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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 Allah’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; Muslims observe ZAKAH too with SALAH so respectable TIRMIDHI brings the booklet of ZAKAH as other compilers do after the booklet of SALAH. Note that ZAKAH or ZAKAT (with the pause at end, the “t” is often changed to “h” in Arabic as a rule) means “purity” and in the Islamic Teachings, it means to give the amount (that is the fraction of the total value of gold, silver, stocks and cash amounts at hand) 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 KA’BAH 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); in the same year, SADAQAH of FITR also became 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 KA’BAH (leaving the direction of BAYT-AL-MAQDAS) that became an obvious difference between Muslims and Jews; it told the Jews at Madinah that Muslims are different from them a lot, in their attention towards Allah, the True Lord; Al-Hamdu Lillah.
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); with that, Muslims that are well-off must not ignore other SADAQAH too that are all amounts that are given in sympathy to the needy for good returns at AKHIRAT; 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 the person comes into the fold of Islam; second is to observe SALAH five times daily; third is to pay ZAKAH once a year; 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 visit to the Holy KA’BAH at Makkah and to adjacent areas at least for once in the whole life-time in the last month of HIJRAH (DHIL-HAJJ) and perform therein the holy rites that the Prophet (PBUH) has taught. When the Muslim person does these five things with total attention to Allah, he 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 towards Allah only); TAQWA guides 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 gather 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 the 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 only be counted in the third; gold and silver are always subject to ZAKAH in their own capacity in whatever form they are in possession and the surplus 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 such bonds that might be cashed any time, 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 would 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 about the possessions he is paying the ZAKAH on at the specific date and his good control over those possessions on that specific date. 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 these both together amount 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 would pay ZAKAH as the NISAAB completes even by addition. This rule applies also to other possessions that ask for ZAKAH (excluding the cattle that grazes on its own that needs paying of ZAKAH and the produce of the 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 all four of them) sum-up to NISAAB i.e. the market value of 612.5 grams of silver in cash, the man would 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); our study would see to it plus USHR at the note ahead insha-Allah. Cash is such 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 HIJRAH for his ZAKAH; mostly wealthy Muslims set such date to be some specific day of RAMADHAN when there are very high returns 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 would 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 to trust for matters in ZAKAH. Note here too how important the intention is and it is said in one of Ahadith, “Surely, deeds depend upon intentions”; see H-1653. The Muslim person liable to pay ZAKAH would 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 even more emphasized. As to where it would be given, briefly it would be given basically to the poor and the needy; the verse-60 at Surah TAUBAH, the ninth Surah, 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)”; these are the eight rightful persons to ZAKAH and any good TAFSIR (commentary of the Holy Book Quran) would furnish the detail for these rightful persons insha-Allah. Now remains the last and the most important question in the practice of ZAKAH and that is how much would 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 results by their total, would 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 MALIK 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 that is camels, sheep, goats and cows, is told here in Ahadith; the Muslim person liable to pay ZAKAH would make its payment in animals when he possesses animals (ages of these animals are significant as difference in ages causes difference in their values accordingly); he would provide ZAKAH for them each year at the specific date he has set for it. As the Hadith at the topic-4 has mentioned, there is upon 5 camels to 24 camels, a sheep that would be provided for every five of them; 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, there is no sheep to be given but a she-camel of one year that would be given in ZAKAH; from 36 to 45, a she-camel of two years; from 46 to 60, a she-camel of three years; from 61 to 75, a she-camel of four years would be given in ZAKAH. 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; this is the ZAKAH for camels. As for sheep; and that goes for goats too; that one of them would be given when they are from 40 to 120 in quantity; there is nothing in lesser than 40 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 (note the figure that it 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; here the ZAKAH 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. Upon 30 of them, a cow that has completed its first year would be given in ZAKAH and if they come up to 40, a cow that has completed its second year would be given. Then the manner in the payment of ZAKAH here 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-HANIFA by the standard at KUFAH in Iraq) or around 2.2 Kilograms (as told by other IMAMS) as of today; 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; note that ABU-HANIFA 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; so 5 WASAQ comes to around 5 X 60 X 2.2 that results in 660 Kilograms and for the practical purpose here in ZAKAH, 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 the twentieth part of it) and if the produce is cultivated at gardens and fields that get the water by rain much and they are not irrigated, then USHR on it is the tenth part as told in the topic-14 of this booklet; it is paid by the same produce (though even the equivalent amount of cash might do well here) 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 FIQH (Jurisprudence) to decide first what lands are those where USHR might be imposed and what lands are those where KHARAJ might be imposed; please note that our study of Ahadith in brief here, would not touch the matter though for the application of USHR as the FIQH guides to it even in the present era, it is necessary to know this categorization. By the detail at this note, we have gathered that the ZAKAH of the cattle that grazes on its own has unique NISAAB and unique mode of payment that is not difficult to understand (where each of the cattle is taken singularly as our study has defined categorically). We have also learnt for USHR that it has unique NISAAB and unique mode of payment that is not difficult to understand keeping aside the designation of lands; Al-Hamdu Lillah. I, MSD, would take the 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 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.” [Ah 7299, M 982, AD 1594, N 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 receipts 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 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; MALIK and SHAFA’I rule that honey does not ask for ZAKAH and this seems the better ruling. ZAKAH is payable at the date that is set by intention by the Muslim person and he would pay ZAKAH on the financial position he has on that specific date on possessions that ask for it. Note that whole of cash, whole of gold, whole of silver and whole of stocks at hand is 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 specific date; ULAMA take the last narration to mean that ZAKAH would not be due on the 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 would 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 would 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; 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 the Muslim person at job or getting remuneration on monthly basis (when he does decide that he has the NISAAB of ZAKAH by the total of four things), would have to pay 2.5 percent of ZAKAH on their total; note that when the NISAAB completes, the whole amount of these four things become liable to ZAKAH; these four things are cash, gold, silver and stocks in trade. 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 the fixed deposit that brings JAEZ profits because the ZAKAH to it would be payable in the year of its realization though its realized profit would be liable to ZAKAH; note that to keep anything fixed in deposits for interest is HARAAM and even all other transactions too with banks need to avoid interests), cash given as short-term loans receivable (but loans payable of all sorts must be deducted from it and 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 would 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 this would benefit those highly insha-Allah who are good at Accounting; 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 as 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 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 Cash & kind and the Stocks at hand known with the total of Retained Earnings of the business 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 the personal liability; he has gold coins as personal assets amounting to 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 amounts he has invested, that presents too the personal touch for the purpose of his ZAKAH; as he runs the business solely, all the assets there also are his personal for the practical concern of his ZAKAH. 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 the Islamic Jurisprudence indicates explicitly for this issue; these are the Cash & kind, the 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 receivables that the man is liable to get from it, it asks for ZAKAH to him. Also note that besides the incomes shown at the credit side of the Balance Sheet (even if not realized and shown at the Retained Earnings and that would be calculated each year at the specific date whether previous or current as it is the short-term receivable to the man), capital would not be put to the 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 most easy to liquidate (taking it into the kind relating to Cash) 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 his personal resources; the simple formula for the amounts of business on which he is liable to pay ZAKAH, would take his share of Cash & kind therein, his share of Stocks at hand therein and the share of his Profits therein (Cash & kind + Stocks in trade + Retained Earnings); please note here that I, MSD, have taken the investments that have been made at the market as among the kinds of cash due to the extreme ease in its conversion to cash at any time (in this situation, it would be liable to ZAKAH each year being among the cash until it realizes to cash itself) but these investments might be designated as among the ordinary current assets other than Cash & its kinds whereas it would be liable to ZAKAH only at its realization (though the JAEZ profits on it would be liable to ZAKAH each year in both of these placements being the part of the Retained Earnings); note for the Balance Sheet that other of assets (besides Cash & kind and Stocks in hand) or other of accounts that are its credit side (besides the Retained Earnings) do not ask consideration at the calculation of ZAKAH. The grand-total of ZAKAH is the sum of Rs. 105000/ (upon the personal fund that he keeps as handy) and Rs. 127500/ (upon the business he runs) and so the ZAKAH that the man would pay is Rs. 232500/ (by his personal resources) for the year elapsed and Allah knows better; Al-Hamdu Lillah.
