TIRMIDHI-4
(with NOTES ON TIRMIDHI-AHADITH by MUHAMMAD SALEEM DADA)

TIRMIDHI (with notes) is available for download in .pdf format at:
http://www.scribd.com/doc/85320481/Tirmidhi-With-Notes

7-BOOK ON ZAKAH  (36 topics)

TOPIC 1-Warning from Allah’s Messenger for not paying Zakah

(617)-Sayyidina Abu Dharr narrated saying I came to AlIah’s Messenger (PBUH) while he was sitting in the shade of the Kabah. He saw me coming and said. “They are the losers on the Day of Resurrection, by the Lord of the Kabah”; I thought perhaps something was revealed concerning me. So, I asked, “Who are they-may my parents be ransomed to you!” He said, “They are the wealthy except those who spend here and there.” Then, he scooped his hands and gestured to his front, right and left, and said, “By Him, in Whose Hand is my soul, no man dies leaving a camel or a cow against whom he has not paid Zakah but the same animal will come mightier and fatter than what it is and crush him under its hooves and pass away striking him with its horns. Every time the second will pass away, the first animal will come back, till people have finished their reckoning.” [Ahmed 21409, Bukhari 775, Muslim 990, Nasai 2439. Ibn e Majah 1785]
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From here starts the booklet of ZAKAH, one of the five pillars of Islam, and Muslims have been asked to observe ZAKAH too with SALAH in the Holy Book Quran at many places so Respectable TIRMIDHI brings the booklet of ZAKAH as other compilers do after the booklet of SALAH. Note that ZAKAH or ZAKAT (with a pause at the end, the “t” is often changed to “h” in Arabic as a rule and both words are same) means “purity” or “purification” and in Islamic Teachings, it means to give a fraction of amount on gold, silver, cattle etc. to the needy to purify assets as that is the command of Allah. The command for ZAKAH as an obligatory matter came in the second year of the HIJRAT at Madinah (the mention at Hadith is about KAABAH where the Prophet PBUH was sitting and the point to note is that ZAKAH was introduced there at Makkah in the meaning that people must give some charity for the purity of their assets yet it was commanded as an obligation at Madinah; the term ZAKAT in the Surah that descended at Makkah also means purity of self) and in the same year SADAQAH of FITR was also asked that is obligatory to pay for Muslims at the EID that comes after RAMADHAN; the command to keep SAUM in RAMADHAN also descended the same year in SHA’BAN, the month before RAMADHAN. Also in this very year came the important command to read SALAH at the direction of the Holy KAABAH that became an obvious difference telling Jews at Madinah that Muslims are different in their attention towards Allah, the True Lord, from Jews a lot.

TOPIC 2-If Zakah is paid, the Wajib is discharged

(618)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said, “When you have paid the Zakah on your property, you have, indeed, discharged your obligation.” [Ibn e Majah 1788]

(619)-Sayyidina Anas (RA) said, “We would long or an intelligent villager to come and put question to the Prophet (PBUH) while we were with him. So, we were with this hope when, suddenly, an Aarabi (villager) came and sat down (humbly) on folded legs before the Prophet (PBUH). He said, “O Muhammad! your envoy came to us and informed us that you claim that Allah has sent you as His Messenger.” The Prophet (PBUH) said, “Yes.” He asked, “By Him who has raised the sky, and stretched the earth, and pitched the mountains has Allah sent you?” The Prophet said, “Yes.” He said, “Your envoy informed us that you claim that prayer is prescribed on us five times during a day and night.” So the Prophet (PBUH) said “Yes.” He said, “By Him who has sent you, has Allah commanded you with that?” He said, “Yes.” He said, “Your envoy told us that you claim that fasting is prescribed for us one month in a year.” The Prophet (PBUH) said, “He has spoken the truth.” He said, “By Him who has sent you, has Allah commanded you with that?” So, the Prophet said, “Yes!” He said, “And your envoy told us that you claim that it is an obligation on us to pay Zakah on our properties.” So, the Prophet said, “He has spoken the truth.” He said, “By Him who has sent you, has Allah enjoined it upon you?” The Prophet said, “Yes.” He said, “Your envoy impressed upon us that you claim that Hajj to the House of Allah is an obligation on those of us who can afford to undertake it.” So, the Prophet (PBUH) said, “Yes.” He said, “By Him who has sent you, has Allah enjoined it upon you?” He said, “Yes!” So he said, “By Him who has sent you with the truth! I will not deduct anything from it, nor add anything to it.” Then, he got up and departed. The Prophet (PBUH) said to his Companions (RA), “If the villager speaks the truth then he will enter Paradise.” [Ahmed 12459, Bukhari 63, Muslim 12, Nasai 2087]
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ZAKAH is one of the five pillars of Islam and it is the only obligatory SADAQAH in general to be paid at the specified possessions besides FITR (that is sometimes also named as ZAKAH; see the last topic of this booklet of ZAKAH), yet other SADAQAH (all amounts that are given in sympathy to the needy for good returns at AKHIRAT) too must certainly not be ignored by a Muslim person if he is capable to make that; first of the pillars is to express the words of Belief i.e. KALIMAH that there is no god but Allah and Muhammad (PBUH) is the (last) messenger of Allah and with that a person comes into the fold of Islam; second is to observe SALAH; third is to pay ZAKAH; fourth is to keep SAUM (Fasts) in the ninth month of HIJRAH-calendar i.e. the holy month of RAMADHAN; fifth is HAJJ that means to pay a visit to the Holy KAABAH at Makkah at least for once in the whole life-time in the last month of HIJRAH (DHIL-HAJJ) and perform the holy rites that the Prophet (PBUH) has taught. When these five are done with total attention to Allah, the Muslim person becomes a true believer with time by the blessing of Allah getting at TAQWA (that means the situation of peace at heart even when living normal at the ordinary business of life keeping attention totally towards Allah only); it is to guide the attitudes of hope and of fear towards Allah only with total love for Him. The Holy Book Quran says, “Only those believe in Our revelations who, when they are reminded of them, fall down prostrate and hymn the praise of their Lord, and they are not scornful. Who forsake their beds to cry unto their Lord in fear and hope, and spend of that We have bestowed on them (32: 15 & 16).”

TOPIC 3-Zakah on gold & silver

(620)-Sayyidina Ali (RA) reported that Allah’s Messenger (PBUH) said, “I have written off Zakah on horses and slaves. So, pay Zakah on silver, one dirham against every forty dirhams. I want nothing on one hundred and ninety dirhams, but if it comes to two hundred then it is five dirhams on that.” [Ahmed 1097, Abu Dawud 1574, Ibn e Majah 1790]
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TOPIC 4-Zakah on camels and sheep

(621)-Saalim ibn Abdullah reported from his father that Allah’s Messenger (PBUH) compiled the Book of Sadaqah. It had not been sent to the collectors before he died. He had placed it near his sword. When he took over Abu Bakr (RA) complied with it in his actions till he died, and then Umar (RA) till he died. It was recorded in it that a sheep is given for every five camels, two against ten camels, three against fifteen camels, and four against twenty camels. Then, between twenty-five and thirty-five camels, a she-camel of one year age is given, above that till forty-five camels, a two-year old she-camel is given; above that up to sixty camels, a three-year old she-camel is given; then up to seventy-five camels, a four-year old she-camel is given. If their number exceeds that then up to ninety camels, two two-year old she-camels are given. More than that up to a hundred and twenty, two three-year old she camels are given. Above a hundred and twenty, a three-year old she-camel is given against every fifty camels and against every forty camels, one two-year old she-camel is paid in Zakah. Concerning sheep, one sheep is given against forty sheep till their number is a hundred and twenty. Then, over that till two hundred sheep, two sheep are given. When that is exceeded up to three hundred sheep, three sheep are paid. Therefter, against every hundred sheep, one sheep is given (in Zakah). Then, nothing is paid till the number reaches one hundred. And, sheep or camels of different people are not put together. Also, a single flock is not to be separated to evade (payment of) Zakah. And if there are two partners then they must divide (their liabilities) in equal share (among themselves). And, Zakah is not to be accepted if an old and a defective animal is offered. Zuhri said hat when the collector comes, he must divide the flock into three kinds the best, the average and the poor category. The collector must collect from the average category. And, Zuhri did not say anything about cows. [Abu Dawud I68, B1451, Ibn e Majah 1798]

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There are five very important questions in respect to ZAKAH that have to be answered well for a person; on what possessions must he pay ZAKAH, on what quantity of those must he pay it, when must he pay it, where must he pay it and how much of ZAKAH is payable on him. The Holy Book Quran has guided to pay ZAKAH and Ahadith address these questions in detail for its practical application. The point of importance is whereas the Holy Book Quran gives Islam in total for all times and all places in theory, Ahadith give it in total for all times and all places in practice; ULAMA have answered these questions well by Ahadith and insha-Allah our study would endeavor to get these answers without addressing any minor difference at this note plus the note ahead. For the first question, note that there are four plus one things at possession that ask for ZAKAH; these are gold, silver, the inventory-in-trade and the cattle that graze on its own. Because cash is equivalent to gold as of old days gone-by, it is also included along-with its kinds in these possessions as the fifth item that asks for ZAKAH. Except for these five things, ZAKAH is not on other possessions though USHR is also sometimes termed as ZAKAH that is the obligatory payment for the produce of agricultural land. Please note that it is possible that the fourth of these i.e. cattle might fall at the third category if the trade is related to it and as such it would be counted only in the third; gold and silver are always subject to ZAKAH in their own capacity in whatever form they are in possession and as such, cash at hand and its like also have the same ruling as gold; this cash-like items include all those that might be treated as cash-in-possession meaning bonds that can be cashed any time and traveller’s cheque or even cheques that are at hand plus the cash at the bank and all such investments that are as good as cash by the opportunity of their realization in a short time; also included in it are all the personal loans too that are given to acquaintances for those are personal assets but they are liable to ZAKAH after deduction from them of personal loans payable (though guarantees given do not count unless the payment has been made in actual that would have already affected the cash in hand); an important point here is that share of stocks-in-trade and cash & kind involved at the business has to be assessed as a personal asset even though by the accounting viewpoint the business concern is a separate entity. Note also that Sole-Proprietorship, and even Partnership, is fine but it is much better to avoid Joint-Stocks Company due to valid Islamic reasons but detail for this statement would not be possible at these notes except for this indication that in matters of ZAKAH, a person must have an acceptable information at the specific date and a good control over the possessions he is paying the ZAKAH on. For the second question, note that the amount on which the Muslim person becomes liable to pay ZAKAH is called NISAAB and by the amount that is reported at Ahadith, it is 87.5 grams of gold as of today and for silver it is 612.5 grams so if one possesses these in their respective quantities mentioned, he is liable to pay ZAKAH. If a person does not have gold or silver upto NISAAB individually but together they come to the value of NISAAB by the market-value of lesser valuable of the two in cash; that is the market-value of 612.5 grams of silver as of today; even then he has to pay ZAKAH as the NISAAB completes even by addition. This rule applies also to other possessions that ask for ZAKAH; excluding the cattle that graze on its own and the produce of agricultural land; this means that if value of any two of cash, gold, silver and stocks-in-trade or any three of them or even if all the four sum-up to NISAAB i.e. the value of 612.5 grams of silver in cash, the man has to pay ZAKAH; the cattle would have to be seen on its own for it has its own NISAAB and even the way of providing ZAKAH in it is unique unless it is in the stocks-in-trade (as then it would have the ruling for stocks-in-trade only) and our study would see to it plus USHR at the note ahead insha-Allah. Cash is such a standard alone in the living manner as of today that it has the ability to decide the NISAAB taking the market-value of all these four things together that ask for ZAKAH as 2.5 percent of their total amount. As for the questions when to pay ZAKAH and where to pay it, note that it is to be paid yearly by cash or kind and a day must be set by a person by his intention by the calendar of HIJRAT for his ZAKAH and mostly wealthy Muslims set such a date to be some specific day of RAMADHAN when there is very high return to every good deed done; it must not be changed then except for some totally genuine reason. Now once the date is set, if the person has amounts equal to NISAAB at that specific date and also had NISAAB at that specific date the previous year, he has to pay ZAKAH, no matter what has come and has gone in between upon his finances; he must care not to change his finances drastically by taking steps to it before that specific date when he really intends to pay. However, if the Government makes such policies that ask to take ZAKAH, it is upon the good judgment of Muslims how to respond as the people at high offices in the Government in Muslim lands are unworthy peoply mostly, judging by the morality Islam asks of them. Note here too how important the intention is and it is said in a Hadith, “Surely, deeds depend upon intentions”; see Hadith-1653. The man liable to pay ZAKAH can take-out his usage amount of cash aside for a month or so if he is on job or gets monthly rumeneration but has full NISAAB available with him even after it; here the importance of intention is emphasized even more. As to where it has to be given, briefly it has to be given basically to the poor and the needy yet the eight rightful persons to it are clearly specified in the verse-60 at Surah TAUBAH, the ninth Surah, that says, “SADAQAH are only for the poor and the needy, and the (righteous) officials over them and those whose hearts are made to incline (to the Truth) and for the liberty of captives and those in debts and in the way of Allah and the way-farer; an ordinance from Allah; and Allah is knowing, Wise (9:60)”; any good TAFSIR (commentary of the Holy Book Quran) would clarify the detail of these rightful persons insha-Allah. Now remains the last and the most important question in the practice of ZAKAH and that is how much has to be given to those that are rightful persons to it so please note here that for cash, gold, silver and stocks at trade, 2.5 per cent of the amount that result by their total, has to be given in ZAKAH but for the cattle that graze on its own, not only the NISAAB but the mode of payment is also unique and the same is true for USHR; our study would address both of these at the note that is just ahead insha-Allah.

 

TOPIC 5-Zakah on cows

(622)-Sayyidina Abdullah ibn Masud reported that the Prophet (PBUH) said, “For every thirty cows or oxen, one cow or ox is paid. For every forty, a cow of two years old is paid.” [Ibn e Majah 1804]

(623)-Sayyidina Mu’adh ibnJabal said that the Prophet (PBUH) sent him to Yemen. He commanded him to take from every thirty cattle a male or a female calf of a year old, and from every forty a two year old cow, and from every young man, one dinar or garments of equal value (towards izyah).[Ahmed 22190, Nasai 2449, Abu Dawud 1578, Ibn e Majah 18031

(624)-Muhammad ibn Bashhar reported from Muhammad ibn Jafar, from Shu’bah, from Amr ibn Murrah that he asked Abu Ubaydah if he remembered any saying from ABDULLAH. He replied in negative.

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TOPIC 6-Dislike for taking the best property as Zakah

(625)-Sayyidina ibn Abbas (RA) reported that Allah’s Messenger (PBUH) sent Mu’adh to Yemen. He told him that you will come to a people who are ot the scripture so invite them to bear witness that there is no god but Allah and that I am Allah’s Messenger (PBUH). If they submit to that inform them that Allah has made obligatory for them the five prayers during day and night. If they obey, inform them that Allah has prescribed on them Sadaqah on their wealth; it has to be acquired from their wealthy and has to be paid to their poor. If they submit to that then refrain from taking the best portion of their property as Zakah. And, fear the supplication of the wronged one, for there is not any veil between the petition and Allah. [Ahmed 2071, B740, Muslim 19, Abu Dawud 1584, Nasai 2434, Ibn e Majah 783]

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TOPIC 7-Zakah on farm, fruit and grain

(626)-Sayyidina Abu Sa’eed Khudri (RA) reported that the Prophet (PBUH) said, “There is no Zakah on less than five camels. There is no Zakah on less than five ooqiyah silver. And, there is no Zakah on less than five awsaq of grain. [Ahmed 11253, Bukhari 742, Muslim 979, Abu Dawud 155, Nasai 2441, Ibn e Majah 1793]

(627)-Muhammad ibn Bashhar reported from Abdur Rahman ibn Mahdi who from Sufyan who from Shu’bah who from Maalik ibn Anas who from Amr ibn Yahya who from his father who from Sayyidina Abu Saeed Khudri and he reported from the Prophet (PBUH) a Hadith like the Hadith of Abdul Aziz reported by Amr ibn Yahya.

