be invalidated.
The only exception is the situation where one recites the verses of the Qur'an depending on one's memory, but merely has the Mushaf open in front of him. This is so because the recitation is primarily based on one's memory, and not taking inspiration from the Mushaf.
He adds that some Hanafi jurists declared the prayer to be invalidated only if one recites an amount equal to Surat al-Fatiha. However, others said, prayer will be invalidated if one recites one complete verse from a Mushaf. This, according to him, is the more correct position.
(See: Radd al-Muhtar ala al-Durr al-Mukhtar 1/624)
Imam Badr al-Din al-Ayni (may Allah have mercy on him) states in his commentary of Sahih al-Bukhari titled, Umdat al-Qari:
"Reciting from a Mushaf invalidates one's prayer according to Imam Abu Hanifa (may Allah have mercy on him), since it amounts to excessive action. However, it is permitted according to Imam Abu Yusuf and Imam Muhammad (may Allah have mercy on them), because recitation by means of looking into the Mushaf is a form of worship (ibadah). However, it is disliked, since in it there is imitation of the people of the book. This [position of permissibility] is also the position of Imam Shafi'i and Imam Ahmad (may Allah have mercy on them), and according to Imam Malik (may Allah have mercy on him), one's voluntary (nafl) prayer is not invalidated by reciting from a Mushaf."
(Umdat al-Qari sharh Sahih al-Bukhari 4/314)
In light of all of the above, in the Hanafi School, it remains impermissible to recite from a copy of the Qur'an (mushaf), whether in a Fardh prayer, Tarawih prayer or Nafl prayer. If one does so, whether one is an Imam or praying alone, one's prayer will be invalidated according to the position of Imam Abu Hanifa (may Allah have mercy on him). The basic Hanafi Fiqh primers (mutun), such as Maraqi al-Falah, merely convey this position of Abu Hanifa and consider reciting from a Mushaf to be amongst those things that invalidate one's prayer.
Evidences The main evidence for this position of the Hanafis is that there are several Ahadith where the one unable to recite the Qur'an by means of memory is instructed by the Messenger of Allah (Allah bless him & give him peace) to glorify Allah (tasbih) and praise Him الØمد لله in prayer, rather than recite from a Mushaf.
Sayyiduna Rifa'a ibn Rafi' (may Allah be pleased with him) reports that the Messenger of Allah (Allah bless him & give him peace) said to a man whilst teaching him how to perform Salat: "....Then if you have portions of the Qur'an memorized, recite it, otherwise praise Allah, the Exalted, and utter the takbir, and utter the tahlil (la ila ha illallah)..."
(Sunan Abi Dawud no: 857 and Sunan Tirmidhi no: 302)
Sayyiduna Abdullah ibn Abi Awfa (may Allah be pleased with him) reports that a man came to the Messenger of Allah (Allah bless him & give him peace) and said: "I cannot memorize anything from the Qur'an; so teach me something which is sufficient for me." He (Allah bless him & give him peace) said: "Say: Glory be to Allah, and praise be to Allah, and there is no god but Allah, and Allah is Most Great, and there is no might and no strength to do anything but with Allah's help." He replied: "O Messenger of Allah! This is for Allah, but what is for me?" He said: "Say: O Allah! Have mercy on me, and sustain me, and keep me well, and guide me." When he stood up, he made a sign with his hand [indicating that he had earned a lot]. The Messenger of Allah (Allah bless him & give him peace) said: "This man has filled up his hand with good."
(Sunan Abi Dawud no: 828 and Sunan Nasa'i no: 795)
Imam Zafar Ahmad Uthmani (may Allah have mercy on him) states in his I'la al-Sunan that both these Hadiths indicate that whosoever is able to recite verses of the Qur'an by means of memory must recite as much as desired. However, if one is incapable of learning and memorizing a portion of the Qur'an which is necessary in prayer, then one will resort to the Dhikr of Allah. Had reciting from a Mushaf been permitted, the jurists (fuqaha) would have deemed it necessary and the Messenger of Allah (Allah bless him & give him peace) would have directed it, because resorting to the Dhikr of Allah should have been an option only if one is even incapable of reciting from a Mushaf. This clearly indicates that reciting from a Mushaf is not a "legitimate" recitation with which one's prayer is deemed valid.
(See: I'la al-Sunan 5/59-60)
As pointed out earlier, it is permitted according to the Shafi'i and Hanbali Schools to recite from a Mushaf in Fardh and Nafl prayers, whether one has memorized the portion one is reciting or not. According to Imam Malik, it is permitted to do so in Nafl and Tarawih prayers.
