(1) During the lockdown due to coronavirus, those who are allowed by the administration to pray Salāh al-Eid with jamā`ah behind the authorized Imam without risking their self-honour should attend and pray. The rest should not put their self-honour at risk, they are considered excused.

It is in Bahār e Sharī`at,

امام نے نماز پڑھ لی اور کوئ شخص باقی رہ گیا خواہ وہ شامل ہی نہ ہوا تھا یا شامل تو ہوا مگر اس کی نماز فاسد ہو گئ تو اگر دوسری جگہ مل جائے پڑھ لے ورنہ نہیں پڑھ سکتا، ہاں بہتر یہ ہے کہ یہ شخص چار رکعت چاشت کی نماز پڑھے

“[If] an Imām completed Salāh [al-Eid] and someone was left behind, meaning either he was completely absent or he was present but his salah became invalidated, if he finds another (congregation) he should pray, otherwise he cannot pray. However, it is best for this person to pray four units of Chāsht Salāh.” (Vol. 4, Pg. 109)

This Salāh will only serve as a nafl (voluntary) prayer¹, it should not be considered the Qadā (make-up) of Salāh al-Eid. It is in Hāshiyah al-Tahtāwī ala al-Durar,

(قوله صلى أربعا) أي استحبابا کما مر عن القھستانی ولیس ھذا قضاء

“His statement, ‘Pray four (rak`ah)’ means, voluntarily like it was narrated from [al-Imām] al-Qahsatānī, and this is not Qadā (make-up prayer)” (Vol. 1, Pg. 355)

The Salāh of Eid is like the Salāh of Jumu`ah, the Salāh of Eid is only necessary for the people upon whom the Salāh of Jumu`ah is necessary and the adā (fulfilment) [of Salāh al-Eid] has the same conditions as the Salāh of Jumu`ah. There is just one difference, delivering the khutbah is a condition for the Salāh of Jumu`ah but is sunnah for the Salāh of Eid. It is in al-Fatāwā al-Radawīyah,

نماز عید شہروں میں ہر مرد، آزاد، تندرست، عاقل، بالغ، قادر پر واجب ہے، "قادر" کے یہ معنی کہ نہ اندھا ہو، نہ لولا ہو، نہ لنجھا ہو، نہ قیدی، نہ اسے نماز کو جانے میں حاکم یا چور یا دشمن کی طرف سے جان یا مال یا عزت کا سچا خوف ہو۔ در مختار میں ہے: "تجب صلاتهما (العيدين) على من تجب عليه الجمعة"

“Salāh of Eid is necessary (Wājib) in the cities upon every male who is free, healthy, sane, mature (bāligh), and qādir. ‘Qādir’ means that he is not blind, handicap, disabled, imprisoned, nor someone who has actual fear of the ruler, thief, or enemy, regarding their life, wealth, or honor if he was to attend [the Salāh of Eid]. It is in al-Durr al-Mukhtār, ‘Their Salāh (both Eids) is necessary for whoever Jumu`ah is necessary.’” (Vol. 6, Pg. 776)

Also, in this very al-Fatāwā al-Radawīyah, it comes in another place in relation to Rad al-Muhtār,

وجوبها مختص بأهل المصر

“Its obligation is specific to the people of the city.” (Vol. 6, Pg. 788)

(2) Issues regarding Sadaqah al-Fitr

1. As soon as it turns true dawn (al-Subh al-Sādiq) on the day of Eid, Sadaqah al-Fitr becomes necessary upon the owners of nisāb. One should pay off the Sadaqah al-Fitr of their immature (na-bāligh) children along with their own.
2. The Sadaqah al-Fitr of a woman or mature (bāligh) children can be paid off without their permission as long as they are considered his [the one paying’s] dependents. Meaning, he must be responsible for their living expenses, etc., otherwise paying off the Sadaqah al-Fitr of the mature children without their permission will not suffice. (Bahār e Sharī`at; Vol. 5, Sadaqah e Fitr kā Bayān)
3. Sadaqah al-Fitr should be distributed in the city one is in himself. If he is in one city and his little children or servants are in another city, he will distribute the Sadaqah al-Fitr in the city he is in himself. (Bahār e Sharī`at; Vol. 5, Page 65) The amount (price) of Sadaqah al-Fitr will also depend on that city.

(3) Everyone should arrange to attempt to see the moon on the 29th of Ramadān al-Mubārak. In the scenario of the moon being sighted, one should meet the local Qādī (a set Islamic judge) or a prominent scholar [of the area] to deliver the testimony (of seeing the moon). If the moon is not sighted, one should not resort to considering news received from telephones. Rather, he should complete the amount of 30 days (of Ramadān) and Allah knows best.