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The amount of ZAKAH in the cattle that graze on its own and that is camels, sheep, goats and cows is told in Ahadith clearly; animals have to be given against animals at ZAKAH and ages of these animals have been given a high value in this respect as difference in ages causes difference in value and ZAKAH for them has to be provided each year at the specific date intended. As the Hadith at the topic-4 has mentioned, note that upon 5 camels to 24 there is a sheep to be given for every five, so it is one sheep for 5 upto 9, two sheep for 10 upto 14, three sheep for 15 upto 19 and four sheep for 20 camels as ZAKAH upto 24. There is nothing if camels are lesser than five as the NISAAB of camels starts from five. From 25 to 35, not sheep but a she-camel of one year has to be given; from 36 to 45, a she-camel of two years has to be given; from 46 to 60, a she-camel of three years has to be given and from 61 to 75, a she-camel of four years has to be given. From 76 camels to 90, two she-camels of two years each have to be provided in ZAKAH and above that till 120, two she-camels of three years each; and so this is for camels. As for sheep; and that goes for goats too; that one of them has to be given when they are from 40 to 120 in quantity; before 40 there is nothing as its NISAAB starts from 40 sheep. Then from 121 to 200, two sheep have to be given in ZAKAH then from 201 to 399 (and note here that the upper value is neither 299 nor 300 but 399), three sheep have to be given. Then from 400 upto 499, there are four sheep to provide and from 500 upto 599, five sheep and so on increasing one sheep at the next hundred; it would go on like that ahead. As for cows, Hadith at the topic is clear that there is nothing before 30 as NISAAB for the oxen or the cow commences from 30. On 30 of them one cow that has completed its first year has to be given in ZAKAH and on 40 one cow that has completed its second year has to be given. Then the manner in the payment of ZAKAH would be the easy distribution, so when they are from 40 to 59, one cow of two years is enough yet with 60 of them to 69, two one year cow would be provided in ZAKAH; from 70 to 79, one cow of one year and one cow that has completed two years would be provided; at 80 in number, two cows each of two years would be provided and so on ahead. As for USHR, if the produce of the agricultural land is 5 WASAQ or more it is liable to ZAKAH. Note that WASAQ is equal to 60 SA’ while a SA’ has been taken as around 3.2 Kilograms (as told by ABU-HANIFAH by the standard at KUFAH in Iraq) or around 2.2 Kilograms (as told by other IMAMS) as of today and this latter value is better to take here as it is an exemption from an important obligation and it is better to pay more in USHR than less where there happens to be some concern (note that ABU-HANIFAH does not take any exemption from the produce here as valid against the three other IMAMS so his measurement of SA’ here is certainly better to omit); detail for this might be taken from the note at Hadith-56 that is in the booklet of Purification, the first booklet of JAMAE’ TIRMIDHI; so 5 WASAQ comes to around 5 X 60 X 2.2 that results in 660 Kilograms and for the practical purpose here it is better to take the cautious figure of 630 Kilograms as exempted. When the produce is more than these exempted Kilograms and watering to it is done by irrigation, USHR on it (the part above the exempted value) is half of the tenth part (mostly the lands are of this type at the present era and so USHR on their produce is twentieth part of it) and if the produce is cultivated at gardens and fields that get the water by rain much and they are un-irrigated, then USHR on it is the tenth part as told in the topic-14 of this booklet, paying it better by the same produce without waiting a year but paying each time as the production turns out. Here as a part of discussion, please note that it is a matter of Jurisprudence to decide first what lands are those where USHR must be imposed and where KHARAJ must be imposed; the easy answer would be that the lands at the possession of Muslims at the Muslim countries have to provide the USHR and the other lands at Muslim countries would have to provide the KHARAJ  as basically KHARAJ is an agricultural tax received from non-Muslim owners of the lands; but the matter is not that simple on this issue; please note that the study that we are making for understanding of Ahadith in brief would not touch the matter though for the application of USHR in the present era it is necessary to know this categorization. As the ZAKAH of the cattle that graze on its own has unique NISAAB and unique mode of payment that is not at all difficult to understand as the dealing with it is on an individual basis (even in it, each kind has to be taken singularly as has been defined categorically) and the same is true for USHR that it has unique NISAAB and unique mode of payment easy to understand keeping aside the designation of lands; Al-Hamdu Lillah; so I, MSD, would take worked example for ZAKAH in the next note insha-Allah about the four items that are cash, gold, silver and stocks-in-trade that ask for 2.5 per cent of it and are mutually taken into consideration so as to clarify the calculation of it in the modern era; Al-Hamdu Lillah.

TOPIC 8-Zakah is not paid on horses and slaves

(628)-Sayyidina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “No Sadaqah (Zakah) is due from a Muslim on his horse and on his slave.” [Ahmed7299, Muslim 982, Abu Dawud 1594, Nasai 2463]

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TOPIC 9-Zakah on honey

(629)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) said, “As for honey, against every ten skins, (Zakah is) one skin.”

(630)-Ubaydullah ibn Umar narrated that Umar ibn Abdul Aziz asked him about Zakah on honey. So, he said, “We have no honey on which to pay Zakah as Mughirah ibn Haakim has informed us that there is no Zakah on honey.” Umar ibn Abdul Aziz said, “Justice pleases.” So he wrote to the people that it was relaxed from them.

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TOPIC 10-Zakah is not paid on (sudden) receipts (during the year) till a year elapses

(631)-Sayyidina Ibn Umar (RA) narrated that Allah’s Messenger (PBUH) said, “One who acquires property is not liable to pay Zakah thereon till a year passes (over it).” [Ibn e Majah 1792]

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Ahadith here express clearly that ZAKAH on horses is not payable (unless they are the part of stocks-in-trade) and so any difference in opinion with this clear guidance is better to omit. As for honey, note that the narration at 629 is weakly narrated and so there is a difference of opinion if it is necessary to pay ZAKAH on it as a separate commodity or not though as stocks for trade it is liable to ZAKAH as other items; MAALIK and SHAFA’I rule that honey does not ask for ZAKAH and that seems the better ruling to take. ZAKAH is payable at the date that is set by intention by a Muslim person and he has to pay ZAKAH on the financial position he has on that specific date on the possessions that ask for it. Note that all the profits received during the year would be taken into calculation for ZAKAH at the specific date; whole of cash, whole of gold, whole of silver and whole of stocks would be considered then even if the whole year has not passed over some particular possession; some of such possession might have come to him at the beginning of the fiscal year by the date he has specified for it and some at the end yet by the ruling they all would be included into the amount that asks for ZAKAH on the specified date; the last narration is taken to mean that ZAKAH would not be due on a person before the annual date he has specified for ZAKAH as that only ends his fiscal year. It is not much difficult to calculate it for the one who is on job only getting the monthly salary; he can keep his salary aside if it is enough or even if it is some more in amount than his monthly necessities; if that is not enough then he can take the deficit from the amounts he has in deposit calculating it for a month only though he might calculate that deficit for four months ahead in the present era if he intends but not more; and he must care to curb his necessities as much as possible and have TAWAKKUL on Allah as He is the True Provider of all necessities; it is purely a matter of good intention with inclination towards the payment of ZAKAH and not towards its avoidance. So for a man at job or getting remuneration on monthly basis when he does decide that he has the NISAAB of ZAKAH by the total of the four things that ask 2.5 percent of ZAKAH on their total; those are cash, gold, silver and stocks in trade; then he must see what amounts he has by cash; this includes cash-in-hand keeping the salary’s pay-check aside, cash-at-bank that is easily accessible (but not fixed deposit as ZAKAH to it would be payable in the year of its realization; note that to keep anything fixed in deposits for interest is HARAAM and it must be seen to the utmost possibility even in all other transactions too with banks that those transactions avoid interests), cash given as short-term loans receivable but loans payable of all sorts must be deducted from it (ZAKAH for the long-term loans given would be payable in the year of their realization), investments that are easy to liquidate and this includes bonds or market-securities too. After the grand-total of all cash, he has to see the amount of gold he has by market value and also the silver he has and then he must add it to the grand-total of the cash-amount. As he has no stocks-in-trade being a person at job, he would pay 2.5 percent of the total that comes at the last as the ZAKAH due on him for the year elapsed and Allah knows better. Let us now take a worked example here for a man at some business and the coming discussion would benefit those highly insha-Allah who are good at Accounting yet it might be difficult for those who have but little awareness for Accounting yet for the sake of clarity, I, MSD, would present this example for ZAKAH with easy figures to do justice to the task insha-Allah. Assuming that a person has an established trading business that is run by him at Sole-Proprietorship and the sales from which are maintained on credit only, the summary of its accounts on the specific date he intends to pay ZAKAH is as follows. The business shows net credit sales of Rs. 3600000/- for the year starting from the same date specified for ZAKAH of the last year and the amount of its cost of goods sold comes to Rs.2520000/-; gross-profit being Rs.1080000/-. The total of expenses of the business during this term after adjustments come to Rs. 126000/- and this tell us that the net-profit of the business stands at Rs. 954000/- (Net Sales – COGS – Expenses). As for the Balance-Sheet, the firm shows Current Assets at Rs. 6000000/; that comprise of cash-at-hand of Rs. 63000/, cash-at-bank Rs. 1137000/, receivables with no bad-debts expected of Rs.2400000/, advance to suppliers Rs. 270000/, advance to workers Rs. 30000/, Investments in market-securities Rs. 300000/ and Stocks-in-trade Rs. 1800000/; the fixed-assets comprise of the Furniture amounting to Rs. 30000/- net and a long-term loan extended to a relative by the Sole-Proprietor for Rs. 270000/-; so the assets of the business come at Rs. 6300000/- in total. There is no need to see the credit side as the Assets known with the Profits of the current year would do well insha-Allah for the calculation of ZAKAH but for clarity, let us assume that the credit side equalizes the debit side by two of accounts at the head of Liabilities that amount to Rs. 2100000/; the break-up being Accounts Payable of Rs. 1850000/ and Advance from Customers of Rs.250000/; and by three of accounts at the head of Proprietorship that amount to Rs. 4200000/; the break-up being Retained Earnings (Previous) of Rs. 846000/, Retained Earnings (Current) of Rs. 954000/ plus the Capital of Rs. 2400000/; so the equities come to 6300000/ in total. This man, the Sole Proprietor, has on this specific date, the personal cash in hand at Rs. 150000/ and personal cash in bank Rs. 2370000/; he has for him bonds in hand at Rs. 450000/ and has extended loan from his personal funds to acquaintances for Rs. 330000/ with no payable to pay as personal, he has gold coins as personal assets amounting the market-price of Rs. 900000/ but no silver at hand; these amounts that are termed as his personal come to Rs. 4200000/ in total so the ZAKAH that is payable by him in the amounts he has at personal capacity is Rs. 105000/. But now, the point to note here is that the share in the business he has invested is also personal as taken by Islamic Jurisprudence for the purpose of ZAKAH and as it is run by him solely, all the assets there are also clearly his personal in practice. Counting the whole finances that he has provided to the business as among the necessity on which he depends for his earnings and execution of his obligations there is no ZAKAH due except for three things that are pointed out categorically by the Islamic Jurisprudence as to be calculated for ZAKAH by the man; these are Cash & kind, Stocks-in-Trade and the Net-Income that he is liable to get from the business; the Net-Income technically is not the asset of the business yet counting it in the personal Incomes or receivables that the man is liable to get from it, it asks for ZAKAH to him. Also note that besides the incomes (even if not realized and shown at the Retained Earnings and that has to be calculated each year at the specific date whether previous or current as it is a short-term receivable to the man), capital would not be put to calculation of ZAKAH taking it to be the element pertaining to the necessity of the man. Also note that at the liquidation of the business that realizes by cash or kind, or the realization of any Asset (whether current or fixed of any sort) that brings cash or kind, it would then automatically affect cash coming to realization and would certainly ask for ZAKAH at that term when it is realized. Now, adding Cash-in-hand at the business in the worked example to Cash-in-bank, Investments easy to liquidate and stocks in trade, we get Rs. 3300000/; ZAKAH of which is Rs. 82500/ charging by 2.5 percent of the total. Adding to it the ZAKAH of Retained Earnings (both for previous and current) that is Rs. 45000/, we get the total figure of ZAKAH as Rs. 127500/ that he is liable to pay from the business categorically put on him. The grand-total of ZAKAH is the sum of Rs. 105000/ (by the fund that he keeps as handy and are personal by current terms of expression) and Rs. 127500/ (by the business he runs) and so the ZAKAH that the man would pay is Rs. 232500/ for the year elapsed and Allah knows better.

TOPIC 11-Jizyah is not levied on a Muslim

(633)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said, “Two Qiblahs are not suitable on one land and there is no Jizyah on Muslims.” [Ahmed 2576, Abu Dawud 3053]

(634)-Abu Kurayb reported from Jabir who from Qabus through the same Sanad (i.e. the chain of narration) a similar Hadith.

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TOPIC 12-Zakah on jewellery

(635)-Sayyidah Zaynab (RA) wife of Sayyidina Abdullah (RA) reported that Allah’s Messenger addressed them, the women. He said, “O women! Give Sadaqah even if it is from your jewellery, for on the Day of Resurrection, you will form a majority of the dwellers of Hell”. [Ahmed 4037, Bukhari 778]

(636)-Mahmud ibn Ghaylan reported a similar Hadith from Abu Dawood who reported from Shub’ah who from Amash who from Abu Wail who from Amr ibn Harith, Sayyidah Zaynab’s (RA) nephew who was the wife of Sayyidina Abdullah (RA), and he reported from her who from the Prophet (PBUH).

(637)-Amr ibn Shu’ayb reported from his father who reported from his grandfather that two women came to Allah’s Messenger (PBUH). They had two bracelets in their hands. He asked them, “Have you both paid the Zakah against these? They said “No!” So, he asked them, “Do you like that Allah make you wear bracelets of fire?’ They said, “No!” So, he said, “Pay Zakah against them.” [Ahmed 6679, Abu Dawud 1563]

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JIZYAH is mentioned in the Holy Book Quran and it is the financial tax upon non-Muslim DHIMMI against the provision of security to their possessions, honor and life. DHIMMI means those non-Muslim that live with Muslims in their protection and it is necessary for Muslims to care for them in all possible ways. Note that ZAKAT that Muslims pay is not a tax in actual but it is given due to the command of Allah and as such it is an obligation put on Muslims that we do not consider as some kind of tax; note that Respectable TIRMIDHI brought this narration-633 here to point-out the fact that non-Muslims do not pay ZAKAH that brings not only worldly betterment but the blessing of Allah at AKHIRAT too; non-Muslims have to see to another type of financial obligation that is JIZYAH  that is related to the world only though that does provide them a high security here as Muslims then take that an obligation to fulfil; note also that even if they do not pay JIZYAH but ask for security that Muslims are able to provide, Muslims would surely provide it even then on basis of EHSAAN insha-Allah. As for the part in Hadith that there can not be two QIBLAH in one land, its meaning is two-fold; one of the meaning is that in the land of Arabia, Jews and Christians must not live for their way of life is totally different than how Muslims live and two type of living-ways here is not acceptable so they must live apart from Muslims; this wonderful guidance is so much worthy to note today that Muslims must take high care to live away from Jews and Christians; and the other meaning is that Muslims must not live at places in the environment that is heavily influenced by the living-way of non-Muslims. Note that this guidance was given when there was not any mention of rules and concepts of Psychology and it was clearly given so that Muslims give their impression only and not take any impression from anyone adverse to their living-ways. As for Jewellery of women, three of IMAMS except ABU-HANIFAH do not find it necessary to pay for that even if that is of gold or silver when it is in usage as their ornament, as Hadith-637 is weakly narrated and Hadith-635 though strong by the chain of narration is not totally explicit on the subject; SADAQAH noted here might be MUSTAHAB (praiseworthy) and not necessary. Here, ABU-HANIFAH seems to be at the better side and gold and silver in any form has to be calculated for ZAKAH; in fact it is not good for women to wear things that attract the eyes of men and certainly the ruling of the lone IMAM is highly worthy of consideration at this matter and Allah knows better.

TOPIC 13-Zakah on land produce

(638)-Sayyidina Muadh reported that he wrote to Allah’s Messenger (PBUH) asking him about vegetables and grocery. He said, “There is nothing on that.”

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TOPIC 14-Zakah on land irrigated by rivers

(639)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, ‘On the land that is watered by the heaven (rain-water) and springs, a tenth is payable. And, on that which is drawn by animals (or tubewells and the like), a twentieth is payable.” [Ibn e Majah 1816]

(640)-Saalim reported on the authority of his father from Allah’s Messenger (PBUH) that he prescribed a tenth of that which is watered by the heaven (rains) and springs or is ‘athari’ and for that which water is drawn by animals (or artificially), one-twentieth is payable. [Bukhari 1483]

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Although produce of land has to be paid by half of tenth amount when it is cut and weighed if it has been cultivated by irrigation and efforts to provide water to it in different ways yet vegetables do not ask for this payment that is named USHR; this is how the matter is taken in general. ATHARI means those trees that can absorb water that is near to them by spreading their roots so any natural means that waters the produce and does not need much efforts for its total growth ask for tenth of it in payment of ZAKAH; Al-Hamdu Lillah. Note that it is better to take out USHR from the produce of the irrigated land without any addition to its value or any deduction from its value of expenses made on irrigation though there are some minor difference at this matter.

TOPIC 15-Zakah on property of orphan

(641)-Amr ibn Shu’ayb narrated on the authority of his father who from his grandfather that the Prophet (PBUH) spoke to the people, saying, “if anyone is guardian of an orphan who owns property then he must trade with it and not leave it (unattended) till Zakah devours it.”

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TOPIC 16-There is no retaliation on wound caused by an animal, and a fifth is payable on buried treasure.

(642)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH), “If an animal wounds anyone or if one falls in a well or a mine and is wounded or dies then there is no bloodwit (or compensation). And, on buried treasure a fifth is paid.” [Ahmed 7258, Bukhari 802, M1710, Abu Dawud 3085, Nasai 2494, Ibn e Majah 2673]

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There is a difference of opinion among IMAMS whether the property of an orphan asks for ZAKAH or not; and this difference even occurred among SAHABA (the companions of the Prophet PBUH). The possibility is that the Hadith indicates that if the property remains unattended, the orphan when he does get it at his maturity in age, might not be able to keep it safe by his inexperience but with a running business at hand, he might have learnt the ways of trade beforehand and might make his finances better as he gets control of it rather than lose it; so the Hadith at the topic might be mentioning the future prospects that without anything done with it, the boy as he gets it would lose much of it, if in nothing else then by paying in ZAKAH as that is an obligation to see without fail; the better ruling is that when the property of an orphan lies idle there is no ZAKAH in it. As for the narration-642, note that if someone gets wounded or even dies by the attack of animal, there is no compensation given or taken while if someone gets wounded or dies by falling into a man-made cavity at the land that is the well or a natural cavity at the land that is the mine that also does not ask for any compensation unless it is totally clear that there is criminal negligence on somebody’s part in the accident; note that the duty is specified to care that the cattle do not damage the field of crops and it rests with the owner of the field at the day-time and that same duty to care at the night is upon the owner of the cattle so that proves the point. If someone finds the buried treasure at his land he has to pay the fifth part of it to the state treasury and he can keep the rest to his own self. If someone finds something of value at a mine on his land, the same ruling is valid as that is the better here that he would have to pay the fifth part of it to the state treasury and he can control the rest by his own and Allah knows better.