(See: al-Majmu' of Imam Nawawi and Kasshaf al-Qina' of Bahuti 1/361)
Their proof is the report recorded by Imam al-Bukhari in his Sahih without a chain of transmission (mu'allaqan) that "Sayyida A'isha (may Allah be pleased with her) would pray behind her slave Zakwan, who would recite from a Mushaf."
(Sahih al-Bukhari 1/245 and Fath al-Bari 2/239)
The Hanafi jurists (fuqaha) present various explanations for this report:
a) Imam Zafar Ahmad Uthmani states that Zakwan had actually memorized the portion which he was reciting, whereas the condition for the impermissibility of reciting from a Mushaf [according to the Hanafis] is that the one reciting has not memorized that which he is reciting in prayer. As such, Zakwan's recitation was not dependant on external inspiration; but rather on his own memory. However, he would merely keep the Mushaf open to assist him for a word or two, which does not invalidate the prayer.
(See: I'la al-Sunan 5/61)
b) Imam Badr al-Din al-Ayni states in his commentary of the Hidaya that the meaning of this report is that Zakwan would recite and memorize portions of the Qur'an from the Mushaf prior to commencing prayer. Thereafter, he would stand up, commence his prayer and recite by means of memory that which he had memorized.
(al-Binaya fi sharh al-Hidaya 2/427)
c) Imam al-Kasani states in his Bada'i al-Sana'i that it is possible this report is describing two separate states, meaning Zakwan would lead in prayer, and would recite from the Mushaf in other than the state of prayer.
(Bada'i al-Sana'i 1/236)
Nevertheless, in conclusion, this is a matter differed upon by the jurists of the four Sunni Schools of Islamic law. The Hanafi School does not permit reciting from a copy of the Qur'an (mushaf) during Salat, with Imam Abu Hanifa of the opinion that one's Salat is invalidated should one do so. The other Imams have allowed this practice, but one should be cautious in terms of making too many movements whilst carrying the Mushaf, since it may invalidate the prayer according to them as well.
Finally, in the Hanafi School, praying behind an Imam who is reciting from a Mushaf invalidates the prayer of the follower. As such, one should avoid praying behind such an Imam.
However, this may be difficult to apply in mixed communities where there are many non-Hanafis or where such practices are common. In such a case, one may pray behind a Shafi'i or Hanbali Imam who is reciting from a copy of the Qur'an and thus follow the positions of Imam Abu Yusuf and Imam Muhammad (may Allah have mercy on both). This is closer to unity and helps avoid Fitna.
And Allah knows best
(Mufti Muhammad ibn Adam al-Kawthari, Darul Iftaa, Leicester, UK)
Is it Obligatory to Complete the Entire Qur'an During Tarawih Prayers?
QUESTION You are aware that Eisha time here in the UK is very late this Ramadhan. As a result, offering 20 Rak'at Tarawih in the local Mosque becomes extremely difficult for me, as we usually finish just before midnight! I have a difficult job and need to wake up early in the morning. Given this, would it be sinful, wrong or disliked if I did not follow a complete recitation of the Qur'an (khatam) and instead performed 20 short Rak'ats of Tarawih with some friends reciting short Surahs from the Qur'an?
ANSWER In the name of Allah, Most Compassionate, Most Merciful,
Reciting the entire Qur'an (khatm) once in Tarawih prayers is an important Sunna that has been practiced by the Muslims throughout the centuries. As such, it should not be abandoned in the various Mosques where there has been a tradition of completing the Qur'an, even if the time for Eisha is late.
However, if one experiences genuine hardship in reciting or listening to the entire Qur'an, it would be permitted for him/her to recite short Surahs or verses from the Qur'an during Tarawih prayers. In fact, the late Hanafi jurists (fuqaha) have ruled that it is better, in our times, to have an amount recited that will not burden people or lead them to stay away from the congregation.
Imam al-Haskafi (Allah have mercy on him), the renowned Hanafi jurist, states: "Completing the Qur'an (khatm) once [in Tarawih prayers] is Sunna, completing it twice is virtuous, and completing it thrice is even better. As such, its completion should not be abandoned due to people's laziness. However, it is stated in 'Al-Ikhtiyar' that it is better in our times to recite an amount that does not burden people..."
The commentator of Haskafi's work, Imam Ibn Abidin (Allah have mercy on him) explains further by saying that the majority of Imams including Abu Hanifa (Allah have mercy on him) consider completing the Qur'an to be an important Sunna. However, he says, certain rulings change based on the needs and interests of people, and thus in our times [Ibn Abidin's], it is better to recite an amount that will not lead to people staying away from the congregation, because having a larger congregation is superior to lengthy recitation.
