All posts by Abdul Azeem Khan

Fasting During Pregnancy

Question:

If my wife found out she was pregnant yesterday, is she obligated to fast Ramadan or can she fast Ramadan?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, a pregnant woman is permitted to not keep the fasts of Ramadhan and make them up later on condition that she fears harm to her life or the child’s life. If there is no fear of harm, then it is necessary for a pregnant woman to keep the fasts of Ramadhan.

Whether the fasting is harmful or not must be ascertained through one of the following two ways:

  1. Previous experience from a past pregnancy proves fasting to be harmful

 

  1. A religious Muslim doctor says that fasting will harmful

 

It is not permissible for a pregnant woman to not fast merely due to her own assumption.[1]

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

 

[1]  “والخوف المعتبر” لإباحة الفطر طريق معرفته أمران أحدهما “ما كان مستندا” فيه “لغلبة الظن” فإنها بمنزلة اليقين “بتجربة” سابقة والثاني قوله “أو إخبار طبيب” مسلم حاذق عدل عالم بداء كذا في البرهان وقال الكمال مسلم حاذق غير ظاهر الفسق وقيل عدالته شرط (مراقي الفلاح، كتاب الصوم، فصل في العوارض)

مسائل رفعت قاسمي، ج 4، ص 158-159، حامدكتب خانه كراتشى

Bleeding after miscarriage

 

Question:
Assalamualaikum
I hope you are doing well In Shaa Allah.
I was pregnant and had a miscarriage on 4/28/16 . I was exactly 8 weeks pregnant. I went to the doctor and she did confirm that it was a miscarriage and I will have bleeding for 2-3 weeks.
My question is the bleeding that started and is still going on … Is it nifas, Haiz or istehaza?
I haven’t prayed since Thursday. And there is still bleeding.
Jazakallah khair
May Allah reward you .

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

If one is pregnant for 4 months or more, and thereafter a miscarriage takes place, then the bleeding that occurs is Nifaas.

However, if one is pregnant for less than 4 months and a miscarriage takes place, then the bleeding is considered to be Haidh. This is on condition that at least three days of bleeding occurs. If less than three days of bleeding occurs, then this is Istihaadhah.[1]

Based on the aforementioned, the bleeding that you are witnessing is Haidh. Therefore all the rules of Haidh will be applicable to such bleeding. In other words, if the bleeding continues beyond 10 days, then the bleeding beyond 10 days will be Istihaadhah.

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

[1]  (وَسِقْطٌ) مُثَلَّثُ السِّينِ: أَيْ مَسْقُوطٌ (ظَهَرَ بَعْضُ خَلْقِهِ كَيَدٍ أَوْ رِجْلٍ) أَوْ أُصْبُعٍ أَوْ ظُفُرٍ أَوْ شَعْرٍ، وَلَا يَسْتَبِينُ خَلْقُهُ إلَّا بَعْدَ مِائَةٍ وَعِشْرِينَ يَوْمًا (وَلَدٌ) حُكْمًا (فَتَصِيرُ) الْمَرْأَةُ (بِهِ نُفَسَاءَ وَالْأَمَةُ أُمَّ وَلَدٍ وَيَحْنَثُ بِهِ) (الدر المختار مع رد المحتار، ج 1، ص 302، سعيد)

احسن الفتاوى، ج 2، ص 71-72، سعيد

Making up fasts missed during pregnancy and nursing period

Question:

Assalamooalaykoom Dear Respected Brother Mufti,
Alhamdoolilah, Allah has blessed me with five children. During my pregnancies and nursing periods I was not able to fast during the month of Ramadan. My in laws had told me it was ok to pay to feed the poor in redemption of my missing the fasts of Ramadan and that was sufficient for what I had missed. However, recently it has been brought up to my attention that this is not correct and that I have to fast what I had missed. My in laws still disagree and I am not sure what the true reasoning is. If you can please shed some light on this matter and let me know what the correct ruling on this is, I would really appreciate it.