TOPIC 17-Concerning grain

(643)-Khubayb ibn Abdur Rahman reported having heard Abdur Rahman ibn Mas’ud ibn Niyar say that Sahi ibn Abu Hathmah came to them and narrated that Allah’s Messenger (PBUH) said, “When you have made an estimate, leave one third aside, and if you do not leave aside the third then leave aside (at least) a fourth (that is, exempt from Ushr).” [Ahmed 15713, Abu Dawud 1605]

(644)-Sayyidina Attab ibn Usayd reported that the Prophet (PBUH) used to send to the people those who would estimate for them their (produce of) vines and dates. And it is reported from the same sanad (line of narrators), that the Prophet (PBUH) said about Zakah on vines (i.e. USHR) that they shall be estimated as palm-trees are estimated. Then their Zakah is paid by raisins as the Zakah on palm trees is paid in dried dates. [Abu Dawud 1603, Ibn e Majah 1819, Nasai 2617]

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It is interesting to note that though Islam does not allow taking more or less than due as USHR and it has to be calculated with care by practical facts & figures when it is collected by the just AMIR (Ruler) of Muslims yet there is an exceptional issue related strictly to USHR only at extreme necessity, where he is allowed to ask USHR on estimation though lesser than expected in actual that is called KHARS. Note that it is not only allowed but taken as a rule that the officials appointed by the Government would collect ZAKAH and USHR but taking the amounts of these obligatory payments from Muslims, it is extremely necessary to ask only minimum of current taxes, in number and in amount, from Muslims but sadly the matter as it stands today is that most unworthy people are at the rulership of Muslims generally who care but little about the people they rule. KHARS is the estimation for the fruits that would be received from the cultivation beforehand and as Statistics of today applies to get results by Probability or applies at some Hypothesis, there used to be KHARS in those days when and where necessary. Persons, adept in such estimation by the crop that was cultivated, by quality of the crop, by acres of the land, by the labor and the finance applied, by the quality of the management and all other related things, that were called KHARIS used to evaluate the value of the agriculture and the USHR was taken on that good estimation of those good persons when it seemed necessary for planning of some of state-ventures for the future; please note this well that this estimation that is named KHARS is only allowed for USHR and that also upon necessity and upto necessity as there is another Hadith reported by ABU-DAWUD that the Prophet (PBUH) has prohibited KHARS and that clearly indicates that it is not allowed in normal circumstances so here at this Hadith, the permission is only when there is an extreme necessity for it. The exemption allowed from USHR as noted in the Hadith at the topic is the third or the fourth part of the estimated produce and that must be kept aside; it has been taken to mean two or three things but the better meaning is what we call the margin of error in Statistics; that means that not only KHARIS have to estimate with caution but as they assess the value they have to leave the one-fourth of the estimate in favor of the owner of the land, the payer of USHR at such necessity and finalize the value. After the harvest when it is available at hand, the owner has to pay only the official assessment even if the actual value of USHR comes more though it is better to pay it in full if the AMIR is a pious person.

TOPIC 18-Concerning a just collector

(645)-Sayyidina Rafi’ ibn Khadij reported that he heard Allah’s Messenger (PBUH) say, “The collector who is just in collecting Zakah, is like the ghazi (warrior) in Allah’s path till he returns to his home.” [Ahmed 17286, Abu Dawud 2936, Ibn e Majah 1809]

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TOPIC 19-About one who commits excess while collecting Zakah

(646)-Sayyidina Anas ibn Maalik (RA) narrated that Allah’s Messenger (PBUH) said, “One who extorts more Zakah then is due is like one who refuses to pay it.” [Abu Dawud 1585, Ibn e Majah 1808]

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TOPIC 20-To please the collector of Zakah

(647)-Sayyidina Jabir (RA) reported that the Prophet (PBUH) said, “When the collector of Zakah comes to you, do not separate from him without pleasing him.” [Ahmed19228, Muslim 989, Abu Dawud 1589, Nasai 2456]

(648)-Abu-Ammar reported from Sufyan from Sha’bi from Jarir who from the Prophet (PBUH) Hadith like it. Allah’s Messenger (PBUH) said, “One who extorts more Zakah then is due is like one who refuses to pay it.” [Abu Dawud 1585, Ibn e Majah 1808]

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Here in these Ahadith at study, we find guidance to both the sides i.e. the taker of ZAKAH and the giver of it. The official-person responsible to collect it must take care to have trust on Muslims that he is dealing with for collection of ZAKAH and not extort more on the basis of his official status than what they have plainly put as their obligation by their accounts in the matter; he must be an easy man by character to deal with caring simultaneously about the state and about the payers of ZAKAH in accordance with his delicate status. If he takes undue amounts in favor of the state (or the Government) to show his efficiency, he would cause the payers to seek ways to avoid paying even the actual ZAKAH due on them and that is what is indicated at Ahadith narrated here that becoming the cause of refusal of ZAKAH, he also would be counted as one of such people. On the other hand, if the payer pays the unworthy part of his stocks (if he has to pay in animals or produce) or if he pays much less deceiving the official by some means when the official is a good representative of a good AMIR and it is most clear that the Islamic law does not put any burden on him so then that man is addressed here as the refuser of ZAKAH; he not only is refusing to pay it but also providing ways to others to go for such deception to officials; both sides must take care of the obligation Islam asks of them respectively and if done so, this brings rewards like the rewards of the warrior who fights in the way of Allah as the good finances at the disposal of the state also provide for TABLIGH (the spread of the message of Islam) and for JIHAD (fight against non-Muslims who have become high threat to Islamic way of living) and certainly, Allah is the Only True Lord; Al-Hamdu Lillah.
TOPIC 21-Zakah should be taken from the rich and paid to the poor

(649)-Awn ibn Juhayfah reported his father as saying, “The Zakah collector from the Prophet (PBUH) came to us. He collected Zakah from our rich and distributed it to our poor. And I was a young orphan child, so he gave me a she-camel.”

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TOPIC 22-Who is allowed to take Zakah

(650)-Sayyidina Abdullah ibn Mas’ud (RA) reported that Allah’s Messenger said, “If anyone begs from people though he has sufficiency then he will come on the Day of Resurrection with his begging prominent on his face as wounds of scratchings or of sweat.” He was asked, “O Messenger of Allah, what is the point of sufficiency?” He said, “Fifty dirhams, or its value in gold.” [Ahmed3675, Abu Dawud 1626, Ibn e Majah 1840, Nasai 2591]

(651)-Mahmud ibn Ghaylan reported this Hadith from Yahya ibn Aadam, from Sufyan and he has reported it from Hakim ibn Jubayr. The friend of Shu’bah, Abdullah ibn Uthman, said to Sufyan, “Would that anyone besides Shu’bah had reported this Hadith.” Sufyan said, “What is wrong with Hakim? Does Shu’bah not narrate from him?” He said, “Yes.” Sufyan said, “I had heard Zubayd to narrate the same thing from Muhammad ibn Abdur Rahman ibn Yazid.”

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TOPIC 23-He who is not allowed to take Zakah

(652)-Sayyidina Abdullah ibn Amr (RA) reported that the Prophet said, “Zakah is not lawful for a rich man and for one who is strong and healthy.” [Ahmed 6812, Abu Dawud 1634]

(653)-Hubshi ibn Junadah Sutuli reported that Allah’s Messenger (PBUH) was standing at Arfah at Farewell Pilgrimage when villager came and holding the edge of his cloak begged from him. So, he gave him (something) and he went away. At that moment, begging became disallowed. So, Allah’s Messenger said “Begging is disallowed to a wealthy person and to one who has strength and is sound of body, but (allowed to) the very poor, extremely needy. And he who begs from people that he increase therewith his wealth will have scratches on his face on the Day of Resurrection. He will eat heated stones in Hell. So let him who wishes seek little and who wishes seek plenty.”

(654)-Mahmud ibn Ghaylan reported from Yahya ibn Aadam and he from Abdur Rahim ibn Sulayman a Hadith like it.

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ZAKAH is taken from the Muslims who are possessor of NISAAB and it is given to those Muslims who are poor and needy or come into any other category as mentioned in the verse-60 of Surah TAUBAH, the Ninth Surah and they have to be Muslims as ZAKAH can not be given to non-Muslims but their poor can be and must be helped by other funds. Note that it is not appreciated to give ZAKAH at other places than the city of the payer yet if there remains not the need for it at the city he dwells then he can pay elsewhere without blame; also at places where finance is highly needed for TABLIGH or JIHAD, it is allowed to pay ZAKAH there. Also note that who is himself able to pay ZAKAH must never ask for it as it is a wound that he puts on his face; the words of Hadith tell that when a man asks for some provision while there is enough for him for few days or when he can earn for his sustenance is to put different kinds of wounds on his face and that would be evident in AKHIRAT. Although an idea is given that fifty Dirhams cause a man to become free from asking any charity yet that was an idea for those times; today if a person has amounts equal to NISAAB after keeping the cash for his necessities aside, he is taken as fine in finance able to give charity and not liable to it. However, a family man if he is jobless or even with a job he is highly short of funds for necessities and obligations he has upon him, he is among the needy and liable to ZAKAH. It is said in a Hadith that nobody has eaten better than he who has eaten by the efforts of his hands and yet another Hadith tells us that the upper-hand is better than the lower-hand. It is the duty of the Government to see to his plight but Muslims in general must also see that there are no such persons at the Islamic Society that do not even have their basic necessities available there helping them out at their troubles; not necessarily by ZAKAH. It is difficult to detect who is really needy and this is more so as the one who is truly in need would not trouble anyone for his needs; it is better for every Muslim who is unprivileged to refrain from asking SADAQAH and it is better for every privileged Muslim to refrain from adverse remarks to anyone; they all must ask Allah for the betterment of everyone that no-one remains deprived of the basic economic necessities at the world, whether a Muslim or a non-Muslim and Allah knows better.

TOPIC 24-Debtors and others may receive Zakah

(655)-Sayyidina Abu Saeed Khudri (RA) reported that in the times of the Prophet (PBUH) a man suffered a heavy loss in the fruit he had bought. So, he became indebted. At that, Allah’s Messenger (PBUH) said, “Give him Sadaqah.” Therefore, the people gave him Sadaqah but that was not enough to offset his debts. So, Allah’s Messenger (PBUH) said to the creditors, “Take what you find, and you will have nothing beyond that.” [Ahmed 11551, Muslim 1556, Nasai 312, Abu Dawud 3469, Ibn e Majah 2356]

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TOPIC 25-Abhorrence for Zakah to the Prophet (PBUH) & AHLE-BAYT

(656)-Bahz ibn Hakim reported on the authority of his father who reported from his grand-father that when anything was presented to Allah’s Messenger, he would ask, “Is it Sadaqah or a gift?” If the givers said, “Sadaqah”, then he would not consume it, but if they said, “A gift”, he would consume it.

(657)-Sayyidina Abu Rafi’ (RA; the slave of Allah’s Messenger) reported that Allah’s Messenger (PBUH) sent a man of Banu Makhzum to collect Zakah. He said to Abu Rafi, “Accompany me that I may give a share to you too.” He said, “No! Until I meet and ask Allah’s Messenger.” So, he went to the Prophet and asked him. He told him that Zakah is not lawful to us and the slaves of people belonging to us. [Ahmed19014, Abu Dawud 1650, Nasai 2611]

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To take ZAKAH (that is obligatory) and even NAFL-SADAQAH (that is not obligatory) was not allowed for the Prophet (PBUH) or for his AHLE-BAYT (that comprise of his wives; RA; his son-in-law ALI; RA; his daughter FATIMAH and his other off-spring; RA; and the two of children of ALI & FATIMAH that is HASAN; RA; and HUSSAIN; RA). Note that besides the descendants of ALI and FATIMAH, SADAQAH is not allowed on descendants of his paternal uncles ABBAS (RA) and HARITH (RA) while descendants of his first cousins, sons of ABU-TALIB, namely JA’FAR (RA) and AQEEL (RA) are also included here. All such descendants are named as SAYYED or SHARIF and they are not allowed to take ZAKAH and it is not allowed for any Muslim to give it to them; also note that a Muslim person can give ZAKAH without disclosing to the receiver that this is from ZAKAH that he is paying. As for the narration at 655, when a man is unable to pay his debts it is allowed that he is given ZAKAH or other SADAQAH that he pays his debts as much as possible but if it is not enough to pay all of debt and debtors are more than one, those would distribute it according to the ratio of their debt and according to the ruling in this matter that is better to accept is that they would have no claim in the future on him then; see also the note at Hadith-1266. Please note that TAMLIK (to give possession) is necessary in payment of ZAKAH and that means that it must be totally transferred to the receiver at his disposal and so even if it is intended to pay his debt, it must be given to him to decide. The man that incurred such heavy losses becoming totally unable to pay his debts is said to be MUADH ibn JABAL (RA) who was after a few years appointed as the ruler of Yemen by the Prophet (PBUH).

TOPIC 26-Paying Zakah to relatives

(658)-Salman ibn Aamir reported the Prophet (PBUH) as saying, “When one of you breaks his fast let him break it with dates for that is a blessing. But, if he does not find any dates then with water for it is purifying.” And, he said, “To give Zakah to a needy is one Zakah and to give to a relative, it is two of Zakah as it also is joining of ties of relationship.” [Ah 16231, Nasai 2581, Abu Dawud 2355, Ibn e Majah 1699]

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TOPIC 27-More than Zakah is payable from wealth

(659)-Sayyidah Fatimah bint Qays (RA) said that she or someone else asked Allah’s Messenger (PBUH) about Zakah. He said, “More is due on property apart from Zakah.” He then recited this verse from Surah al-Baqarah --- it is not virtue that you turn your faces to east (2,177).

(660)-Aamir reported from Fatimah bint Qays that the Prophet (PBUH) said, ‘There is more due on wealth besides Zakah.”

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Except for the desendants (children and grand-children) and the preceding generation (father and grand-father) plus the spouse, it is allowed to pay ZAKAH to relatives that are needy; in fact that is much more preferable than paying it to some other needy. Also other SADAQAH must also be given as much as possible as Islam does not appreciate gathering wealth except for what is necessary; a Muslim person has been given the right to judge his needs by himself but he has to be prudent and thrifty; totally economical; with care to the environment he lives in, in the judgment rather than judging his needs lavishly. He must give other amounts in charity where and when necessary as much as possible if he has been blessed with wealth by Allah as the deposits for AKHIRAT are much better than the deposits that are made for the worldly life. It is said in the Holy Book Quran, “They question you about strong drink and games of chance. Say that in both is great sin and (some) utility for men; but the sin of them is greater than their utility. And they ask you what they ought to spend so answer ‘that which is superfluous’; so in this way, Allah makes clear the revelations to you that haply you might reflect” (2:219).

TOPIC 28-Merits of paying Zakah

(661)-Sa’eed ibn Yasar said that he heard Sayyidina Abu Hurayrah (RA) say that Allah’s Messenger said, “If anyone gives Zakah from his lawful wealth—and Allah does not accept but the lawful—then the Compassionate takes it in His right hand even if it is a piece of date. Then it grows in the Hand of the Compassionate till it is bigger than a mountain. It is as though a person nourishes a colt or a calf.” [Ahmed 10940, Bukhari 1410, Muslim 1014, Nasai 2521, Ibn e Majah 1842]

(662)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) said, “Surely Allah accepts Sadaqah and causes it to grow for one of you just as one of you looks after his colt till the morsels grow like (mount) Uhud. The confirmation for it is found in the Book of Allah, the Glorious, the Majestic---And He is (Allah) Who accepts repentance from His servants (42:25)----and take the alms (9:104)---Allah blots out usury and augments charity (2:276).

(663)-Sayyidina Anas (RA) reported that the Prophet (PBUH) was asked, “Which fast is most superior after Ramadan?” He said “Sha’ban to honour Ramadan.” He was asked, “Which Sadaqah is superior?” He said, “Sadaqah given during Ramadan.”

(664)-Sayyidina Anas ibn Maalik reported that Allah’s Messenger said, “Surely Sadaqah cools down the anger of the Lord and protects one from an evil death.”

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The mention of any body-part of Allah is something on which ULAMA have given the guidance to say that Allah knows better; in the Holy Book Quran as in Ahadith, such mention is present. As for the meaning of Ahadith at the topic that is clear that whatever is given in SADAQAH (obligatory or NAFL) it would give returns manifold at AKHIRAT and that growth would be in accordance with the caliber of the righteousness of the intention with which it had been made especially at RAMADHAN as the best returns are when the good deeds had been practiced at the Holy month of RAMADHAN by Muslims. Note that if someone has troubles of any sort in life, he must go on spreading the teachings of the Holy Book Quran as much as possible and give SADAQAH as much as possible, both done keeping attention towards Allah; these two things, one at the spiritual level and other at the physical, have amazing-ability to remove all adversities, all anguishes, all afflictions and all atrocities from the life; Al-Hamdu Lillah.