He then quotes Imam Ibn Nujaym (Allah have mercy on him) from his Al-Bahr al-Ra'iq as saying that the correct position in the Hanafi School is that completing the Qur'an is a Sunna. However, this does not mean a Khatm cannot be left out [even] if it results in alienating people; rather it is superior to choose that which is tolerable for the masses...
He then quotes from Al-Mujtaba that the late Hanafi jurists (muta'akhirun) ruled that three short verses or one long verse may be recited in each Rak'at of Salat al-Tarawih in order that people don't become jaded and thus avoid the congregation. Al-Hasan relates from Imam Abu Hanifa (Allah have mercy on him) that reciting three verses after Surat al-Fatiha in obligatory (fard) prayers is good and not disliked, and as such, if it is allowed in Fard prayers, it will be allowed in Nafl and Tarawih prayers too. (See for the whole discussion: Radd al-Muhtar ala 'l-Durr al-Mukhtar 2/46-47)
As such, in conclusion, it is important to have the entire Qur'an recited during Tarawih Prayers within the major Mosques in the towns and cities. However, as outlined in your question, this can become difficult for some people especially currently in the UK where Tarawih prayers are very late. In such cases, it is permissible for you to offer Tarawih prayers in congregation reciting short Surahs or verses from the Qur'an. This will not be sinful, wrong or even disliked, although you will miss out on the rewards for completing the Qur'an in Tarawih prayers.
And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa
Leicester , UK
Is it Necessary to Perform Tarawih Prayers in the Mosque?
QUESTION Due to the long fasts this Ramadhan, I get extremely tired and drained by Maghrib. I would like to know if it is sinful or disliked for me to pray Tarawih at home? Would praying in congregation with my family make a difference?
ANSWER In the name of Allah, Most Compassionate, Most Merciful,
There are three different aspects to your question. The legal ruling (hukm shar'i) of:
1) The actual performance of Tarawih prayers,
2) Performing them in congregation,
3) Performing them in the Mosque congregation.
All three aspects have been answered by the renowned classical Hanafi jurists, Imam Haskafi and Ibn Abidin (Allah have mercy on them) in their respective works: Durr al-Mukhtar and Radd al-Muhtar.
Imam Haskafi (Allah have mercy on him) states: "The Tarawih prayers are an emphasized Sunna, due to the continued practice of the rightly guided Caliphs, for both men and women... It is a communal Sunna (sunna ala 'l-kifaya), however, [for men] to perform them in congregation according to the sounder opinion. As such, if the [entire] community of the Mosque abandoned the congregation, they would all be sinful, unless if only some members of the community abandoned it [in which case no one will be sinful]. And any prayer for which congregation is prescribed; it is more virtuous to perform that prayer in the Mosque."
Imam Ibn Abidin (Allah have mercy on him) elaborates on the above by saying that Tarawih itself is an [emphasized] individual Sunna (Sunna ala 'l-ayn), and as such, it is disliked [and blameworthy] for a person to abandon Tarawih prayers altogether [and sinful with persistence]. As for performing them in congregation, it is a communal Sunna, that is, if they are not performed in congregation at all in the Mosque, then the entire community would be at blame and, with persistence, would be sinful. However, if some members of the community performed them in congregation in the Mosque, and a person in the community performed them in his home, he would have left a more virtuous deed. Even if he performed them in congregation in his home, he would have missed the merit of doing so in the Mosque. (See: Radd al-Muhtar ala 'l-Durr al-Mukhtar, 2/45)
In light of the above, to summarize, performing Tarawih itself is an emphasized Sunna. Hence, it is blameworthy and disliked to abandon them, and sinful if done so with persistence.
As for performing Tarawih prayers in congregation in the Mosque, it is a communal Sunna for men. As such, if one offers Eisha Salat in congregation and then performs Tarawih on his own at home, he would miss out on the immense rewards for praying in congregation in the Mosque but it will not be sinful, blameworthy or disliked even with persistence.
Likewise, if some people perform them in congregation at home, they would gain the reward for praying in congregation but would miss out on the extra rewards for praying in the Mosque.
One of the proofs for this is what Imam Abu Ja'far al-Tahawi (Allah have mercy on him) relates in his Sharh Ma'ani al-Athar that some of the Companions, such as Abd Allah ibn Umar رضي الله عنه, and their students (Allah be pleased with them) would perform their Tarawih prayers at home.