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 the financial tax upon the 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 ZAKAH 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 which 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 high security here as Muslims then take it an obligation to fulfill; please note also that even if they do not pay JIZYAH but ask for security that Muslims are able to provide, Muslims would provide it even then, on the basis of EHSAAN insha-Allah. As for the part in H-633 that indicates that two QIBLAHS are not suitable in one land, its meaning is two-fold; one of the meaning is that in the land of Arabia, Jews and Christians would not reside 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; 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 the Prophet PBUH gave this guidance when there was no mention of concepts of Psychology and he gave it so that Muslims issue 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-HANIFA 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; note that H-637 is weakly narrated and H-635 though strong by the chain of narration is not totally explicit on the subject; SADAQAH that is noted here might be MUSTAHAB (praiseworthy) and not among the necessary SADAQAH; here, the better stance for the practice seems of ABU-HANIFA; 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, ‘In 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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The produce of land would be paid by half of tenth amount when it is cut and weighed if it has been cultivated by irrigation and by efforts to provide water to it in different ways (yet vegetables do not ask for this payment); it is named as USHR. ATHARI means those trees that absorb water that is near to them by spreading their roots so any natural means that waters the produce and it does not need much efforts for its total growth, ask for the tenth of it in the 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 by expenses made on its irrigation though there certainly are some minor differences that do occur 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
(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 some 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 H-641 indicates that if the property of the orphan remains unattended, the orphan when he does get it, 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. In this context, the Hadith at the topic mentions the future prospects that without anything done with it, the orphan boy as he gets it would lose much of it; if he does not lose it in anything, he would still lose it by paying for ZAKAH as that is an obligation; so the better ruling here is that when the property of an orphan lies idle (in the custody of its caretaker) there is no ZAKAH in it. As for the narration-642, note that if someone gets wounded or even dies by the attack of an animal, there is no compensation given or taken if there is no criminal negligence in the accident while if someone gets wounded or dies by falling into some cavity at the land (that might be a well or a natural cavity at the land) that also does not ask for anything in compensation if there is no criminal negligence in the accident; note that it is the specific duty of the owner of the field that the cattle do not damage his field of crops at the day-time; this same duty to care at the night is upon the owner of the cattle. If someone finds a buried treasure at his land, he would pay the fifth part of it to the state treasury and he would keep the rest to his own self. If someone finds something of value at a mine on his land, the same ruling is valid that he would have to pay the fifth part of it to the state treasury while the rest is for him 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 lesser than due as USHR (and it would be calculated with care by practical facts & figures when it is collected by the just ruler of Muslims) yet there is an exceptional issue that relates strictly to the practical application of USHR at extreme necessity; this is where he is allowed to ask for USHR on estimation though lesser than expected in actual that is called KHARS. Note that as a rule, the officials appointed by the Government would collect ZAKAH and USHR but taking these obligatory amounts, it is extremely necessary for them to ask only the minimum of current taxes from Muslims; sadly the matter as it stands today is that the most unworthy people rule 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, there used to be KHARS in those days when and where necessary. Persons that were 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, they were called KHARIS; they used to evaluate the value of the cultivation that would come at fore 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; that clearly indicates that it is not allowed in normal circumstances so the Hadith here permits it only when there is an extreme necessity for it. The exemption allowed from USHR as noted in the Hadith here is the third or the fourth part of the estimated produce and that must be kept aside; ULAMA have taken it to mean few different things but the better meaning is what we presently call the margin of error in Statistics; that means that not only KHARIS have to assess the value of cultivation with caution but they also have to leave the one-fourth of the estimate in favor of the owner of the land (who pays the USHR) at such necessity. After the harvest when it is available at hand, the owner would pay the official assessment only, even if the actual value of USHR is more; it is better to pay it in full if the AMIR is higly pious.
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 Malik (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 the guidance to both the sides i.e. the taker of ZAKAH and the provider of it. The official person responsible to collect it must take care to have trust on all Muslims that he is dealing with 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; his manners would denote him an easy person with fair dealings so that he might deal with care to both sides simultaneously that is the Government and that are the payers of ZAKAH. 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 Ahadith here denote; so 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 would pay in animals or produce) or if he pays much less deceiving the official by some means when the official is one of good persons that represents the good AMIR, then that man is addressed here as the refuser of ZAKAH; he not only is refusing to pay it but he also is providing ways to others to go for such deception to officials; both sides must take care to the obligation that Islam asks of them respectively; if done so, this brings rewards like rewards of the warrior who fights in the way of Allah; the good finances at the disposal of the Islamic administration provide for the spread of the message of Islam and they also provide for the fight against the non-Muslims who have become high threat to the Islamic way of life; Al-Hamdu Lillah.
TOPIC 21-Zakah is 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 have NISAAB and it is given to those Muslims who are poor and needy or they relate to any other category as mentioned in the verse-60 of Surah TAUBAH, the Ninth Surah; they have to be Muslims as ZAKAH is not given to non-Muslims but their poor must be helped by other funds. Note that it is not appreciable to give ZAKAH at other places than the city from where it has been collected yet if there remains no need for it there then that might be used elsewhere without blame. Also note that the person who himself is able to pay ZAKAH, he must never ask for it treacherously 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 is able to earn for his sustenance, he puts different kinds of wounds on his face 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. One of Ahadith tells us that nobody has eaten better than the person who has eaten by the efforts of his own hands and yet another Hadith tells us that the upper hand is better than the lower hand. It certainly is difficult to detect who really is needy and this is more so as the one who truly is 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-Zakah disallowed 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 (the obligatory SADAQAH) and even NAFL-SADAQAH was not allowed for the Prophet (PBUH) or for his AHLE-BAYT (that comprised of his wives; RA; his son-in-law ALI; RA; his daughter FATIMAH and his other off-spring; RA; and the children of ALI & FATIMAH including 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 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; note that the Muslim person might give ZAKAH without disclosing to the receiver that this is from ZAKAH that he is paying but he is not allowed to pay ZAKAH to any SAYYED. As for the narration at 655, note that when a man among Muslims is unable to pay his debts, the Muslims would give ZAKAH or other SADAQAH to him that he pays his debts as much as possible; if that is not enough to pay all of his debt and debtors are more than one, they would distribute it according to the ratio of their debts; after that, they would have no claim in the future on him for these debts; see also H-1266. Please note that TAMLIK (to give possession) is necessary in the payment of ZAKAH and that means that it must totally be transferred to the receiver at his disposal; so even if the payers of ZAKAH intend to pay his debt, it would be given to him to decide.
TOPIC 26-Paying of Zakah to the 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 the genuine necessity; the Muslim person has been given the right to judge his needs by himself but he would be prudent, with care to the environment he lives in. He must give other amounts in charity when and where necessary as much as possible if he has been blessed with wealth by Allah as deposits for AKHIRAT are much better than deposits that relate to the worldly life. It is said in the Holy Book Quran, “They question you about intoxicants 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 Malik 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; we do find such mention in the Holy Book Quran and also in Ahadith. As for the meaning of Ahadith at the topic, they tell us 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 intention it had behind it, especially at RAMADHAN; for Muslims, the best returns are those that relate to good deeds that are practiced at RAMADHAN. 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 (and he must take-up these both keeping attention towards Allah); these two things, one at the spiritual level and other at the physical, have all the 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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It is not proper to reject the plea of a needy man when it is known that he really is in need; 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; they might cause trouble to the innocent people not responsible for their plight. If on the other hand, a righteous person cares about such person who has troubled him in the past and now that person faces some trouble, this good attitude has the ability to awaken some feelings of gratitude 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 the one which is better (in attitude), then lo! he between whom and you there was enmity would be as though he was a bosom friend” (41:34). H-667 mentions the compensation for lack of deeds of others that needs some explanation; it is most evident that every Muslim person would make the physical worship of Allah by his own self for his own. Note that among the five pillars of Islam (see H-619 at this booklet of ZAKAH), three are to recite the words of belief accepting them by heart (KALIMAH), to read SALAH and to keep SAUM (fast); these are physical deeds that a person should perform himself and that would not be done by any other on his or her behalf; as for the payment of ZAKAH, it is the deed related to finance and some other person might pay 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 such person 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) in which, no person would substitute another person. It means that if HAJJ-BADL is performed for someone, it would highly be deficient for him and the best ruling here is that it only is to ask Allah to give the deceased person some part of the good returns that the performer has received by the performance of his own HAJJ without lessening any of the performer’s returns; it must not be the obligatory HAJJ for the person who performs it. Note that the Hadith at the topic does not actually denote compensation because ULAMA clarify that the SAUM (fast) of a person would not become compensation for other person’s deficit in SAUM; as such, FIDYAH (amount in SADAQAH) is paid on his behalf for his deficit in SAUM; it does not mean keeping SAUM for the deceased person actually. Note also the 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 (EESALE-THAWAB) is allowed for a living Muslim person too. The bottom-line is that for the compensation to the deficit of ZAKAH and to the deficit of SAUM, payment of cash to some needy person is well on behalf of the deceased Muslim person by one of his heirs or by anyone close to him but there is no compensation physically for any of the pillars of Islam (the mentioned two also included; for other three even no cash-payments would do); the issue is such that one should see to all these high obligations for one’s own self certainly or otherwise pay the consequence; Al-Hamdu Lillah.
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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TOPIC 34-The spending of wife 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.” [Ah 2294, Bukhari 1437, M 1024, AD 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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H-668 tells us that it is disallowed to take back the given SADAQAH as the things given become the property of the person who has received it; to take it back is such wrong that one of Ahadith tells us that the person who takes his gift back is like the dog that licks its vomit back (See H-1302). As for H-670, note that 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 by her husband’s permission 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 also that SADAQAH mentioned here are the NAFL-SADAQAH but not ZAKAH (that is obligatory) that each one would pay 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; ZAKAH of the current session would not be 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 to 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; the slaughter of an animal at the EIDUL-ADHA is to commemorate that event with thanks to Allah; 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 the cash amount to the market-price of one SA’ of dates or one SA’ of barley as the Hadith at the topic indicates; 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 as the 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 as FITR as reported in H-674; this amount is often announced well near the end of RAMADHAN by ULAMA telling how much of cash is payable on an individual 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 would 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 might share EID with the pleasure that is generally prevalent (it would be paid to any of the rightful persons to it that are the same as the rightful persons to ZAKAH); it is most necessary for the Muslim person liable to pay the FITR that he pays it most respectfully to the Muslim person that takes it; he certainly is the most rightful to take it because of the claim he has upon him; Al-Hamdu Lillah.