Written by,
[Mufti] Abū Yūsuf Muhammad al-Qādirī
(Khādim, Jāmi`ah Amjadīyah Radawīyah)
Ramadān al-Mubārak 21st, 1441 AH

Verified by,
Al-Muhaddith al-Kabīr, Mumtāz al-Fuqahā,
Allāmah Ziyā al-Mustafā al-Qādirī (حفظه الله تعالىٰ) on Ramadān al-Mubārak 22st, 1441 AH

Translated by,
Mowlana Sayyid Asad al-Qādirī (Maryland, USA)

Footnotes:

¹"ہمارے ائمہ کرام رضی اللہ عنهم کے نزدیک نوافل کی جماعت بتداعی مکروہ ہے. تداعی مذہب اصح میں اس وقت متحقق ہو گی جب چار یا زیادہ مقتدی ہوں دو تین تک کراہت نہیں في الدر: يكره ذلك لو على سبيل التداعي بأن يقتدي أربعة بواحد كما في الدرر الخ في الطحطاوى على مراقي الفلاح: في اقتداء ثلاثة: الأصح عدم الكراهة"( فتاویٰ رضویہ ، جلد ٥، صفحہ ٦٧٤)

"According to our honorable leaders, the congregation of voluntary prayer is Makrooh if with 'Tadaa'i' (people have been invited to join). In the most correct position, if four or more are praying behind the Imam, it will be considered 'Tadaa'i'. If there are only two or three then there is no harm."

Question

Salaam

In Ramadan when imam leads witr, he stays silent in 3rd rakat (reads fatiha and surah quietly) and calls taqbeer for qunoot and goes into ruku thereafter. ....is sajda sawh necessary or not?

Your Duas on these blessed nights.

Answer

Wa Alaykum Al-Salam

It is Waajib to recite loudly in all three units of the witr of Ramadan and therefore if the Imam by mistake recited quietly in the third unit of the witr of Ramadan then Sijdah of Sahw became necessary and if he forgot to perform the Sijdah of Sahw then it is necessary to repeat the Salah.

It is mentioned in Bahare Shariat with reference to Al-Durr Al-Mukhtaar,

'To recite loudly in the first two units of Fajr, Maghrib and Isha and every unit of the Jumu'ah, Eidayn, Taraweeh and Witr of Ramadan is Waajib upon the Imam.'

It is also mentioned in the same reference,

'If a Waajib is missed by mistake and the Sijdah of Sahw is not performed then it is Waajib to repeat the Salah.'

If the Imam recited quietly on purpose then it is necessary to repeat the Salah and the Sijdah of Sahw will not be enough to compensate for it,

'If the Waajib is missed on purpose then the Sijdah of Sahw will not resolve the fault, rather it is Waajib to repeat the Salah.'

It is a sin to miss a Waajib on purpose and thus in such case repentance is also necessary and Allah knows best.

Faqeer Zahid Hussain Al-Qadiri
20th Ramadan Al-Kareem 1438AH

Hadrat Abu Hurairah reported that the Messenger of Allah 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, 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

The consensus ( Ijma’) of the Companions

A companion of Sayyiduna Ali Radi Allahu Ta'ala Anhu, Sayyiduna Shutayr bin Shakil narrates that,

During the month of Ramadhan Sayyiduna Ali would read 20 rak'ahs of Tarawih and 3 wit’r.

Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7680
Al-Bayhaqi, Sunan al-Kubra, Vol. 2, Page 496, Hadith 4395

Sayyiduna Abu Abd-ar Rahman Sulami Radi Allahu Ta'ala Anhu said,

In the month of Ramadhan, Sayyiduna Ali Radi Allahu Ta'ala Anhu sent for all the Qur’anic recitors, and instructed one of them to lead 20 rak'ahs Tarawih, and Sayyiduna Ali himself would lead the wit’r prayer. [Al-Bayhaqi, Sunan al-Kubra, Vol. 2, Page 496, Hadith 4396]

It is narrated that,

Sayyiduna Ali Radi Allahu Ta'ala Anhu ordered a person to lead the Muslims in the prayer of 20 rak'ahs of Tarawih, and this was aside from the wit'r. [Ibn Abd-al Barr, al-Tamhid, Vol. 8, Page 115]

Sayyiduna Yahya bin Sa’id Radi Allahu Ta'ala Anhu said that,

Sayyiduna Umar Radi Allahu Ta'ala Anhu ordered an individual that he lead them in the prayer of 20 rak'ahs of Tarawih. [Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7682]

Sayyiduna Naf’i bin Umar Radi Allahu Ta'ala Anhu states that,

Ibn Abi Malkiya would lead us in the prayer of 20 rak'ahs of Tarawih in the month of Ramadan. [Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7683]

Sayyiduna Abd-al Aziz bin Rafi’ Radi Allahu Ta'ala Anhu states that,

Sayyiduna Abi Bin Ka’ab Radi Allahu Ta'ala Anhu would lead the people of Madinah al-Munawwarah during the month of Ramadan in the praying of 20 rak'ahs of Tarawih and 3 wit’r. [Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7684]

Sayyiduna Hata’ Radi Allahu Ta'ala Anhu states that,

I have observed worshippers praying 23 rak'ahs of Tarawih comprising of the wit’r. [Ibn Abi Shayba, Musannaf, Vol. 2, Page 163, Hadith 7688]

Malik al-‘Ulama Hadrat ‘Allama ‘Ala al-Din Abubakr ibn Mas’ud al-Kasani states:

It has been narrated that Hadrat ‘Umar al-Faruq assembled all the companions in the month of Ramadhan to perform Tarawih behind Hadrat Ubayy ibn Ka’b. so, he (Hadrat Ubayy ibn Ka’b) lead them in the Tarawih prayer performing twenty (20) Rak’ats every night. No one from them ever refuted or disapproved of this. Thus, the Ijma’ (consensus) of all the companions was on performing twenty rak’ats for the Tarawih prayer. [Bada’i al-Sana’i – Vol. 1, Page 288]

Imam Badr al-Din al-‘Aini states in his renowned commentary on Sahih al-Bukhari entitled, “Umdat al-Qari”:

‘Allama ibn ‘Abd al-Barr has states that it is the ruling of the majority of the scholars that tarawih is twenty Rak’ats. The scholars and jurists of Kufa, Imam al-Shafi’i and the majority of the Fuqaha have stated this, and this is the sound opinion as transmitted from Hadrat Ubayy ibn Ka’b that no companion had a difference of opinion in it. [‘Umdatul Qari – Vol. 5, Page 355]

Shaykh al-Islam, al-Imam al-Hafiz ibn Hajar al-‘Asqalani states:

It is the Ijma’ of the companions upon the fact that the Tarawih prayers consists of twenty rak’ats.