Mujahid رضي الله عنه relates that a man asked Abdullah ibn Umar (Allah be pleased with him), "Shall I perform [Tarawih] behind the Imam in Ramadhan." He replied, "Do you recite the Qur'an [by memory]?" He said, "Yes." So he said, "Perform them in your home." (Sharh Ma'ani al-Athar, 1/351-352)
Ubayd Allah ibn Umar رضي الله عنه says, "I saw al-Qasim, Salim and Nafi' all returning from the Mosque [after Eisha], and they would not pray with the Imam." (ibid)
In conclusion, a male should make every effort to perform Tarawih prayers in congregation in the Mosque, preferably following a complete recitation of the Qur'an (khatm), due to the immense reward that is multiplied many times over in the holy month of Ramadan. However, if someone chooses to perform them at home, either in congregation or alone, they must not be rebuked or looked down upon since they are merely leaving out a more virtuous deed. If one finds it difficult to pray in the Mosque, there is no sin or blame in praying at home.
And Allah knows best [Mufti] Muhammad ibn Adam Darul Iftaa
Leicester , UK
Hadhrat Abu Ayyub (radiallahu anh) reported: The Messenger of Allah (salallahu alayhi wasallam) said, "He who observes fast in the month of Ramadan, and also observes fast for six days in the month of Shawwal, it is as if he has observed fast for the whole year." [Muslim]
According to the formula that there is at least ten-fold reward for every virtue, the fast during Ramadan is equivalent to fasting for ten months. If one also observes fast during six days of Shawwal, it will be equal to fasting for two months. Thus, one becomes eligible for the reward of a whole year's worth of fasting. He who makes it a permanent feature is like one who observes fasting throughout his life. He will be considered by Allah as one who observes fasting permanently. Although voluntary in nature, they are highly important. One can observe these six days at a stretch or with intervals, but their observance one after the other at the beginning of the month is better. Similarly, if a person has missed some fasts of Ramadan due to illness, travelling, etc., he should first make up the shortfall and then observe the voluntary six days fast of Shawwal.
Note:Days When Fasting Is Prohibited:'In total there are five days when fasting is Haraam (forbidden). They are the days of Eidul Fitr (1st of Shawwal), and the 10th (Eidul Adha), 11th, 12th, and 13th of Dhul Hijjah. These four days of Dhul Hijjah are called Ayaamut Tashreeq (the days of Tashreeq).
A Hadeeth is narrated in Bukhari (Vol.1, p267) from Hadhrat Abu Moosa (radiallahu 'anh), as well as Hadhrat Abu Huraira (radiallahu 'anh) that Rasulullaah (sallallahu 'alayhi wa sallam) prohibited fasting on the days of Eidul Fitr (1st of Shawwal) and Eidul Adha (10th of Dhull Hijjah). (Tafseer Anwaar ul Bayaan)
The Night Preceding 'Eid-ul-Fitr' (Laylatul Jaiza)
It had been the practice of the Prophet, Sall-Allahu alayhi wa sallam, that he would not sleep in the night preceding the day of Eid-ul-fitr. This night has been named in a Hadeeth as the Night of Reward (Lailatul Jaiza). Almighty bestows his rewards on those who have spent the month of Ramadan abiding by the dictates of Shari'ah, and all their prayers in this night are accepted. Therefore, it is desirable to perform nafl prayers in this night. The Prophet, Sall-Allahu alayhi wa sallam, is reported to have said: 'Whoever stands up (in worship) in the nights preceding the two Eids expecting rewards from his Lord, his heart will not die when the other hearts will die.' (Ibn Majah)
To benefit from this opportunity, one should perform as much worship in this night as he can, and should pray for all his needs and desires.
Before Going to Eid Prayer The following acts are prescribed as Sunnah at the beginning of the day of 'Eid-ul-Fitr before proceeding to the Eid prayer:
