Mother of the Believers Hadrat Sayyidah Khadija tul Kubra Radi Allahu Ta’ala Anha

Countless salutations be upon the noble ladies of purity; and the clement mothers of the people of Islam. Benediction be upon the residents of house of dignity; and Countless salutations be upon the veiled one in chastity. Countless salutations particularly be upon the performer of obligation of companionship; the first mother of asylum of peace and shelter!! ♥

Sayyiduna Rasoolullah’s (SallAllaho Alaihi wa Sallam) marriage with Sayyidah Khadija Radi ALLAHu Ta’ala Anha took place about fifteen years before the beginning of the Revelation, he being 25, and she was 40 years old. She was a rich widow and ran a large trade of her own. It was she who offered herself in marriage to the Holy Prophet Muhammad SallAllaho Alaihi wa Sallam who was associated with her in her trading ventures. From the time of her marriage with the Holy Prophet SallAllaho Alaihi wa Sallam till her death, over a period of twenty years, she gave her husband ease of circumstances, and deep love and devotion.

In spite of conspicuous difference in age, Sayyiduna Rasoolullah’s SallAllaho Alaihi wa Sallam love for Sayyidah Khadija Radi ALLAHu Ta’ala Anha never wavered. When death parted her from the Beloved Nabi SallAllaho Alaihi wa Sallam after having shared with him for 28 years the toils and trials of life, especially the first ten years of his Ministry of Prophethood, he deeply mourned her death. Once Sayyidah Ayesha Radi ALLAHu Ta’ala Anha asked him if she had been the only woman worthy of his love. Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam replied in an honest burst of tender emotion:

“She believed in me when none else did. She embraced Islam when people disbelieved me. And she helped and comforted me when there was none else to lend me a helping hand.”

In the heart of the Holy Prophet SallAllaho Alaihi wa Sallam grateful and affectionate remembrance of her remained fresh until the very end of his life. The Holy Prophet SallAllaho Alaihi wa Sallam remained true and loyal to Sayyidah Khadija Radi ALLAHu Ta’ala Anha until he was over 50 years old. This had been the case at a time when polygamy was normal among the Arabs. Moreover, since no male offspring of Sayyidah Khadija Radi ALLAHu Ta’ala Anha survived, he had all the necessary justification to marry another woman considering that newborn daughters were customarily buried alive and male offspring alone regarded as rightful heirs. Read the rest of this entry »

The Excellence of Du’a [The Essence of Worship]

Du‘a is the most powerful weapon of a believer. It can change fate, while no action of ours ever do. It is the essence of ‘Ibadah or worship. With it we can never fail; without it we can never succeed. With all the suffering and disasters Muslims are facing in various parts of the world, the question of Du‘a can be directed to all of us today. It is not that we have forgotten Du‘a completely; we refer to it regularly. But, our ideas and practice regarding Du‘a have become distorted. Often it is reduced to the level of a ritual. It is belittled through actions and sometimes even with words. Almighty Allah says:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

“And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily, those who scorn My worship they will surely enter Hell in humiliation.” [Surah al-Ghafir, Verse 60]

The Almighty Allah states:

فَلَوْلا إِذْ جَاءَهُمْ بَأْسُنَا تَضَرَّعُواْ وَلَكِن قَسَتْ قُلُوبُهُمْ وَزَيَّنَ لَهُمُ الشَّيْطَانُ مَا كَانُواْ يَعْمَلُونَ

When the suffering reached them from Us, why then did they not learn humility? On the contrary their hearts became hardened (with arrogance), and Satan made their (sinful) acts seem alluring to them. [Surah al-An’am, Verse 43]

 

..:: THE EXCELLENCE OF DU’A ::..

There are numerous Ahadith relating to the excellence of Du’a.