It has been stated in Maraqiy al-Falah the commentary of Nur al-Idah that:

Tarawih is twenty rak’ats, as the Ijma’ of the companions is upon this.

‘Allama ‘Abd al-Hayy Faranghi Mahalli states:

It has been proven that the companions used to perform tarawih twenty rak’ats in the blessed eras of Hadrat ‘Umar, Hadrat ‘Uthman, Hadrat ‘Ali and all those who came after them. Such reports have been transmitted by Imam Malik, ibn Sa’d, Imam Baihaqi and others. [‘Umdah al-Ri’ayah hashiyah Sharh al-Waqayah – Vol. 1, Page 175]

Imam Mulla ‘Ali al-Qari states:

The companions all agree (it is their consensus) upon the fact that Tarawih is twenty rak’ats. [Mirqat al-Mafatih – Vol. 2 Pg. 175]

The ruling of the Majority

Imam Tirmidhi states:

The majority of the scholars practice what has been transmitted from Hadrat ‘Umar Faruq, Hadrat ‘Ali and the other companions that Tarawih is twenty rak’ats. Imam Sufiyan al-Thawri, Imam ‘Abdullah ibn Mubarak and Imam al-Shafi’i have stated the same (that Tarawih is twenty rak’ats). Imam Shafi’i has stated that we have found the residents of our city Makkah al-Mukarramah performing twenty rak’ats for the Tarawih prayer. [Tirmidhi – Chapter on worshipping the nights of Ramadhan – Page 99]

Imam Mulla ‘Ali al-Qari has stated:

It is the conformity of all the muslims upon the twenty rak’ats for Tarawih. This is because Imam Baihaqi narrates with a sound chain of transmission that in the blessed era of Hadrat ‘Umar, Hadrat ‘Uthman and Hadrat ‘Ali, the companions and all those who followed them (Tabi’un) performed twenty rak’ats for the Tarawih prayer. [Babu Fath al-‘Inayah Sharh al-Nuqayah]

It has been stated in the commentary of Tahtawi on Maraqiy al-Falah that:

By the continuous practice of Hadrat Abubakr al-Siddiq and the other Rightly-Guided Caliphs, it has been proven that Tarawih is twenty rak’ats. [Page 224]

‘Allama ibn ‘Abidin al-Shami states:

Tarawih is twenty rak’ats; this is the ruling of the majority of the scholars and the common practice of all Muslims from east till west. [Radd al-Muhtar – Vol. 1, Page 195]

Shaykh Zain al-Din ibn Nujaim al-Misri states:

Twenty rak’ats Tarawih is the ruling of the majority of the scholars. This is because it has been reported in the Muwatta of Imam Malik on the authority of Hadrat Yazid ibn Ruman that in the blessed era of Hadrat ‘Umar al-Faruq the companions used to perform twenty-three rak’ats (twenty rak’ats for Tarawih and three rak’ats for the Witr.) [al-Bahr al-Ra’iq – Vol. 2, Page 66]

Imam Ali Qari al-Hanafi (d. 1014 AH), He said in Sharh al-Naqayah:

"Imam Bayhaqi has reported on genuine authority (sahih) about the performance of 20 rak’ahs of Tarawih during the periods of Umar, Uthman and Ali Radi Allahu Ta'ala Anhum, and hence there has been consensus (Ijma’) on it."

It has been stated in al-‘Inayah the commentary of al-Hidayah that:

Until the beginning of the Khilafah (reign) of Hadrat ‘Umar al-Faruq, the companions used to perform the Tarawih individually. Thereafter, Hadrat ‘Umar stated that, “I find it better to assemble all the companions (to perform the Tarawih) behind one Imam.” Thus, he assembled all the companions to perform the Tarawih with congregation behind Hadrat Ubayy ibn Ka’b. Hadrat Ubayy lead them in the Tarawih performing 5 sets of four-rak’ats (tarwiha) i.e. performed twenty rak’ats.

In al-Kifayah it states:

Tarawih is twenty rak’ats in total. This is our (Hanafi) ruling and that of the school of Imam al-Shafi’i.