TOPIC 29-About the right of a beggar

(665)-Abdur Rahman ibn Bujayd reported that his grandmother, Sayyidah Umm Bujayd (RA) who was one of those who had pledged allegiance to the Prophet (PBUH) said to him, “The needy (often) stands at my door, but I do not find anything that I might give him.” So, Allah’s Messenger (PBUH) said to her. “If you do not find anything you may give him except a burnt hoof then put that into his hand.” [Abu Dawud 1667, Nasai 2561)

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TOPIC 30-Giving something to win over hearts

(666)-Safwan ibn Ummayyah said, “Allah’s Messenger (PBUH) gave me something on the occasion of the Battle of Hunayn. At that time he was the most despised of all creatures to me, but he did not cease to give me till he became the most liked of all creatures to me.” [Ahmed15304, Muslim 2313]

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TOPIC 31-One who inherits property that was given as Zakah

(667)-Abdullah Ibn Buraydah reported his father as saying he was sitting with the Prophet (PBUH) when a woman arrived. She submitted, ‘O Messenger of Allah! I had given a female slave to my mother as Zakah, and she has died’. He said, “Your reward is due to you while she (slave) is returned to you as your inheritance.” She said, “O Messenger of Allah! Fasting of a month was due on my mother; may I fast on her behalf?” He said, “Keep fast for her.” She asked, “O Messenger of Allah! She had not performed hajj at all; may I perform hajj for her?” He said, “Yes; make the pilrimage on her behalf.” [Muslim 1149, Abu Dawud 1656, Ibn e Majah 2394, Ahmed 23032]

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TOPIC 32-It is Makruh to take back one’s Sadaqah

(668)-Sayyidina Umar (RA) gave away a horse in the cause of Allah. Then he saw it being sold, so he decided to buy it. The Prophet (PBUH) said. “Do not take back your Sadaqah.” [Bukhari 2971, Muslim 1621, Abu Dawud 1953]

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TOPIC 33-Paying Sadaqah on behalf of the dead

(669)-Sayyidina Ibn Abbas (RA) reported that a man submitted, “O Messenger of Allah! My mother has died. Will it benefit her if I give Sadaqah on her behalf?” He said, “Yes”. The man said, “I have a garden and ask you to witness that I have given it as Sadaqah on her behalf.” [Bukhari 6771, Abu Dawud 2882, Nasai 3656]

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It is not proper to reject the plea of a needy man when it is known that he is really in need and whatever could be done for him, must be done even if it is not much. It is difficult to bear rejection especially for those who have experienced it mostly and that often leads to an anger that might apply elsewhere if such rejected persons of the society get some strength causing trouble to the innocent people not responsible for their plight. If on the other hand, a righteous person cares about those who have been generally put to trouble and see to his necessities without caring about his past adverse attitude towards him, this good attitude has the ability to awaken some feelings of gratitude and humanity inside him for sure. It is said in the Holy Book Quran, “The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he between whom and you there was enmity would be as though he was a bosom friend” (41:34). The compensation that is told as allowed at Hadith-667 needs some explanation as it is clear totally that worship of Allah that is physical has to be made by every Muslim by his own self for his own. Note that among the five pillars of Islam (see Hadith-619 at this booklet of ZAKAH); to recite the words of belief accepting them by heart (KALIMAH), to read SALAH and to keep SAUM (fast) are physical deeds that a person has to perform himself and that can not be done by any other on his or her behalf; as for the payment of ZAKAH, it is the deed related to wealth and finance and this might be compensated by some other person paying it on his behalf if he dies before the payment; the matter of HAJJ is somewhat complicated in this respect as it comprises of both physical and financial aspects and though the ruling accepted is that it might be compensated by some other person for a man who had not performed it (naming it HAJJ-BADL) yet HAJJ involves more than anything else a physical exertion, that is about 80% if not more in all matters of HAJJ, and in that clearly, no other person can replace or substitute another person. So it means that if HAJJ-BADAL is performed it would be highly deficient for the man for whom it is performed and the right thing seems that it is only to ask Allah to give the deceased person some part of the good returns that a man has received by the performance of his own HAJJ that is besides the obligatory without lessening any of the performer’s returns. The Hadith at the topic does not actually denote compensation because the entire of ULAMA clarify that SAUM of a man can not be compensation for other man’s deficit in SAUM; as such it means to pay FIDYAH (amount in compensation for the SAUM that are missed by the deceased) and it does not mean keeping SAUM for the deceased actually. Note here an important point in respect to the issue in consideration that if someone performs a good deed that is not obligatory on him and he asks Allah to give some of its goodness to a deceased Muslim person, insha-Allah that deceased person would also receive a part of that; this transmission of goodness is allowed for a living Muslim person too. The bottom-line is that for ZAKAH and for SAUM payment of cash to poor and needy is allowed on behalf of the deceased Muslim person by one of his heirs or by anyone close to him and hopefully Allah would be merciful to that person for deficit in these but there can be no compensation physically for any of the pillars of Islam (the mentioned two also included; for other three even no cash-payments would do); one has to see to all these high obligations for one’s own self or pay the consequence; Al-Hamdu Lillah.

TOPIC 34-A wife’s spending of her husband’s property

(670)-Sayyidina Abu Umamah Bahiliy said that he heard Allah’s Messenger (PBUH) say during a sermon in the year of the farewell Pilgrimage. “A woman must not spend anything from her husband’s home without his permission.” He was asked, “O Messenger of Allah! And not even food?” He said, “That is the best of our properties’. [Abu Dawud 3565, Ibn e Majah 2295]

(671)-Sayyidah Ayshah (RA) narrated that the Messenger said, “If a woman gives Sadaqah from her husband’s home then there is a reward for her, and the like of that for her husband, and the like of that for the treasurer. And nothing is diminished from each of them against the reward of the other; for him (the husband) against what he has earned and for her against what she spends.” [Ahmed 2294, Bukhari 1437, Muslim 1024, Abu Dawud 1685, Ibn e Majah 2294]

(672)-Sayyidah Ayshah (RA) reported that Allah’s Messenger (PBUH) said, “When a woman gives something (in charity) from her husband’s home with a kind heart, not in mischief, then for her is the like of his reward. She has (reward) for her pious intention. And, for the treasurer is a reward similar to that.”

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It is not allowed for the wife to give anything in charity unless she has taken the permission of the husband for it even if she takes it as unworthy in value totally. This ruling also applies to the treasurer that is trusted for the status he has; the wife if she gives charity from something that is permitted and likewise the treasurer permitted to care about someone in need from the resources he has been trusted upon, they both would get their own share of the virtuous deed without lessening any good returns of the husband and the owner of the resources respectively. Note that SADAQAH mentioned here are the SADAQAH that is NAFL and not ZAKAH that is obligatory as each one has to pay it by his own resources when alive; after his death if his ZAKAH of the previous session is still payable, third of his amount left could see to it or someone close might give the amount of his ZAKAH on his behalf and ZAKAH of the current session would not become due being waived insha-Allah as the specific date set for the obligation is yet ahead.
TOPIC 35-Concerning Sadaqat ul-Fitr

(673)-Sayyidina Abu Sa’eed Khurdri (RA) narrated that during the presence of Allah’s Messenger among them they used to give Sadaqat ul-Fitr a SA’ of grain, or of barley, or of dates, or of raisin, or of cheese. They did not cease to give in this manner till Mu’aviah came to Madinah. He spoke to the people, saying. “I think that two Syrian mudd of wheat are the equivalent of one SA’ of date.” So, the people adopted that. But, Abu Sa’eed (RA) said, “I did not cease to pay as I used to do (before that).” [Ahmed11932, Bukhari 1506, Muslim 985, Abu Dawud 1616, Nasai 2508, Ibn e Majah 1829]

(674)-Amr ibn Shu’ayb reported from his father who from his grandfather that the Prophet (PBUH) sent an announcer to the streets of Makkah (to proclaim) that Sadaqah Fitr is Wajib on every Muslim; male or female, free-man or slave, young or old, (at the rate of) two mudd of wheat, or a SA’ of (any kind of) grain apart from it.

(675)-Sayyidina Ibn Umar (RA) reported that Allah’s Messenger (PBUH) made Sadaqatul-Fitr obligatory on (every Muslim) male or female, free-man or slave, one SA’ dates or barley. He said that people later changed it to half SA’ of wheat. [Ahmed 5174, Bukhari 1511, Muslim 984, Abu Dawud 1615, 2496, Ibn e Majah 1825]

(676)-Sayyidina Abdullah ibn Umar (RA) reported that Allah’s Messenger (PBUH) made it obligatory to pay Sadaqat ul-Fitr of Ramadan at a SA’ of dates or barley on every free-man or slave, male or female, of the Muslims.

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TOPIC 36-Sadaqat-ul-Fitr is paid before Salah

(677)-Sayyidina Ibn Umar (RA) said that Allah’s Messenger (PBUH) instructed them that Sadaqat ul-Fitr must be paid before going out in the morning for the Salah of Eid ul-Fitr. [Ahmed5345, Bukhari 1509, Muslim 986, Abu Dawud 1610)

(678)-Sayyidina Ali (RA) said that Sayyiddina Abbas (RA) asked Allah’s Messenger about paying Zakah before it became due. So, he permitted to do so.

(679)-Sayyidina Ali (RA) narrated that the Prophet (PBUH) said to Sayyidina Umer (RA), “We have already taken from Abbas last year Zakah for this Year.”

(680)-Sayyidina Abu-Hurayrah (RA) reported that he heard Allah’s Messenger (PBUH) say , “One of you who goes out in the morning and returns carrying a wood on his back from which he gives Sadaqah is absolved from begging of men is better than one who begs from others who may or may not give him. For, the upper hand is better than the lower hand. And begin to spend on those who are your responisibility” [Ahmed 10442, Bukhari 2074, Muslim 1042]

(681)-Sayyidina Samurah ibn Jundub narrated that Allah’s Messenger (PBUH) said, “Surely to beg is mutilating. A man distorts his face with it, except one who seeks from a ruler, or begs when there is no way out of it.” [Abu Dawud 1639, Nasai 2589]
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SADAQATUL-FITR is obligatory to pay that is paid at the advent of the festival of EID that comes at the end of RAMADHAN; note that this EID is named as EIDUL-FITR. There are two EIDS in a year that we Muslims celebrate; first is the EIDUL-FITR that is celebrated due to give thanks to Allah that He provided us the opportunity to keep SAUM (fasts) at RAMADHAN and increase our good deeds while the second is the EIDUL-ADHA that is celebrated to give thanks to Allah that He provided us the opportunity to witness HAJJ and to give the sacrifice of an animal so that by the protection of Allah, we become safe of all animal-desires ahead and so that all dangers keep away from us. Note that ABRAHAM (AS i.e. Salam on him) was provided an animal to slaughter instead of ISHMAEL (AS) when he intended to slaughter him on the command of Allah; slaughter of an animal at the EIDUL-ADHA has this concept for its celebration; Al-Hamdu Lillah. FITR has the same ruling as ZAKAH that it is payable on every Muslim person who has NISAAB available with him and it becomes due at the sunset of the last SAUM (or according to the HANAFI-School at the dawn of the EIDUL-FITR day) but it might be paid earlier at any-time in the whole of RAMADHAN by intention for it. FITR is equivalent in amount to the market-price of one SA’ of dates or one SA’ of barley as the Hadith at the topic tells us; taking SA’ by the standard of KUFAH at 3.2 kilograms here and ULAMA at HANAFI School prefer to pay the amount for 3.5 Kilograms in FITR for them as a cautious amount or the value for 1.75 Kilograms of wheat as only two MUDD of it that is equivalent to half of SA’ is allowed to be given in FITR as an exception and as reported in Hadith-674; and this amount is often announced well near the end of RAMADHAN by ULAMA telling how much cash is payable on a person in FITR; note that in today’s environment it is better to pay it in cash though in the past upto few centuries back, it was better to pay it in edibles. The head of the family has to pay for all persons with their consent that comprise his family leaving the adult sons before the SALAH of EID so that those who are not privileged among Muslims can share EID with the pleasure that is generally prevalent (it has to be paid to the poor and needy and the rightful persons for it are the same as the rightful persons for ZAKAH); it is necessary for the man liable to pay that he pays it without causing any insult to the person taking it; each side keeping the guidance in view that the upper hand is better than the lower hand; actually it is the duty of the Government to see that no-one remains needy at the place yet in the present situation, it is better that common people among Muslims care about each other without care for what the officials are doing, as much as possible.

8- BOOK ON FASTING  (83 topics)

TOPIC 1-Excellences of Ramadan

(682)-Sayyidina Abu Hurayrah reported that Allah’s Messenger said, “When it is the first night of the month of Ramadan, the devils and the rebellious jinns are put in hackles. The gates of Hell are shut and not one of them is opened. And the gates of Paradise are unlocked and none of them is locked. And, an announcer calls, ‘O seeker of good, come forward. And O seeker of evil, desist’. And, freedom from fire is (allowed) by Allah. And, this happens every night.” [Ahmed8692, Bukhari 1898, Muslim 1079, Nasai 2094, Ibn e Majah 1642]

(683)-Sayyidina Abu Hurayah narrated that Allah’s Messenger (PBUH) said, “He who fasts during Ramadan and prays during its night with faith, seeking reward will be forgiven his past sins. And he who prays during Iaylatul qadr (the night of power) with faith, seeking reward, will be forgiven his past sins.” [Ahmed 10308, Bukhari 37, Muslim 759, Abu Dawud 1371, Nasai 1598]

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From here we have the Book of SAUM (Fasts; one of the five pillars of Islam) that are obligatory to keep in RAMADHAN that is the ninth month of the HIJRAH calendar and it is the sacred month in which Allah chose to give TORAH that was dictated to MUSA (AS) by Allah initially (the reference of TORAH in the Holy Book Quran seems to mean PENTATEUCH only and not the other books of the Old Testament and Muslims consider that also as changed in words and meanings at places due to its revision after the release of Bani-Israel from captivity and its translations), and Allah gave in this sacred month of RAMADHAN the Holy Book Quran to Muhammad (PBUH), the last Messenger of Allah. It is the month when Allah tells the decisions for the coming year to angels at the night of QADR and in this month, each and every virtuous act counts more and all wrongs are pushed back as the purity of the human nature manifests. SAUM (fasts) means stopping from eating and drinking and to guiding attention towards the virtue inside that achieves power by this intentional deprivation of physical need of edibles for the sake of getting the pleasure of Allah; SAUM was made FARDH in the second year of HIJRAH. Although, the rebellious JINNS that are named as SHAYATEEN (devils) are shut down for this month yet the adverse effect they had made on the inside of the wrong people before the holy month still plays-on and these adversely affected people do make mischief even in this month though they seldom have the ability to put adverse concepts at fore to target any new victim. One of the good things among the many about RAMADHAN is that it discloses clearly the right ones and the wrong ones and it’s a point to note that the first big collision between Muslims and the infidels (that is BADR) took place in this month where Muslims won the field clearly and that day is named as YAUMUL-FURQAN (the day that disclosed the right and the wrong); also the conquest of MAKKAH took place in the month of RAMADHAN and even in this present era, this holy month has manifested itself as providing blessing to Muslims from Allah; however, though mentioned, detail for this statement would not be possible here.

TOPIC 2-Do not keep fast to welcome Ramadan

(684)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said, ‘Do not seek to welcome the month (of Ramadan) by fasting a day or two prior to it, except that one is accustomed to those fasts which he always keeps. Keep fast after seeing the new moon and cease to fast on seeing the moon but if there are clouds over you then count thirty days and then break fast.” [Ahmed 10188, Bukhari 1914, Muslim 1082, Abu Dawud 2335]

(685)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger as saying, “Do not approach the month of Ramadan with fasting in advance by a day or two except if a man is used to fast (on those days) then he may fast.”

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TOPIC 3-It is Makruh to fast on a day about which one is doubtful

(686)-Silah ibn Zufar narrated that they were with Ammar ibn Yasir (RA) when a roasted sheep was brought. So he said, “Eat.” one of the people went aside, saying, “I am fasting.” So Ammar said, “He who fasts on the day about which there is doubt has, indeed, disobeyed Abul-Qasim (i.e. the Prophet PBUH).” [Abu Dawud 2334, Nasai 2187, Ibn e Majah 1645]

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It is not allowed for Muslims to keep SAUM just before RAMADHAN as the Holy month ahead, whole of it, is the month to keep SAUM as an obligation. For the man, who often keeps SAUM particularly when he has fixed a day; for example he has fixed every Monday; and that specific day falls before Ramadhan just a day or two before, it is allowed for him to keep SAUM on that day too as he keeps them regularly though that even is better to omit. Note that though it is proper not to keep SAUM a day or two before RAMADHAN yet it is much better to refrain from keeping SAUM from the 16th of SHA’BAN, the eight month of Hijrah, as another Hadith has mentioned this; see Hadith-738 ahead; and interestingly, the SAUM on just the day before i.e. 15th of SHA’BAN is said to be highly praiseworthy. Another message that we get here from the Hadith at the topic is that when there is some doubt in the judgment of the date, it is better to continue the month in progress; in other words for the night that comes at sunset of the 29th SHA’BAN when there is a doubt whether the Moon has been sighted or not; or there is some doubt due to clouds above whether the Moon could have been sighted if they were absent or not; then the better thing to do is to consider it the last of SHA’BAN i.e. 30th of it (as HIJRAH months comprise of either 29 days or 30 days) not taking it the first of RAMADHAN.

TOPIC 4-Observe the moon of Sha’ban for the sake of Ramadan

(687)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Calculate the Moon of Sha’ban for Ramadan.”

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TOPIC 5-About fasting and stopping it on seeing the new moon

(688)-Sayyidina Ibn Abbas reported that Allah’s Messenger (PBUH) said, “Do not fast before Ramadan. Fast on seeing the new moon and break fast on seeing it. If the atmosphere is cloudy then complete the thirty days.” [Ahmed1985, Abu Dawud 2327, Nasai 2128]

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TOPIC 6-A month may have twenty-nine days

(689)-Sayyidina lbn Mas’ud (RA) said, “The fasts that I (and we all) kept with the Prophet (PBUH) were mostly for twenty nine days than what we fasted for thirty days.” [Abu Dawud 2322]

(690)-Sayyidina Anas said Allah’s Messenger (PBUH) swore not to meet his wives for a month. So, he retired to an upper chamber for twenty nine days. The Sahabah (RA) reminded him that he had taken an oath for a month. He said that a month is also made up of twenty-nine days.” [Bukhari 5289, Nasai 3452]

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In the days of the Prophet (PBUH) and even centuries after that, people used to calculate days orally and there were no calendars available in general so the Prophet (PBUH) gave instructions to calculate the days of SHA’BAN with as care as possible so that the night of RAMADHAN is ascertained properly. This guidance was given to emphasize the importance of observing RAMADHAN properly as the memories were excellent in those days and this keeping of dates was a matter of general concern. It needs testimony of a number of people for the sighting of the new Moon when the atmosphere is clear though at cloudy nights, testimony of few good people would do; ULAMA have guided that even if two good persons bear witness to sighting of the new Moon at EIDUL-FITR that would do with only one sighting the new Moon for RAMDHAN. The better ruling is that on cloudy nights, good persons that witness to sighting the new Moon must be in at-least the double figure when the astronomical calculation of the current times also point out that the sighting of the new Moon at the night is totally feasible from the area they are seeking it; note that this latter would not do alone for the acceptance of the sigting to it as the practical sighting is necessary. As for the narration-690, note that when a person stays away from his wives that is named as EELA and at one occasion when the wives of the Prophet (PBUH) asked for more worldly convenience than what they were getting, he kept away from them for a month i.e. for 29 days; see also Note at Hadith-1205. Here, please note the differences in the Western calendar as applied today in general and the HIJRAH calendar that the notable points of dissimilarity among them are that the former is calculated on the solar basis while the latter is calculated on the lunar basis; the former has 365 or at leap-years, 366 days while the latter is 11 days shorter in general with months of 30 days occurring a fraction more than the ones with 29 though RAMADHAN at Madinah at the time of the Prophet (PBUH) occurred mostly of 29 days as told in the narration-689, the former has fixed days of months that are 30 or 31 with February varying with 28 or 29 days while the latter might have any month of it either of 29 days or either of 30 days based on the sighting of the new Moon, night being counted first from the sunset in the date, and the last but not the least is that the origin of the former being related to human mind while the latter depends on the most pious act of leaving the place where the practice of Islam was difficult going to the place where that was comparatively easy; please note this well that even though we Muslims use Western calendar too yet we only pronounce the names of months (and even days) to identify them and of-course we do not accept any such thing on which their naming has been established as that has been allotted to them by infidels who did not believe in Allah truly, the Only True Lord, but worshipped gods the names of which they gave to these months and days. This point is also to be noted at astronomy (and astrology and wherever such naming is practiced where the names to heavenly bodies are given the same way) that we Muslims certainly do not take it in meaning but pronounce it only for identity; it is mentioned in a Hadith, “Surely, deeds depend upon intentions”; see Hadith-1653. Also please note that the other paths of life go by the names of human beings while Islam is based on surrender of human desires to the Will of Allah; Al-Hamdu Lillah.