Jazak Allah Khayran.

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, during pregnancy and during the nursing (breastfeeding) period, if a female fears harm to herself or to the baby, she is exempted from fasting. She must make up the missed fasts (Qadha) at a later time. There is no Fidyah (monetary compensation) upon her.[1]

Fidyah is only binding on one who is permanently ill and does not anticipate recovery. In such a case, because there is no anticipation of regaining health to make up the missed fasts, Shariah has allowed Fidyah. This is not the case in pregnancy and the nursing period. In pregnancy and the nursing period, it is hoped that the female will regain health and will be able to make up the missed fasts at a later time. Hence, there is no meaning in giving Fidyah (monetary compensation) along with making up the fasts.[2]

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

 

[1]   (أَوْ حَامِلٍ أَوْ مُرْضِعٍ) أُمًّا كَانَتْ أَوْ ظِئْرًا عَلَى ظَاهِرِ (خَافَتْ بِغَلَبَةِ الظَّنِّ عَلَى نَفْسِهَا أَوْ وَلَدِهَا) وَقَيَّدَهُ الْبَهْنَسِيُّ تَبَعًا لِابْنِ الْكَمَالِ بِمَا إذَا تَعَيَّنَتْ لِلْإِرْضَاعِ (أَوْ مَرِيضٍ خَافَ الزِّيَادَةَ) لِمَرَضِهِ وَصَحِيحٍ خَافَ الْمَرَضَ، وَخَادِمَةٍ خَافَتْ الضَّعْفَ بِغَلَبَةِ الظَّنِّ بِأَمَارَةٍ أَوْ تَجْرِبَةٍ أَوْ بِأَخْبَارِ طَبِيبٍ حَاذِقٍ مُسْلِمٍ مَسْتُورٍ وَأَفَادَ فِي النَّهْرَ تَبَعًا لِلْبَحْرِ جَوَازَ التَّطْبِيبَ بِالْكَافِرِ فِيمَا لَيْسَ فِيهِ إبْطَالُ عِبَادَةٍ. قُلْت: وَفِيهِ كَلَامٌ لِأَنَّ عِنْدَهُمْ نُصْحُ الْمُسْلِمِ كُفْرٌ فَأَنَّى يُتَطَبَّبُ بِهِمْ، وَفِي الْبَحْرِ عَنْ الظَّهِيرِيَّةِ لِلْأَمَةِ أَنْ تَمْتَنِعَ مِنْ امْتِثَالِ أَمْرِ الْمَوْلَى إذَا كَانَ يُعْجِزُهَا عَنْ إقَامَةِ الْفَرَائِضِ لِأَنَّهَا مُبْقَاةٌ عَلَى أَصْلِ الْحُرِّيَّةِ فِي الْفَرَائِضِ (الْفِطْر) يَوْمَ الْعُذْرِ إلَّا السَّفَرَ كَمَا سَيَجِيءُ (وَقَضَوْا) لُزُومًا (مَا قَدَّرُوا بِلَا فِدْيَةٍ وَ) (الدر المختار مع رد المحتار، ج 2، ص 422-423، سعيد)

[2]  قاموس الفقه، ج 3، ص 298، زمزم

Gifting Perfume

Question:
Assalamualikum

Is it permissibe to give perfumes and other cosmetics such as lipsticks etc as gift ,If you know for sure the person uses perfume and applies makeup in public and what is the ruling if you are not sure how they use it .

Jazakallahu khairan

 

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, it is permissible to give gifts that are essentially and intrinsically permissible, but may be used in an incorrect way. This ruling is applicable even if the gifter knows that the giftee may use the gift incorrectly.[1]

Hence, it is permissible to gift perfumes and halal cosmetics to such a person who may use these items in public.

In any case, one must make an effort to instill the fear of Allah within the heart of the giftee and educate her with regards to the impermissible use of such products.