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 Him initially; Allah gave also 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 means stopping from eating and drinking; it guides 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 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; it is a point to note that the first big collision between Muslims and the infidels (that was at BADR) took place in this holy month where Muslims won the field and that day is named as YAUMUL-FURQAN (the day that disclosed the right and the wrong); the conquest of MAKKAH also took place in this month and in this present era too, Allah has provided much blessing to Muslims in this holy month though I, MSD, would omit the detail for this at these brief notes.
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 the day for 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 disallowed for Muslims to keep SAUM just before the holy month of RAMADHAN as whole of it ahead is the month to keep SAUM as an obligation. For the man, who often keeps SAUM at some specific day (for example every Monday) and that specific day falls before Ramadhan just a day or two before, it is allowed for him to fast 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 eighth month of Hijrah, as another Hadith has mentioned this; see H-738 ahead; also notable is the fact that the SAUM at 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 after the sunset of the 29th SHA’BAN when there is some 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 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); it would not be taken as 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 by counting them manually as there were no calendars available so the Prophet (PBUH) gave instructions to calculate the days of SHA’BAN with care so as to ascertain properly the advent of RAMADHAN. This guidance was given to emphasize the importance of RAMADHAN as memories were excellent in those days. It needs the testimony of high number of people for the sighting of the new Moon when the atmosphere is clear though at cloudy nights, testimony of few good persons is valid for it; ULAMA have guided that even if two good persons bear witness to sighting of the new Moon at EIDUL-FITR that would do while only one statement by some highly virtuous person for sighting of the new Moon for the advent of RAMDHAN is enough for acceptance. The better ruling is that on cloudy nights, good persons that witness to sighting the new Moon must be in 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 where they are seeking it); note that the astronomical calculation would not do alone for the acceptance of the sighting as the practical sighting is necessary. As for the narration-690, note that when a person takes an oath to stay away from his wives, that issue is named as EELA; at one occasion when the wives of the Prophet (PBUH) asked for more worldly convenience than what they were getting, he took an oath to keep away from them for a month; see also the note at H-1205. Please note the differences in the Western calendar and the HIJRAH calendar 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 days (though RAMADHAN at Madinah at the time of the Prophet PBUH occurred mostly of 29 days as told in H-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; the last of these dissimilarities but not the least is that the HIJRAH calendar 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 also the Western calendar yet we pronounce the names of days to identify them only and certainly 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; they had given them the names of what they worshipped; this notable point is valid even at astronomy (and astrology and wherever such naming is practiced where the names to heavenly bodies are given in the same way); we Muslims certainly do not take it in meaning but pronounce it only for identity; some of months too have been named for the Roman emperors to which we have no concern; it is mentioned in one of Ahadith, “Surely, deeds depend upon intentions”; see H-1653. Please note also that the other paths of life go by the names of human beings while Islam is based on the 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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EIDUL-FITR is celebrated on the day when the new Moon has been sighted the night before; the point to note is that the Muslims celebrate EID for each place by the sight of the new Moon at that very place or at the adjacent areas to that. Therefore it is possible that some of Muslims at the one side of specific country have EID while other of Muslims at its other areas have the last day of RAMADHAN (which they are fasting) especially if the country is very vast; this is nothing unusual as the EID depends upon the sighting of the Moon. This happens even by the western calendar that operates by the solar basis that some parts of the world have the dawn of a day while there are other places where 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 arrives 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 arrives in, does not witness the new Moon that has started the SAUM a day after him due to the difference of sighting of the Moon; it 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 his SAUM at 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 (there are no 31 days to a lunar month but he would wait for the EID that would be the next day and join with all in that EID); 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 is no SAUM at the day of EID); after the EID, he 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 manages 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 and celebrate EID the next day with all; please note here that many of ULAMA ask him 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 the QADHA keeping the missed SAUM afterwards. As for the narration at 692, its meaning applies at the spiritual level; it denotes that the blessing at DHUL-HAJJ would compensate for any lack in goodness that the righteous person has incurred at RAMADHAN where he could not get such benefits that he usually received, due to some reason; Allah would provide TAUFIQ (more chances to do good) if the man tries to compensate at DHUL-HAJJAH for the lack in RAMADHAN by increasing his good activities there as much as possible; Al-Hamdu Lillah.
TOPIC 10-With what is it Mustahab to break fast
(694)-Sayyidina Anas ibn Malik (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 Malik (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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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 the manner that 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 (so it is named as the EID of RAMADHAN); note that Muslims are disallowed to keep the fast on the days of EID. It is better to avoid being late in opening of the SAUM taking-in dates or water just after the sunset and in the current era, there are means applied (sirens; electronic media) to inform the time for IFTAR at those lands where Muslims reside in huge numbers.
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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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 person makes the SAUM just according to the requirement of not eating and drinking when the Sun is above the horizon; this tells explicitly that even the fulfillment of the minimum requirement of some command (with quality in that) is enough to see to it. The Hadith at the topic notes that sometimes some light at the horizon confuses though it is not the end of SEHR so it advises the good observation for it. Nowadays, there often is some official information for the time of the end of SEHR by sirens or by the electronic media so this issue at present poses no problem to Muslims; 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 Malik (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 virtues if the person keeping it does not avoid GHEEBAT (back-biting) and lying and all sins that are committed by the tongue. Although his fast would not become void yet it would lose much of its virtues and so he must take much more caution than usual about his speech necessarily when at SAUM. The message at the topic-17 is that the SEHRI (the predawn meal) does bring good returns for AKHIRAT and it is soothing for the SAUM ahead so it is the blessing from Allah certainly.
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; he who was weak and did not fast also did well.”
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It is allowed for the Muslim person to keep fast or not to 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-up 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, that was due to the fact that at that moment of time it seemingly challenged the guidance of the Prophet (PBUH); 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 this, told that this is his disobedience to go-on with SAUM while he had permitted to leave it; so he gave that statement on that specific matter. This narration-710 relates to the travel that was made at RAMADHAN towards Makkah as is reported in the narration too; this was the occasion when the Muslims conquered it 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 Malik who was a man of Banu Abdullah ibn Ka’b (and not the renowned Anas ibn Malik 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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Men when they put their masculine strength to use in the way of Allah to make Islam 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. Note that among the five pillars of Islam (see H-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 would perform himself and that are not 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 the physical exertion that is about 80% if not more in all matters of HAJJ; in that, no person is able to substitute another person; please see the note at H-667 to understand this issue better; Al-Hamdu Lillah.
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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TOPIC 24-If someone 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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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; it needs QADHA only when the matter remains unintentional; H-719 at the topic denoted the ruling about vomiting at first but it was revised; note that some of SAHABA used to take the unintentional vomiting in the SAUM as no problem as it did not cause any damage to the SAUM.
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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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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If someone eats or drinks forgetfully in SAUM there is no blame on him and his SAUM is not damaged a bit even though the intake is high; that is 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 would not bring such good returns as that yet it would remove the sin insha-Allah of leaving it. 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 something intentionally), then not only would he provide QADHA but also would have to give FIDYAH; that means to do one of three things that are either to free a slave, either to keep SAUM for 60 days that are consecutive or either to feed 60 of needy persons.
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 Malik (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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TOPIC 31-To kiss in the state of 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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IMAMS of FIQH have some difference in using MISWAK at SAUM, ABU-HANIFA takes it totally allowed while MALIK takes the dry one as totally allowed; AHMED considers its use at the SAUM in RAMADHAN as MAKRUH but 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 does not have any adverse effect upon the SAUM. For the man who has good control on his desires, it is allowed to fondle or kiss his wife even when he has kept the SAUM and even if it is obligatory in RAMADHAN.
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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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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As for intention of SAUM before the time of FAJR, AHMED and MALIK take it as necessary while according to SHAFA’I it is necessary for SAUM except for NAFL. ABU-HANIFA takes it necessary in other SAUM than of RAMADHAN (and also other than those that a man has taken upon him to keep) to make intention before FAJR as according to him, those SAUM that are well understood that he has to keep them, have already the intention for them so the Hadith at study does not address that. For H-732, note that according to AHMED and SHAFA’I, if the 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-HANIFA at one hand does not appreciate its leaving in between except where necessary but on the other hand, like MALIK, he also asks for its QADHA (he takes-up his reason from H-735 that is ahead). The voluntary task that is once taken-up on the self becomes obligatory to it if it is left incomplete and the ruling of QADHA for it certainly is better.
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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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”). [Ah 26112, Bukhari 1969, M 1156, AD 2434, N 2347]
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Our study has seen at H-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; the words that imply that he kept SAUM consecutively for two months that were SHA’BAN and RAMADHAN (H-736) 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 specific guidance that they must not keep SAUM from its 16th day; this means to refrain from SAUM from that day till the advent of RAMDHAN, is MUSTAHAB and if someone continues his SAUM near to the end of SHA’BAN stopping only a few days before RAMADHAN, he still is not blameworthy. Due to H-739 ahead, though weakly narrated, the night of 15th SHA’BAN has been valued as the night of BARR-AT (freedom); Allah grants His mercy to all those in it who ask for it forgiving their sins; that blessed mercy of Allah is very high rather unlimited providing the forgiveness of sins to very huge number of people who ask for it; the sheep of the tribe BANU-KALB were numerous; those who repent for their sins must have the intention to avoid all wrongs in the future ahead.
TOPIC 38-Makruh to keep fast during the last 15 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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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.” [Ah 8542, M 1163, AD 2429, N 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 do not have any clear confirmation 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; Al-Hamdu Lillah.