TOPIC 7-Fasting after testimony of sight of new Moon

(691)-Sayyidina Ibn Abbas (RA) reported that a villager came to the Prophet (PBUH) and confirmed that he had seen the new moon. So, he asked him, “Do you bear witness that there is no god but Allah? Do you bear witness that Muhammad is Allah’s Messenger?” He said, “Yes!” The Prophet said, “O Bilal! Proclaim to the men that they should fast tomorrow.” [Abu Dawud 2340, Nasai 2112, Ibn e Majah 1652]

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TOPIC 8-Both months of Eid do not diminish together

(692)-Abdur Rahman ibn Abu Bakrah reported on the authority of his father that Allah’s Messenger (PBUH) said, “The months of Eid, Ramadan and DhuI Hajjah, do not diminish together.” [Ahmed 20501, Bukhari 1912, Muslim 1089, Abu Dawud 2323, Ibn e Majah 1659]

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TOPIC 9-About every city

(693)-Kurayb said that Umm Fadl bint Harith sent him to Mu’aviah in Syria. He said that he reached and accomplished the task she had assigned him. Meanwhile, he observed the new moon of Ramadan. He was in Syria and sighted the moon on Friday night. Then he came to Madinah towards the end of the month. Ibn Abbas (RA) asked him when he had seen the new moon. He said, “We saw it on the night of Friday.” He asked. “Did you see it yourself?” He said, “The people saw it and kept fast. Mu’aviah also kept fast.” Ibn Abbas said, ‘We saw the new moon on Saturday, so we shall keep fast for thirty days unless the new moon for Eid is visible.” Kurayb said, “Is not the seeing of Mu’aviah and fasting enough for you?” He said, “No! Allah’s Messenger (PBUH) has commanded us to do like this.” [Muslim 1078, Abu Dawud 2332, Nasai 2107]

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EID has to be celebrated on the day where the new Moon has been sighted the night before and the point to note is that EID would be celebrated for each place on the sight of the new Moon that it has made at its own area though sight at the adjacent areas to that would do. Therefore it is possible that people at the one side of a specific country have EID while people at other area of the same country are fasting for the last day of RAMADHAN especially if the country is vast; this is nothing unusual or blameworthy as the occurrence of EID depends upon the sighting of the Moon. This happens even by the western calendar that operates by solar basis that some parts of the world have dawn of a day while at other places the sun of that same day had just set. The lunar month is based on the relative position of the Moon to the Sun and the former comes to the same status in relation to the latter after around 29 days yet as it takes somewhat more than 29 days so the balance in the cycle is provided by the months that have 30 days. Now, in general, this ruling is fine yet the problem arises when someone is at travel and he has completed his 28 days of SAUM and the place he is in, witnesses the new Moon as 29 days of SAUM have elapsed there; the other problematic case might surface where the man in travel has completed his 30 SAUM but the place he is in does not witness the new Moon that has started the SAUM a day after him due to difference of sighting in Moon and has one more day of RAMADHAN that would be his 31st day of SAUM. This latter case is not difficult to solve as the man would not keep SAUM the last day of that place (though he must avoid eating and drinking just as if he is at SAUM) as it would be his 31st and there can be no 31 days to a lunar month but he would wait for the EID that would be the next day and join with all; if the place has EID after its 29 days with the man completing 30 of his SAUM, he would join the festival without any gap with no problem. Now, taking the case where the traveller has completed his 28 days of SAUM and the place he finds himself in has EID the next day, his 29th SAUM, the best option for him is that he would celebrate the EID with all there at the place as there can be no SAUM at the day of EID and after the EID would keep SAUM for a day in QADHA (SAUM in substitution) of the day he has missed of RAMADHAN asking Allah for His blessing. The summary for the matter at consideration here is that if a person can manage 29 or 30 days of SAUM in travel then there is no problem yet if he gets one more than 30, he should omit his SAUM while avoiding to eat or drink as much as possible and celebrate EID the next day with all; please note here that many of ULAMA ask to keep the SAUM even for the 31st day if the situation comes to it. With one day lesser than 29 he would celebrate the EID with all, omitting his SAUM and make a QADHA keeping the missed SAUM afterwards. The Holy Book Quran has provided an official status to the new Moon by saying, “They ask you concerning new Moons; say that they are times appointed for men and for the pilgrimage” (2:189). As for the narration at 692, its meaning applies at the spiritual level and not the physical that both can not be of 29 days in one year though taken for few years together, even the physical meaning is possible. However, it denotes that the blessing at DHUL-HAJJ can compensate for any lack in goodness that the righteous person has had at RAMADHAN not getting its usual benefits that he always got due to some reason; Allah would provide TAUFIQ (more chances to do good) if the man tries to compensate at DHUL-HAJJ for the lack in RAMADHAN increasing the good activities as much as he can there; Al-Hamdu Lillah.

TOPIC 10-With what is it Mustahab to break fast

(694)-Sayyidina Anas ibn Maalik (RA) reported that Allah’s Messenger said, “One who finds dates must break his fast with it. And one who does not, must break it with water, as indeed, water is purifying.”

(695)-Sayyidina Salman ibn Aamir Dabbi (RA) reported that the Prophet said, ‘When one of you breaks fast let him do it with dates, but if he does not find any then let him break his fast with water, for it is purifying.” [Ahmed 16231, Abu Dawud 2355, Ibn e Majah 1699 Nasai 2581]

(696)-Sayyidina Anas ibn Maalik (RA) reported that Allah’s Messenger (PBUH) used to break his fast before praying (on Eid ul-Fitr) with a few fresh dates, or if that was not possible then with some dry dates, or if there were not any then with a few sips of water. [Abu Dawud 2356]

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TOPIC 11-Fast is ceased on Eid ul-Fitr

(697)-Sayyidina Abu Hurayrah narrated that the Prophet said, “Fasting (in Ramadan) is when you observe fast, all of you. And Eid ul-Fitr is the day when all of you cease to fast. And Eid-Adha is when all you celebrate it (by making sacrifice).” [Abu Dawud 2324]

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TOPIC 12-Break fast at the end of day and before night begins

(698)-Sayyidina Umar ibn al-Khattab (RA) reported that Allah’s Messenger (PBUH) said, “When night approaches and the day ends and the sun disappears, break your fast.” [Ahmed 231, Bukhari 1954, Muslim 1100, Abu Dawud 2351]

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TOPIC 13-Making haste to break the fast

(699)-SahI ibn Sa’d (RA) reported that Allah’s Messenger (PBUH) said, “The people will not cease to prosper as long as they hasten to break the fast.” [Ahmed 22868, Bukhari 1957, Muslim 1098, Ibn e Majah 1957]

(700)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said that Allah, the Glorious, the Majestic, said , The dearest of My slaves to Me is he who hastens to break his fast. [Ahmed 8368]

(701)-Abdullah ibn Abdur Rahman reported the like of it from Abu Aasim and Abu Mughirah and they from Awza’i.

(702)-Abu Atiyah narrated that he and Masruq visited Sayyidah Ayshah (RA) and they said to her, “O Mother of the Believers! There are two men among the Companions of Muhammad (PBUH) one of whom hastens to break the fast and hastens to pray while the other delays to break the fast and delays prayer.” She asked, “Which of them hastens the Iftar and hastens the Salah?” They disclosed that he was Abdullah ibn Mas’ud (RA) and she said, “This is what Allah’s Messenger did.” The other man was Abu Musa (RA). [Ahmed 2155, Muslim 1099, Abu Dawud 2354, Nasai 2154]

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Ahadith at these topics inform about IFTAR, the opening of SAUM by eating and drinking at the sunset. SAUM is to avoid eating and drinking till sunset with more attention towards righteousness than usual. At the time of IFTAR, a person must open the SAUM with dates and if that is not available then with water; this is MUSTAHAB. Just as the month of RAMADHAN ends and the new Moon comes at sight, it is EIDUL-FITR the next day. It is the first day of the tenth month of HIJRAH that is called SHAWWAL yet often the EID is related to RAMADHAN and named as the EID of RAMADHAN; note that it is strictly prohibited to keep fast on the days of EID. It is better to avoid being late in opening the SAUM taking-in dates or water just after sunset and in the current era, siren or some other means is applied to inform the time for IFTAR (and even the end of the time for SEHR that is taken at the last part of the night) at the land where Muslims are in high number.

TOPIC 14-Delaying the pre-dawn meal i.e. SEHR

(703)-Sayyidina Zayd ibn Thabit (RA) narrated that they had the Sahr (pre-dawn meal) with Allah’s Messenger. Then they went for the Salah of FAJR. The sub-narrator asked him how much time they had and he said, “What it takes to fifty verses.” [Ahmed 21677, Bukhari 575, Muslim 1097, Nasai 2151]

(704)-Hanad reported the like of this Hadith from Waki’ from Hisham but the answer is with addition of “recite” in words that is ‘what it takes to recite fifty verses’.

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TOPIC 15-Concerning dawn

(705)-Talq ibn Ali reported that Allah’s Messenger (PBUH) said, “Eat and drink and do not let the rising light confuse you. Eat and drink till redness (of dawn) is apparent to you.” [Abu Dawud 2348]

(706)-Sayyidina Samurah ibn Jundub reported that Allah’s Messenger (PBUH) said, ‘Let not the Adhan of Bilal and the lengthy FAJR (the false dawn) prevent you from eating your Sahr but (stop at) the dawn spreading on the horizon.’ [Ahmed 20169, Muslim 1094, Abu Dawud 2346, Nasai 2167]

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Narrations here tell us that it is better to take SEHR (pre-dawn meal) very near to the time of FAJR that is the ending time for SEHR. Note that SEHR is asked late in time while IFTAR is asked early in time so that the man must make the SAUM just according to the requirement of not eating and drinking when the Sun is above the horizon and this tells that even the fulfillment of minimum requirement of some command with quality is enough to see to it though it must be fulfilled without fail. The Hadith at the topic notes that sometimes some light at the horizon confuses though it is not the end of SEHR so a good observation is advised. Nowadays, the time of the end of SEHR is informed officially by siren or other means so that matter is no problem to Muslims in general; Al-Hamdu Lillah.

TOPIC 16-Warning against backbiting while fasting

(707)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “If a person does not give up false speech and deeds corresponding to it then Allah is in no need of his giving up his food and his drink.” [Bukhari 1903]

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TOPIC 17-Merit of predawn meal

(708)-Sayyidina Anas ibn Maalik (RA) reported the Prophet (PBUH) as saying, “Partake of the predawn meal, for there is blessing in it.” [Ahmed 11950, Bukhari 1923, Muslim 1095, Nasai 2142]

(709)-This Hadith is reported by Qutaybah from Layth, from Musa ibn Ali, from his father, from Abu Qays (the freed-man of Amr ibn Aas), from Amr ibn Aas who from the Prophet. [Ahmed 17817, Muslim 1096, Abu Dawud 2343, Nasai 2162]

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SAUM loses much of its virtue if a person does not avoid GHEEBAT (back-biting) and lying and all sins that are committed by the tongue taking them lightly. Although his fast would not become void yet it would lose much of its virtue and so care about speech that is necessary at all times and places must be taken even more in consideration than usual when at SAUM. The message at the topic-17 is that SEHRI brings good returns for AKHIRAT and it is soothing for the SAUM ahead so it is blessing from Allah for SAUM of the day and due to returns it brings.

TOPIC 18-Dislike for keeping fast during a journey

(710)-Sayyidina Jabir ibn Abdullah (RA) reported that when Allah’s Messenger (PBUH) set out for Makkah in the year of conquest, he kept fast till he reached Kura’ al-Ghamim, and the people also fasted with him. He was told that some people found it burdensome to fast and they waited to see what he did. So he asked for a cup of water after ASR and drank it. The People looked at him and some of them broke their fast and some of them continued to fast. So, he was told that people were fasting and he said, “They are the disobedient.” [Ahmed 14406, Muslim 1114, Nasai 2259]

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TOPIC 19-Permission to fast during journey

(711)-Sayyidah Ayshah reported that Sayyidina Hamzah ibn Amr Aslam (RA) asked Allah’s Messenger about fasting during a journey, he being accustomed to fast without interruption. So, Allah’s Messenger (PBUH) said, “Fast if you like, or cease to fast if you like.” [Ahmed 16037, Muslim 1121, Abu Dawud 2402, Nasai 2380, Ibn e Majah 1662]

(712)-Sayidina Abu Sa’eed said, “We used to travel with Allah’s Messenger in the month of Ramadan. Neither those who fasted nor those who broke fast found fault with the other.” [Ahmed 11083, Muslim 1116, Abu Dawud 2406, Nasai 2305]

(713)-Sayyidina Abu Sa’eed al-Khudri (RA) reported. “We would travel with Allah’s Messenger (PBUH) and there used to be with us those who kept fast and those who did not. So, neither did he who did not fast find fault with him who kept fast nor did he who fasted find fault with one who did not. They held that he who had strength and fasted did well and he who was weak and did not fast also did well.”

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It is allowed for a person to keep fast or do not keep fast at RAMADHAN while traveling as he likes; so the matter is optional though he would have to keep the QADHA (SAUM in compensation at some other day) if he leaves it. However he must not leave the SAUM of RAMADHAN while at his own place until he takes the travel practically; also he must not break his SAUM of any sort at the travel when he had taken it up initially. As for the Hadith that tells about those persons that went-on to complete their SAUM as disobedient while the Prophet (PBUH) had given the permission by his own deed for the opening of the SAUM at the travel; it was due to the fact that at that moment of time it seemingly challenged the guidance of the Prophet (PBUH) and that attitude certainly was not appropriate. Some ULAMA have mentioned that an old man fell due to weakness by SAUM at that travel and the Prophet indicating to this, told that this is disobedience to go-on with SAUM while it has been permitted to leave it so he meant that in such a case where such high weakness might be caused then the person at such risk must leave the SAUM. This narration-710 relates to the travel that was made at RAMADHAN towards Makkah as is reported in the narration too and it was conquered then in that RAMADHAN; Al-Hamdu Lillah.

TOPIC 20-Warriors permitted not to keep fast

(714)-Ma’mar ibn Abu Huyiyah asked Ibn Musayyib about fasting during a journey. He narrated that Sayyidina Umar ibn Khattab said, “We travelled with Allah’s Messenger in two expeditions in Ramadan, the day of Badr and the conquest (of Makkah) and we broke fast both times.”

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TOPIC 21-Concession to woman who is pregnant or who suckles

(715)-Sayyidina Anas ibn Maalik who was a man of Banu Abdullah ibn Ka’b (and not the renowned Anas ibn Maalik and this is the only narration by the man here of Banu-Abdullah) said that the army of Allah’s Messenger (PBUH) attacked his tribe. He went to the Prophet (PBUH) and found him having his meal. He said, “Come close and eat.” The man said, “I am fasting.” The Prophet (PBUH) said, “Come close. I will tell you about fasting. Allah has forgiven the fasts for the traveler and he has to say half the prayer; and for the pregnant woman and for her who suckles.” The man said, “By Allah, he mentioned both the pregnant woman and the suckling mother or any one of them. Alas for me! Why did I not eat the food of the Prophet (PBUH)?” [Ahmed 19069, Abu Dawud 6408, Nasai 2314, Ibn e Majah 1667]

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TOPIC 22-To fast on behalf of the dead

(716)-Sayyidina Ibn Abbas (RA) reported that a woman came to the Prophet and said, “My sister has died with two months successive fasts against her.” He said, “Listen, if she had a debt payable then would you have discharged it?” She said, “Yes!” He said, “The right of Allah is more important to discharge.” [Ahmed 3224, Bukhari 1953, Muslim 1148, Abu Dawud 3310, Ibn e Majah 1759]

(717)-Abu Kurayb reported from Abu Khalid Ahmar, from A’mash, from the same sanad a Hadith like it.

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TOPIC 23-Expiation of fast

(718)-Sayyidina lbn Umar (RA) reported that the Prophet said, “If a person dies with a month’s fasts due on him then a needy person must be fed against every day.”