 

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

Checked and Approved by My Esteemed Ustadh,

Mufti Husain Kadodia Saheb Damat Barakatuhum

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

 

[1]  وَأَخَذَ أَبُو حَنِيفَةَ – رَحِمَهُ اللَّهُ – بِظَاهِرِهِ، فَقَالَ لَا بَأْسَ بِبَيْعِ الْعَصِيرِ، وَالْعِنَبِ مِمَّنْ يَتَّخِذُهُ خَمْرًا، وَهُوَ قَوْلُ إبْرَاهِيمَ – رَحِمَهُ اللَّهُ -؛ لِأَنَّهُ لَا فَسَادَ فِي قَصْدِ الْبَائِعِ، فَإِنَّ قَصْدَهُ التِّجَارَةُ بِالتَّصَرُّفِ فِيمَا هُوَ حَلَالٌ لِاكْتِسَابِ الرِّبْحِ، وَإِنَّمَا الْمُحَرَّمُ قَصْدُ الْمُشْتَرِي اتِّخَاذَ الْخَمْرِ مِنْهُ، وَهُوَ كَبَيْعِ الْجَارِيَةِ مِمَّنْ لَا يَسْتَبْرِئُهَا، أَوْ يَأْتِيهَا فِي غَيْرِ الْمَأْتَى، وَكَبَيْعِ الْغُلَامِ مِمَّنْ يَصْنَعُ بِهِ مَا لَا يَحِلُّ. (المبسوط للسرخسي، كتاب الأشربة)

 

(قَوْلُهُ وَجَازَ إجَارَةُ بَيْتٍ إلَخْ) هَذَا عِنْدَهُ أَيْضًا لِأَنَّ الْإِجَارَةَ عَلَى مَنْفَعَةِ الْبَيْتِ، وَلِهَذَا يَجِبُ الْأَجْرُ بِمُجَرَّدِ التَّسْلِيمِ، وَلَا مَعْصِيَةَ فِيهِ وَإِنَّمَا الْمَعْصِيَةُ بِفِعْلِ الْمُسْتَأْجِرِ وَهُوَ مُخْتَارٌ فَيَنْقَطِعُ نِسْبِيَّتُهُ عَنْهُ، فَصَارَ كَبَيْعِ الْجَارِيَةِ مِمَّنْ لَا يَسْتَبْرِئُهَا أَوْ يَأْتِيهَا مِنْ دُبُرٍ وَبَيْعِ الْغُلَامِ مِنْ لُوطِيٍّ وَالدَّلِيلُ عَلَيْهِ أَنَّهُ لَوْ آجَرَهُ لِلسُّكْنَى جَازَ وَهُوَ لَا بُدَّ لَهُ مِنْ عِبَادَتِهِ فِيهِ اهـ زَيْلَعِيٌّ وَعَيْنِيٌّ وَمِثْلُهُ فِي النِّهَايَةِ وَالْكِفَايَةِ، قَالَ فِي الْمِنَحِ: وَهُوَ صَرِيحٌ فِي جَوَازِ بَيْعِ الْغُلَامِ مِنْ اللُّوطِيِّ، وَالْمَنْقُولُ فِي كَثِيرٍ مِنْ الْفَتَاوَى أَنَّهُ يُكْرَهُ وَهُوَ الَّذِي عَوَّلْنَا عَلَيْهِ فِي الْمُخْتَصَرِ اهـ.(رد المحتار، ج 6، ص 392، سعيد)

 

فتاوي محمودية، ج 16، ص 133 و 137، ادارة الفاروق

 

 

Warranty

 

Question:

Asalamualikum Mufti sahib
May Allah reward you for your efforts.
I have recently bought a townhome from an existing home owner. The house was built in 2012 and new appliances were installed at that time.
about 2 months after I moved in, there seems to be some problem with the appliances. Occasionally, the microwave plate keeps spinning and the timer counts down without actually heating the food and the refrigerator has to put on the max thermostat value to keep things cold. The milk was spoiled a couple of times. Both of them work most of the times.
I called the appliance manufacture to check if they are still under warranty. I was told that the appliances were out of warranty but was offered an opportunity to renew them for a fee. she informed me that the appliances must be under working conditions. They said I could make the service call only after 1 month after subscription
When I mentioned to them about the existing conditions, I was offered a warranty on a higher price. I declined and called again after a few days.
Another sales rep was informed about the existing condition and she readily offered the warranties on the lower prices.
I already took the warranties but have an option to cancel them

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The warranty explained in the query is impermissible, as it constitutes Gharar (uncertainty).