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.” [Ah 27143, AD 2421, Ibn e Majah 1726]
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AHMED and SHAFA’I take the matter of keeping SAUM at Friday only, as MAKRUH while MALIK and ABU-HANIFA take it as 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 MALIK and ABU-HANIFA seems better in this matter taken by the preference of H-742; AHMED and SHAFA’I have preferred H-743 for their stance and that also is well-narrated.
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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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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It is better to keep the voluntary SAUM at Mondays, Wednesdays, Thursdays or Fridays. H-748 gives the guidance to keep SAUM at the month that follows RAMADHAN; it means to keep SAUM at any six days at SHAWWAL that are mentioned at the narration-759 ahead. 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); he drank it and so everyone knew that he was not at SAUM at that time (see H-750 ahead). This is a point to note that the SAUM at ARAFAH eliminates the sins of the past year and gives TAUFIQ (opportunity that occurs 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 the safety to life for the coming year ahead. However, the HAJI (the person performing HAJJ) should better avoid SAUM at the day of ARAFAH as H-773 coming ahead indicates explicitly.
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-Fadl sent 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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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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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 so as to thank Allah for the security he gave to MUSA (AS) telling SAHABA (RA) that we Muslims are nearer to MUSA than Jews. However, as the Prophet had asked to fast for two days at this time taking either the 9th or either the 11th with it, so answering the enquirer IBN-ABBAS indicated clearly that he must not only keep the SAUM at ASHURA (that is the tenth day) but also at the 9th before the ASHURA (see H-754 that is just ahead). When SAUM for RAMADHAN became obligatory, the SAUM at ASHURA became one of voluntary SAUM.
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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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 10 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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There is high merit of keeping SAUM in the first week of DHIL-HAJJAH; afterwards the days relate to the 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 any of these days but as her observation here is taken at fault therefore her narration in this matter is not given much weight.
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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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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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. 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 minimum of good-returns for it. These three days might be consecutive 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 his attention totally towards Allah. There is a gate to JANNAH that is named as RAYAN and from that the persons keeping SAUM with fervor would enter. The last narration here observes the 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 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 the 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; 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 the person that keeps it 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; this is addressed in H-778 and like keeping NAFL-SAUM continuously for days, this also is not allowed. Note that the Prophet (PBUH) called DAWOOD (AS) his brother as he also was the Messenger of Allah.
TOPIC 58-About disapproval to fast on Fitr and the sacrifice-day
(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.” [Ahmed 224, Bukhari 1990, Muslim 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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It is allowed to cup or to be cupped at the status of being in SAUM as the last of acts in this respect of the Prophet (PBUH) records permission to it (see H-775 ahead). Cupping was the way of cure to severe wounds at the skin and to even other of diseases at that time; it meant to take out blood from the affected site in some quantity (mostly by sucking that out by the mouth) that the person adept in cupping thought necessary; it did have its benefits certainly as it did provide relief to patients.
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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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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As for the uninterrupted fast, it means that the person does not take IFTAR at the first day of SAUM but takes it on the other day joining two days in the SAUM; it is named as SAUM-WISAAL that is addressed in H-778 and it is disallowed. The Prophet (PBUH) guided here that in this matter, SAHABA and others of his UMMAH have no obligation to follow him; he expressed explicitly that his attention towards Allah is to that extent where physical necessities like eating and drinking are not as necessary to him as to other of men; Al-Hamdu Lillah. Note that when the time of FAJR commences (where the time for SEHR ends) that marks the start of SAUM and the person at SAUM is in need of bath due to sexual defilement, it does not affect his SAUM adversely. He must take his bath and attend the FAJR-SALAH.
TOPIC 64-Acceptence of an invitation in the state of 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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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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When a person is invited somewhere, he might pardon himself with the clarification that he is fasting; note that Islam does not appreciate rejection to invitation for such feasts that by ruling are the necessary feasts (especially if that is VALIMAH that is the feast provided on the marriage by the bride-groom); however, for reasons endorsed by Islam, even rejection to an 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 the feast as dinner for the marriage but it might be held as lunch at the day. Another notable thing here is that the woman is asked to take the permission for the voluntary SAUM from the husband while at H-789, it is asked that a person staying with someone must care to ask his permission about the voluntary SAUM; this permission would prevent any such trouble to him that the voluntary SAUM might cause unintentionally. It is necessary for women to compensate for their SAUM left due to the period of menses yet they would not make any QADHA of SALAH left for the same reason. H-783 tells clearly that as the Prophet (PBUH) fasted much of SHA’BAN, the month before RAMADHAN, so Sayyidah Ayesha (RA) preferred to keep the QADHA of the previous RAMADHAN at that time delaying it to the maximum period.
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-Menstruation asks to redeem 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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TOPIC 69-Makruh to insert much water in nostrils at fast
(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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As for eating and drinking in front of the person who is keeping a voluntary SAUM, note that it is not disallowed yet it is better to ask his permission. As for WUDHU (the ablution for SALAH), note that the person must wash all parts well yet when the person keeps SAUM, he must take caution not to put water much at nostrils due to the risk of getting it inside; that would be his own blunder by choice that would lead to the termination of his SAUM.
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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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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Note that the person staying with some people must 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 his obligatory SAUM even if it causes some inconvenience to anyone. I’TEKAAF of the Muslim person means to leave the worldly matters totally for the time being and keep attention towards reciting the Holy Book Quran, studying Islam by it and by the SUNNAH and doing as much good-deeds as possible in the last decade of the blessed month of RAMADHAN; he would stay at the MASJID he 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 place he had made for I’TEKAAF at the FAJR of the twentieth RAMADHAN. This specific groundwork ensures that the person does not leave unawares the LAYLATUL-QADR (the holy night at which the Holy Book Quran started to descend) that is the best in all nights of the year; at this night, Allah tells the decisions for the year ahead 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; Al-Hamdu Lillah.
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 narration and by the practice of ABU-BAKRAH-RA (this companion is other than ABU-BAKR-RA), it might be any of the nights that come at the last decade of the month. Also, other Ahadith here point-out that all ten nights are highly important so one or two nights must not be marked for it; note that IBN-ABBAS-RA used to put emphasis on the 24th night; certainly it is much better to remain most attached to the Holy Book Quran at all 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 Muslims get good-returns for the SAUM without any high trial. The verses in Surah Baqarah indicate the importance of SAUM; the Surah says, “O you who believe! To fast is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil). (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” (2:183, 184). It says further, “The month of Ramadhan in which was revealed the Quran, the 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 being at journey, it is disallowed to omit the SAUM of RAMADHAN; when the person leaves any of that with some sound reason, then it needs QADHA that the person would see to, at other days when he 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 Malik (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 leave 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 expressed by ANAS tells that the Prophet (PBUH) did not keep SAUM at travels; it does not mean that he left the SAUM at the onset (and it is probable that Anas took it that way). In H-801, the term “gift” is used as figure of speech and the point to note is that as bathing soothes the person in SAUM (and that is allowed) so the application of oil to hair and the application of perfume to the clothing also is the source of some relaxation in SAUM; it might be taken literally that the better gift to the person at SAUM is the oil and the perfume. EIDAIN, the two EID festivals of Muslims, are related to thanking Allah that He provided TAUFIQ to perform the virtuous deeds; FITR when Muslims get TAUFIQ of SAUM at RAMADHAN that asks them to avoid injustice and ADHA when they get TAUFIQ to provide sacrifice of an animal that asks them to avoid negative passions that might lead them to shameful deeds.
TOPIC 79-One who misses the i’tikaf
(803)-Sayyidina Anas ibn Malik 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 rules that there is no QADHA for leaving I’TEKAAF while MALIK asks for QADHA of whole ten days if someone leaves the I’TEKAAF incomplete. ABU-HANIFA balances both these rulings 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. The MU’TAKIF (the person at I’TEKAAF) might leave 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 makes I’TIKAAF; but he must not leave the Mosque 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.
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 in 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 his sins of the past.” 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 are able to provide edibles to the Haji, they certainly do whatever 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 nights of RAMADHAN, it is offered after the ISHA by the name of TARAVIH; this issue has some difference in detail about its practice that has aroused some debate among the AHLE-SUNNAH and the AHLE-HADITH; however, all of them take it necessary to practice; here, I would provide some explanatory points for this issue insha-Allah. The first point is that TARAVIH itself is a proven matter as seen in H-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 in RAMADHAN 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 he set JAMA’AH too for it) so strictly keeping to the KITAB and the SUNNAH, it is fine to remark that neither the 20 RAKA’AH is necessary for its practice nor the JAMA’AH is necessary for its practice; it certainly is a moot point to present the reasoning 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. 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); the fourth point is that TARAVIH in essence is not liable to be taken as FARDH, WAJIB or SUNNAH-MUAKKADAH as the first two would ask it as obligatory and the third also would ask for some urgency in its practice that would fall against the expression of the Hadith mentioned here; the better designation for it seems to be the SUNNAH (GHAIR-MUAKKADAH) for all Muslims indeed. The bottom-line to the discussion is that reading of TARAVIH is highly admirable (whether it is read individually or at JAMA’AH) for the fine adornment to the SAUM at each of the night in RAMADHAN; however, the person might read it in any quantity that he wills in two’s and certainly Allah knows better; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-5)
Presentation by MUHAMMAD SALEEM DADA
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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 Allah’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; Muslims observe ZAKAH too with SALAH so respectable TIRMIDHI brings the booklet of ZAKAH as other compilers do after the booklet of SALAH. Note that ZAKAH or ZAKAT (with the pause at end, the “t” is often changed to “h” in Arabic as a rule) means “purity” and in the Islamic Teachings, it means to give the amount (that is the fraction of the total value of gold, silver, stocks and cash amounts at hand) 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 KA’BAH 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); in the same year, SADAQAH of FITR also became 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 KA’BAH (leaving the direction of BAYT-AL-MAQDAS) that became an obvious difference between Muslims and Jews; it told the Jews at Madinah that Muslims are different from them a lot, in their attention towards Allah, the True Lord; Al-Hamdu Lillah.