In Bada’i al-Sana’i it has been stated:

The number of rak’ats for the Tarawih prayer is twenty; five tarweha with one salam; every two salams is a tarweha (i.e. one salaam made after every 2 rak’ats. Therefore, two salaams means after four rak’ats). This is the ruling of the scholars in general. [Vol. 1, Page 288]

Imam al-Ghazzali states:

Tarawih is twenty rak’ats. [Ihya ‘Ulum al-Din – Vol. 1, Page 201]

In Sharh al-Waqaya it has been stated:

Twenty rak’ats for the Tarawih is the Sunnah. [Vol. 1, Page 175]

In Fatawa-e-‘Alamgiri (also known as “al-Fatawa al-Hindiyyah”) it states:

Tarawih consists of five Tarweha; each tarweha is four rak’ats with two salaams (made at the end of two rak’ats). This has also been stated in al-Sirajiyyah. [Vol. 1. Page 108]

Shah Waliyullah Muhaddith-e-Dehlwi states:

The number of rak’ats for the Tarawih is twenty. [Hujjatullahil Baligha – Vol. 2, Page 18]

Wisdom behind twenty rak’ats for Tarawih

The wisdom behind it is that in total there are twenty rak’ats Fard and Wajib throughout the day and night; 17 rak’ats are fard and 3 rak’ats are Wajib. Tarawih is twenty Rak’ats so that in the month of Ramadan the status of these twenty rak’ats Fard and Wajib are elevated and so that the Tarawih prayer takes these twenty rak’ats to perfection. [al-Bahr al-Ra’iq Vol. 2 Page 67 – Tahtawi commentary on Maraqiy al-Falah – Radd al-Muhtar Vol. 1 Page 495 – al-Nahr al-Fa’iq] 

1. Hadrat Sayyiduna Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

إذا دخل رمضان فتحت أبواب السماء (وفي رواية) فتحت أبواب الجنة وغلقت أبواب النار وسلسلت الشياطين (وفي رواية) فتحت أبواب الرحمة
“When Ramadan begins, the doors of heaven are opened.” A version has, “the doors of Paradise are opened and the doors of Hell are closed, and the Satans are tied with chains.” Another version has, “the doors of Mercy are opened.”[Sahih al-Bukhari, Vol. 1, Page 255 and Sahih al-Muslim, Vol. 1, Page 346]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi Alaihir raHmah comments:

The meaning of the “Doors of heaven” being opened is the continuous descending of mercy, and the ascension of good deeds to the Court of the Almighty without any obstacle (preventing it from ascending). It also means the acceptance of (permissible) supplications. The meaning of the “doors of Paradise” being opened is being encouraged and granted the ability to perform good deeds, and the acceptance of these good deeds. The meaning of the “doors of Hell” being closed is the protection of the souls of those who fast, from things which have been forbidden by the Islamic Law, and rescue from the things which provoke a person on doing bad deeds. It also means to break the desire which the heart has of things of lust. The meaning of Satan being tied with chains is the sealing off of all the ways by which evil whispers enter the mind. [Ashi’ah al-Lam’at]

2. Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam)  has said,

من صام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ومن قام رمضان إيمانا واحتسابا غفر له ما تقدم من ذنبه ومن قام ليلة القدر إيمانا واحتسابا غفر له ما تقدم من ذنبه
“Whoever fasts during Ramadan with faith and seeking his reward (from Allah SubHanuhu wa Ta'ala) all his past sins will be forgiven. Whoever prays during the night in Ramadan with faith seeking his reward (from Allah SubHanuhu wa Ta'ala) all his past sins will be forgiven. And whoever passes Lailat-ul-Qadr in prayer with faith and seeking his reward (from Allah SubHanuhu wa Ta'ala) all his past sins will be forgiven.” [Sahih al-Bukhari Vol. 1, Page 255 and Sahih al-Muslim, Vol. 1, Page 259]

3. Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

إذا كان أول ليلة من شهر رمضان صفدت الشياطين ومردة الجن وغلقت أبواب النار فلم يفتح منها باب وفتحت أبواب الجنة فلم يغلق منها باب وينادى مناد يا باغى الخير أقبل ويا باغى الشر أقصر ولله عتقاء من النار وذلك كل ليلة
“When the first night of Ramadan comes, the satans and the rebellious Jinn are chained, the doors of hell are closed and not one of them is opened (during the entire the month of Ramadan); the doors of Paradise are opened and noneof them are closed (for the entire month of Ramadan); and a crier calls, ‘Those who desire what is good, come forward, and those who desire evil refrain from it’, and many people are freed from Hell by Allah SubHanuhu wa Ta'ala, and that happens every night.” [Tirmidhi, Vol. 1, Page 153 and Ibn Maajah, Vol. 1, Page 118]

4. Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

أتاكم رمضان شهر مبارك فرض الله عز وجل عليكم صيامه تفتح فيه أبواب السماء وتغلق فيه أبواب الجحيم وتغل فيه مردة الشياطين لله فيه ليلة خير من ألف شهر من حرم خيرها فقد حرم
“Ramadan, a blessed month, has come to you during which Allah SubHanuhu wa Ta'ala has made it obligatory for you to fast. In it the doors of Heaven are opened, the doors of Hell are closed, and the rebellious satans are chained. In it there is a night (worshiping in it) which is better than (worshiping for) a thousand months. Whoever is deprived of its good (and blessing) has indeed been deprived of all good.” [Nasa’i, Vol. 1, Page 299 and Mishkat, Vol. 1, Page 173]

6. Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Holy Prophet (SallAllahu Alaihi wa Sallam) has said,