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Men when they put their masculine strength to use in the way of Allah fighting for Islam or making it easy to practice, and women when their feminine quality is directed for the birth, bringing-up and betterment of the children; in such situations it is allowed that they leave SAUM at RAMADHAN and keep QADHA for all the SAUM left. The compensation that is told as allowed needs some explanation as it is clear totally that worship of Allah that is physical has to be made by every Muslim by his own self for his own. Note that among the five pillars of Islam (see Hadith-619 at this booklet of ZAKAH); to recite the words of belief accepting them by heart (KALIMAH), to read SALAH and to keep SAUM (fast) are physical deeds that a person has to perform himself and that can not be done by any other on his or her behalf; as for the payment of ZAKAH, it is the deed related to wealth and finance and this might be compensated by some other person paying it on his behalf if he dies before the payment; the matter of HAJJ is somewhat complicated in this respect as it comprises of both physical and financial aspects and though the ruling accepted is that it might be compensated by some other person for a man who had not performed it (naming it HAJJ-BADL) yet HAJJ involves more than anything else a physical exertion, that is about 80% if not more in all matters of HAJJ, and in that, no other person can replace or substitute another person. So it means that if HAJJ-BADAL is performed it would be highly deficient for the man for whom it is performed and the right thing seems that it is only to ask Allah to give the deceased person some part of the good returns that a man has received by the performance of his own HAJJ that is besides the obligatory without lessening any of the performer’s returns. The Hadith at the topic does not actually denote compensation because the entire of ULAMA clarify that SAUM of a man can not be compensation for other man’s deficit in SAUM; as such it means to pay FIDYAH (amount in compensation for the SAUM that are missed by the deceased) and it does not mean keeping SAUM for the deceased actually. Note here an important point in respect to the issue in consideration that if someone performs a good deed that is not obligatory on him and he asks Allah to give some of its goodness to a deceased Muslim person, insha-Allah that deceased person would also receive a part of that; this transmission of goodness is allowed for a living Muslim person too. The bottom-line is that for ZAKAH and for SAUM payment of cash to poor and needy is allowed on behalf of the deceased Muslim person by one of his heirs or by anyone close to him and hopefully Allah would be merciful to that person for deficit in these but there can be no compensation physically for any of the pillars of Islam (the mentioned two also included; for other three even no cash-payments would do); one has to see to all these high obligations for one’s own self or pay the consequence; Al-Hamdu Lillah.

TOPIC 24-If one vomits while fasting

(719)-Sayyidina Abu Sa’eed al-Khudri (RA) reported that Allah’s Messenger (PBUH) said, “Three things do not break the fast of one who is fasting, cupping, vomitting and nocturnal emission.”

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TOPIC 25-Vomitting intentionally

(720)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “If anyone gets vomit by itself then he is not obliged to redeem his fast, but if anyone vomits intentionally then he must make up for the fast (later on).” [Ahmed 10468, Abu Dawud 2380, Ibn e Majah 1676]

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TOPIC 26-If one who fasts eats or drinks by mistake

(721)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “If anyone eats or drinks forgetfully then he must not abandon his fast, for, it is only the provision that Allah has provided them.” [Ahmed 9494, Bukhari 6669, Muslim 1155]

(722)-Abu Sa’eed Ashaj reported from Abu-Umamah who reported from Awf who reported from Sirin and Khilas, and they both from Abu Hurayrah who reported from the Prophet a Hadith like this.

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TOPIC 27-To void the fast intentionally

(723)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger said, “If anyone omits to fast one day in Ramadan without a reason, or without being ill, then even a lifelong fast will not make up for it, if he keeps fast (always).” [Ahmed 9712, Abu Dawud 2396]

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Vomiting intentionally certainly breaks the fast and it needs QADHA plus FIDYAH and that which comes unintentionally when it flows to the mouth even if it gets back after coming to the mouth breaks the fast but needs QADHA only when the matter remains unintentional; the Hadith at the topic has been taken to be the command at first about vomiting but changed; note that some SAHABA used to take unintentional vomiting in the SAUM as no problem not causing any damage to the SAUM. If someone eats or drinks forgetfully in SAUM there is no blame on him and his SAUM is not damaged a bit though the intake is high; no problem. The narration-723 is weakly-narrated and it actually means that the SAUM kept in QADHA (compensation) for the SAUM lost in RAMADHAN can not bring such good returns as that yet it would remove the sin insha-Allah of leaving it.

TOPIC 28-Expiation for voiding the fast of Ramadan

(724)-Sayyidina Abu Hurayrah (RA) narrated that a man came and exclaimed, “O Messenger of Allah (PBUH) I am done for (and a failure).” He asked, “What has caused that?” The man said, ‘I have had intercourse with my wife during (the fast of) Ramadan.” He asked, “Can you set a slave free?” The man said, “No.” He asked, “Then can you keep fast for two months running?” He said, “No!” The Prophet (PBUH) asked, “Then, can you feed sixty poor people?” He said, “No!” The Prophet sat down.” So, he sat down. Shortly an araq full of dates was brought to the Prophet (an araq is a miktal of large size said to contain between 15 and 30 SA’ of dates). The Prophet (PBUH) said to him, “Give this away in Sadaqah.” The man said, “There is none between the two mountains of Madinah poorer than we are.” The Prophet laughed till his molars were visible, and said, “Take it and feed it to your family.” [Ahmed 7294, Nasai 1936, Abu Dawud 2390, Ibn e Majah 1671]

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TOPIC 29-Using siwak during fasts

(725)-Abdullah ibn Aamir ibn Rabi’ah reported from his father that he said, “I saw the Prophet (PBUH) umpteenth times using the siwak during his fasts.” [Ahmed 15678, Abu Dawud 2364)

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TOPIC 30-Applying Kuhl (collyrium)

(726)-Sayyidina Anas ibn Maalik (RA) narrated that a man came to the Prophet and complained about his eyes troubling him. He said, “Shall I apply collyrium while I am fasting?” He said, “Yes!”

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If a person leaves the SAUM of RAMADHAN for some genuine reason then he would have to keep QADHA for it but if he breaks his SAUM by nearing to his wife or eating or drinking or any other thing not allowed in SAUM taking it up intentionally, then he would not only have to provide QADHA but also have to give FIDYAH; that is to do one of three things either to free a slave, either to keep SAUM for 60 days consecutively or either to feed 60 of needy persons as FIDYAH. IMAMS of FIQAH have some difference in using MISWAK at SAUM, ABU-HANIFAH takes it totally allowed while MAALIK takes the dry one as totally allowed; AHMED considers its use at the SAUM in RAMADHAN as MAKRUH but totally allowed at other SAUM that are not obligatory while SHAFA’I takes it allowed only when the Sun has not passed the Midheaven; afterwards it is MAKRUH. As for collyrium, its application is allowed in SAUM without any problem.

TOPIC 31-To kiss while fasting

(727)-Sayyidah Ayshah (RA) narrated that the Prophet (PBUH) used to kiss during the month of fasting. [Ahmed 25905, Muslim 1106, Abu Dawud 2383, Ibn e Majah 1683]

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TOPIC 32-Fondling when one fasts

(728)-Sayyidah Ayshah (RA) said, ‘Allah’s Messenger (PBUH) used to fondle me while he was fasting and he had more control than any of you over his impulses.’ [Ah 25873, Bukhari 1927, Muslim 1106, Ibn e Majah 1687)

(729)-Sayyidah Ayshah said, “Allah’s Messenger (PBUH) would kiss and fondle though he fasted. And he had a greater control over his sexual urge than any of you.”

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TOPIC 33-Fast of one who does not resolve at night is not proper

(730)-Sayyidah Hafsah (RA) reported the Prophet (PBUH) as saying, “He, who has not formed an intention (to fast) before dawn, has not fasted.” [Ahmed 26519, Abu Dawud 2454, Nasai 2331, Ibn e Majah 1700]

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It is allowed for the man who has a good control on his desires to fondle or kiss his wife even when he has kept the SAUM; even if that is obligatory in RAMADHAN. As for intention of SAUM before the time of FAJR, AHMED and MAALIK take it as necessary while according to SHAFA’I it is necessary for SAUM except for NAFL. ABU-HANIFAH takes it necessary in other SAUM than of RAMADHAN (and of those SAUM that a man has taken upon him to keep) to make intention before FAJR as according to him, those SAUM that are understood to keep have already the intention for them and Hadith does not address that.

TOPIC 34-Breaking a voluntary fast

(731)-Sayyidah Umm Hani (RA) said, I was sitting with the Prophet and he was brought something to drink. He drank from it and then gave something of it to me and I too drank it. Afterwards, I said, “I have committed a sin. Do seek forgiveness for me.” He asked, ‘What is the sin?” I said that I was fasting but my fast is void. He asked, “Was that a redeeming fast?” I said, “No.” He said, “There is no harm in that.” [Ahmed 27453, Abu Dawud 2456]

(732)-Mahmud ibn Ghaylan learnt from Abu Dawood who from Shu’bah and he from Simak ibn Harb that he heard from one of the children of Sayyidah Umm Hani. Thereafter, he met the most superior of them whose name was Ja’dah. Sayyidah Umm Hani (RA) reported to him and he narrated (to Simak) from her (his grandmother) that Allah’s Messenger visited her and asked for water. He drank it and gave it to her. She too drank it. Having done that, she exclaimed, “O Messenger of Allah! But, I was fasting!” He said, “One who keeps an optional fast is the turstee of his own soul. If he wishes, he may fast, or, if he wishes, he may cease to fast.” Shu’bah asked him, “Did you hear that directly from Umm Hani?” He said, “No. I was told of it by Abu Salih and my family.” [Ahmed 26958]

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TOPIC 35-Optional fast without resolve

(733)-Sayyidah Ayshah (RA), the Mother of Believers, said, “One day when Allah’s Messenger (PBUH) came home, he asked if I had anything (for him to eat). When I said that there was nothing, he said, “I am fasting.” [Ahmed 25789, Muslim 1154, Abu Dawud 2455, Muslim 2321, Ibn e Majah 1701]

(734)-Sayyidah Ayshah, the Mother of Believers, said that whenever the Prophet came home, he asked, “Have you any food?” If I said, “No”, then he would say, “I am fasting.” So, when he came one day, I said, “O Messenger of Allah! We have been presented some food.” He asked, “What is it?” I said, “It is HAIS.” He said, “Oh, I had resolved in the morning that I would fast.” But, he then ate it [as in # 733].

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TOPIC 36-Voluntary fasts must be made up

(735)-Sayyidah Ayshah (RA) narrated that Hafsah and I were fasting when food was presented to us. We were inclined to it and ate it. When Allah’s Messenger (PBUH) came, Hafsah preceded me in asking him. Indeed, she was her father’s daughter. She said, “O Messenger of Allah, We were fasting when food was presented to us. We were drawn to it and ate it.” He said, “Redeem it on some other day.” [Ahmed 26327, Abu Dawud 2457]

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According to AHMED and SHAFA’I, if a voluntary fast is opened up in between the day without completion even without any necessity, it does not ask for QADHA (redemption at some other day); they took guidance from Ahadith at topics-34 and 35; while ABU-HANIFAH at one hand does not appreciate its leaving in between except where and when necessary but on the other hand, like MAALIK, he also asks for its QADHA; taking-up his reason from the last Hadith mentioned here at the topic. It is a point to note that a voluntary task once taken-up on the self becomes obligatory to the self if left incomplete and the ruling of QADHA according to the Hadith-735 is quite better.

TOPIC 37-Continuing to fast the Sha’ban and Ramadan

(736)-Sayyidah Umm-Salmah (RA) said, “I never saw the Prophet (PBUH) fast two months consecutively except during Sha’ban and Ramadan.” [Ahmed 26624, Abu Dawud 2336, Nasai 2174 Ibn e Majah 1648]

(737)-We learnt this Hadith from Hannad, from Abduh, from Muhammad ibn Amr from Abu Salamah (RA) from Sayyidah Ayshah (RA) from the Prophet (without the mention of “consecutively”).  [Ahmed 26112, Bukhari 1969, Muslim 1156, Abu Dawud 2434, Nasai 2347]

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TOPIC 38-It is Makruh to keep fast during the second fifteen days of Sha’ban

(738)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger said, “When half of Sha’ban remains, do not keep fast.” [Abu Dawud 2337, Ibn e Majah 1651]

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TOPIC 39-Concerning fifteenth of Sha’ban

(739)-Sayyidah Ashah said (RA) that I missed Allah’s Messenger (PBUH) one night. So I went out (to search him). He was at the graveyard Baqi’ and he said. “Were you afraid that Allah and His Messenger would be unfair to you?” I said, “O Messenger of Allah! I did think that you have gone to one of your wives.” He said, “Indeed, Allah the Blessed and the Exalted descends on the night of the fifteenth of Sha’ban to the sky above the earth and forgives people more than the hair of the sheep of Banu Kalb.” [Ahmed 26077, Ibn e Majah 1389]

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Our study has seen at the Hadith-684 that it is not proper to keep SAUM a day or two prior to RAMADHAN as that would seem to mark the beginning of SAUM while RAMADHAN is the prescribed month for it. Note that the Prophet (PBUH) used to keep much more than 15 SAUM at the month of SHA’BAN as Ahadith here tell us but the words telling us that he used to keep SAUM the whole month or that he kept SAUM consecutively for two months are intended to mean that he kept the SAUM of SHA’BAN too with fervor; it is a figure of speech here like saying that this person reads SALAH the whole night. For the Ummah, however, he has given this special guidance though that is not strictly asked that it is better not to keep SAUM from its 16th day; this means to refrain from SAUM from that day till RAMDHAN is MUSTAHAB and if someone continues his SAUM near to the end of SHA’BAN stopping a few days before RAMADHAN only, he still is not blameworthy. So here, it is clarified that to refrain from SAUM since the 16th of SHA’BAN, the month prior to RAMADHAN, is better while just a day before, at 15th of SHA’BAN, it is better to keep a voluntary SAUM as due to the Hadith presented here, though weakly narrated, the night of that date has been valued as the night of BARR-AT (freedom) i.e. the grant of mercy by Allah to all those who ask for it forgiving their sins; that blessed mercy of Allah is very high rather unlimited providing the forgiveness of sins to a very huge number of people who ask for it (as the sheep of the tribe BANU-KALB were numerous) with the true intention to keep away from all wrongs in the future ahead.

TOPIC 40-Fasting during Muharram

(740)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger (PBUH) as saying. “The most excellent fast after the fasts of the month of Ramadan is in the month of Allah, Muharram.” [Ahmed 8542, Muslim 1163, Abu Dawud 2429, Nasai 1609, Ibn e Majah 1742]

(741)-Numan ibn Sa’d reported from Sayyidina Ali that a man asked him, “In which month after Ramadan, do you command me to fast?” He said, “I did not hear anyone ask about it except a man whom I heard ask Allah’s Messenger (PBUH) while I was sitting by him. So, he had asked, ‘O Messenger of Allah! Which month, besides the month of Ramadan do you command me that I should fast?’ He had said, ‘If I were to fast besides the month of Ramadan then I would fast during Muharram, for, it is the month of Allah’. There is a day in it when Allah accepted the repentance of a people and, on it, will relent towards another people (too).” [Ahmed 1321]

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MUHARRAM is the first month of the HIJRAH calendar and in this month we have the day of ASHURAH i.e. the tenth of it that is mentioned as having marked high success against the challenge that was given to the Truth many times in history. It is mentioned that this was the day when four important events happened that were related to the Messengers of Allah. This was the day when the ship of NOAH landed somewhere in the present-day Iraq or Turkey; this was the day when IBRAHIM was saved from the fire in which he was thrown by Nimrod; this was the day when MUSA with the BANI-ISRAEL crossed the river that had miraculously parted for them and that drowned Pharaoh and his men; this was the day when EESA (Jesuc Christ) was raised to heaven unharmed alive; SALAM be upon all Messengers of Allah. However, except for the matter related to MUSA other matters have no clear conformation anywhere in Ahadith. Here in the narration-740 & 741, Muharram means ASHURA only as that is the only day in the month that is really the manifestation of success against the challenge given to the Truth. Its importance highly increased when HUSSAIN (RA) and many of his family members were assassinated at Karbala on this day of Muharram 61 AH; it fell in the second week of October 680 AD. There is a verse that a poet has said wonderfully in Urdu for this incident meaning that the assassination of HUSSAIN is actually the death of Yazid as Islam does get strength from such incidents as that which occurred at KARBALA.

TOPIC 41-Keeping fast on Friday

(742)-Sayyidina Abdullah (RA) reported that Allah’s Messenger used to fast three days at the outset of every month, and it was very rare that he did not fast on Friday. [Abu Dawud 2450, Nasai 2367, Ibn e Majah 1725]

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TOPIC 42-Makruh to fast only on Friday

(743)-Sayyadina Abu Hurayrah reported that Allah’s Messenger (PBUH) said, “None of you must fast on Friday unless he fasts before it or he fasts after it.” [Ahmed 10808, Bukhari 1985, Muslim 1144, Abu Dawud 2420, Ibn e Majah 1723]

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TOPIC 43-To fast on Saturday

(744)-Sayyidina Abdullah ibn Busr reported from his sister that Allah’s Messenger (PBUH) said,“Do not fast on Saturday except the fast that is prescribed on you. If one of you does not find anything to eat on this day then he must chew the peel of vine or shoots of a tree and break his fast.” [Ahmed 27143, Abu Dawud 2421, Ibn e Majah 1726]

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TOPIC 44-Fasting on Monday and Thursday

(745)-Sayyidah Ayshah (RA) said that the Prophet (PBUH) kept fast on Monday and Thursday with regularity. [Ahmed 175, Nasai 688, Ibn e Majah 739, Abu Dawud 449]

(746)-Sayyidah Ayshah (RA) said that Allah’s Messenger (PBUH) used to keep fast on Saturday, Sunday, and Monday one month, and Tuesday, Wesnesday and Thursday next month.

(747)-Sayyidina Abu Hurayrah (RA) reported that Allah’s Messenger (PBUH) said, “Deeds are presented on Monday and Thursday so I love that my deeds should be presented while I am fasting.”