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); with that, Muslims that are well-off must not ignore other SADAQAH too that are all amounts that are given in sympathy to the needy for good returns at AKHIRAT; 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 the person comes into the fold of Islam; second is to observe SALAH five times daily; third is to pay ZAKAH once a year; 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 visit to the Holy KA’BAH at Makkah and to adjacent areas at least for once in the whole life-time in the last month of HIJRAH (DHIL-HAJJ) and perform therein the holy rites that the Prophet (PBUH) has taught. When the Muslim person does these five things with total attention to Allah, he 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 towards Allah only); TAQWA guides 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 gather 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 the 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 only be counted in the third; gold and silver are always subject to ZAKAH in their own capacity in whatever form they are in possession and the surplus 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 such bonds that might be cashed any time, 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 would 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 about the possessions he is paying the ZAKAH on at the specific date and his good control over those possessions on that specific date. 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 these both together amount 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 would pay ZAKAH as the NISAAB completes even by addition. This rule applies also to other possessions that ask for ZAKAH (excluding the cattle that grazes on its own that needs paying of ZAKAH and the produce of the 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 all four of them) sum-up to NISAAB i.e. the market value of 612.5 grams of silver in cash, the man would 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); our study would see to it plus USHR at the note ahead insha-Allah. Cash is such 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 HIJRAH for his ZAKAH; mostly wealthy Muslims set such date to be some specific day of RAMADHAN when there are very high returns 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 would 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 to trust for matters in ZAKAH. Note here too how important the intention is and it is said in one of Ahadith, “Surely, deeds depend upon intentions”; see H-1653. The Muslim person liable to pay ZAKAH would 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 even more emphasized. As to where it would be given, briefly it would be given basically to the poor and the needy; the verse-60 at Surah TAUBAH, the ninth Surah, 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)”; these are the eight rightful persons to ZAKAH and any good TAFSIR (commentary of the Holy Book Quran) would furnish the detail for these rightful persons insha-Allah. Now remains the last and the most important question in the practice of ZAKAH and that is how much would 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 results by their total, would 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 MALIK 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 that is camels, sheep, goats and cows, is told here in Ahadith; the Muslim person liable to pay ZAKAH would make its payment in animals when he possesses animals (ages of these animals are significant as difference in ages causes difference in their values accordingly); he would provide ZAKAH for them each year at the specific date he has set for it. As the Hadith at the topic-4 has mentioned, there is upon 5 camels to 24 camels, a sheep that would be provided for every five of them; 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, there is no sheep to be given but a she-camel of one year that would be given in ZAKAH; from 36 to 45, a she-camel of two years; from 46 to 60, a she-camel of three years; from 61 to 75, a she-camel of four years would be given in ZAKAH. 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; this is the ZAKAH for camels. As for sheep; and that goes for goats too; that one of them would be given when they are from 40 to 120 in quantity; there is nothing in lesser than 40 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 (note the figure that it 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; here the ZAKAH 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. Upon 30 of them, a cow that has completed its first year would be given in ZAKAH and if they come up to 40, a cow that has completed its second year would be given. Then the manner in the payment of ZAKAH here 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-HANIFA by the standard at KUFAH in Iraq) or around 2.2 Kilograms (as told by other IMAMS) as of today; 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; note that ABU-HANIFA 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; so 5 WASAQ comes to around 5 X 60 X 2.2 that results in 660 Kilograms and for the practical purpose here in ZAKAH, 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 the twentieth part of it) and if the produce is cultivated at gardens and fields that get the water by rain much and they are not irrigated, then USHR on it is the tenth part as told in the topic-14 of this booklet; it is paid by the same produce (though even the equivalent amount of cash might do well here) 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 FIQH (Jurisprudence) to decide first what lands are those where USHR might be imposed and what lands are those where KHARAJ might be imposed; please note that our study of Ahadith in brief here, would not touch the matter though for the application of USHR as the FIQH guides to it even in the present era, it is necessary to know this categorization. By the detail at this note, we have gathered that the ZAKAH of the cattle that grazes on its own has unique NISAAB and unique mode of payment that is not difficult to understand (where each of the cattle is taken singularly as our study has defined categorically). We have also learnt for USHR that it has unique NISAAB and unique mode of payment that is not difficult to understand keeping aside the designation of lands; Al-Hamdu Lillah. I, MSD, would take the 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 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.” [Ah 7299, M 982, AD 1594, N 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 receipts 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 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; MALIK and SHAFA’I rule that honey does not ask for ZAKAH and this seems the better ruling. ZAKAH is payable at the date that is set by intention by the Muslim person and he would pay ZAKAH on the financial position he has on that specific date on possessions that ask for it. Note that whole of cash, whole of gold, whole of silver and whole of stocks at hand is 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 specific date; ULAMA take the last narration to mean that ZAKAH would not be due on the 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 would 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 would 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; 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 the Muslim person at job or getting remuneration on monthly basis (when he does decide that he has the NISAAB of ZAKAH by the total of four things), would have to pay 2.5 percent of ZAKAH on their total; note that when the NISAAB completes, the whole amount of these four things become liable to ZAKAH; these four things are cash, gold, silver and stocks in trade. 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 the fixed deposit that brings JAEZ profits because the ZAKAH to it would be payable in the year of its realization though its realized profit would be liable to ZAKAH; note that to keep anything fixed in deposits for interest is HARAAM and even all other transactions too with banks need to avoid interests), cash given as short-term loans receivable (but loans payable of all sorts must be deducted from it and 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 would 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 this would benefit those highly insha-Allah who are good at Accounting; 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 as 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 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 Cash & kind and the Stocks at hand known with the total of Retained Earnings of the business 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 the personal liability; he has gold coins as personal assets amounting to 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 amounts he has invested, that presents too the personal touch for the purpose of his ZAKAH; as he runs the business solely, all the assets there also are his personal for the practical concern of his ZAKAH. 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 the Islamic Jurisprudence indicates explicitly for this issue; these are the Cash & kind, the 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 receivables that the man is liable to get from it, it asks for ZAKAH to him. Also note that besides the incomes shown at the credit side of the Balance Sheet (even if not realized and shown at the Retained Earnings and that would be calculated each year at the specific date whether previous or current as it is the short-term receivable to the man), capital would not be put to the 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 most easy to liquidate (taking it into the kind relating to Cash) 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 his personal resources; the simple formula for the amounts of business on which he is liable to pay ZAKAH, would take his share of Cash & kind therein, his share of Stocks at hand therein and the share of his Profits therein (Cash & kind + Stocks in trade + Retained Earnings); please note here that I, MSD, have taken the investments that have been made at the market as among the kinds of cash due to the extreme ease in its conversion to cash at any time (in this situation, it would be liable to ZAKAH each year being among the cash until it realizes to cash itself) but these investments might be designated as among the ordinary current assets other than Cash & its kinds whereas it would be liable to ZAKAH only at its realization (though the JAEZ profits on it would be liable to ZAKAH each year in both of these placements being the part of the Retained Earnings); note for the Balance Sheet that other of assets (besides Cash & kind and Stocks in hand) or other of accounts that are its credit side (besides the Retained Earnings) do not ask consideration at the calculation of ZAKAH. The grand-total of ZAKAH is the sum of Rs. 105000/ (upon the personal fund that he keeps as handy) and Rs. 127500/ (upon the business he runs) and so the ZAKAH that the man would pay is Rs. 232500/ (by his personal resources) for the year elapsed and Allah knows better; Al-Hamdu Lillah.
