Tuesday, May 26, 2020

How To Reduce Fever fast

Admin Dua Se Shifa #followme. #likeforlike. #like4like. #follow4follow. #followforfollow. #f4f. , #foryoupage

How To Reduce Fever

In today’s article, we will discuss How To Lower Fever. We will present a small wazifa which you have to recite and blow on a glass of water. If you are not sick yourself. Even if your friend or relative is suffering from fever. You can do the same procedure and give the water to him to drink.
By the grace of Allah, you or any person who drinks the water shall feel his fever mitigating and will have better health soon. However, before we jump straight into the main topic, it is better to know why does fever happen?

Causes of Fever

Scientifically, fever happens when hypothalamus in the brain sets your body up to remain at a higher temperature. This is mainly caused by any virus or bacteria which may have entered into the body or have entered before, but, has taken time to mature and act inside the body.
These causes can affect both adults as well as children. Fever in babies and fever in adults, both, is easy to occur as our body is susceptible to catching the fever.

How to prevent cold?

Avoid excess travel on bikes. However, if you are a frequent bike user, then wear a proper helmet, an upper, gloves, and other protective gear so that you can secure yourself from strong blows of wind which penetrate through the body while driving

Cover your head and ears as these are one of the most vulnerable body parts through which your body can catch cold.
Eat boiled eggs regularly and also consume green tea or other forms of tea on a consistent basis.
Try to sit under sunlight as much as you can and consume fresh vegetables and fruits regularly.
Do Not compromise on your rest. Sleep at least 7-8 hours daily and also, exercise consistently so that you can turn into the best version of yourself.
Avoid cold and sour consumables as much as you can.
Wear thick socks and try not to walk barefooted even inside the premises of the home.
Follow the following Wazifa and the entire procedure for even better results.

How to reduce fever using Wazaif

The following Wazifa is from Surah Araf, Ayat 47.

Begin with the recitation of Durood Shareef 3 times.
Recite “Fallama Tajjala Rabuhu Lil Jabali Ja’alahu Dakkawakhara Muusa Saeeqa” 7 times.

End with the recitation of Durood Shareef 3 times
If you know Durood-e-Ibrahimi with correct pronunciation and proper wordings, then you can recite that also.
After the recitation, blow on a glass of water.
If you are sick yourself, then you have to drink the water yourself or you can do this procedure for anyone else as mentioned above.
There is no limitation for whom you can do this procedure. You can do this for any friend, relative, known person, a person of any age, any status.

Please Check Also Dua For Health

The only thing mandatory when following this or when following any Wazifa is to have a firm belief that the words of Allah are filled with blessings. You should not be doubtful when doing any Wazifa that whether it will work or not. As a Muslim, it is an obligation for us to believe in Allah no matter what circumstances. With that being said, the following procedure, when followed correctly will also provide comfort and better health to anyone who follows it.

Please Remeber Us In Your Prayers

Most Powerful Dua For Money Problems

Admin Dua Se Shifa #followme. #likeforlike. #like4like. #follow4follow. #followforfollow. #f4f. , #foryoupage

Most Powerful Dua For Money Problems – Strong Wazifa For Money

There are times of difficulty when we need money, but, we don’t possess the required amount. In fact, making enough money to support families and themselves is one of the biggest anxiety men face. However, there is a possibility that during times of extreme need or difficulty, we get help from gaib. (Somewhere we don’t expect or see from). In today’s article, we will discuss The Most Powerful Dua For Money Problems and how to recite it properly to attain maximum benefits. For all those reading this and thinking that if it is even possible, then let me clarify that the words of Allah can bring, literally any sort of benefit for us and in order to get maximum benefit from these Wazaif, we must believe in them fully.

This has also been narrated by Hazrat Abdul Wahab Shahrani Alai Rehma that, “To seek financial help from Allah, this the most powerful wazifa as well as the fastest wazifa for money in terms of delivering results.”