أنه يغفر لأمته في آخر ليلة من رمضان ، قيل : يا رسول الله أهي ليلة القدر ؟ قال : لا ، ولكن العامل إنما يوفى أجره إذا قضى عمله
“My Ummah is granted forgiveness in the last night of Ramadan. It was asked, “O Messenger of Allah SubHanuhu wa Ta'ala, is it Lailatul Qadr?” He said, “No, but a workman (slave of Allah SubHanuhu wa Ta'ala) is paid wages in full when he finishes work.” [Musnad Imam Ahmad, Vol. 2, Page 567]

7. Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,
من ذرعه القىء فليس عليه قضاء ومن استقاء عمدا فليقض

“It is not necessary to fast again (do qaza) for a person who naturally vomited. Those who vomit on purpose, then it is necessary on them to fast again.” [Tirmidhi, Vol. 1, Page 153 and Sunan Abi Dawud, Vol. 1, Page 324]

8. Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

من لم يدع قول الزور والعمل به فليس لله حاجة فى أن يدع طعامه وشرابه
“If one (who is fasting) does not give up falsehood and action according to it, Allah SubHanuhu wa Ta'ala has no need that he should give up his food and his drink.” [Sahih al-Bukhari, Vol. 1, Page 255]

Shaykh ‘Abd Al-Haq Muhaddith-e-Dehlwi Alaihir raHmah comments:

This means that his fast shall not be accepted, as the main purpose of fast being made obligatory on a Muslim is not that one stays hungry and thirsty; but in fact the main purpose is to break the desire for lust, and to cool the fire of selfishness, so that the soul instead of being inclined towards the desires of lust, it becomes obedient towards the commands of The Almighty. [Ashi’ah al-Lam’at, Vol. 2, Page 85]

9. Hadrat Salmah ibn Muhabbaq Radi Allahu Ta'ala Anha reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

من كانت له حمولة تأوى إلى شبع فليصم رمضان حيث أدركه
“Whoever has a riding animal (conveyance) which carries him to where he can get sufficient food, he should observe the fast of Ramadan wherever he is, when it comes.” [Sunan Abi Dawud, Vol. 1, Page 327]

10. Hadrat Anas ibn Malik al-Ka’bi Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

إن الله تعالى وضع عن المسافر شطر الصلاة والصوم عن المسافر وعن المرضع أو الحبلى
“Allah SubHanuhu wa Ta'ala has remitted half the prayer to the traveller ; and fasting to the traveller, the woman who is suckling an infant and the woman who is pregnant.” [Tirmidhi, Vol. 1, Page 152 and Sunan Abi Dawud, Vol. 1, Page 327]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi Alaihir raHmah comments:

The Islamic Law allowing the omission of fast for the breast-feeding and the pregnant woman is only in the situation when fasting shall harm or damage herself or the child (otherwise there is no permission not to fast). [Ashi’ah al-Lam’ah, Vol. 2 Page 94]

11. Hadrat Abu Ayyub al-Ansari Radi ALLAHu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

من صام رمضان ثم أتبعه ستا من شوال كان كصيام الدهر
“Whoever fasts during Ramadan then follows it with six days in Shawwal, it will be like a perpetual fast .” [Sahih al-Muslim, Vol. 1, Page 369]

12. Hadrat Abu Qatada Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

صيام يوم عرفة أحتسب على الله أن يكفر السنة التى قبله والسنة التى بعده
“I seek from Allah SubHanuhu wa Ta'ala that fasting on the day of ‘Arafah may atone for the sins of the preceding and the coming year.” [Sahih al-Muslim, Vol. 1, Page 367]

It is disliked for a Haji, who is in the plain of ‘Arafah on the 9th of Dhul Hijjah, to fast on that day [so that he can perform worship and engage himself in the remembrance of Allah to his maximum). 

13. Hadrat Hafsah Radi Allahu Ta'ala Anha reported,

أربع لم يكن يدعهن النبى -صلى الله عليه وسلم- صيام عاشوراء والعشر وثلاثة أيام من كل شهر وركعتين قبل الفجر
“There were four things which the Holy Prophet (SallAllahu Alaihi wa Sallam) never omitted: fasting on ‘Ashurah (10th of Muharram), the first nine days of Dhul-Hijjah and three days (13th, 14th and 15th) every (Islamic) month and praying two rak’ats before the Fard prayers of Fajr.” [Nasa’i, Vol. 1, Page 328]

14. Hadrat Abu Dhar Radi Allahu Ta'ala Anhu reported that the Messenger of Allah (SallAllahu Alaihi wa Sallam) has said,

يا أبا ذر إذا صمت من الشهر ثلاثة أيام فصم ثلاث عشرة وأربع عشرة وخمس عشرة
“O Abu Dhar (Radi Allahu Ta'ala Anhu)! When you intend to fast three days in a month, fast on the thirteenth, fourteenth and the fifteenth.” [Nasa’i, Vol. 1, Page 328 and Tirmidhi, Vol. 1, Page 159]

Important Notes:

1. It is Makruh-e-Tehrimi (strongly disliked) and not permissible to fast on the 1st of Shawwal and the 10th, 11th, 12th or the 13th of Dhul Hijjah. [al-Tahtawi Page 387, Radd al-Muhtar Vol. 2 Page 86]

2. A person who woke up in the state that Ghusl was wajib upon him due to ihtilam (nocturnal emission) or after having intercourse, and stay in that state for the whole duration of the day, then he/she is very sinful due to missing the prayers, but the fast kept shall have to be kept (as fast does not break due being in a defiled state). [al-Bahr al-Ra’iq Vol. 2 Page 273, and Fatawa-e-‘Alamgiri – Vol. 1, Page 187]

3. If an ill person has a strong chance that his/her illness shall increase or shall heal after a long period of time or a healthy person has the chances of becoming ill, then these persons are allowed to break their fast.