In principle, any transaction in which the return for one’s payment is uncertain due to being suspended on an uncertain event is impermissible. [1]

In the inquired case, the return of the payment towards the warranty is unknown, as it is uncertain whether the product will be required to be replaced/repaired or not. In the case it does require a replacement or repair, the extent of the requirement is unknown, for example whether the replacement or repair will be required only once or more times.

Hence, such a transaction is not permissible.

 

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

Checked and Approved by my Esteemed Teachers,

Hadhrat Mufti Emraan Vawda Saheb (Damat Barakatuhum)

Hadhrat Mufti Husain Kadodia Saheb (Damat Barakatuhum)

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

[1]  وحَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، حَدَّثَنَا عَبْدُ اللهِ بْنُ إِدْرِيسَ، وَيَحْيَى بْنُ سَعِيدٍ، وَأَبُو أُسَامَةَ، عَنْ عُبَيْدِ اللهِ، ح وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، وَاللَّفْظُ لَهُ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ عُبَيْدِ اللهِ، حَدَّثَنِي أَبُو الزِّنَادِ، عَنِ الْأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ: «نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ بَيْعِ الْحَصَاةِ، وَعَنْ بَيْعِ الْغَرَرِ (صحيح مسلم)

لِأَنَّ الْقِمَارَ مِنْ الْقَمَرِ الَّذِي يَزْدَادُ تَارَةً وَيَنْقُصُ أُخْرَى، وَسُمِّيَ الْقِمَارُ قِمَارًا لِأَنَّ كُلَّ وَاحِدٍ مِنْ الْمُقَامِرَيْنِ مِمَّنْ يَجُوزُ أَنْ يَذْهَبَ مَالُهُ إلَى صَاحِبِهِ، وَيَجُوزُ أَنْ يَسْتَفِيدَ مَالَ صَاحِبِهِ وَهُوَ حَرَامٌ بِالنَّصِّ، وَلَا كَذَلِكَ إذَا شُرِطَ مِنْ جَانِبٍ وَاحِدٍ لِأَنَّ الزِّيَادَةَ وَالنُّقْصَانَ لَا تُمْكِنُ فِيهِمَا بَلْ فِي أَحَدِهِمَا تُمْكِنُ الزِّيَادَةُ (رد المحتار، ج 6، ص 403، سعيد)

Method of Takbeer-e-Tahreemah

Question:

What is the correct way of doing takbeer tahreemah?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Takbeer-e-Tahreemah is to say Allahu Akbar at the beginning of Salah.

The method of Takbeer-e-Tahreemah for men is different from the method of women.[1]

Hereunder is the method for men:

After making Niyyah, one should lift his two hands upto his earlobes in such a manner that both palms are facing the Qiblah and the fingers are in a normal condition, neither together nor spread out. Then he should say Allahu Akbar and fold them below the navel.

Herunder is the method for women:

After making Niyyah, she should lift her two hands upto her shoulders in such a manner that both palms are facing Qiblah and the fingers are in a normal condition, neither together nor spread out. Then she should say Allahu Akbar and fold them on the chest.

 

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

[1]  مراقي الفلاح مع حاشية الطحطاوي، ج 1، فصل: في كيفية تركيب أفعال الصلاة

Taleemul Haq,pg. 75, Zam Zam Publishers

Qasr at work

Question:

Assalamilakum.

I have a question regarding salat ul qasr. I travel for my job, traveling 110 miles daily to work and 110 miles back. Unfortunately I have no place for prayers, and have been praying where and when I can. Is it permissible for me to pray salat ul qasr when at work even though I plan to return home every night, with intentions to resume regular prayers when home?