How to get rich fast using this Wazifa

. Begin with the recitation of the very beautiful Durood Shareef 3 times.

. Recite, ” Summa Anzalal La Hu Sakeenatahu Alaa Rasulihi Wa’alal Momineena Wa Anzala Junudalham Tarauha” (Surah Taubah, Ayat 26)

most powerful dua for money problems
. Recite this Wazifa 100 times after offering the Sunnah of Fajr prayer.

. End the procedure with the recitation of Durood Shareef 3 times.

. You can also recite Durood-e-Ibrahimi if you have learned it by heart and can recite it with proper pronunciation.

. However, the process doesn’t end here. After this, go into Sajda and pray for Allah’s forgiveness and ask for your desires or your duas in the Sajda.

. You can do this process daily or as long as you wish. You can even continue this on a continuing basis. However, our belief is that this Wazifa will show its wonders just after one time of completing this entire process.

Remember that it is most important that you really focus on what you are reciting and believe that the words of Allah are capable of doing any wonder. If there is slight confusion or disbelieve in your heart that whether the Wazifa is going to work or not, then you must not follow the above-mentioned procedure as doubts only increase the chances of your desire not being fulfilled.

This is because Muslims has been asked to trust the blessings of Allah and the power of the words from Holy Quran countless times in the history. In fact, this is a fard (obligation) to put blind faith in Allah as He is the most Magnificent and better knowledge than all of us.

Coming back to the procedure, we advise you not to keep such a powerful dua and procedure to just yourself, rather, you should spread it as much as possible. Share the following wazaif with fellow Muslim brothers and sisters and you will gain blessings when they recite it too. This is Sadaqah-e-Jariah and doing this will benefit us even after death.

Please Remeber Us In Your Prayer

Wish you a very Happy Eid Mubarak

Admin Dua Se Shifa #followme. #likeforlike. #like4like. #follow4follow. #followforfollow. #f4f. , #foryoupage

*Eid is a day to cheer and to laugh with all your heart. It’s a day to be grateful to Allah for all of his heavenly blessings on us.

Wishing you a happy Eid.

My good wishes for you are the just prayers for your long happy life from God on this noble event.

Wish you a very Happy Eid Mubarak!

Zakat in UK Calculator 2020

Admin Dua Se Shifa #followme. #likeforlike. #like4like. #follow4follow. #followforfollow. #f4f. , #foryoupage

Zakat: A case study in Saudi Arabia, Pakistan, and Malaysia ...

At Muslim Aid, we think paying your Zakat should be as easy as possible, which is why we have created a handy calculator for your ease and convenience. Use our UK calculator below to determine how much Zakat to pay this lunar year. If you’ve already worked out how much you owe, then you can donate below, it’s quick and easy!

Pay your Zakat

How to work out Zakat?

Giving Zakat is obligatory for all eligible Muslims and is based on the current nisab values. These can vary year to year, which makes knowing how much to pay quite difficult. To simplify the rules around paying zakat, use the nisab values for 2020 below then enter your personal values into the calculator to determine your zakat contribution. If you want a comprehensive guide on Zakat, for more information

How much is Nisab for Zakat 2020

(Silver) 612.36g equating to £238.82

(Gold) 87.48g equating to £3,753.77

Zakat Calculator 2020

NISAB VALUE:

(Silver) 612.36g equating to £275.01
(Gold) 87.48g equating to £3983.93

What is the meaning of Zakat / Zakat Rules on Tax in the UK /Zakat Percentage 2.50%

Admin Dua Se Shifa #followme. #likeforlike. #like4like. #follow4follow. #followforfollow. #f4f. , #foryoupage

What is the meaning of Zakat?

One of the Five Pillars of Islam, Zakat is a fundamental part of being a Muslim. Meaning purification, Zakat is the act of giving a set percentage of your total wealth to charity each lunar year and is required of every sane, adult Muslim whose accumulated wealth exceeds the current Zakat nisab value.