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TOPIC 45-Fasting on Wednesday and Thursday

(748)-Ubaydullah al-Muslim al-Qurashi reported his father as saying that he asked; or someone else asked; the Prophet (PBUH) about perpetual fasting. So, he said. ‘Indeed, your family members have right over you’. He also said, “Fast during Ramadan and that which follows it and Wednesday and Thursday. So then you have indeed kept fast.” [Abu Dawud 2432]

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AHMED and SHAFA’I take the matter of keeping SAUM at Friday only as MAKRUH while MAALIK and ABU-HANIFAH take it as quite fine without any problem. Note that this day of the week is the best among all days for the voluntary SAUM and the stance of MAALIK and ABU-HANIFAH seems better in this matter taken by the preference of the Hadith-742; AHMED and SHAFA’I have preferred the Hadith-743 for their stance and that also is well-narrated. Note that Sunday and Tuesday are not mentioned while it is asked that Saturday must be avoided for the SAUM taken-up voluntarily so it is much better to take-up voluntary SAUM at Monday, Wednesday, Thursday or Friday. In the last of narrartions presented here, the guidance to keep SAUM at the month that follows RAMADHAN means 6 days SAUM at SHAWWAL that are mentioned at the narration-759.

TOPIC 46-Excellence of fasting on the day of Arafah

(749)-Sayyidina Abu Qatadah (RA) reported that the Prophet (PBUH) said, ‘I hope from Allah that the fast of the day of Arafah will atone for sins a year past and a year hence’. [Ahmed 22600, Ibn e Majah 1713, Muslim 1162, Abu Dawud 2425, Nasai 2379]

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TOPIC 47-It is Makruh to fast at Arafat

(750)-Sayyidina Ibn Abbas reported that the Prophet did not keep fast of the day till Arafah. Sayyidah Umm-FadI sen him milk and he drank it.

(751)-Ibn Abu Najih reported from his father that Sayyidina Ibn Umar (RA) was asked about the fast of the day of Arafah at Arafat. He said, “I performed Hajj with the Prophet (PBUH) but he did not keep fast. Simiarly, Abu Bakr (RA), Umar (RA) and Uthman (RA) also did not keep fast on this day. So, I too do not fast on this day; neither do I command anyone to fast nor prohibit anyone.”

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The ninth day of DHUL-HAJJAH, the last month of the HIJRAH Calender, is named as YAUMUL-ARAFAH (the day of Arafah) after which the next day is EID. On this day, HAJI (those who perform Hajj) stay at the ground of ARAFAH and it is one of the most important rituals of HAJJ. ARAFAH is the most blessed day of the year and the days adjacent to it are also very high in merit. The Prophet (PBUH) left SAUM on that day while he was at HAJJ indicating that it is better to leave SAUM on it when someone is at HAJJ that needs high physical exertion for sure. UMM-FADHL was the mother of IBN-ABBAS who alongwith her sister MAYMUNAH sent some milk on ARAFAH by the hands of IBN-ABBAS to the Prophet (PBUH) that he drank and it clarified that he was not at SAUM at that time so the people knew that in general. This is a point to note that the SAUM at ARAFAH eliminates the sins of the past year and gives TAUFIQ (opportunity for good deeds due to good deeds already done) to avoid them in the coming year and this also implies that the one who keeps the SAUM of this day, has a better chance to life for the coming year ahead. However as it is also one of the specific days of HAJJ, it is better to avoid SAUM at the day of ARAFAH for the HAJI at HAJJ and Hadith-773 indicates this clearly.

TOPIC 48-About the fast of Ashura day

(752)-Sayyidina Abu Qatadah (RA) reported that the Prophet (PBUH) said, “I hope from Allah that the fast of the day of Ashura will atone for (the sins of) the past year.”

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TOPIC 49-Fast may be given up on the day of Ashura

(753)-Sayyidah Ayshah (RA) said that the Quraysh used to fast on the day of Ashura in the Days of Jahiliyah. And Allah’s Messenger (PBUH) also used to fast. When he came to Madinah, he used to fast and he commanded the people to fast. But when the fasts of Ramadan were prescribed, they became FARDH and the Ashura was given up. So he who wished, fasted (on that day) and he who wished, did not (fast). [Ahmed 26127, Bukhari 4502, Muslim 1125, Ibn e Majah 1733, Abu Dawud 2442]

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TOPIC 50-Which day is ASHURA

(754)-Hakam ibn A’raj reported that he went to Sayyidina Ibn Abbas (RA) who was sitting by the Zam-Zam reclined on his cloak. He asked him, “Tell me about the day of Ashura; on which day do I fast?” He said, “When you see the new moon of Muharram, begin to count and get up on the ninth day fasting.” He asked, “Is this how Muhammad (PBUH) kept fast on it?” He said, “Yes!” [Muslim 1133, Abu Dawud 2446]

(755)-Sayyidina Ibn Abbas (RA) said, “Allah’s Messenger (PBUH) enjoined on us the fast of the day of Ashura on the tenth (of Muharram).”

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The tenth day of Muharram is named as ASHURA and due to its relation to the release of BANI-ISRAEL, the Prophet (PBUH) commanded to keep SAUM in it as to thank Allah for the security he gave to MUSA (AS) telling SAHABA (RA) that we Muslims are more near to MUSA then the Jews. However, as the Prophet asked to fast for two days at this time either taking the 9th or the 11th with it, so answering the enquirer IBN-ABBAS indicated clearly that he must not only keep the SAUM at ASHURA, and that is 10th, but also at the 9th before the ASHURA. When the SAUM for RAMADHAN were commanded as obligatory, the SAUM at ASHURA was not much considered for practice by Muslims and from that time, it remains among the voluntary SAUM.
TOPIC 51-Fasting during first ten days (of Dhul Hajjah)

(756)-Sayyidah Ayshah (RA) said, “I never saw the Prophet (PBUH) keep fast during the first ten days of the month of Dhul Hajjah.” [Abu Dawud 2439, Ibn e Majah 1729, Muslim 1176]

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TOPIC 52-(Good) deeds during the first ten days (of DhuI-Hajjah)

(757)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger (PBUH) said, ‘None of the days when good deeds are done are dearer to Allah than during these ten days.” They asked, O Messenger of Allah! Not even jihad in Allah’s cause?” So, he said, “Not even jihad in Allah’s cause except that a man goes out with his body and wealth and does not return with anyting.” [Ahmed 1968, Bukhari 795, Abu Dawud 2438, Ibn e Majah 1727]

(758)-Sayyidina Abu Huryrah reported that the Prophet said, “None of the days are dearer to Allah during which He is worshipped than the ten days of Dhul Hajjah. Fasting on each of these days (except for EID) is like fasting for a year and standing (in worship) on each of its nights is like standing on Laylatul Qadr.” [Ibn e Majah 1728]

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TOPIC 53-About six fasts in Shawwal

(759)-Sayyidina Abu Ayyub (RA) reported that Allah’s Messenger said, “If anyone fasts during Ramadan and follows it up with six (fasts) during Shawwal then that is like perpetual fasting.” [Ahmed 23592, Muslim 1164, Abu Dawud 2433, Ibn e Majah 1716]

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There is a high merit of keeping SAUM in the first week of DHIL-HAJJAH; afterwards the days are of Hajj; and 10th of it is EID in which SAUM is prohibited. It is strange that Sayyidah AYESHA (RA) could not observe the Prophet (PBUH) keeping SAUM at these days and her narration in this matter has not been given much weight. As for the six days of SHAWWAL, note that even an ordinary good deed done with fervor brings good-returns that is at-least ten times more to it so the 30 days bring the good-returns for 300 days and 6 days of SHAWWAL bring good-returns for 60 days so the total is 360 days by good-returns that is meant here; note that the year by Hijrah Calendar is 354 days. Accordingly, 36 days of SAUM or 35 days (if Ramadhan then happens to be of 29 days) cover the whole year ahead; Al-Hamdu Lillah.
TOPIC 54-Three fasts each month

(760)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) took a promise from him for three things that he should not sleep without (offering) the Witr (Salah); he should keep three fasts every month and he should pray the (Salah of) Dhuha. [Bukhari 1178, Muslim 721, Nasai 1673]

(761)-Musa ibn Talhah said that he heard Sayyidina Abu Dharr (RA) say; Allah’s Messenger (PBUH) said to him, “O Abu Dharr! If you keep three fasts during a month then keep them on the thirteenth, fourteenth and fifteenth.”

(762)-Sayyidina Abu Dharr (RA) narrated that Allah’s Messenger (PBUH) said, “if anyone keeps fast for three days every month then that is perpetual fasting. Indeed, Allah, the Blessed and Exalted revealed a confirmation of that in His Book; whoever comes with a good deed, receives ten times as much (6:160); so, each is like ten days.” [Ahmed 21359, Nasai 2405, Ibn e Majah 1708]

(763)-Yazid ar-Rishk said that Mu’adhah said that she asked Sayyidah Ayshah (RA),”Did Allah’s Messenger (PBUH) fast three days every month?” She said, “Yes!” She asked. “On which days of it, did he fast?” She said, “He was not particular on which of these he fasted.” [Ahmed 25181, Muslim 1160, Abu Dawud 2453, Ibn e Majah 1709]

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TOPIC 55-Merit of Fasting

(764)-Sayyidina Abu Hurayrah (RA) narrated that Allah’s Messenger (PBUH) said, “Indeed, your Lord says, every good deed is like ten times to seven hundred times, and the fast is for Me and I give a reward for it. And, fasting is a shield from Hell. And the scent of breath of one who is fasting is better in Allah’s sight than the fragrance of musk. If an ignorant person reviles one of you who is fasting then let him say ‘I am fasting’.” [Ahmed 7793, 9720, Bukhari 1904, Muslim 1151, Ibn e Majah 1638, Nasai 2214]

(765)-Sayyidina Sahl ibn Sa’d (RA) narrated that the Prophet (PBUH) said, “In Paradise, there is a gate called Rayan to which those who keep fasts are invited. Thus, he who is among those who observe fasting will enter it. And whoso enters it will never feel thirsty.” [Bukhari 3257, Muslim 1152, Ibn e Majah 1640]

(766)-Sayyidina Abu Hurayrah (RA) reported Allah’s Messenger as saying, “For one who fasts, there are two pleasures, joy at the time of breaking his fast and joy when he will meet his Lord.” [Ahmed 972, Bukhari 1940, Muslim 1151, Nasai 2212, Ibn e Majah 1638]

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To keep SAUM for three days in each month will cover the whole month by good-returns insha-Allah as the SAUM of one day would be 10 days in counting by good-returns for it. These three days might be together or separate; being at any side of the month or at the middle of it so there is no rigidity here but it depends on the ease of the person keeping it. To keep SAUM is such deed that Allah says He would give the returns to it manifold and these SAUM would become shield against the hell-fire for the man who keeps them with total enthusiasm keeping his attention totally towards Allah. There is a gate named RAYAN to JANNAH and from that the persons keeping SAUM would enter. The last narration observes a fact that when the person who had kept the SAUM the whole day, drinks the water taking the first sips at this status of thirst at IFTAR it feels very soothing and gives him high physical pleasure. And in AKHIRAT, he would have high good-returns for his SAUM that would be highly pleasing to him spiritually insha-Allah.

TOPIC 56-Perpetual fasting

(767)-Sayyidina Abu Qatadah (RA) reported that it was said, “O Messsenger of Allah! How is he who fasts always?” He said, “He neither kept fast nor broke it (or he said that he never fasted and never broke it).” [Ahmed 22600, Muslim 1162, Abu Dawud 2425, Nasai 2379, Ibn e Majah 1713]

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TOPIC 57-Fasting successive days

(768)-Abdullah ibn Shafiq said that he asked Sayyidah Ayshah (RA) about the fasts of the Prophet (PBUH). She said, “He used to fast till we thought that he would continue to fast, and he would cease to fast till we thought that he would never again fast. And Allah’s Messenger (PBUH) never fasted during a whole month, except during Ramadan.” [Ahmed 26112, Muslim 1156, Nasai 2345]

(770)-Sayyidina Abdullah (RA) narrrated that Allah’s Messenger (PBUH) said, “The most excellent fast said, is the fast of my brother Dawood. He used to fast one day and go without fasting the next day. And, he would never flee when he encountered (an enemy).” [Ahmed 6891, Bukhari 1977, Muslim 1159, Nasai 2374, Ibn e Majah 1706]

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It is not allowed to keep the NAFL-SAUM (i.e. voluntary SAUM) continuously for the greater part of a month or so; however to keep SAUM voluntarily for a few days of every month plus the whole of RAMADHAN is highly commendable. There is also another attitude towards SAUM that a person does not take IFTAR and takes it on the other day joining two days in the SAUM; that is uninterrupted SAUM and it is named SAUM-WISAAL that is addressed in Hadith-778; and like keeping the continuous SAUM that also is not allowed. Note that the Prophet (PBUH) called DAWOOD (AS) his brother as he also was a Messenger of Allah.

TOPIC 58-About disapproval to fast on Fitr and the day of sacrifice

(771)-Abu Ubayd (RA) the freed-man of Abdur Rahman ibn Awf said that he saw Umar ibn al-Khattab (RA) beginning with Salah on the day of sacrifice before the sermon. He said, “I heard Allah’s Messenger (PBUH) disallow fasting on these two days. As for the Eid ul-Fitr, it is your breakfast after your fasts, and an Eid for Muslims. And, as for the day of sacrifice (Adha), eat the flesh of your sacrifice.” [Ah 224, Bukhari 1990, M 1137, AD 2416, Ibn e Majah 1722]

(772)-Sayyidina Abu Sa’eed Khudri said that Allah’s Messenger (PBUH) disallowed two fasts, the fast of the day of al-Adha and of the day of al-Fitr. [Ahmed 11804, Bukhari 1991, Muslim 827, Abu Dawud 2417, Ibn e Majah 1721]

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TOPIC 59-Makruh to fast on days of TASHRIQ

(773)-Sayyidina Uqbah ibn Aamir reported that Allah’s Messenger (PBUH) said, “The day of Arafah, the day of sacrifice and the days of tashriq are Eid days (festivals) for us, the people of Islam. These are days to eat and drink.” [Abu Dawud 2419, Nasai 3001]

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TOPIC 60-It is Makruh for one who fasts to apply cupping

(774)-Sayyidina Rafi’ ibn Khadij (RA) narrated that the Prophet (PBUH) said, “The fast of one who gets himself cupped and one who cups are invalidated.” [Ahmed 15828]

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TOPIC 61-One who fasts is allowed to get cupped

(775)-Sayyidina Ibn Abbas (RA) reported that Allah’s Messenger had himself cupped when he was in the state of ihram and was fasting. [Ahmed 1849, Bukhari 1835, Muslim 1202, Abu Dawud 1835, Nasai 2843]

(776)-Sayyidina Ibn Abbas (RA) narrated that while he had assumed the ihram and was fasting, the Prophet (PBUH) had himself cupped between Makkah and Madinah.

(777)-Ibn Abbas narrated that the Prophet had himself cupped between Makkah and Madinah while he was a Muhrim and was fasting.

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TOPIC 62-Uninterrupted continuous fasting disliked

(778)-Sayyidina Anas (RA) narrated that Allah’s Messenger said, “Do not fast an uninterrupted fast.” They (the Sahabah) said, “But, you keep an uninterrupted fast, O Messenger of Allah!” He said, “I am not like one of you. Indeed my Lord feeds me and gives me to drink.” [Ahmed 12205, Bukhari 7241, Muslim 1104]

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It is allowed to cup or be cupped at the status of being in SAUM as the last of acts in this respect of the Prophet (PBUH) was to permit it by his SUNNAH. Cupping was the way of cure to wounds at the skin and even diseases at that time that meant to take out blood from the affected site in some quantity necessary and it did have its benefits certainly. As for uninterrupted fast, it means that a person does not take IFTAR and takes it on the other day joining two days in the SAUM; that is uninterrupted SAUM and it is named as SAUM-WISAAL that is addressed in Hadith-778; it is not allowed. The Prophet (PBUH) guided here that in this matter, SAHABA and others of his UMMAH have no obligation to follow him as his total attention towards Allah that is the most virtuous of spiritual acts is to that extent where physical necessities like eating and drinking are not as necessary to him as to others; he meant that he had high control on inclination to the need of eating & drinking and Allah knows better.

TOPIC 63-One sexually defiled may form intention to fast

(779)-Sayyidah Ayshah (RA) and Umm Salamah the noble wives of the Prophet reported that dawn would overtake the Prophet (PBUH) while he was in a state of sexual defilement through a wife of his. He would then have a bath and keep fast. [Ahmed 25732, Bukhari 1930, Muslim 11091]

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TOPIC 64-Acceptence of an invitation while fasting

(780)-Sayyidina Abu Hurayrah reported that the Prophet (PBUH) said. “If one of you is invited to a meal then he must accept it. If he is fasting then let him make a supplication.” [Ahmed 10353, Abu Dawud 2460]

(781)-Sayyidina Abu Hurayrah (RA) reported that the Prophet said, “When one of you is invited and he is fasting then let him say, ‘I am fasting’.” [Ahmed 7308, Muslim 1150, Abu Dawud 2461, Muslim 1750]

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TOPIC 65-Optional fast Makruh without husband’s permission

(782)-Sayyidina Abu Hurayrah (RA) reported that the Prophet (PBUH) said, “A woman should not fast outside Ramadan while her husband is there without his permission.” [Ahmed 7347, Ibn e Majah 1761]

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There are three matters in these three topics that are related to SAUM; First is when the time of FAJR commences ending the time for SEHR and marking the start of SAUM and a person is in need of bath due to sexual defilement, that does not affect his SAUM adversely at all. He must take his bath and attend the FAJR-SALAH. Second is when a person is invited, he can pardon himself clarifying that he is fasting though invitation to feast especially if that is VALIMAH (the feast provided on the marriage by the bride-groom) must not be rejected though by other reasons endorsed by Islam, even rejection to invitation is allowed; the invited person must make DUA if the feast is of marriage for the couple to have good companionship in the life ahead. The Hadith also guides that it is not appropriate to keep dinner as feasts for the marriage but ask for lunch where such feast has to be given. Third is that when a person’s SAUM affects someone clearly, he or she must not only inform but even ask his permission to keep the voluntary SAUM as without that some trouble might be caused to him unintentionally; here the woman is asked to take the permission for the voluntary SAUM from the husband and at the Hadith-789, it is asked that a person staying with someone must care to ask his permission about the voluntary SAUM so as not to disturb him unintentionally.