HADITH NO. 1

Sayyiduna Rasoolullah SallAllaho Alaihi wa Sallam states that Almighty Allah says:

أنا عندَ ظنِّ عبدي بي

I am with the supposition of My servant. [Recorded in Bukhari (Hadith 7239), Muslim, Tirmidi, Nisa’i  and Ibn Maja on the authority of Sayyiduna Abu Hurayrah]

This means that as a servant imagines or has an opinion concerning Allah, the Merciful Lord accordingly reacts with him. Knowledge and Qudrat is with everything but there is a special proximity of mercy with those who make Du’a to Him. What bigger mercy can a servant ask for than being blessed with the Divine Proximity of the Sublime Lord? Thousands of acceptances and millions of desires and intentions may be sacrificed on such Divine Proximity! Read the rest of this entry »

Three Conditions for the Acceptance of wazaif from Fatawa Radawiyyah

To achieve the effect of ważā’if [litanies] and aʿmāl [exercises], (the fulfilment of) three conditions is essential –

1 –  [confident expectancy]

For the heart to be free from such anxiety where one is constantly deliberating whether it has had an effect or not. Rather, one must trust wholly in Allāh تعالى that He will definitely accept (this action). It is mentioned in hadīth that the Messenger of Allāh و سلم  ليه و اٰ صلي لله تعالي stated –

ادعوا الله وانتم موقنون با لا جابة

“Supplicate to Allāh in such a state that you remain certain of its acceptance.”
[Sunan at Tirmidhī; V5; P292; H3590]

2 –  [patience and forbearance]

For one not to become fearful with the passage of time, where one thinks – “even after so many days, no effect has become apparent!” This itself will come to be the cause of (the action) not being accepted! Rather, embrace the mindset that without doubt, Allāh and His Messenger و سلم  ليه و اٰ صلي لله تعالي are about to generously favour you! Allāh تعالى states –


Translation of Kanzulīmān –
If only they were content with that which Allāh and His Messenger have given them, and say, “Allāh is enough for us – He will give us some of His bounty and so will His Messenger – to Allāh alone we turn in hope.” [Surah al Tawbah; V59]

It is mentioned in a hadīth –

“Your supplications are accepted as long as you do not hastily say – ‘I supplicated but it is yet to be accepted’.”
[Sahīh Muslim; P1563; H2735]

3 –
With regards permission (to act upon) the entirety of my (meaning `Ā’lā Hadrat’s رضي لله تعالي عنه ) ważā’if [litanies], aʿmāl [exercises] and taʿwīżāt [amulets,] I have stipulated the condition that one must remain regular in offering the five daily salāh with the congregation in the masjid. And with Allāh is tawfīq. [Fatāwā Radawiyyah; V23; P558]

Twenty Rakats for the Tarawih Prayer

 Hadrat Abu Hurairah Radi Allahu Ta’ala Anhu eported that the Messenger of Allah (Peace and Blessings of Allah be Upon Him) has said,

من قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه

“…whoever prays during the night in Ramadhan sincerely; seeking his reward from Allah, his former sins are forgiven.” [Sahih al-Muslim, Vol. 1, Page 259, Hadith 1815]

Hadrat Sa’ib ibn Yazid has stated that,

كانوا يقومون على عهد عمر بن الخطاب رضى الله عنه فى شهر رمضان بعشرين ركعة

“We, (the Companions of the Beloved Prophet,) used to pray twenty rak’ats Tarawih prayer in the era of the Caliph ‘Umar ibn al-Khattab.” [Sunan al-Bayhaqi, Vol. 2, Page 224, Hadith 4801]

It has been stated in Mirqat al-Mafatih:

إسناده صحيح

The chain of narration of this Hadith is sound (Sahih). [Mirqat al-Mafatih – Vol. 2, Page 175]

Hadrat Yazid ibn Ruman reports that

كان الناس يقومون فى زمان عمر بن الخطاب فى رمضان بثلاث وعشرين ركعة

“…during the time of Hadrat ‘Umar ibn al-Khattab, people used to pray 23 Rak’ahs during Ramadhan (20 rak’ahs for Tarawih prayer and 3 rak’ats for witr.)” [Muwatta Imam Malik, Vol. 1, Page 115, Hadith 251]

Sayyiduna Ibn Abbas Radi Allahu Ta’ala Anhu narrates, [and] said that,

أن النبي صلى الله عليه وسلم كان يصلي في رمضان عشرين ركعة سوى الوتر

During the month of Ramadhan, aside from the praying of wit’r the beloved Prophet SallAllahu Alaihi wa Aaihi wa Sallam would also pray 20 rak’ahs of Tarawih.