4. There are 3 conditions needed in order to establish a strong estimation of something happening:

a) There are visible signs present.
b) The person has their own experience.
c) A Sunni Muslim doctor who is an expert in the field and who is Mastur-ul-Hal (not a fasiq) has informed the patient of this.

5. If there are no visible signs, nor is there any experience nor has he/she been informed by a Sunni Muslim expert doctor; but rather on the informing of a Non-Muslim, a fasiq, a misguided doctor or a physicist, the person broke his fast, then they are obliged to give a kaffara (atonement) for it. [Radd al-Muhtar Vol. 2 Page 120 and Bahar-e-Shari’at]

6. A person who purposely eats in front of people, then the Islamic Sultan (ruler) should kill him.

7. It is not permissible for people other than the Mu’takif to break their fast (do Iftari), eat or drink in the Masjid. Hence, all those besides the mu’takif, who want to eat, drink or break their fast in the Masjid should make the intention of I’itikaf, then enter the Masjid. Now, after performing some dhikr and having recited Durud, one is permitted to eat and drink. However, even in this situation, it is necessary to take into consideration the cleanliness of the mosque. We see many people who disrespect the mosque; making it unclean by eating and drinking in it. This is strictly forbidden and Haram. People who have responsibilities and have authority should pay attention to this and prevent such disrespect to the mosque.

Hadrat Sayyiduna Ibn-e-‘Umar Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

لا تصوموا حتى تروا الهلال ، ولا تفطروا حتى تروه ، فإن غم عليكم فاقدروا له
“Do not commence fasting (Ramadan) till you see the new moon, and do not cease fasting (perform Eid) till you see it. But if the weather is cloudy, or there is a smog in the sky (which prevents sighting of the moon), then complete 30 days of the month.” [Sahih Bukhari, Vol. 1, Page 256]

In another narration, the Messenger of Allah SallAllaho Alaihi wa Sallam said,

الشهر تسع وعشرون ليلة ، فلا تصوموا حتى تروه ، فإن غم عليكم فأكملوا العدة ثلاثين
“The month sometimes is of twenty-nine days, but do not fast till you see the moon. But if the weather is cloudy or there is a smog, then complete thirty days of the month.” [Sahih Bukhari, Vol. 1, Page 256]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehwli Alaihir raHmah states:

According to the Islamic Law (Shari’ah), what the astrologers say or inform is not accepted and is unreliable. Neither the Messenger of Allah, his companions, their followers, nor the pious predecessors followed their utterances, and nor did they act upon them. [Ashi’ah al-Lam’at]

Hadrat Sayyiduna Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

صوموا لرؤيته وأفطروا لرؤيته فإن غم عليكم فأكملوا العدة شعبان ثلاثين
“Commence the fast when you see it (the moon) and cease fasting (perform Eid) when you see it. But if the weather is cloudy, complete thirty days of Sha’ban.” [Sahih Bukhari, Vol. 1, Page 256]

Hadrat Sayyiduna Ibn ‘Abbas Radi Allahu Ta'ala Anhu reported that:

جاء أعرابي إلى النبي صلى الله عليه وسلم فقال إني رأيت الهلال يعني هلال رمضان، فقال أتشهد أن لا إله إلا الله؟ قال نعم، قال أتشهد أن محمدا رسول الله؟ قال نعم، قال يا بلال، أذن في الناس أن يصوموا غدا 
A desert Arab came to the Holy Prophet and said, “I have seen the new moon i.e. the new moon of Ramadan.” He asked, “do you testify that there is no god but Allah?” he said: yes. He then asked: do you testify that Muhammad is the Messenger of Allah?” He said, “Yes.” So, the Messenger of Allah said, “O Bilal, announce to the people that they must fast tomorrow.” [Sunan Abi Dawud, Vol. 1, Page 320 and Tirmidhi, Vol. 1, Page 148]

Hadrat Shaykh ‘Abd al-Haq Muhaddith-e-Dehlwi Alaihir raHmah states:

It has been proven from the Hadith that a person who is Mastur-ul-Haal i.e. whose being a fasiq is not apparent, then his report or testimony is accepted for the beginning of the month of Ramadan. Stating the words of “Shahadah” (bearing witness) is not a condition. [Ashi’ah al-Lam’at]

Important Notes on Sighting of the Moon

1. There are a few ways of proving the sighting the moon:

A. News of sighting the moon – on the night of the 29th of Sha’ban when the sky is not clear (cloudy), then the news of sighting the moon given by a Muslim male or female, equitable or Mastur-ul-Haal (a person who’s inward state is concealed – whose fisq is not apparent) shall prove the beginning of Ramadan. In the case when the sky is clear, it is sufficient for a person who fulfills the above mentioned criterions to see the moon outside the place where inhabitants are, such as in an open field, or on a high place. Otherwise, there should be such a great number of people, who witness the sighting of the moon with their naked eye. For the rest of the 11 months, in the case of the sky not being clear, then there should be two (2) witnesses who are equitable (‘Aadil). In the case of the sky being clear, there should be such a great number of people giving witness (bearing testimony for their sighting of the moon) whose unanimity on speaking falsehood is merely impossible rationally. [Radd al-Muhtar – Vol. 2, Page 94-95, and in al-Bahr al-Ra’iq – Vol. 2, Page 269]