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 the financial tax upon the 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 ZAKAH 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 which 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 high security here as Muslims then take it an obligation to fulfill; please note also that even if they do not pay JIZYAH but ask for security that Muslims are able to provide, Muslims would provide it even then, on the basis of EHSAAN insha-Allah. As for the part in H-633 that indicates that two QIBLAHS are not suitable in one land, its meaning is two-fold; one of the meaning is that in the land of Arabia, Jews and Christians would not reside 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; 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 the Prophet PBUH gave this guidance when there was no mention of concepts of Psychology and he gave it so that Muslims issue 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-HANIFA 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; note that H-637 is weakly narrated and H-635 though strong by the chain of narration is not totally explicit on the subject; SADAQAH that is noted here might be MUSTAHAB (praiseworthy) and not among the necessary SADAQAH; here, the better stance for the practice seems of ABU-HANIFA; 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, ‘In 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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The produce of land would be paid by half of tenth amount when it is cut and weighed if it has been cultivated by irrigation and by efforts to provide water to it in different ways (yet vegetables do not ask for this payment); it is named as USHR. ATHARI means those trees that absorb water that is near to them by spreading their roots so any natural means that waters the produce and it does not need much efforts for its total growth, ask for the tenth of it in the 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 by expenses made on its irrigation though there certainly are some minor differences that do occur 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
(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 some 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 H-641 indicates that if the property of the orphan remains unattended, the orphan when he does get it, 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. In this context, the Hadith at the topic mentions the future prospects that without anything done with it, the orphan boy as he gets it would lose much of it; if he does not lose it in anything, he would still lose it by paying for ZAKAH as that is an obligation; so the better ruling here is that when the property of an orphan lies idle (in the custody of its caretaker) there is no ZAKAH in it. As for the narration-642, note that if someone gets wounded or even dies by the attack of an animal, there is no compensation given or taken if there is no criminal negligence in the accident while if someone gets wounded or dies by falling into some cavity at the land (that might be a well or a natural cavity at the land) that also does not ask for anything in compensation if there is no criminal negligence in the accident; note that it is the specific duty of the owner of the field that the cattle do not damage his field of crops at the day-time; this same duty to care at the night is upon the owner of the cattle. If someone finds a buried treasure at his land, he would pay the fifth part of it to the state treasury and he would keep the rest to his own self. If someone finds something of value at a mine on his land, the same ruling is valid that he would have to pay the fifth part of it to the state treasury while the rest is for him 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 lesser than due as USHR (and it would be calculated with care by practical facts & figures when it is collected by the just ruler of Muslims) yet there is an exceptional issue that relates strictly to the practical application of USHR at extreme necessity; this is where he is allowed to ask for USHR on estimation though lesser than expected in actual that is called KHARS. Note that as a rule, the officials appointed by the Government would collect ZAKAH and USHR but taking these obligatory amounts, it is extremely necessary for them to ask only the minimum of current taxes from Muslims; sadly the matter as it stands today is that the most unworthy people rule 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, there used to be KHARS in those days when and where necessary. Persons that were 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, they were called KHARIS; they used to evaluate the value of the cultivation that would come at fore 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; that clearly indicates that it is not allowed in normal circumstances so the Hadith here permits it only when there is an extreme necessity for it. The exemption allowed from USHR as noted in the Hadith here is the third or the fourth part of the estimated produce and that must be kept aside; ULAMA have taken it to mean few different things but the better meaning is what we presently call the margin of error in Statistics; that means that not only KHARIS have to assess the value of cultivation with caution but they also have to leave the one-fourth of the estimate in favor of the owner of the land (who pays the USHR) at such necessity. After the harvest when it is available at hand, the owner would pay the official assessment only, even if the actual value of USHR is more; it is better to pay it in full if the AMIR is higly pious.
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 Malik (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 the guidance to both the sides i.e. the taker of ZAKAH and the provider of it. The official person responsible to collect it must take care to have trust on all Muslims that he is dealing with 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; his manners would denote him an easy person with fair dealings so that he might deal with care to both sides simultaneously that is the Government and that are the payers of ZAKAH. 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 Ahadith here denote; so 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 would pay in animals or produce) or if he pays much less deceiving the official by some means when the official is one of good persons that represents the good AMIR, then that man is addressed here as the refuser of ZAKAH; he not only is refusing to pay it but he also is providing ways to others to go for such deception to officials; both sides must take care to the obligation that Islam asks of them respectively; if done so, this brings rewards like rewards of the warrior who fights in the way of Allah; the good finances at the disposal of the Islamic administration provide for the spread of the message of Islam and they also provide for the fight against the non-Muslims who have become high threat to the Islamic way of life; Al-Hamdu Lillah.
TOPIC 21-Zakah is 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 have NISAAB and it is given to those Muslims who are poor and needy or they relate to any other category as mentioned in the verse-60 of Surah TAUBAH, the Ninth Surah; they have to be Muslims as ZAKAH is not given to non-Muslims but their poor must be helped by other funds. Note that it is not appreciable to give ZAKAH at other places than the city from where it has been collected yet if there remains no need for it there then that might be used elsewhere without blame. Also note that the person who himself is able to pay ZAKAH, he must never ask for it treacherously 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 is able to earn for his sustenance, he puts different kinds of wounds on his face 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. One of Ahadith tells us that nobody has eaten better than the person who has eaten by the efforts of his own hands and yet another Hadith tells us that the upper hand is better than the lower hand. It certainly is difficult to detect who really is needy and this is more so as the one who truly is 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-Zakah disallowed 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 (the obligatory SADAQAH) and even NAFL-SADAQAH was not allowed for the Prophet (PBUH) or for his AHLE-BAYT (that comprised of his wives; RA; his son-in-law ALI; RA; his daughter FATIMAH and his other off-spring; RA; and the children of ALI & FATIMAH including 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 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; note that the Muslim person might give ZAKAH without disclosing to the receiver that this is from ZAKAH that he is paying but he is not allowed to pay ZAKAH to any SAYYED. As for the narration at 655, note that when a man among Muslims is unable to pay his debts, the Muslims would give ZAKAH or other SADAQAH to him that he pays his debts as much as possible; if that is not enough to pay all of his debt and debtors are more than one, they would distribute it according to the ratio of their debts; after that, they would have no claim in the future on him for these debts; see also H-1266. Please note that TAMLIK (to give possession) is necessary in the payment of ZAKAH and that means that it must totally be transferred to the receiver at his disposal; so even if the payers of ZAKAH intend to pay his debt, it would be given to him to decide.
TOPIC 26-Paying of Zakah to the 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 the genuine necessity; the Muslim person has been given the right to judge his needs by himself but he would be prudent, with care to the environment he lives in. He must give other amounts in charity when and where necessary as much as possible if he has been blessed with wealth by Allah as deposits for AKHIRAT are much better than deposits that relate to the worldly life. It is said in the Holy Book Quran, “They question you about intoxicants 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 Malik 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; we do find such mention in the Holy Book Quran and also in Ahadith. As for the meaning of Ahadith at the topic, they tell us 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 intention it had behind it, especially at RAMADHAN; for Muslims, the best returns are those that relate to good deeds that are practiced at RAMADHAN. 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 (and he must take-up these both keeping attention towards Allah); these two things, one at the spiritual level and other at the physical, have all the 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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It is not proper to reject the plea of a needy man when it is known that he really is in need; 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; they might cause trouble to the innocent people not responsible for their plight. If on the other hand, a righteous person cares about such person who has troubled him in the past and now that person faces some trouble, this good attitude has the ability to awaken some feelings of gratitude 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 the one which is better (in attitude), then lo! he between whom and you there was enmity would be as though he was a bosom friend” (41:34). H-667 mentions the compensation for lack of deeds of others that needs some explanation; it is most evident that every Muslim person would make the physical worship of Allah by his own self for his own. Note that among the five pillars of Islam (see H-619 at this booklet of ZAKAH), three are to recite the words of belief accepting them by heart (KALIMAH), to read SALAH and to keep SAUM (fast); these are physical deeds that a person should perform himself and that would not be done by any other on his or her behalf; as for the payment of ZAKAH, it is the deed related to finance and some other person might pay 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 such person 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) in which, no person would substitute another person. It means that if HAJJ-BADL is performed for someone, it would highly be deficient for him and the best ruling here is that it only is to ask Allah to give the deceased person some part of the good returns that the performer has received by the performance of his own HAJJ without lessening any of the performer’s returns; it must not be the obligatory HAJJ for the person who performs it. Note that the Hadith at the topic does not actually denote compensation because ULAMA clarify that the SAUM (fast) of a person would not become compensation for other person’s deficit in SAUM; as such, FIDYAH (amount in SADAQAH) is paid on his behalf for his deficit in SAUM; it does not mean keeping SAUM for the deceased person actually. Note also the 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 (EESALE-THAWAB) is allowed for a living Muslim person too. The bottom-line is that for the compensation to the deficit of ZAKAH and to the deficit of SAUM, payment of cash to some needy person is well on behalf of the deceased Muslim person by one of his heirs or by anyone close to him but there is no compensation physically for any of the pillars of Islam (the mentioned two also included; for other three even no cash-payments would do); the issue is such that one should see to all these high obligations for one’s own self certainly or otherwise pay the consequence; Al-Hamdu Lillah.
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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TOPIC 34-The spending of wife 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.” [Ah 2294, Bukhari 1437, M 1024, AD 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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H-668 tells us that it is disallowed to take back the given SADAQAH as the things given become the property of the person who has received it; to take it back is such wrong that one of Ahadith tells us that the person who takes his gift back is like the dog that licks its vomit back (See H-1302). As for H-670, note that 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 by her husband’s permission 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 also that SADAQAH mentioned here are the NAFL-SADAQAH but not ZAKAH (that is obligatory) that each one would pay 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; ZAKAH of the current session would not be 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 to 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; the slaughter of an animal at the EIDUL-ADHA is to commemorate that event with thanks to Allah; 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 the cash amount to the market-price of one SA’ of dates or one SA’ of barley as the Hadith at the topic indicates; 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 as the 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 as FITR as reported in H-674; this amount is often announced well near the end of RAMADHAN by ULAMA telling how much of cash is payable on an individual 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 would 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 might share EID with the pleasure that is generally prevalent (it would be paid to any of the rightful persons to it that are the same as the rightful persons to ZAKAH); it is most necessary for the Muslim person liable to pay the FITR that he pays it most respectfully to the Muslim person that takes it; he certainly is the most rightful to take it because of the claim he has upon him; Al-Hamdu Lillah.