TOPIC 66-Delay in redeeming the fast(s) of Ramadan

(783)-Sayyidah Ayshah (RA) said, “I did not redeem what was due against me from Ramadan but in Sha’ban till the death of Allah’s Messenger (PBUH).” [Bukhari 1950, M 1146, AD 2399, N 2315, Ibn e Majah 1669]

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TOPIC 67-The excellence of fast when others eat in his presence

(784)-Abu-Layla reported from his freed slave that the Prophet (PBUH) said, “When food is consumed in the presence of one who is fasting, the angels pray for him.” [Ahmed 27179, Ibn e Majah 1748]

(785)-Sayyidah Umm-Umarah (RA) daughter of Ka’b Ansari narrated that the Prophet visited her and she presented to him the meal. He said, “Eat.” She said, “I am fasting.” So, he said, “Indeed, the angels pray for one who is fasting when food is eaten in his presence till they finish eating.”

(786)-Muhammad ibn Bashhar reported from Muhammad ibn Ja’far who from Shu’bah who from Habib ibn Zayd who from Layla who from Umm-Umarah (RA) bint Ka’b reported Hadith of the like of it. But the final words ‘till they finish eating’ are not found in it.

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TOPIC 68-Menstruating woman must redeem her fasts but not Salah

(787)-Sayyidah Ayshah (RA) narrated that when they would get their menses in the times of Allah’s Messenger, they would purify themselves and he would command them to make up for the (missed) fasts but he did not command them to redeem the Salah. [Ah 24714, Bukhari 321, M 335, AD 262, N 282, Ibn e Majah 631]

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It is necessary for women to compensate for their SAUM left due to the period of menses yet they are not asked for the QADHA of SALAH left for the same reason. Hadith-783 tells clearly that as the Prophet (PBUH) fasted much of SHA’BAN, the month before RAMADHAN in sequence, so Sayyidah Ayesha (RA) preferred to keep the QADHA of the previous RAMADHAN at that time delaying it to maximum. As for eating and drinking in front of a person who is keeping a voluntary SAUM, that is not disallowed but it is better to ask his permission. He would be getting his share of foods and drinks at AKHIRAT where the exchange is spiritually with good-returns to all good deeds so he would get the good-returns insha-Allah.

TOPIC 69-Makruh for the one fasting to insert much water in nostrils

(788)-Aasim ibn Laqit reported from his father who asked the Prophet, “O Messenger of Allah, inform me about ablution.” He said, “Make it well, thread your fingers through each other and if you are not fasting, insert water into the nostrils deep inside.” [Ahmed 17863, Abu Dawud 2366, Nasai 87, Ibn e Majah 407]

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TOPIC 70-A guest should not keep fast without host’s permission

(789)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger (PBUH) said, “One who stays with a people, should not keep optional fast without their permission.” [Ibn e Majah 1763]

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In WUDHU (the ablution for SALAH), all parts must be washed well yet when a person has kept a SAUM, he must take caution not to put water much at nostrils due to the risk of getting it inside as that would be his own blunder by choice leading to the breakage of the SAUM. Note that a person staying with some people must care to ask the permission of those about his voluntary SAUM so as not to disturb them unintentionally though there is no need for asking anyone for the obligatory SAUM even if it causes inconvenience to them or to others at any-time at any-where.

 

TOPIC 71-About I’tikaf

(790)-Sayyidina Abu Hurayrah (RA) and Urwah reported from Sayyidah Ayshah (RA) that the Prophet (PBUH) observed the i’tikaf of the last ten days of Ramadan till Allah took him away. [Bukhari 2026, Muslim 1172, Abu Dawud 2462]

(791)-Sayyidah Ayshah (RA) narrated that whenever Allah’s Messenger (PBUH) intended to observe the itikaf, he prayed the FAJR after which he entered his place of i’tikaf. [Ah 24598, Bukhari 2033, M 1173, AD 2464, N 705, Ibn e Majah 1771]

(792)-Sayyidina Ayshah narrated that Allah’s Messenger observed i’tikaf in the last ten days of Ramadan and said, “Seek the laylatul qadr in the last ten days of Ramadan.” [Ahmed 24346, Bukhari 2020, Muslim 1169]

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I’TEKAAF of a Muslim person means to leave the worldly matters totally for the time being and keep attention totally towards reciting the Holy Book Quran, studying Islam by the Book and by the SUNNAH and doing good-deeds whatever possible in the last decade of the blessed month of RAMADHAN, keeping to the MASJID the person has specified for it. It starts from the sunset when the 21st night of the month commences and so it is better to take preparations with total cleanliness at ASR of the twentieth and even before. The Prophet (PBUH) entered the specific portion he had made for I’TEKAAF at the FAJR of the twentieth RAMADHAN. This specific groundwork is done actually so as not to leave unawares the LAYLATUL-QADR i.e. the holy night at which the Holy Book Quran began to descend and that is the best in all nights of the year when the decisions for the year ahead are conveyed to the angels for execution accordingly. It is there being one of these ten nights and though it is said that they are among the odd ones only mostly the 27th yet it might be any one of these last nine or ten holy nights of the holy month of RAMADHAN.

TOPIC 72-About Laylatul Qadr

(793)-Zirr reported having asked Sayyidina Ubayy ibn Ka’b (RA), “How did you inform Abu Munzir that Laylatul Qadr is the night of twenty-seventh?” He said, “Surely, Allah’s Messenger (PBUH) informed us that it is a night on whose morning the sun rises without rays. We counted it and rememberred it. By Allah! Ibn Mas’ud (RA) knows certainly that it is in Ramadan and it is the twenty-seventh night, but he disliked to inform you lest you rely (only) on it.” [Ahmed 21267, Muslim 762, Abu Dawud 1378]

(794)-Uyaynah ibn Abdur Rahman (RA) reported that his father mentioned Laylatul-Qadr before Sayyidina Abu-Bakrah (RA). So, he said, “I have ceased to look out for it since I heard from Allah’s Messenger (PBUH) that it is in the last ten. I heard him say, “Seek it when nine nights remain, or seven remain, or five remain, or three, or the last night.” Abu Bakrah used to pray during the twenty (nights) of Ramadan as he prayed all through the year, but when the last ten days began, he became more devoted.” [Ahmed 20398]

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TOPIC 73-More on it

(795)-Sayyidina Ali reported that the Prophet (PBUH) used to wake up his family during the last ten days of Ramadan.

(796)-Sayyidah Ayshah (RA) said that Allah’s Messenger used to make an extraordlnary effort in worship in the last ten days such as he did not make at times other than these. [Ahmed 26248, Muslim 1767]

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By Ahadith, it is known that LAYLATUL-QADR is one of the last ten nights of RAMADHAN; there are some Ahadith that even point-out that they are among the odd ones but as is clear by the practice of ABU-BAKRAH (RA; this companion is not ABU-BAKR, the first Caliph, RA) it might be any of the nights that come at the last decade of the month. Also other Ahadith presented here by Respectable TIRMIDHI point-out that all ten nights are highly important so one or two nights must not be marked for it (and there is a narration from IBN-ABBAS who has put emphasis on the 24th) but it is better to attach the self to the Holy Book Quran as much as possible for the person in all the nights of this last holy decade of the holy month of RAMADHAN.

TOPIC 74-Fasting during winter

(797)-Aamir ibn Mas’ud (RA) reported that the Prophet said, “Fasting in winter is the unearned booty.” [Ahmed 18982]

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TOPIC 75-Fasting of the unable

(798)-Sayyidina Salamah ibn Akwah (RA) reported that when the verse was revealed (2:184), those of us who desired did not fast but paid a fidyah, till the next verse was revealed that abrogated (rather clarified) the command. (Bukhari 4507, Muslim 1145, Abu Dawud 2315, Nasai 2312]

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Days in winter are short in time in ARABIA and all lands that are located not much far from the equator, so to keep SAUM in them becomes easier than at other times. That is why the term “unearned booty” is used that the good-returns are achieved without much trouble or any high trial. Hadith-798 tells about the verse in Surah Baqarah, “(Fast) a certain number of days; and for him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom that is the feeding of a man in need - but whoever does good of his own accord, it is better for him; and that you fast is better for you if you did but know” (2:184). The first part of the verse just ahead clarified that those who are capable to fast must take it up and not omit it intentionally as it says, “The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month” (2:185), so without any sound reason like being sick or on a journey it is disallowed to omit SAUM of RAMADHAN and when omitted with some sound reason, then QADHA for it has to be taken-up at other days when the person is at ease.

TOPIC 76-One who eats his meal and sets on a journey

(799)-Muhammad ibn Kab narrated that he visited Sayyidina Anas ibn Maalik (RA) during Ramadan. He had intended to set out on a journey and his conveyance was readied for him and he was wearing travelling garments. He asked for food to be brought and ate it. So, he (Muhammad ibn Ka’b) asked him, “(Is it) SUNNAH?” He replied, “(Yes, it is) SUNNAH”, and rode (his beast).

(800)-Muhammad ibn Ismail reported from Saeed ibn Abu Maryam who reported from Muhammad ibn Ja’far who reported from Zayd ibn Aslam who reported from Muhammad ibn Munkadir and he reported from Muhammad ibn Kab who said that he visited Anas (RA) and narrated a Hadith like the foregoing one.

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TOPIC 77-Concerning gifts to one who is fasting

(801)-Sayyidina Hasan ibn Ali narrated that Allah’s Messenger (PBUH) said, “The gift for a person who is fasting is oil and perfume.”

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TOPIC 78-When do Eid ul-Fitr and Eid ul-Adha fall

(802)-Sayyidah Ayshah (RA) narrated that Allah’s Messenger (PBUH) said, “The Fitr is when people break (cease to) fast and the Adha when people make the sacrifice.” [Ibn e Majah 1660]

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As we have studied, it is allowed to omit the SAUM of RAMADHAN when at illness or at travel and that must be compensated by other days when at ease. According to ANAS (RA), the Prophet (PBUH) used to eat something before the start of the travel that used to be a tough task at those times but note that the word SUNNAH conveyed by ANAS tells that the Prophet (PBUH) did not keep SAUM at travels; it does not mean that he omitted SAUM at the onset as is known by other Ahadith though ANAS did take it that way. In Hadith-801, the term “gift” is used as a figure of speech and the point to note is that as bathing soothes a lot in SAUM and that is allowed too so the Hadith about oil and perfume observes that if someone applies oil to his hair and his body and takes a bath then applies perfume, he would feel relaxation; it might be taken in the literal meaning too. EIDAIN, the two EID festivals of Muslims, are related to thanking Allah for getting TAUFIQ (opportunity that is got to do good deeds due to the good deeds done previously) of the good; FITR for getting TAUFIQ of SAUM at RAMADHAN that gives control of desires to avoid sins and go only for good deeds; ADHA for getting TAUFIQ to provide sacrifice of an animal that is the manifestation of sacrificing our desires that arise by passion towards worldly pleasures asking for money and status and having number of wives, and for getting TAUFIQ to memorize the sacrifice that IBRAHIM (AS) made of an animal in place of his son ISMAEL (AS), the ancestor to the Prophet Muhammad (PBUH), the last Messenger of Allah.



TOPIC 79-One who misses the i’tikaf 


(803)-Sayyidina Anas ibn Maalik said, “The Prophet (PBUH) used to observe i’tikaf during the last ten days of Ramadan. One year he did not observe it so, during the year following, he observed the i’tkaf for twenty days.” [Ibn e Majah 1770]

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TOPIC 80-Can a Mu’takif attend to needs

(804)-Sayyidah Ayshah (RA) narrated that when Allah’s Messenger (PBUH) observed the i’tikaf, he would put his head towards her and she combed it. And he never entered the house except for human compulsion (to relieve himself). [Ah 2696, Bukhari 2029, M 297, AD 2468, Ibn e Majah 1776]

(805)-We were informed by Qutaybah on the authority of Layth that all the Ulama maintain that a Mutakif must not come out of his place except to answer to nature’s call. They differ on the issue of a Mutakif coming out to pay a sick visit and to offer Friday-Salah and the funeral prayer.

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SHAFA’I takes that there is no QADHA for leaving I’TEKAAF while MAALIK asks for QADHA of whole ten days if someone leaves the I’TEKAAF incomplete. ABU-HANIFAH balances both the stances by asking to make QADHA for that day only on which the person left his I’TEKAAF so he would have to make QADHA for one day only if he leaves the I’TEKAAF incomplete. It is allowed for the MU’TAKIF (the person at I’TEKAAF) to go out of the Mosque for necessary human-needs and for anything that Islam asks of him; example of the former is to go out to attend the wash-room and of the latter is to go out to say the Friday-SALAH if that is not said at the mosque in which he is making I’TIKAAF; but he must not leave the place for the sick-visit or to read the funeral-SALAH unless he had taken-up the I’TIKAAF excluding these acts by his intention at the beginning of it.

TOPIC 81-Praying Salah at night during Ramadan

(806)-Sayyidina Abu Dharr narrated that we kept fast with Allah’s Messenger. He did not pray with us till seven (nights) remained in the month when he stood with us (in prayer) till the third of the night passed away. Then he did not stand with us on the sixth (means sixth-from the last) night but stood with us (in Salah) on the fifth (means fifth from the last) night till the middle of the night was gone. So, we submitted, “O Messenger of Allah! Would not that is good if you had prayed the supererogatory (Salah) with us for remainder of the night. He said, “He who stood with the Imam till he finishes has a full night’s standing (in Salah) recorded for him.” Thereafter, he did not pray with us till three (nights) remained in the month, He prayed (the Salah) with us on the third (last night) and called the folk of his house and his wives, standing so long that we feared that we might miss al-falah. The sub-narrator said that he asked him, “What is al-falah?” He said, “It is Sahr (predawn meal).” [Ah 21476, Abu Dawud 1375, Nasai 1364, Ibn e Majah 1327]

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TOPIC 82-Merit of serving one who is fasting at time of IFTAR

(807)-Sayyidina Zayd ibn Khalid Juhanni reported that Allah’s Messenger (PBUH) said, “If anyone gives to a person who is fasting something with which to break his fast then for him is an equivalent reward without the least being diminished from the reward of the fasting person.” [Ahmed 17030, Ibn e Majah 1746]

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TOPIC 83-To offer Salah at night during Ramadan, and its merits

(808)-Sayyidina Abu Hurayrah reported that Allah’s Messenger encouraged people to offer (voluntary) Salah during Ramadan without prescribing it as an obligation. He would say, “He who stands in prayer during Ramadan with faith and seeking reward sincerely is forgiven what has past of his sins.” Then Allah’s Messenger (PBUH) died while this was practiced. Then it was done like that in the Caliphate of Abu Bakr (RA) and the early period of the Caliphate of Umar ibn Khattab (RA) in the same manner. [Ahmed 7792, Muslim 759, Abu Dawud 1371, Nasai 2100]
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It is highly virtuous act to provide IFTAR to fasting persons and in the current times, those who are able to do it mostly provide for it even on streets here at Karachi. I, MSD, have seen at HAJJ too that persons who can manage to provide edibles to the Haji they certainly do whatever possible and as much as possible for them at Makkah (especially in the days of HAJJ) and at Madinah; this makes them liable to receive good returns at AKHIRAT while it does not diminish the good returns of the persons keeping SAUM or making HAJJ; Al-Hamdu Lillah. As for SALAH at night after the FARDH-SALAH of ISHA that is practiced in RAMADHAN by the name of TARAVIH, it is a matter that has some difference in detail about its practice and that has aroused much debate among the AHLE-SUNNAH (i.e. SUNNI) and the GHAIR-MUQALLID (i.e. the other name for AHLE-HADITH) though all take it to be necessary to practice; here I, MSD, would provide some explanatory points for the matter insha-Allah. The first point is that TARAVIH itself is a proven matter as seen in the Hadith-808 at the topic here and everyone accepts its merit; the second point is that the Prophet (PBUH) did not want it to become obligatory in practice so it would not be right to blame anyone who does not take it into practice regularly by today’s standard but reads it as he finds appropriate. The third point is that 20 RAKA’AH were set for TARAVIH at the period of UMAR’s Caliphate and even JAMA’AH for it had been set at that period by UMAR (RA) and as such, neither strictly 20 RAKA’AH nor strictly JAMA’AH is needed for its practice; it’s a moot point to present that there came an IJMA (consensus) on it as consensus needs some verse of the Holy Book Quran or some authentic Hadith for its basis while here the Hadith that is relevant to the matter actually clarifies that it is not obligatory to practice TARAVIH without fail, while narrations provided in the favor of 20 RAKA’AH are extremely weak. However, the acceptance of 20 RAKA’AH for it and to practice it in JAMA’AH by very high number of SAHABA including those who were highly knowledgable in matters of Islam, certainly brings it out of the category of BID’AH (something that is against SUNNAH) but that is the best that can be said in the favor of its current practice. The fourth point is that TARAVIH in essence can not be taken as FARDH, WAJIB or SUNNAH-MUAKKADAH as the first two would ask for its obligation and the third also would ask for some urgency in its practice generally that falls against the clear expression of the Hadith mentioned here; though if taken upon KIFAYAH that would be appropriate to consider. Note that by today’s standard it is taken as SUNNAH-MUAKKADAH and if that is designated conditional like I’TEKAAF; also a SUNNAH-MUAKKADAH but upon KIFAYAH (that some persons at an area perform it, that would cause the command to be fulfilled); without taking it as a matter to see by each one of Muslims then the matter has more validity for sure; its better designation seems to be SUNNAH GHAIR-MUAKKADAH for all Muslims indeed. The bottom-line to the discussion is that reading TARAVIH is highly admirable and it must be read individually or collectively for the fine adornment to the SAUM at each of the night in RAMADHAN but it can be read in any quantity in two’s that the person finds easy and Allah knows better; Al-Hamdu Lillah.

(CONTINUED at TIRMIDHI-5)

Presentation by MUHAMMAD SALEEM DADA
saleemdada@yahoo.com
sdada111@yahoo.com

Al-Hamdu-Lillah