Ibn Abi Shayba, Musannaf, Vol. 2, Page 164, Hadith 7692

At-Tabarani, Mu’jam al-Awsat, Vol. 1, Page 243, Hadith 798

At-Tabarani, Mu’jam al-Awsat, Vol. 5, Page 324, Hadith 5440

At-Tabarani, Mu’jam al-Kabir, Vol. 11, Page 393, Hadith 12102

Al-Bayhaqi, Sunan al-Kubra, Vol. 2, Page 496, Hadith 4391

Abd bin Hamid, Musnad, Vol. 1, Page 218, Hadith 653

Khatib al-Baghdadi, Tarikh, Vol. 6, Page 113

Al-Haytami, Majma’ az-Zawaid, Vol. 3, Page 172

Ibn Abd-al Barr, al-Tamhid, Vol. 8, Page 115

Al-Asqalani, Fath al-Bari, Vol. 4, Page 254, Hadith 1908

Al-Asqalani, al-Diraya, Vol. 1, Page 203, Hadith 257

As-Suyooti, Tanwir al-Hawaliq, Vol. 1, Page 108, Hadith 263

Zahbi, Mizan al-Ae’tidal, Vol. 1, Page 170

Al-San’ani, Subul Islam, Vol. 2, Page 10

Al-Mizzi, Tahzib al-Kamal, Vol. 2, Page 149

Al-Zela’i, Nasb al-Rayah, Vol. 2, Page 153

Zurqani, Sharh Alal Muwatta, Vol. 1, Page 342 Read the rest of this entry »

Quran Khuwani in Islam

Quran in candle light / Koran im KerzenlichtImam Abu Dawood (d. 275H) (may Allah be pleased with him) narrates that Aas son of Wael had made a will to free 100 slaves on his behalf (after his death). His son Hisham freed 50 slaves, his other son (Amr ibn Aas) wanted to free 50 slaves but said, “First let me ask the Prophet of Allah (Allah’s blessings and peace be upon him)”. So he went to the Prophet (Allah’s blessings and peace be upon him) and asked, “Oh Prophet of Allah! (Allah’s blessings and peace be upon him) my father had made a will to free 100 slaves and my brother has freed 50 shall I free the other 50?” The Holy Prophet (Allah’s blessings and peace be upon him) replied, If he (Aas bin Wael) had been Muslim then if you would free them or do charity or perform pilgrimage it would reach him.”

Imam Abu Dawood (may Allah be pleased with him) narrates that Saad son of Ubaddah (may Allah be pleased with him) went on holy wars (gazwaa’t) with the Holy Prophet (Allah’s blessings and peace be upon him) and when he returned to Madina, his mother had passed away. He (Saad) asked the Prophet of Allah (Allah’s blessings and peace be upon him), ‘Umm e Saad’ (my mother) has died. Which charity [sadqa] is better for her?” The Holy Prophet (Allah’s blessings and peace be upon him) replied, “Water!” Saad (may Allah be pleased with him) dug a well and said this well is for Saad’s mother (that is, may its reward go to Saad’s mother). (Mishkat)

Imam Muslim (d. 261H) narrates from Ayesha (may Allah be well pleased with her): She said that a man came and said “Oh Prophet of Allah! (Allah’s blessings and peace be upon him) My mother has suddenly passed away and she has made no will. I suppose that if she would have got a chance to talk, she would have given charity (sadaqah) – so if I give charity on her behalf, would its reward reach her spirit (Ruh)?” The Holy Prophet (Allah’s blessings and peace be upon him) replied, “Yes it will reach her!” Imam Nawawi (d. 676) in his explanation of Saheeh Muslim (Sharh Muslim) says this narration (hadith) proves that if charity is given on behalf of the dead, its reward reaches them. Scholars have consensus on this.