Zakat is so much more than just giving to those in need; paying Zakat is an act of worship. At Muslim Aid, we understand this wholeheartedly, which is why we strive to ensure that your Zakat payment reaches the most vulnerable and needy communities in the world, quickly and effectively.

Considering all the different items and details that must be kept in mind when calculating Zakat, understanding the Zakat nisab value, when to pay Zakat and who we can give it to, the whole process can be complicated. We are here to help, though; we have put together a brief guide around how to calculate Zakat, including the correct Zakat percentage of your wealth to be paid, and whether any Zakat tax is applicable in the UK.

What is Nisab?

Firstly - what is the nisab threshold? The Zakat nisab value is the minimum threshold required for an individual to be eligible to pay Zakat in that specific lunar year. Your total overall wealth must meet or exceed the nisab value in order for you to be eligible to pay Zakat.

What is the Nisab value? The most up to date nisab for gold and silver can be found at the top of the page.

The nisab value is directly related to the current values of gold and silver. In the Holy Qu'ran, the nisab value is described as 612.36g of silver or 87.48g of gold. Originally, these values of silver and gold were equal but in the current day, they have become different, with the silver nisab being significantly lower than its gold counterpart.

You can calculate the nisab value at any given time by converting these weights into your local currency.

What is the Zakat Percentage?

Your Zakat donation should amount to 2.5% of your total wealth accumulated over the year. As an example, if your total assets (after any debts owed) amounted to £10,000, then you would be required to pay £250 as Zakat.

What is Zakat Due On?

When calculating your total wealth and assets, you must consider the following:

The value of gold and silver items owned
Money in your bank accounts or in cash at home
Loans that you have given out
Pensions, stocks, shares and investments
Property owned as an investment (excluding the property you live in)
Farm and agricultural produce

You can use our Zakat calculator for gold, silver, cash and on other assets to determine your overall wealth, and subsequently work out how much Zakat you need to pay. Please note that any debts you currently have outstanding, including any form of loan, are ineligible for Zakat so they must be deducted from the overall total.

Zakat Rules on Tax in the UK

In the UK, tax can impact Zakat in a variety of different ways but there are Zakat rules to help guide you should you have any queries.

For most, personal taxes like road and income tax are not exempt from Zakat. The only exception to this is when the taxes being paid are overdue, in which case they become a debt which is deductible, though this is a rare situation.

For some, especially business owners, filling in UK tax returns is an important part of being self-employed. In this situation, many individuals will keep money in their bank specifically for when they fill in their tax returns. This figure being saved for tax is deductible from the Zakat total.

Paying your Zakat

Hopefully, you will now know exactly how much Zakat to pay, and you are ready to make your payment. As an obligatory act of worship, your payment should go towards helping Zakat-eligible individuals, as decreed by the Prophet Muhammad (PBUH).

When to pay Zakat? Zakat is typically based on a full lunar year, and as such, most Muslims pay this towards the end of the year. While this can be paid at any time, many choose to pay Zakat during Ramadan.

Who can we give Zakat to? Zakat payments are divided between those most in need, as determined by the Holy Qu'ran:

The poor
The needy
Travellers in need
Those in debt
Those being held against their will or in slavery
New Muslims and friends of the Islamic community
Those in the cause of Allah
Administrators of Zakat

Muslim Aid is an international organisation with almost 35 years of experience assisting some of the most vulnerable people in the world. The majority of our campaigns and appeals are Zakat-eligible, meaning that your donation has the power to really make a difference when you partner with us.

The Virtue of Taraweeh

Admin Dua Se Shifa #followme. #likeforlike. #like4like. #follow4follow. #followforfollow. #f4f. , #foryoupage

The Virtue of Taraweeh

In this belated day and age, every morning heralds a new fitna, a fitna that strikes at the very root of our Imaan and amal. For the past fourteen hundred years the Ummah has been performing twenty rakaats of taraweeh without question. However “a sect” now claims that taraweeh is ONLY eight rakaats, which implies that for fourteen hundred years the Ummah had deviated from the sunnah of Nabi sallallahu alayhi wasallam and had performed twenty rakaats without any shari proof.