1. To wake up early in the morning.
2. To clean one's teeth with a Miswaak or a brush.
3. To take a bath.
4. To put on one's best available clothes.
5. To wear perfume.
6. To eat a sweet food, preferably dates, before the Eid prayer.
7. To recite the following Takbir in the low voice while going to the 'Eid prayer: Allahu Akbar Allahu Akbar, La Ilaha Ila Allah, WaAllahu Akbar Allahu Akbar, Wa Lillaahilhamd
Sadaqat ul-Fitr
Sadaqat-ul-fitr is an obligation for every Muslim, male or female, who owns 613.35 grams of silver or its equivalent, either in the form of money, ornaments, stock-in-trade, or in the form of some goods or commodities beyond one's normal needs. Every person who owns such an amount has to pay Sadaqat-ul-fitr, not only on behalf of himself but also on behalf of his minor children. The prescribed amount of Sadaqat-ul-fitr is 1.75 Kilograms of wheat or its value in money. This amount is prescribed for paying Sadaqat-ul-fitr for one person only. If a person has some minor children, the same amount has to be paid on behalf of each one of them separately. The following points must be remembered concerning the payment of Sadaqat-ul-fitr:
1) Sadaqat-ul-fitr is obligated on each adult male or female separately, and the relevant adult person himself is responsible to pay it. The husband is not required to pay Sadaqat-ul-fitr on behalf of his wife nor is the wife supposed to pay it on behalf of her husband. Similarly, a father is not bound to pay Sadaqat-ul-fitr on behalf of his adult children or vice-versa. However, if the head of the family, by his own free will, wishes to pay Sadaqat-ul-fitr for each one of the members of his family, he should seek their authorization for that purpose. In this case the Sadaqat-ul-fitr paid by him will be valid on their behalf. If he did not pay the Sadaqat-ul-fitr on behalf of any of the members of his family, he will not be responsible for it. Rather, it is the duty of every adult member of the family to discharge his own obligation or to request the head of the family to pay it on his or her behalf.
2) It is a Sunnah that the Sadaqat-ul-fitr is paid before performing the 'Eid prayer. It can also be paid before the 'Eid day, but it is not advisable to delay it up to the performance of'Eid prayer. However, if a person has failed to pay on its proper time, he should pay it as soon as possible, whereby the obligation will stand discharged.
3) The Sadaqat-ul-fitr is not necessary on behalf of a child who was born after the break of dawn in the 'Eid day, nor is it necessary to pay Sadaqat-ul-fitr on behalf of a person who dies before the dawn of the Eid day.
4) Sadaqat-ul-fitr should be paid only to a person who is entitled to receive Zakah.
The 'Eid Prayer The second obligation on 'Eid day is to perform the 'Eid prayer.Some rules in this respect are mentioned hereunder:
1. The Eid prayer is Waajib (obligatory) on every male Muslim.
2. The Eid prayer can be performed any time between the Ishraq and Zawal.
3. It is preferable that the 'Eid prayer is performed at an open field and not in a mosque. However, if, it is difficult for any reason to perform it in an open field, it can also be performed in a big mosque.
4. It is not advisable to hold the 'Eid prayer in every mosque, rather it is preferable that the people from several small mosques get together to either perform it in an open field or, in its absence, in a big mosque which can accommodate a large number of people.
5. No Nafl Salah can be performed before the 'Eid prayer, neither in one's home, nor at the place of' Eid prayer. Similarly, Nafl prayer cannot be performed after the Eid prayer at the same place. However, it can be performed after one comes back to his home.
6. The Eid prayer has neither Adhan nor Iqamah.
How To Perform Eid Prayer (Hanafi)
The Eid Prayer has two rak'ah to perform in the normal way, with the only addition of six takbirs, three of them in the beginning of the first rak'ah, and three of them just before ruku' in the second rak'ah. The detailed way of performing the 'Eid prayer is as follows:
The Imam will begin the prayer without Adhan or Iqamah. He will begin the prayer by reciting takbir of Tahrimah (Allahu Akbar). You should raise your hands up to the ears, and reciting the takbir, you give a little pause during which you should recite Thana' (Subhanak Allahumma.......)� After the completion of Thana' the Imam will recite takbir (Allahu Akbar) three times, and after reciting each Takbir (Allahu Akbar) in a low voice, you should bring your hands down and leave them earthwards. But, after the third takbir, you should set them at the level of your navel as you do in the normal prayer.
After these three takbirs the Imam will recite the Holy Qur'an, which you should listen quietly. The rest of the rak'ah will be performed in the normal way.
After rising for the second rak'ah, the Imam will begin the recitations from the Qur'an during which you should remain calm and quiet. When the Imam finishes his recitation, he will recite three takbirs once again, but this time it will be before bowing down for ruku'. At each takbir you should raise your hands up to the ears, and after saying "Allahu Akbar' bring them down and leave them earthwards. After these three takbirs have been called and completed, the Imam will say another takbir for bowing down into the ruku' position. At this takbir you need not raise your hands. You just bow down for your ruku' saying, 'Allahu Akbar'. The rest of the Salah will be performed in its usual way.
Khutbah: The Address Of 'Eid-ul-fitr
In this Salah, Khutbah is a Sunnah and is delivered after the Salah, unlike the Salah of Jumu'ah where it is Fard and is delivered before the Salah. However, listening to the Khutbah of 'Eid Salah is wajib or necessary and must be heard in perfect peace and silence.
It is a sunnah that the Imam begins the first Khutba by reciting takbirs 'Allahu Akbar' nine times and the second Khutbah with reciting it seven times.