Imam Nassai (d. 303) narrates from (Abdulah) son of Abbas (may Allah be well pleased with them both): He said – a woman asked the Holy Prophet (Allah’s blessings and peace be upon him), “My father has passed away and he did not perform pilgrimage (hajj).” The Holy Prophet (Allah’s blessings and peace be upon him) replied, “Perform pilgrimage for your father (i.e., on his behalf)

Imam Tibrani (d. 360) and Darul Qatnni (d. 385) narrates that the Prophet of Allah (Allah’s blessings and peace be upon him) said, “Whoever passes by the grave and recites “Qul ho Wallah-ho Ahad…” (Al-Ikhlas Chapter 112)” (and conveys the reward to the dead), the grantor (of such reward) will get the reward equal to the number of the buried persons.

All these hadith mentioned above are in proof of having a Quran Khawani (reciting Quran). Also remember that benediction [dua’] is accepted when the Quran is completed and so several people recite the Quran in times of calamity and depression and at the end make benediction for peace.

May Allah save us from the devil and his evil traps. May Allah grant us paradise in the neighborhood of our beloved Prophet (Allah’s blessings and peace be upon him), Ameen!

Rendered into English from
“Anwar-ul-Hadith”
by
Mufti Jalaluddin Amjadi Alaih Rehma

 

 

 

In the case where a person walks in front of a Namaazi – Ahkaam E Shariat Part 1

Question: 23rd Rabi ul Aakhir Shareef 1320 Hijri

What is the ruling of the Ulama-e-Shariat in the case where a person walks in front of a Namaazi. Is such a personal sinful or not? Does this interfere with the persons Namaaz in any way? From how far away from the Namaazi are we not allowed to pass?

The Answer: This does not interfere with the Namaaz. If the Namaaz is being read in a house or in a small Musjid, then one is not allowed to pass up to the wall in the direction of the Qibla unless there is an object in between. If he is reading on a plain (open area) or in a huge Musjid, then he is not allowed to pass as far as the place of sajdah. He may pass further than this. The place of Sajdah means, when a person is standing in salaah like the true sincere worshippers and his sight is falling upon the area that his forehead will touch when he makes sajdah, then the rule of ones sight refers to where the sight falls without any hindrance and just a little further than this, is known as the point or place of sajdah. Up to the point where the sight falls and one is able to make sajdah, is known as the point of sajdah and to pass within this area is haraam and to pass beyond this is allowed. It is in Durr-e-Mukhtar as follows: “The legality of a person passing in a forest (open area) or in a huge Musjid beyond the Sajdah point is evident from proper narrations or to pass in front of him in this manner, up to the wall of the Qibla in a small Musjid and in the house, as it is regarded as one place.”

It is in Raddul Muhtaar: “The statement about the area of sajdah refers to the area from the area where the feet (of the namaazi) are placed, up to the point where sajdah will be made, just as it has been mentioned in Durar. And this second condition is to show the sinful act of the person that passes in front. As for the issue of the Namaaz, then definitely it is not invalid. This statement is correct. Tamartaashi and Sahib-e-Bada’i have regarded this as correct. Fakhrul Islam has given it even more preference, and it has been well clarified with research in Nihaaya and Fath. It means that as far as his sight falls on the one who is passing, if he reads with completely sincerity and being engrossed. In other words the sight falls there where one is to make sajdah.”

It is in Munhatul Khaaliq as follows: “The proper area of the falling of the sight is where on will make sajdah. Abu Nasr has stated that the distance is the same as there is between the Imam and the first saff (line). Or between this, which I have read from my Sheikh Minhajul A’ima (rahmatullahi alaih), in other words, to pass there where the sight of the Namaazi falls, when he is reading Namaaz with complete sincerity and being totally engrossed. This statement is clearer than the first one.” Read the rest of this entry »

Is it permissible to keep dogs or not? – Ahkaam E Shariat Part 1

Question: 20th Rabi ul Aakhir 1320 Hijri

What is the ruling of the learned Ulama regarding whether it is permissible to keep dogs or not? Is it permissible to keep pigeons without the intention of racing them? What about the ruling regarding quail fighting and cock fighting? Also what is the rule regarding the keeping of falcons and eagles and to use them for hunting and to then to eat which they have hunted?