Jazakallah

Assalamilakum

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

In principle, if one intends to travel a distance of 55 miles or more, then the laws of Qasr (shortening one’s prayers) will apply.[1] The traveler will start to shorten his prayers upon crossing the furthest residential area of one’s own city.[2]

You state that you travel 110 miles to work daily. Based on the aforementioned, you will shorten your Salats at your workplace.

If the need to perform Salah arises whilst on the way to work, you will shorten your Salah if you have already crossed the furthest residential area of your city. And if the need arises to perform Salah on the way back from work, you will continue to shorten your Salats as long as you have not reached the residential area of your city. Upon reaching the residential area, the ruling of Qasr no longer applies.

This ruling is applicable even if one intends to return home the same day as is explained in the query.

Note: Salah is the Command of Allah Ta’ala. It is the demand of Iman that one performs every Salah on time, whatever condition one may be in, whether traveling or at home. The one who is punctual in performing 5 daily Salats on time daily, is guaranteed entrance into Jannah by Allah Ta’ala. Consider the following Hadith:

قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: قَالَ اللَّهُ تَعَالَى: «إِنِّي فَرَضْتُ عَلَى أُمَّتِكَ خَمْسَ صَلَوَاتٍ وَعَهِدْتُ عِنْدِي عَهْدًا أَنَّهُ مَنْ جَاءَ يُحَافِظُ عَلَيْهِنَّ لِوَقْتِهِنَّ أَدْخَلْتُهُ الْجَنَّةَ وَمَنْ لَمْ يُحَافِظْ عَلَيْهِنَّ فَلَا عَهْدَ لَهُ عِنْدِي» (سنن أبي داود، بَابٌ فِي الْمُحَافَظَةِ عَلَى وَقْتِ الصَّلَوَاتِ)

Rasulullah Sallallahu Alaihi Wa Sallam said, “Allah Ta’ala says: Indeed I have ordained upon your Ummah five Salats and I have guaranteed entrance into Jannah for the one who protects and offers these Salats in their prescribed times. The one who does not guard these Salats, there is not guarantee for him.” (Abu Dawood)  

Hence, one who is traveling should always keep a Musalla (prayer rug) with him so that he may perform Salah whenever the time comes in wherever he may be.

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

 

[1] http://www.askimam.org/public/announcement/85 Last accessed 3-14-16

 

[2]  احسن الفتاوي، ج 4، ص 72، سعيد

Sunnah method of eating for women

 

Question:

It is Sunnah to eat on the floor and in certain positions such as sitting with one leg up. Does this apply to females as well?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The Sunnah methods of eating for men also apply for women.[1]

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

[1]  احسن الفتاوى، ج 9، ص 50، سعيد

Giving Zakah to spouse

 

Question:

Assalamu alikum
I have a small doubt on zakaat. Actually my husband has debts on him. And our income is of middle class. So can I give my zakaat to my husband as pay his debts. Like example: he has taken money from his parents and brother. So can the zakaat given to my husband to pay the money to the people? Please kindly reply.
Jazaka allah khair

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

It is not permissible for husband and wife to give Zakah to each other.[1]

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

 

[1]  (قَوْلُهُ فَلَا يَدْفَعُ لِأَصْلِهِ) أَيْ وَإِنْ عَلَا، وَفَرْعِهِ وَإِنْ سَفَلَ، وَكَذَا لِزَوْجَتِهِ وَزَوْجِهَا وَعَبْدِهِ وَمُكَاتِبِهِ لِأَنَّهُ بِالدَّفْعِ إلَيْهِمْ لَمْ تَنْقَطِعْ الْمَنْفَعَةُ عَنْ الْمُمَلَّكِ: أَيْ الْمُزَكَّى مِنْ كُلِّ وَجْهٍ (رد المحتار، ج 2، ص 258، سعيد)

احكام زكاة للمفتى محمد رفيع عثمانى مدّ ظله، ص 46، إدارة المعارف

Guidelines for Tahajjud

Question:
As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.
What are the guidelines for tahajjut salah? As in, what time can one start to perform this salah? I presume it is only permissible after the fardh isha salah has been prayed – is this correct? What is the last time one can pray tahajjut – how many minutes before fajr salah time comes in? I also heard that the two, two rahah nafl salah that comes after the two rakah sunnah salah during isha – one can make the intention to make these nafl salah as tahajjut salah – is this correct?