Note:The way of 'Eid prayer described above is according to the Hanafi school of Muslim jurists. Some other jurists, like Imam Shafi'ee رضي الله عنه, have some other ways to perform it. They recite Takbir twelve times before beginning the recitations from the Holy Qur'an in both rak'ah. This way is also permissible. If the Imam, being of the Shafi'i school, follows this way, you can also follow him. Both ways are based on the practice of the Prophet, Sall-Allahu alayhi wa sallam.
"We need to get used to fasting and develop an appreciation for it. There was a time when one would see people with the signs on their faces that they had been fasting and spending long hours of the night standing in salāh.
However these attributes are no longer visible. Indifference is widespread today; people do not give importance to these things any more.
We should make ourselves accustomed to fasting outside of Ramadān. To do this, first start observing the masnūn fasts that fall on special occasions throughout the year, e.g. the six fast of Shawwāl, the fasts of Muharram and the fasts of Dhul Hijjah.
Thereafter, start fasting on ayyām-al-bīd, i.e the 13th, 14th and 15th of every Islamic month, which was a sunnah of Rasūlullāh sallallāhu 'alayhi wasallam.
The next stage is to fast on every Monday and Thursday which is also a sunnah of Rasūlullāh sallallāhu 'alayhi wasallam."
Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org
In this lecture Mufti Abdur Rahman shares some advice on the Secrets of Ramadanic Success. And how one should spend their time wisely and to ask for barakah in the months of Rajab and Shaban to finish off any ongoing projects to help to take full benefit of the blessed month of Ramadhan.
Hadrat Mujaddid Alf Thani رحمه الله writes in his Maktubat that the blessings of Ramadaan start from the 15th of Sha'ban (Laylatul Bara'ah), and increase every day until the beginning of Ramadaan, just as the white light slowly spreads all over the horizon before sunrise. Then, just as the sun glorifies the day with its magnificence, the immense blessings of the first day of Ramadaan greet and warm the hearts of the believers.[Glistening Lights, Shaykh Zulfiqar Ahmad]
Topics include: When the fast begins and ends, what does and does not invalidate the fast, making up missed fasts, those excused from fasting, the acts recommended while fasting and the tarawih prayer.
Fasting, like Salaat and Zakaat, is fundamental institution of Islam. The Fardh Fasting is a practice of vital importance. Allah Ta'ala states in the Qur'aan Shareef: "O people of Imaan! Fasting has been decreed compulsory for you."
The importance of fasting is abundantly established by numerous narrations of the Qur'aan and Hadith. It is clear from the narrations of the Qur'aan and Hadith that for attaining salvation, Salaat, Zakaat and Hajj and not sufficient. It is essential to fast the Fardh fasts of Ramadhaan.
The superiority of fasting over other acts of worship:
Fasting is distinguished from other acts of ibaadat by its inconspicuous nature. Whereas other acts of ibaadat, e.g. Salaat, Zakaat, Hajj, are conspicuous in varying degrees. Fasting is totally concealed. Only Allah Ta'ala is aware if one is fasting or not. Only those who truly have the love or fear of Allah Ta'ala in their hearts will fast.
Experience proves that weakness in love and fear for Allah could be remedied by engaging in such acts which produce muhabbah (love) and azmah (respect, honour and awe). Fasting is greatly efficacious in this regard. Thus weakness in one's Imaan and love for Allah is strengthened by fasting. One in whose heart the love and fear of Allah Ta'ala become embedded, will be strong and steadfast on the Deen. The natural effect of fasting is to produce strength in one's Deen. This effect is referred to in the following two hadith:
1. Hadhrat Abu Hurairah (radiallahu anhu) narrates that Allha Ta'ala said: "Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said that Allah Ta'ala said: "All good deeds are for the one who renders them, but fasting. Fasting is exclusively for Me (Allah)."
(Bukhari)
2. Rasulullah (sallallahu alayhi wasallam) said that Allah Ta'ala said: "The one who fasts, abstains from eating, drinking and sexual relations for My Sake." Another narration states that Allah Ta'ala said that the fasting person leaves off his desires and pleasures for His Sake. (Ibn Khuzaimah).
Fasting being exclusively for the sake of Allah Ta'ala reflects the high degree of sincerity underlying the act of ibaadat. The high degree of sincerity coupled with abstention form evil and futility produce glitter and strength in the Imaan of the fasting person. Great emphasis is therefore laid on fasting. This is very clear from the fact that Allah Ta'ala described the act of man's fasting as being only for Him (Allah Ta'ala).