The Answer: It is permissible to keep falcons and eagles and to use it for hunting is also allowed and to eat which they have hunted is also allowed. Almighty Allah says, “And which hunting animals have you trained for hunting” (Surah Maida, verse 4).

It must however be noted that the animal must be hunted for the purpose of attaining food, for medicinal purpose or for any beneficial reason. It should not be just for sport and for fun. This is a waste of time and is haraam and those who do this are sinful. That animal that is killed by them is halaal if they have been well trained to hunt and bismillah was said when releasing them. It is clear that to release if for the sake of game hunting (for sport) is haraam and this does not interfere which the Zibah according to Sharia just as to take Allah’s name and then strike a sheep from the neck (nape) is a haraam action, but to eat such an animal is halaal.

Quail fights, cock fighting, and getting any other animal to fight, like the way people fight rams, little birds and some even fight haraam animals such as elephants and bears are all haraam as this is to cause pain to animals without reason. It has been mentioned in the Hadith Shareef that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) has prohibited us from fighting animals (against one another). (Ref: Abu Dawood and Tirmizi from Ibn Abbas radi Allahu anhu and Tirmizi has categorized it as Hassan Sahih)

To keep pigeons just for the sake of comforting ones heart and not for any impermissible reason is allowed. To fly pigeons from rooftops so that one may go on the rooftops and look at our Muslims females, or to throw stones at the pigeons, causing windows to break and the danger of injuring someone’s eye, to fly pigeons to capture the pigeons belonging to others or to fly them the entire day absolutely hungry, and to enjoy seeing them fly in this way, not even allowing them to land when they need are all improper and to keep the pigeons for these reasons is haraam. It is in Durr-e-Mukhtar as follows: “It is Makrooh (to keep the pigeons caged) even if it is in their special enclosure (if this is to harm others). This is when this harm is caused through looking (at what is not allowed) and by trapping the pigeons of others. Thus, if one flies them from a rooftop and this causes disclosure of females, and if one throws stones, causing windows to break, then the person who threw the stones will be answerable and he will be stopped from doing this very sternly. If he does not abstain from this, then the chief police officer of the town has the right to make them (the pigeons) zibah. If they are not for flying, then this is doing what is best due to feeling for the pigeons and this is Mubah (permitted).”

It is in Sahih Bukhari etc. on the authority of Abdullah bin Umar (radi Allahu anhu) and in the Sahih of Ibn Hibaan on the authority of Abdullah ibn Umar (radi Allahu anhu) that the Holy Prophet (Sall Allaho Alaihi Wa Sallam) said, “A lady went into hell because of a cat. She kept the cat tied up. Neither did she feed it nor did she release it, so that she may be free and eat the mice etc.” It has been mentioned in the narration of ibn Hibaan that the said cat has been appointed to punish the woman in hell and it bites her with its teeth from in front and from behind. Read the rest of this entry »

The Recitation of the Holy Qur’an and its Excellence

Front of the Quran

Hadrat Sayyiduna ‘Uthman Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

خيركم من تعلم القران وعلمه

“The best among you is he who learns and teaches the Qur’an.” [Sahih Bukhari, Vol. 2, Page 752] 

Hadrat Mu’adh al-Juhani Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

من قرأ القرآن وعمل بما فيه ألبس والداه تاجا يوم القيامة ضوءه أحسن من ضوء الشمس في بيوت الدنيا لو كانت فيكم فما ظنكم بالذي عمل بهذا

“Whoever recited the Qur’an and acts according to its contents, on the Day of Resurrection his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So what do you think of him who acts according to this?!” [Musnad aHmad, Vol 4, Page 446] 

Hadrat ibn Mas’ud Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

من قرأ حرفا من كتاب الله فله حسنة والحسنة بعشر أمثالها ، لا أقول الم حرف ، ولكن ألف حرف ، ولام حرف ، وميم حرف

“Whoever recites a letter of the Book of Allah (the Qur’an) he will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem are one letter; but Alif is a letter, Laam is a letter and Meem is a letter.” [Sunan Tirmidhi, Vol. 2, Page 119 – Sunan Daarimi, Vol. 2, Page 320] 

There are 361, 267 letters in total in the Holy Qur’an. Thus, upon the recitation of the whole Qur’an one shall receive 3,212,670 rewards (good deeds).