Answer:

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

The time for Tahajjud remains until al-Subh al-Sādiq (break of dawn).  This is when the time for Fajr sets in and not necessarily the time when Fajr Salāh is performed in the Masjid.

 

The actual time for Tahajjud Salāh is after one wakes up from his/her sleep and the most virtuous time is towards the latter portion of the night. [1] However if one fears the inability to wake up for the performance of Tahajjud Salāh, then he/she may perform Nafl Salāh after Isha with the Niyyah (intention) of Tahajjud prior to sleeping.[2] In any case, one should always endeavor and exert oneself to wake up for the performance of Tahajjud.

 

The method of performing Tahajjud Salāh is the same as performing any other Salāh.  One may perform only two Raka’āt and may increase as time permits.  One should keep in mind that the Du’ās are accepted at Tahajjud time.  Rasūlullāh Sallallāhu Alaihi Wa Sallam has said:

 

إِذَا مَضَى شَطْرُ اللَّيْلِ، أَوْ ثُلُثَاهُ، يَنْزِلُ اللهُ تَبَارَكَ وَتَعَالَى إِلَى السَّمَاءِ الدُّنْيَا، فَيَقُولُ: هَلْ مِنْ سَائِلٍ يُعْطَى؟ هَلْ مِنْ دَاعٍ يُسْتَجَابُ لَهُ؟ هَلْ مِنْ مُسْتَغْفِرٍ يُغْفَرُ لَهُ؟ حَتَّى يَنْفَجِرَ الصُّبْحُ (صحيح مسلم، ج 1، ص 522،  دار إحياء التراث العربي – بيروت)

 

When half the night or one third of the night passes, Allāh Ta’ālā proclaims: “Is there anyone who begs from me so I may grant him? Is there anybody who makes Du’ā to me so that his Du’ā will be accepted?  Is there anyone seeking forgiveness so that he may be pardoned?”  This proclamation continues till the dawn of Fajr.

(Sahīh Muslim)

 

 

On another occasion, Nabī Sallallāhu Alaihi Wa Sallam said:

 

قيل: يا رسول الله أي الدعاء أسمع؟ قال: «جوف الليل الآخر ودبر الصلوات المكتوبات (سنن الترمذي، ج 6، ص 104-105، الرسالة العالمية)

 

Nabī Sallallāhu Alaihi Wa Sallam was asked: “Which Du’ā is most accepted?”  He replied: “The Du’ā made in the last part of the night and the Du’ā made after the obligatory prayers.”

(Sunan al-Tirmidhi)

 

Tahajjud Salāh is the most virtuous of non-obligatory prayers. Consider the following Ahādīth:

وَأَفْضَلُ الصَّلَاةِ بَعْدَ الْفَرِيضَةِ صَلَاةُ اللَّيْلِ (صحيح مسلم، بَابُ فَضْلِ صَوْمِ الْمُحَرَّمِ كذا فى الترغيب)

Rasūlullāh Sallallāhu Alaihi Wa Sallam states, “The most virtuous Salāh after the obligatory prayers is Salāh at night (Tahajjud).” (Sahīh Muslim)

 

عَنْ أَبِي أُمَامَةَ، عَنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: «عَلَيْكُمْ بِقِيَامِ اللَّيْلِ فَإِنَّهُ دَأَبُ الصَّالِحِينَ قَبْلَكُمْ، وَهُوَ قُرْبَةٌ إِلَى رَبِّكُمْ، وَمَكْفَرَةٌ لِلسَّيِّئَاتِ، وَمَنْهَاةٌ لِلإِثْمِ (سنن الترمذى، رقم الحديث 3549 كذا فى الترغيب)