The Emphasis on Fasting in Islam:
1. Hadhrat Abu Ummaamah (radiallahu anhu) narrates that he asked Rasulullah (sallallahu alayhi wasallam) to impose on him some deed of great significance. Rasulullah (sallallahu alayhi wasallam) said. Adopt fasting, for there is no act greater than it. Hadhrat Abu Ummaamah repeated his request second time Rasulullah (sallallahu alayhi wasallam) again advised him to adopt fasting. Hadhrat Abu Ummaamah put forward his request again, a third time, and Rasulullah (sallallahu alayhi wasallam) said: "Adopt fasting, for there is no deed equal to it."
(Nisaai, Ibn Khuzaimah)
The superiority of fasting is in relation to certain special characteristics of fasting such as degree of sincerity, efficacy in strengthening weak Imaan, inculcating love and fear of Allah and its acting as a barrier against sin. These special benefits of fasting are attainable only if one fasts consciously and observes the respects and rights of fasting.
2. Rasulullah (sallallahu alayhi wasallam) said: "Fasting is a shield and a powerful fortress."
(Ahmad, Baihaqi)
Like fasting is a shield of protection against internal (spiritual) diseases, viz., sins. so too, is it a protection against external sicknesses, i.e. physical illness. In the majority of cases, physical sickness is the result of excessive eating. This cause is arrested in fasting.
3. Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Every person has a zakaat (to pay) and the zakaat of the body is fasting."
(Ibn Majah)
Like wealth is purified by means of paying Zakaat, the body is purified by means of fasting. Zakaat is the elimination of impurities from wealth while Fasting is the elimination of impurities from the body. And, the role of fasting as indicated already, operates in both the physical and spiritual spheres of man's life.
4. Hadhrat Abu Hurairah (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "Keep fasting; you will remain healthy." (Tibrani)
Fasting produces both physical and spiritual health. Fasting produces spiritual peace and exhiliration.
5. Hadhrat Abu Hurairah (radiallahu anhu) in a lengthy hadith, narrates that Rasulullah (sallallahu alayhi wasallam) said: "The fasting person experiences two(occasions of) delights: At the time of iftaar and at the time when he will meet his Rabb." (Bukhari)
During the month of Ramadhan an additional ibaadat, viz., Taraaweeh Salaat, has also been decreed. The performance of Taraweeh is Sunnatul Muakkadah which is an act, the performance of hich is obligatory although it may be omitted for a valid Shar'aee reason. One who is neglectful of Sunnatul Muakkadah is guilty of sin and is termed in the Shariah a 'faasiq'. Taraweeh reduces sleep to some extent. Sleep is an act highly pleasing and loved by the nafs. Hence, by means of Taraaweeh Salaat one strives against the nafs and in so doing the nafs is disciplined. This ibaadat of Taraweeh is an act which is greatly efficient in the spiritual training of the nafs. During the month of Ramadhan, Allah Ta'ala hs united two great and highly efficacious spiritual exercises in the form of fasting and Taraaweeh Salaat.
6. Rasulullah (sallallahu alayhi wasallam) said: "Allah Ta'ala has ordained fasting in Ramadhan compulsory, and I have decreed (by the command of Allah) wakefulness at night (i.e. Taraaweeh, etc.) Sunnat. "Whoever in the state of Imaan and the belief of thawaab fasts in Ramadhan and stays awake at night (i.e. forTaraweeh), emerges from sin, purified as the day when his mother gave birth to him." (Nisaai)
7. Hadhrat Abdullah Bin Umar (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said. "Fasting and the Qur'aan will intercede on behalf of one on the Day of Qiyaamah. The Fast will proclaim: 'O Allah! I prevented him form eating and carnal desire. Therefore, for my sake accept my intercession on his behalf.' The Qur'aan will proclaim: 'I prevented him from sleep. Therefore, intercession of both will be accepted." (Ahmad, Tibrani, Hakim)
8. In a lengthy aayat Allah Ta'ala says: "For the fasting man and for fasting woman ... Allah has prepared a great reward and forgiveness." (Surah Ahzaab)
9. Hadhrat Abu Hurairah (adiallahu anhu(, in a lengthy hadith, narrates that Rasulullah (sallallahu alayhi wasallam) said: "I swear by that Being in Whose possession in the life of Muhammad! The odour of the mouth of a fasting person in sweeter to Allah Ta'ala than the fragrance of musk." (Bukhari)
10. Hadhrat Ibn Umar (radiallahu anhu) narrates, in a lengthy hadith, that Rasulullah (sallallahu alayhi wasallam) said: "Fasting is exclusively for Allah Ta'ala. The thawaab of it (being limitless) no one knows besides Allah Ta'ala." (Tibrani, Baihaqi)