Hadrat Bara’ Radi Allahu Ta’ala Anhu reported that when a man was reciting Surah al-Kahf, with a horse tied up with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to jump. He went and mentioned that to the Holy Prophet SallAllaho Alaihi wa Sallam in the morning who said,

 

تلك السكينة تنزلت بالقرآن

“That was the Sakinah [Tranquility in the form of Angels] which came down because of the recitation of the Holy Qur’an.” [Sahih Bukhari, Vol. 2, Page 749 – Sahih Muslim, Vol. 1, Page 268]

Hadrat Abu Sa’id al-Khudri Radi Allahu Ta’ala Anhu reported that Hadrat Usaid ibn Huzair Radi Allahu Ta’ala Anhu said that one night, when he was reciting Surah al-Baqarah with his horse tied beside him, it started jumping. But when he stopped reciting it also kept quiet. When he again resumed recitation it again started jumping. So he again stopped reciting and it also kept quiet. Then he again recited and the horse again started jumping. So he finished reciting, for his son Yahya was near it and he was afraid it might injure him. When he had moved him back, he raised his head to the sky and saw something like a canopy with what seemed to be lamps in it; and when he told the Holy Prophet of it in the morning he said, “you should have kept on reciting, O Ibn-e-Huzair, you should have kept on reciting.” He said, “I was afraid, O Messenger of Allah that it might trample on Yahya who was near it, so I went to him, and when I raised my head to the sky and saw something like a canopy with what seemed to be lamps in it, I went out but could not see them.” He asked, “Do you know what it was?” He said, “I do not.” He said,

تلك الملائكة دنت لصوتك ولو قرأت لأصبحت ينظر الناس إليها لا تتوارى منهم

“Those were the angels who had drawn near to listen to your voice. If you had continued reciting, the people would have looked at them in the morning and the angles would not have concealed themselves from the people.” [Sahih Bukhari, Vol. 2, Page 750 – Sahih Muslim, Vol. 1, Page 269]  

Hadrat Abu Hurairah Radi Allahu Ta’ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam asked Hadrat Ubayy ibn Ka’b Radi Allahu Ta’ala Anhu, “What do you recite (from the Qur’an) in the prayer?” He recited Ummul Qur’an (Surah al-Fatiha). The Messenger of Allah SallAllaho Alaihi wa Sallam said,

والذى نفسى بيده ما أنزلت فى التوراة ولا فى الإنجيل ولا فى الزبور ولا فى الفرقان مثلها

“by Him in Whose power my soul is, nothing like it has been sent down in the Torah, the Injil (Bible), the Zabur, or the Qur’an. It is the Seven oft-repeated verses and the Mighty Qur’an which I have been given.” [Sunan Tirmidhi, Vol. 2, Page 115] Read the rest of this entry »

The Prophet (صلى الله عليه وسلم) is Noor-ul-Bashar (both Noor and Human)

The Ahlus Sunnah wa’l Jamaah believe that it is indeed permissible to call the Prophet (may Allah bless him and grant him peace) as ‘NOOR of ALLAH’.  The Qur’an has itself applied this description to the Prophet (may Allah bless him and grant him peace) and so have overwhelming ahadith.

However, it is often at this point that those who oppose this view believe from some erroneous conviction that we deem the Prophet (may Allah bless him and grant him peace) as a non-human , This is indeed a strange and gross/false accusation.

For those who claim that he is not a human, have clearly ventured out of the bounds of Islam, and have entered into Kufr. The belief of Ahlus Sunnah wa’l Jamaah is that our Noble Prophet Muhammad (may Allah bless him and grant him peace) is NOOR and Human.