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 Him initially; Allah gave also 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 means stopping from eating and drinking; it guides 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 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; it is a point to note that the first big collision between Muslims and the infidels (that was at BADR) took place in this holy month where Muslims won the field and that day is named as YAUMUL-FURQAN (the day that disclosed the right and the wrong); the conquest of MAKKAH also took place in this month and in this present era too, Allah has provided much blessing to Muslims in this holy month though I, MSD, would omit the detail for this at these brief notes.
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 the day for 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 disallowed for Muslims to keep SAUM just before the holy month of RAMADHAN as whole of it ahead is the month to keep SAUM as an obligation. For the man, who often keeps SAUM at some specific day (for example every Monday) and that specific day falls before Ramadhan just a day or two before, it is allowed for him to fast 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 eighth month of Hijrah, as another Hadith has mentioned this; see H-738 ahead; also notable is the fact that the SAUM at 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 after the sunset of the 29th SHA’BAN when there is some 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 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); it would not be taken as 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 by counting them manually as there were no calendars available so the Prophet (PBUH) gave instructions to calculate the days of SHA’BAN with care so as to ascertain properly the advent of RAMADHAN. This guidance was given to emphasize the importance of RAMADHAN as memories were excellent in those days. It needs the testimony of high number of people for the sighting of the new Moon when the atmosphere is clear though at cloudy nights, testimony of few good persons is valid for it; ULAMA have guided that even if two good persons bear witness to sighting of the new Moon at EIDUL-FITR that would do while only one statement by some highly virtuous person for sighting of the new Moon for the advent of RAMDHAN is enough for acceptance. The better ruling is that on cloudy nights, good persons that witness to sighting the new Moon must be in 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 where they are seeking it); note that the astronomical calculation would not do alone for the acceptance of the sighting as the practical sighting is necessary. As for the narration-690, note that when a person takes an oath to stay away from his wives, that issue is named as EELA; at one occasion when the wives of the Prophet (PBUH) asked for more worldly convenience than what they were getting, he took an oath to keep away from them for a month; see also the note at H-1205. Please note the differences in the Western calendar and the HIJRAH calendar 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 days (though RAMADHAN at Madinah at the time of the Prophet PBUH occurred mostly of 29 days as told in H-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; the last of these dissimilarities but not the least is that the HIJRAH calendar 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 also the Western calendar yet we pronounce the names of days to identify them only and certainly 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; they had given them the names of what they worshipped; this notable point is valid even at astronomy (and astrology and wherever such naming is practiced where the names to heavenly bodies are given in the same way); we Muslims certainly do not take it in meaning but pronounce it only for identity; some of months too have been named for the Roman emperors to which we have no concern; it is mentioned in one of Ahadith, “Surely, deeds depend upon intentions”; see H-1653. Please note also that the other paths of life go by the names of human beings while Islam is based on the 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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EIDUL-FITR is celebrated on the day when the new Moon has been sighted the night before; the point to note is that the Muslims celebrate EID for each place by the sight of the new Moon at that very place or at the adjacent areas to that. Therefore it is possible that some of Muslims at the one side of specific country have EID while other of Muslims at its other areas have the last day of RAMADHAN (which they are fasting) especially if the country is very vast; this is nothing unusual as the EID depends upon the sighting of the Moon. This happens even by the western calendar that operates by the solar basis that some parts of the world have the dawn of a day while there are other places where 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 arrives 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 arrives in, does not witness the new Moon that has started the SAUM a day after him due to the difference of sighting of the Moon; it 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 his SAUM at 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 (there are no 31 days to a lunar month but he would wait for the EID that would be the next day and join with all in that EID); 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 is no SAUM at the day of EID); after the EID, he 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 manages 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 and celebrate EID the next day with all; please note here that many of ULAMA ask him 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 the QADHA keeping the missed SAUM afterwards. As for the narration at 692, its meaning applies at the spiritual level; it denotes that the blessing at DHUL-HAJJ would compensate for any lack in goodness that the righteous person has incurred at RAMADHAN where he could not get such benefits that he usually received, due to some reason; Allah would provide TAUFIQ (more chances to do good) if the man tries to compensate at DHUL-HAJJAH for the lack in RAMADHAN by increasing his good activities there as much as possible; Al-Hamdu Lillah.
TOPIC 10-With what is it Mustahab to break fast
(694)-Sayyidina Anas ibn Malik (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 Malik (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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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 the manner that 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 (so it is named as the EID of RAMADHAN); note that Muslims are disallowed to keep the fast on the days of EID. It is better to avoid being late in opening of the SAUM taking-in dates or water just after the sunset and in the current era, there are means applied (sirens; electronic media) to inform the time for IFTAR at those lands where Muslims reside in huge numbers.
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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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 person makes the SAUM just according to the requirement of not eating and drinking when the Sun is above the horizon; this tells explicitly that even the fulfillment of the minimum requirement of some command (with quality in that) is enough to see to it. The Hadith at the topic notes that sometimes some light at the horizon confuses though it is not the end of SEHR so it advises the good observation for it. Nowadays, there often is some official information for the time of the end of SEHR by sirens or by the electronic media so this issue at present poses no problem to Muslims; 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 Malik (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 virtues if the person keeping it does not avoid GHEEBAT (back-biting) and lying and all sins that are committed by the tongue. Although his fast would not become void yet it would lose much of its virtues and so he must take much more caution than usual about his speech necessarily when at SAUM. The message at the topic-17 is that the SEHRI (the predawn meal) does bring good returns for AKHIRAT and it is soothing for the SAUM ahead so it is the blessing from Allah certainly.
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; he who was weak and did not fast also did well.”
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It is allowed for the Muslim person to keep fast or not to 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-up 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, that was due to the fact that at that moment of time it seemingly challenged the guidance of the Prophet (PBUH); 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 this, told that this is his disobedience to go-on with SAUM while he had permitted to leave it; so he gave that statement on that specific matter. This narration-710 relates to the travel that was made at RAMADHAN towards Makkah as is reported in the narration too; this was the occasion when the Muslims conquered it 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 Malik who was a man of Banu Abdullah ibn Ka’b (and not the renowned Anas ibn Malik 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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Men when they put their masculine strength to use in the way of Allah to make Islam 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. Note that among the five pillars of Islam (see H-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 would perform himself and that are not 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 the physical exertion that is about 80% if not more in all matters of HAJJ; in that, no person is able to substitute another person; please see the note at H-667 to understand this issue better; Al-Hamdu Lillah.
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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TOPIC 24-If someone 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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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; it needs QADHA only when the matter remains unintentional; H-719 at the topic denoted the ruling about vomiting at first but it was revised; note that some of SAHABA used to take the unintentional vomiting in the SAUM as no problem as it did not cause any damage to the SAUM.
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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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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If someone eats or drinks forgetfully in SAUM there is no blame on him and his SAUM is not damaged a bit even though the intake is high; that is 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 would not bring such good returns as that yet it would remove the sin insha-Allah of leaving it. 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 something intentionally), then not only would he provide QADHA but also would have to give FIDYAH; that means to do one of three things that are either to free a slave, either to keep SAUM for 60 days that are consecutive or either to feed 60 of needy persons.
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 Malik (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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TOPIC 31-To kiss in the state of 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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IMAMS of FIQH have some difference in using MISWAK at SAUM, ABU-HANIFA takes it totally allowed while MALIK takes the dry one as totally allowed; AHMED considers its use at the SAUM in RAMADHAN as MAKRUH but 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 does not have any adverse effect upon the SAUM. For the man who has good control on his desires, it is allowed to fondle or kiss his wife even when he has kept the SAUM and even if it is obligatory in RAMADHAN.
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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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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As for intention of SAUM before the time of FAJR, AHMED and MALIK take it as necessary while according to SHAFA’I it is necessary for SAUM except for NAFL. ABU-HANIFA takes it necessary in other SAUM than of RAMADHAN (and also other than those that a man has taken upon him to keep) to make intention before FAJR as according to him, those SAUM that are well understood that he has to keep them, have already the intention for them so the Hadith at study does not address that. For H-732, note that according to AHMED and SHAFA’I, if the 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-HANIFA at one hand does not appreciate its leaving in between except where necessary but on the other hand, like MALIK, he also asks for its QADHA (he takes-up his reason from H-735 that is ahead). The voluntary task that is once taken-up on the self becomes obligatory to it if it is left incomplete and the ruling of QADHA for it certainly is better.
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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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”). [Ah 26112, Bukhari 1969, M 1156, AD 2434, N 2347]
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Our study has seen at H-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; the words that imply that he kept SAUM consecutively for two months that were SHA’BAN and RAMADHAN (H-736) 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 specific guidance that they must not keep SAUM from its 16th day; this means to refrain from SAUM from that day till the advent of RAMDHAN, is MUSTAHAB and if someone continues his SAUM near to the end of SHA’BAN stopping only a few days before RAMADHAN, he still is not blameworthy. Due to H-739 ahead, though weakly narrated, the night of 15th SHA’BAN has been valued as the night of BARR-AT (freedom); Allah grants His mercy to all those in it who ask for it forgiving their sins; that blessed mercy of Allah is very high rather unlimited providing the forgiveness of sins to very huge number of people who ask for it; the sheep of the tribe BANU-KALB were numerous; those who repent for their sins must have the intention to avoid all wrongs in the future ahead.
TOPIC 38-Makruh to keep fast during the last 15 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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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.” [Ah 8542, M 1163, AD 2429, N 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 do not have any clear confirmation 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; Al-Hamdu Lillah.