B. Shahadat ‘ala al-Shahadah (witness upon witness) - this is when the witnesses have not seen the moon themselves. However, those who did see the moon bore witness in front of them of their sighting, and made them witnesses upon this. So, in this way the sighting of the moon is proven, only on the condition that the people who saw the moon are unable and incapable to be present in order to give their witness directly [to the Qadhi or the ‘Alim if there is no Qadhi]. The way to give witness in this situation is that each person from the people who saw the moon with their naked eyes, makes 2 persons their witness and ask them to become their witness that, “I saw the moon on the night of such and such a day, and such and such a month of such and such a year.” Then each person from the secondary witnesses testify that, “Such and such a person, the son of such and such a person has made me a witness on their sighting of the moon on the night of such and such day, of such and such a month of such and such a year, and they have asked me to become their witness on this sighting.” [Radd al-Muhtar, Vol. 4, Page 409 and also in Fatawa al-Hindiyyah (‘Alamgiri), Vol. 3, Page 410] 

C. Shahadah ‘ala al-Qada’ (giving witness in front of an Islamic Judge) - this means that in another city there came witnesses in front of an Islamic Judge or a Mufti who bore witness of their sighting of the moon, and the Judge or the Mufti has passed a verdict that the moon has been seen, and in the time of giving the witness there were 2 reliable, trustworthy, righteous men present in the Dar-ul-Qada (the Islamic Court) who saw and heard the witnesses giving their witness. These 2 witnesses came to a different city or town and bore witness that, “In such and such a city in front of us and in the presence of the Judge (or the Mufti) there came witnesses who testified that they saw the moon on the night of such and such a day and the Mufti has declared sighting of the moon on such and such a day”, then this shall also be proof of sighting of the moon. [Fatawa al-Imam al-Ghuzza, Page 6 and Fath al-Qadir, Vol. 2, Page 243]D. Istifadah (well-circulated reports) – when there is such a Grand-Mufti in an Islamic city to whom the mass majority of people flock towards in order to gain Islamic rulings pertaining their everyday issues; and by whose fatwa the verdicts are given as regards to the beginning and the end of Ramadan and ‘Eidayn; and in such a city the general public do not start or terminate fasting according to themselves, then if numerous groups of people come from that city to another and bear witness all at once that upon the sighting of the moon on such and such a day, the fasting of Ramadhan has commenced or that Eid was made, then this testimony shall also prove the sighting of the moon. However, if it is only rumours and no one knows who said it or on being asked how they knew the sighting of the moon, they say, “we heard” or “other people have said it”, then there is absolutely no Istifadah upon such reports. Also, in a city where there is no Islamic mufti or there is but he is incapable of issuing a Fatwa or is reliable and trustworthy but the general public in that city decide for themselves when to start and end Ramadan and Eid, (as is quite common nowadays,) then the unanimity or even the tawatur (mass-transmitted reports) from this city in this news can in no way prove the sighting of the moon. [Radd al-Muhtar, Vol. 2, Page 97 and Fatawa-e-Radawiyyah, Vol. 4, Page 553]E. Termination of the number of days in a month - when 30 days of a month have passed then the sighting of the moon for the next month is proven. However, if upon the witness of one person the starting of Ramadan was accepted, and by this calculation 30 days of Ramadan had passed, but because of the sky not being clear the moon could not be seen, then the termination of the number of days in the month does not suffice, but in fact another fast should be kept. [Radd al-Muhtar, Vol. 2, Page 97]

2. If the moon has been sighted according to the Shari’ah rules and conditions, then the sighting of people in the west is a certain proof of sighting of the moon for people living in the east. [Fatawa al-Imam al-Ghuzza Pg. 5]

3. A calendar or a timetable does in no way prove the sighting of the moon. [Radd al-Mohtar, Vol. 2, Page 94]

4. Media reports do not in any way prove the sighting of the moon. Most of the time newspaper reports or reports from TV or the radio are just guesses and no more than rumours here and there. And even if the news is correct, but because of the sighting of the moon not being proven by Shari’ah rules and regulations it cannot be accepted in anyway. [Radd al-Muhtar, Vol. 2, Page 97]

5. Letters also do not prove sighting of the moon, as one person’s handwriting can be identical to another. Hence there is doubt and it does benefit any knowledge of full certainty. [al-Durr al-Mukhtar and also in al-Hidayah]

6. News given via a telephone (or mobile) telegram or any satellite link is more unreliable than a letter as in a letter the addressee recognises the signature, writing and the stamp of the writer. Also in a letter, there is even a slight indication that the handwriting is of the actual writer, which is not present in the news given by a telephone or another satellite link. Furthermore, when the witness is behind a veil then their witness is not reliable as one voice is identical to another, then how is it possible that the sighting of the moon be reliable or even accepted when this news has reached via telephone, telegram (or similar) technological equipment?! Plus the fact that in worldly matters and affairs, news received via the telephone is not accepted, nor is it reliable, then how can it be reliable in matters related to the religion; where one has to be extremely careful. [Fatawa-e-‘Alamgiri, Vol. 3, Page 357]

7. Radio or Television: there are much more complexities and difficulties in receiving the news and accepting its reliability from a radio or a television than to receive it from a telegram or a telephone, as one can ask questions and receive answers via a telephone or a telegram whereas this is not the case on the radio or the television (when the news is given, discussions and debates are a different matter).Conclusively, these new technological equipments can be used to spread news worldwide, but they cannot be accepted in the matters as related to giving Shahadah witness. This is why in the court the judge does not give a verdict until the witnesses do not present themselves in the court to give their witness account. Telephone calls or news received from the telegram or radio, television are totally unaccepted.