In the Light of Quran: 

The Prophet (صلى الله عليه وسلم) is the Light of Allah, something a believer can say because the Qur’an affirms it in the verse: 

يَا أَهْلَ الْكِتَابِ قَدْ جَاءَكُمْ رَسُولُنَا يُبَيِّنُ لَكُمْ كَثِيرًا مِّمَّا كُنْتُمْ تُخْفُونَ مِنَ الْكِتَابِ وَيَعْفُواْ عَن كَثِيرٍ قَدْ جَاءَكُم مِّنَ اللّهِ نُورٌ وَكِتَابٌ مُّبِينٌ

[Maidah 5:15] O People given the Book(s)! Indeed this Noble Messenger (Prophet Mohammed – peace and blessings be upon him) of Ours has come to you, revealing to you a lot of the things which you had hidden in the Book, and forgiving a lot of them; indeed towards you has come a light * from Allah, and a clear Book. (* The Holy Prophet is a light from Allah).

The Great Mufassir of Quran Allama Aalusi (Rahmatûllah Alaìh) writes under this aayah:

عظيم وهو نور الأنوار والنبـي المختار صلى الله عليه وسلم

Translation: 

He is the great Light upon Lights (Noor al- Anwaar) and Nabi al-Mukhtar (i.e. given power by Allah to make Laws) – [Al-Aalusi in Rooh al Ma’ani under 5:15] Read the rest of this entry »

What is the duration of the time of Maghrib?

Question: What is the ruling of the Ulama-e-Deen in the following case: Zaid says that the time of Maghrib is very short and it is for this reason that short Surahs are recited in Maghrib and after the two sunnats and nafil of Maghrib, the time of Maghrib either expires or only five or six minutes remain. Amar says that it is mustahab (desirable) to read short Surahs and to read Maghrib in its earliest time. He further says that the time of Maghrib is until the redness remains in the sky. Actually he says that there is approximately half an hour that one has (for Maghrib). I would thus like to humbly query concerning the correct ruling regarding how long Maghrib lasts for and when it expires? I would also like clarification regarding the statements of Zaid and Amar. I would also like to query the ruling if a person reads Maghrib at the time when there is the whiteness in the sky which appears after the redness. Is it permissible to read at this time or not? Until what time is one allowed reading Maghrib without any uncertainty?

The Answer: The statement of Zaid is completely incorrect. He has just made this up from his own thinking. It is for this reason that he is himself in doubt, because he first said that there is no time left and then he says that there are five to six minutes left (for Maghrib to end) and to use one’s own idea in such religious issues, is totally haraam. In reality, the time of Maghrib remains until the whiteness in the sky has set. This whiteness refers to the whiteness on the western side of the sky which stretches breadth wise towards the northerly and southerly direction, like the whiteness in the morning. The whiteness after this, which does not stretch breadth wise northerly or southerly, but moves vertically towards the sky, like the whiteness of Subh Kaazib is not regarded as the correct whiteness. After the setting of the sun, until the whiteness in the sky that spreads breadth wise sets. In our areas, this remains for at least one hour eighteen minutes. The maximum time that it remains for is one hour thirty five minutes. The time varies between one hour eighteen and one hour thirty five minutes. On some days, the whiteness remains for one hour eighteen minutes whilst on other days it remains for one hour nineteen minutes or one hour twenty minutes, until the whiteness sets at one hour thirty five minutes.
ماتن الشفق ھو الحمرة عندھما و به قالت الثلثة و العیه رجع الامام فرمایا: و المحقق فی الفتح باه لا یساعده روایة و لا درایة الخ و قال تلمیذه العلامة قاسم فی تصحیح القدوری ان رجوعه لم یثبت لما نقله الکافة من لدن الائمة الثلثة الی الیوم من حکایة القولین و دعوی عمل عامة الصحابةبخلافه بخلاف المنقول قال فی الاخیتار الشفق البیاض و ھو مذهب الصدیق
و المستحب التعجیل فی المغرب مطقا و تاخیر قدر رکعتین یکرة تغزیھا

It is however better to read Maghrib Namaaz as soon as possible and it is Makrooh-e-Tanzeehi, in others words, contrary to what is better, to delay without reason, the Namaaz of Maghrib, for the amount of time that is usually required to read two Rakaats Namaaz (just as it has been mentioned in Durr Mukhtar). To delay maghrib so much that lots of stars begin to appear in the sky, is Makrooh-e-Tahreemi, just as been mentioned in Durr Mukhtar.  والله تعالى اعلم  Ahkaam E Shariat part 2 – by Alahazrat.

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