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.” [Ah 27143, AD 2421, Ibn e Majah 1726]
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AHMED and SHAFA’I take the matter of keeping SAUM at Friday only, as MAKRUH while MALIK and ABU-HANIFA take it as 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 MALIK and ABU-HANIFA seems better in this matter taken by the preference of H-742; AHMED and SHAFA’I have preferred H-743 for their stance and that also is well-narrated.
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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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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It is better to keep the voluntary SAUM at Mondays, Wednesdays, Thursdays or Fridays. H-748 gives the guidance to keep SAUM at the month that follows RAMADHAN; it means to keep SAUM at any six days at SHAWWAL that are mentioned at the narration-759 ahead. 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); he drank it and so everyone knew that he was not at SAUM at that time (see H-750 ahead). This is a point to note that the SAUM at ARAFAH eliminates the sins of the past year and gives TAUFIQ (opportunity that occurs 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 the safety to life for the coming year ahead. However, the HAJI (the person performing HAJJ) should better avoid SAUM at the day of ARAFAH as H-773 coming ahead indicates explicitly.
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-Fadl sent 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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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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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 so as to thank Allah for the security he gave to MUSA (AS) telling SAHABA (RA) that we Muslims are nearer to MUSA than Jews. However, as the Prophet had asked to fast for two days at this time taking either the 9th or either the 11th with it, so answering the enquirer IBN-ABBAS indicated clearly that he must not only keep the SAUM at ASHURA (that is the tenth day) but also at the 9th before the ASHURA (see H-754 that is just ahead). When SAUM for RAMADHAN became obligatory, the SAUM at ASHURA became one of voluntary SAUM.
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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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 10 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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There is high merit of keeping SAUM in the first week of DHIL-HAJJAH; afterwards the days relate to the 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 any of these days but as her observation here is taken at fault therefore her narration in this matter is not given much weight.
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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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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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. 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 minimum of good-returns for it. These three days might be consecutive 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 his attention totally towards Allah. There is a gate to JANNAH that is named as RAYAN and from that the persons keeping SAUM with fervor would enter. The last narration here observes the 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 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 the 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; 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 the person that keeps it 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; this is addressed in H-778 and like keeping NAFL-SAUM continuously for days, this also is not allowed. Note that the Prophet (PBUH) called DAWOOD (AS) his brother as he also was the Messenger of Allah.
TOPIC 58-About disapproval to fast on Fitr and the sacrifice-day
(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.” [Ahmed 224, Bukhari 1990, Muslim 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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It is allowed to cup or to be cupped at the status of being in SAUM as the last of acts in this respect of the Prophet (PBUH) records permission to it (see H-775 ahead). Cupping was the way of cure to severe wounds at the skin and to even other of diseases at that time; it meant to take out blood from the affected site in some quantity (mostly by sucking that out by the mouth) that the person adept in cupping thought necessary; it did have its benefits certainly as it did provide relief to patients.
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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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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As for the uninterrupted fast, it means that the person does not take IFTAR at the first day of SAUM but takes it on the other day joining two days in the SAUM; it is named as SAUM-WISAAL that is addressed in H-778 and it is disallowed. The Prophet (PBUH) guided here that in this matter, SAHABA and others of his UMMAH have no obligation to follow him; he expressed explicitly that his attention towards Allah is to that extent where physical necessities like eating and drinking are not as necessary to him as to other of men; Al-Hamdu Lillah. Note that when the time of FAJR commences (where the time for SEHR ends) that marks the start of SAUM and the person at SAUM is in need of bath due to sexual defilement, it does not affect his SAUM adversely. He must take his bath and attend the FAJR-SALAH.
TOPIC 64-Acceptence of an invitation in the state of 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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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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When a person is invited somewhere, he might pardon himself with the clarification that he is fasting; note that Islam does not appreciate rejection to invitation for such feasts that by ruling are the necessary feasts (especially if that is VALIMAH that is the feast provided on the marriage by the bride-groom); however, for reasons endorsed by Islam, even rejection to an 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 the feast as dinner for the marriage but it might be held as lunch at the day. Another notable thing here is that the woman is asked to take the permission for the voluntary SAUM from the husband while at H-789, it is asked that a person staying with someone must care to ask his permission about the voluntary SAUM; this permission would prevent any such trouble to him that the voluntary SAUM might cause unintentionally. It is necessary for women to compensate for their SAUM left due to the period of menses yet they would not make any QADHA of SALAH left for the same reason. H-783 tells clearly that as the Prophet (PBUH) fasted much of SHA’BAN, the month before RAMADHAN, so Sayyidah Ayesha (RA) preferred to keep the QADHA of the previous RAMADHAN at that time delaying it to the maximum period.
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-Menstruation asks to redeem 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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TOPIC 69-Makruh to insert much water in nostrils at fast
(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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As for eating and drinking in front of the person who is keeping a voluntary SAUM, note that it is not disallowed yet it is better to ask his permission. As for WUDHU (the ablution for SALAH), note that the person must wash all parts well yet when the person keeps SAUM, he must take caution not to put water much at nostrils due to the risk of getting it inside; that would be his own blunder by choice that would lead to the termination of his SAUM.
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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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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Note that the person staying with some people must 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 his obligatory SAUM even if it causes some inconvenience to anyone. I’TEKAAF of the Muslim person means to leave the worldly matters totally for the time being and keep attention towards reciting the Holy Book Quran, studying Islam by it and by the SUNNAH and doing as much good-deeds as possible in the last decade of the blessed month of RAMADHAN; he would stay at the MASJID he 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 place he had made for I’TEKAAF at the FAJR of the twentieth RAMADHAN. This specific groundwork ensures that the person does not leave unawares the LAYLATUL-QADR (the holy night at which the Holy Book Quran started to descend) that is the best in all nights of the year; at this night, Allah tells the decisions for the year ahead 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; Al-Hamdu Lillah.
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 narration and by the practice of ABU-BAKRAH-RA (this companion is other than ABU-BAKR-RA), it might be any of the nights that come at the last decade of the month. Also, other Ahadith here point-out that all ten nights are highly important so one or two nights must not be marked for it; note that IBN-ABBAS-RA used to put emphasis on the 24th night; certainly it is much better to remain most attached to the Holy Book Quran at all 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 Muslims get good-returns for the SAUM without any high trial. The verses in Surah Baqarah indicate the importance of SAUM; the Surah says, “O you who believe! To fast is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil). (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” (2:183, 184). It says further, “The month of Ramadhan in which was revealed the Quran, the 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 being at journey, it is disallowed to omit the SAUM of RAMADHAN; when the person leaves any of that with some sound reason, then it needs QADHA that the person would see to, at other days when he 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 Malik (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 leave 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 expressed by ANAS tells that the Prophet (PBUH) did not keep SAUM at travels; it does not mean that he left the SAUM at the onset (and it is probable that Anas took it that way). In H-801, the term “gift” is used as figure of speech and the point to note is that as bathing soothes the person in SAUM (and that is allowed) so the application of oil to hair and the application of perfume to the clothing also is the source of some relaxation in SAUM; it might be taken literally that the better gift to the person at SAUM is the oil and the perfume. EIDAIN, the two EID festivals of Muslims, are related to thanking Allah that He provided TAUFIQ to perform the virtuous deeds; FITR when Muslims get TAUFIQ of SAUM at RAMADHAN that asks them to avoid injustice and ADHA when they get TAUFIQ to provide sacrifice of an animal that asks them to avoid negative passions that might lead them to shameful deeds.
TOPIC 79-One who misses the i’tikaf
(803)-Sayyidina Anas ibn Malik 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 rules that there is no QADHA for leaving I’TEKAAF while MALIK asks for QADHA of whole ten days if someone leaves the I’TEKAAF incomplete. ABU-HANIFA balances both these rulings 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. The MU’TAKIF (the person at I’TEKAAF) might leave 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 makes I’TIKAAF; but he must not leave the Mosque 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.
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 in 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 his sins of the past.” 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 are able to provide edibles to the Haji, they certainly do whatever 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 nights of RAMADHAN, it is offered after the ISHA by the name of TARAVIH; this issue has some difference in detail about its practice that has aroused some debate among the AHLE-SUNNAH and the AHLE-HADITH; however, all of them take it necessary to practice; here, I would provide some explanatory points for this issue insha-Allah. The first point is that TARAVIH itself is a proven matter as seen in H-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 in RAMADHAN 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 he set JAMA’AH too for it) so strictly keeping to the KITAB and the SUNNAH, it is fine to remark that neither the 20 RAKA’AH is necessary for its practice nor the JAMA’AH is necessary for its practice; it certainly is a moot point to present the reasoning 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. 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); the fourth point is that TARAVIH in essence is not liable to be taken as FARDH, WAJIB or SUNNAH-MUAKKADAH as the first two would ask it as obligatory and the third also would ask for some urgency in its practice that would fall against the expression of the Hadith mentioned here; the better designation for it seems to be the SUNNAH (GHAIR-MUAKKADAH) for all Muslims indeed. The bottom-line to the discussion is that reading of TARAVIH is highly admirable (whether it is read individually or at JAMA’AH) for the fine adornment to the SAUM at each of the night in RAMADHAN; however, the person might read it in any quantity that he wills in two’s and certainly Allah knows better; Al-Hamdu Lillah.
(CONTINUED at TIRMIDHI-5)
Presentation by MUHAMMAD SALEEM DADA
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Al-Hamdu Lillah