The Messenger of Allah has stated: “But if the weather is cloudy, wait till thirty days of the previous month have passed.”But it is quite a saddening and disappointing fact to see people in these days (most of them being neglectful of their prayers and the obligatory fasts) rise in uproar on receiving the news on the radio or the telephone or the television about the sighting of the moon. May Almighty Allah give them the guidance to act upon the sayings of the Beloved Prophet.

8. In a country where there is no Islamic Ruler, and nor is there any Qadhi appointed for the task (of accepting or refusing the witnesses), then the Grand-Mufti of a city who has beliefs in conformity with Ahl al-Sunnah wa al-Jama’ah (Sunni) is the subordinate. Wherever, there is no mufti, then the witness (Shahadah) for the sighting of the moon shall be presented in front of the general public (of Muslims). [Fatawa-e-Radwiyyah – Vol. 4, Page 547]It has been stated in “al-Hadiqah al-Nadiyyah Sharh Tariqah al-Muhammadiyyah” - by Imam al-’Allama ‘Abd al-Ghani al-Nablusi al-Dimishqi - that:

When an era is without any Islamic Ruler who suffices the Muslims for their affairs which pertain to the religion, then all the Islamic affairs and rulings shall be referred to the scholars of Islam (the ‘ulema), and in every aspect of their life, Muslims are obliged to consult these ulema. These ulema shall be considered the ‘Islamic rulers’ and the ‘Islamic judges’. Then, if it is impossible for the unanimity of the Muslims to appoint one specific scholar, then the people of each and every district or town shall follow their ‘Ulama. Then, if there are innumerable ‘Ulama in one district, then amongst them the ‘alim who has the most knowledge as regards the Islamic rulings, he shall be followed, if they are all equal (in knowledge) then a raffle should be taken (as to draw out the name of the ‘Aalim who shall be appointed as the vice of the Qadhi in that district).

9. The testimony of a Fasiq-e-Mau’lin (an open transgressor) such as the one who neglects establishing prayer, or prays the salah but frequently neglects praying with the congregation (jama’ah), shaves or trims his beard less than a fist, is not be accepted. Likewise, the evidence of an infidel (non-muslim), bad madhhab (follower of a deviant), an insane or an immature shall not be accepted.

10. On sighting the moon, the supplications as mentioned in the Ahadith should be read. 

11. It is makruh (disapproved) to point finger towards the moon even though it may be to indicate to others the location of the moon. [Bahar-e-Shari’at, Chapter 5, Page 685, al-Durr al-Mukhtar and also in Fatawa-e-‘Alamgiri, Vol. 1, Page 184]

12. It is wajib (necessary) for the Muslims to follow the Islamic dates and years (which are proven by the sighting of the moon). It is not permissible to follow the dates on the calendar, whose dates have been fixed following non-Islamic rules and regulations (such as the Gregorian English calendar). [al-Tafsir al-Kabir, Vol. 4, Page 445]

— — —

Extracted From
Anwaar al-Hadith, Chapter 6, Pages 242 to 248 
by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi
English Translation: Mawlana Kalim al-Qadiri [Bolton – U.K.]

From Fatawa Ridawiyyah, volume-27, page-42

Question: What do the scholars of the religion say with regards to the following issue, that a grimly event is going to occur on the Jumu`ah of Ramadhān ul-Mubārak which has been attributed to you by certain people, i.e., Mawlawī Sāhib has stated that a dreadful noise will be heard on the night of Jumu`ah. Explain (the matter) and gain reward. 

Answer: It will occur. But it was never said that it will occur during this Ramadhān. When it occurs, it will be the fifteenth of Ramadhān which will also be a Friday. Earthquakes will be rampant during that year. Graupel will fall in huge quantity. There will be a huge blast on the fifteenth night of Ramadhān that will also be a Friday night. A loud screech will be heard after the Fajr prayer. It is advised in Hadīth, “Offer the Fajr prayer, enter your houses and shut the doors. Shut all the window panes in the house. Shut your ears and as soon as you hear the noise, fall into prostration and say: سبحن القدوس سبحن القدوس ربنا القدوس (Glory be to the Most Holy! Glory be to the Most Holy! Our Lord is Most Holy). The one who does so will attain salvation and the one who does not do so will be destroyed.” [Musnad ush-Shāshī, Hadīth #837, Maktabat ul-`Ulūm wa al-Hakīm, al-Madīnat ul-Munawwarah]. This is what is contained in the Hadīth. There is no specific mention in it in what year it will occur. Several Ramadhans have passed whose first day was Jumu`ah and Allāh willing there will be many such in the future. The tidings have been given and its occurrence is sure, whenever it is destined. We should always fear Allāh and have hope in Him. And Allāh knows best!

(Translated by Najibullah Qadiri)