Rasūlullāh Sallallāhu Alaihi Wa Sallam states, “Be punctual with Salāh at night (Tahajjud) as it was the inborne habit of the pious before you. It is a means of gaining nearness your Sustainer, it is purifier of sins, and a preventer from sins (it creates the ability to stay away from sins). (Sunan at-Tirmidhī)

 

عَنْ عَلِيٍّ قَالَ: قَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ فِي الجَنَّةِ غُرَفًا تُرَى ظُهُورُهَا مِنْ بُطُونِهَا وَبُطُونُهَا مِنْ ظُهُورِهَا» ، فَقَامَ أَعْرَابِيٌّ فَقَالَ: لِمَنْ هِيَ يَا رَسُولَ اللَّهِ؟ قَالَ: «لِمَنْ أَطَابَ الكَلَامَ، وَأَطْعَمَ الطَّعَامَ، وَأَدَامَ الصِّيَامَ، وَصَلَّى بِاللَّيْلِ وَالنَّاسُ نِيَامٌ» (سنن الترمذى، بَابُ مَا جَاءَ فِي قَوْلِ الْمَعْرُوفِ كذا فى الترغيب)

Rasūlullāh Sallallāhu Alaihi Wa Sallam said, “There are (beautiful transparent) palaces in Jannah, the outside is visible from the inside and the inside is visible from the outside.” One Sahābi asked, “For whom are these palaces O Rasūlullāh Sallallāhu Alaihi Wa Sallam?” Rasūlullāh Sallallāhu Alaihi Wa Sallam replied, “Such palaces are for those who speak nice words, for those who feed others, for those who keep continuous fasts, and for those who perform Salāh at night while others are sleeping. (Sunan at-Tirmidhī)

 

قُلْتُ: أَنْبِئْنِي عَنْ أَمْرٍ إِذَا أَخَذْتُ بِهِ دَخَلْتُ الْجَنَّةَ. قَالَ: ” أَفْشِ السَّلَامَ، وَأَطْعِمِ الطَّعَامَ، وَصِلِ الْأَرْحَامَ، وَقُمْ بِاللَّيْلِ وَالنَّاسُ نِيَامٌ، ثُمَّ ادْخُلِ الْجَنَّةَ بِسَلَامٍ (مسند احمد، رقم الحديث 7932 كذا فى الترغيب)

(Hadhrat Abū Hurairah Radhiyallāhu Anhu says) I asked (Rasūlullāh Sallallāhu Alaihi Wa Sallam), “Tell me those actions if I practice upon, I will enter Jannah.” Rasūlullāh Sallallāhu Alaihi Wa Sallam replied, “Spread Salām (Peace), Feed the people, join family ties, and perform Salāh at night whilst others are asleep.” (Musnad Ahmad)

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأْسِ أَحَدِكُمْ إِذَا هُوَ نَامَ ثَلاَثَ عُقَدٍ يَضْرِبُ كُلَّ عُقْدَةٍ عَلَيْكَ لَيْلٌ طَوِيلٌ، فَارْقُدْ فَإِنِ اسْتَيْقَظَ فَذَكَرَ اللَّهَ، انْحَلَّتْ عُقْدَةٌ، فَإِنْ تَوَضَّأَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ صَلَّى انْحَلَّتْ عُقْدَةٌ، فَأَصْبَحَ نَشِيطًا طَيِّبَ النَّفْسِ وَإِلَّا أَصْبَحَ خَبِيثَ النَّفْسِ كَسْلاَنَ (صحيح البخارى، بَابُ عَقْدِ الشَّيْطَانِ عَلَى قَافِيَةِ الرَّأْسِ إِذَا لَمْ يُصَلِّ بِاللَّيْلِ)