11. Hadhrat Abu Saeed Khurdi (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "The Doors of the Heavens are opened up on the first night of Ramadhan. Not a single Door (among the Doors of Heavens) is then closed until the last night of Ramadhan. For every Salaat performed (this refers to Taraaweeh Salaat) during the nights of Ramadhan, Allah Ta'ala records one and a half thousand good deeds for every Sajdah (of that Salaat). And, for the fasting person, Allah Ta'ala creates in Jannat a mansion of red Ya'koot (a precious stone in Jannat). This mansion will have seven thousand entrances. (So huge will be these entrances that in each entrance will be located) a palace of gold adorned with red Ya'koot. When the Muslim fasts the first day of Ramadhan, Allah Ta'ala forgives all his sins committed from the first of the previous Ramadhan. Daily (i.e. during Ramadhan) from the time of Fajr Salat until sunset, seventy thousands Malaaikah supplicate for his forgiveness. In return for every Sajdah which he (the fasting person) makes of any Salaat, whether during the day or night, he will obtain (such a wonderful) tree 9so huge) that a horseman will take five hundred years to pass under its shade." (Baihaqi)
12. Hadhrat Salmaan (radiallahu anhu) narrates that during the last Juma' of the month of Sha'baan Rasulullah (sallallahu alayhi wasallam) recited a Khutbah in which he said: "O People! An auspicious month has dawned over you. In that month is a night which is susperior to a thousand months (i.e. ibaadat in this night is superior to the ibaadat rendered in a thousand months. Allah Ta'ala has made compulsory fasting in this month and has decreed fasting in this month and has decreed wakefulness at night (i.e. Tarawaeeh Salaat) Sunnat. A Nafl (non-obligatory or optional) act rendered in this month for attaining proximity to Allah, is equal to a Fardh act rendered in other months. A Fardh act rendered in this month is equal to seventy Fardh acts of other months. Whoever gives to a fasting person something for iftaar, his sins will be forgiven and he will be saved from Jahannum: he obtains as much thawaab as the fasting person (to whom he had given something for iftaar) while the thawaab of the person is not reduced in any way."
The people asked: 'O Rasulullah! All of us do not have the means to give something for the iftaar to another. (They were at the time under the impression that Rasulullah (sallallahu alayhi wasallam) referred to a full meal.) Rasulullah (sallallahu alayhi wasallam) said: "This thawaab is even for the man who gives another a date, a drink of water or milk (for iftaar)" (Ibn Khuzaimah)
I'tikaaf
Another special ibaadat during the month of Ramadhan is I'tikaaf during the last ten days. I'tikaaf during Ramadhan is an ibaadat which belongs to the class of Sunnat known as Sunnatul Kifaayah. This ibaadat is a collective Sunnat upon all. However, if a few, even one perons, renders the I'tikaaf, the Sunnat obligation will be discharged on behalf of the whole community. The Ibaadat of I'tikaaf consists of secluding oneself inside the Musjid for the last ten days of Ramadhan. The time has to be passed in ibaadat. Some ahadith regarding the significance of I'tikaaf are enumerated hereunder.
1. Hadhrat Ali Ibn Hussain narrates from his father that Rasulullah (sallallahu alayhi wasallam) said: "He who observes the ten days I'tikaaf during Ramadhan will obtain the thawaab of two Hajj and two Umrah."
2. Hadhrat Ibn Abbas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said in regard to those who observe I'tikaaf: "They are prevented from all sins and they obtain thawaab as if they are rendering all good deeds." (Mishkaat)
By the practice of I'tikaaf, one gains the opportunity of continuous residence in the Musjid. The significance of remaining in the Musjid for Ibaadat has been stressed much in the shariah.
Women who intend to observe I'tikaaf should do so at home. They should seclude themselves in a particular place at home.
The day of Eid:
The special acts of Ibaadat of the month of Ramadhan terminate with the coming of Eid. The hadith explains great significance of the Day of Eid as well. In a lengthy hadith, Hadhrat Anas (radiallahu anhu) narrates that Rasulullah (sallallahu alayhi wasallam) said: "When Eid arrives, Allah Ta'ala addresses the Malaaikah: 'They (Muslims) have fulfilled My Fardh. They have emerged to make dua. I take oath by My Splendour, by My Grandeur, by My Grace and by My Loftiness that I will most certainly accept their petition.' Allah Ta'ala then proclaims to the Believers" 'Return! I have forgiven you and I have exchanged your evil deeds with virtues. They thus return from the Musalla (whenever the Eid Salaat was performed) forgiven."
(Mishkaat)
-Taken from Hayath ul Muslimeen By Maulana Ashraf Ali Thanwi R.A.
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