Rasūlullāh Sallallāhu Alaihi Wa Sallam said, “When one of you is asleep, Shaitān ties three knots on your napes. With each knot, he says, “you have a long night ahead of you. Continue to sleep.” Upon awakening, if he remembers Allāh (recites the Duā) then one knot is untied. If he performs Wudhū, another knot is untied. If he performs Salāh (at night) another knot is untied. Then he is active and fresh during the day. Otherwise, he spends his day feeling terrible and lazy. (Sahīh al-Bukhārī)

 

And Allah Ta’āla Knows Best

(Mufti) Abdul Azeem bin Abdur Rahman

 

Disclaimer:

 

The Shar’a ruling herein given is based specifically on the question posed and should be read in conjunction with the question.

 

Darul Iftaa Texas bears no responsibility to any party who may or may not act on this answer and is being hereby exempted from loss or damage howsoever caused.

 

This answer may not be used as evidence in any Court of Law without prior written consent of Darul Iftaa Texas.

[1]  قلت: قد صرح بذلك في الحلية، ثم قال فيها بعد كلام: ثم غير خاف أن صلاة الليل المحثوث عليها هي التهجد. وقد ذكر القاضي حسين من الشافعية أنه في الاصطلاح التطوع بعد النوم، وأيد بما في معجم الطبراني من حديث الحجاج بن عمرو – رضي الله عنه – قال «يحسب أحدكم إذا قام من الليل يصلي حتى يصبح أنه قد تهجد، إنما التهجد المرء يصلي الصلاة بعد رقدة» غير أن في سنده ابن لهيعة وفيه مقال، لكن الظاهر رجحان حديث الطبراني الأول لأنه تشريع قولي من الشارع – صلى الله عليه وسلم – بخلاف هذا، وبه ينتفي ما عن أحمد من قوله قيام الليل من المغرب إلى طلوع الفجر اهـ ملخصا.

أقول: الظاهر أن حديث الطبراني الأول بيان لكون وقته بعد صلاة العشاء، حتى لو نام ثم تطوع قبلها لا يحصل السنة، فيكون حديث الطبراني الثاني مفسرا للأول، وهو أولى من إثبات التعارض والترجيح لأن فيه ترك العمل بأحدهما ولأنه يكون جاريا على الاصطلاح ولأنه المفهوم من إطلاق الآيات والأحاديث ولأن التهجد إزالة النوم بتكلف مثل: تأثم أي تحفظ عن الإثم؛ نعم صلاة الليل وقيام الليل أعم من التهجد، وبه يجاب عما أورد على قول الإمام أحمد هذا ما ظهر لي، والله أعلم ……… (قوله ولو جعله أثلاثا إلخ) أي لو أراد أن يقوم ثلثه وينام ثلثيه فالثلث الأوسط أفضل من طرفيه لأن الغفلة فيه أتم والعبادة فيه أثقل ولو أراد أن يقوم نصفه وينام نصفه فقيام نصفه الأخير أفضل لقلة المعاصي فيه غالبا وللحديث الصحيح «ينزل ربنا إلى سماء الدنيا في كل ليلة حين يبقى ثلث الليل الأخير، فيقول: من يدعوني فأستجيب له؟ من يسألني فأعطيه من يستغفرني فأغفر له» ومعنى ينزل ربنا ينزل أمره كما أوله به الخلف وبعض أكابر السلف، وتمامه في تحفة ابن حجر، وذكر أن الأفضل من الثلث الأوسط السدس الرابع والخامس للخبر المتفق عليه «أحب الصلاة إلى الله تعالى صلاة داود، كان ينام نصف الليل ويقوم ثلثه وينام سدسه» . اهـ. وبه جزم في الحلية. (رد المحتار، ج 2، ص 24-25، سعيد)

فتاوي محمودية، ج 11، ص 309-310، مكتبه محموديه

 

 

[2]  احسن الفتاوى, ج 3، ص 468، سعيد

فتاوى دار العلوم زكريا، ج 2، ص 386، زمزم