The Virtue of Taraweeh

Abdullah Bin Ammar radhiallahu anhu states that Nabi sallallahu alayhi wasallam said: “The fast and the Quraan will both plead on behalf of the bondsmen who keeps fast in the day and recites or listens attentively to the recitation of the Quraan at night standing in the presence of Allah (in taraweeh). The fast will say “O my Lord, I had held him back from food, drink and sexual gratification, accept my intercession for him today and treat him with mercy and forgiveness. The Quraan will say, “I had held him back from taking rest and sleep at night, O’ my Lord, accept my intercession for him today and treat him with mercy and forgiveness”. The intercession of both the fast and Quraan will be accepted and he will be treated with exceptionl kindness”. (Baihaqi).

Sayyidina Abu Sa’eed Al-Khudree radhiallahu anhu narrates that Sayyidina Rasoolullah sallallahu alayhi wasallam said: “When the first night of Ramadhaan dawns (comes), the doors of the skies are opened, and none of its doors are then closed until the last night of Ramadhaan.”

No mu’min servant (of Allah) performs salaah during its night (any night of Ramadhaan), but Allah will record for him one thousand five hundred hasanah (rewards) for every sajdah that he makes. And Allah will build a home for him in Jannah made out of red ruby, which will have sixty thousand doors, each of its doors having (interlinked to, leading to) a palace made out of gold, ornamented (beautified and decorated) with rubies.

Thus, when he (the mu’min) fasts on the first day of Ramadhaan, all his past sins are pardoned, and seventy thousand malaaikah make istighfaar for him, daily, from the time of the fajr salaah, until the sun sets.

And for every sajdah that he makes during Ramadhaan, either by day or by night, there will be for him a tree, (in Jannah, so huge that) a person on horseback will ride in its shade for five hundred years.” (Baihaqi, Targheeb)

Salmaan radhiallahu anhu reports: “On the last day of Sha’baan the Messenger of Allah addressed us and said: ‘O people, there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than one thousand months. It is a month in which Allah has made compulsory that the days shoud be observed by fasting. And he has made sunnah the Taraweeh by night. Whosoever intends drawing nearer to Allah by performing any virtuous deed, for him shall be the reward like him who had performed a fardh in any other time. And whoever performs a fardh, for him shall be the reward of seventy faraa’idh in any other time. This is indeed the month of patience, and the reward for true patience is Jannah (paradise). It is the month of sympathy with one’s fellow men. It is the month wherein a true believer’s rizq is increased.

Whosoever feeds another who fasted, in order to break the fast (at sunset), for him there shall be forgiveness for his sins and emancipation from the fire of Jahannam (hell), and for him shall be the same reward as him (whom he fed) without that person’s reward being decreased in the least….”. From this hadeeth it is noted that the command for taraweeh prayers too comes from Allah Himself. All the authorities of the Ahlus Sunnah wal Jamm’ah are agreed upon the fact that taraweeh is sunnah.

Taraweeh During the Era of Nabi sallallahu alayhi wasallam and the Sahabah radhiallahu anhu

Ibn Abbass radhiallahu anhu states that during the month of Ramadhaan, Nabi sallallahu alayhi wasallam performed twenty rakaats (taraweeh) and thereafter performed the witr salaat. (Baihaqi and Musannaf Ibn Abie Shaiba).

Ubay bin Ka’ab radhiallahu anhu led the taraweeh prayers and offered 20 rakaats and three rakaats waajib salaat.

Umar radhiallahu anhu commanded the Imaam to perform twenty rakaats Taraweeh salaat for the congregation.

Views of the Scholars

Imaan Qurtubi radhiallahu anhu states: “Twenty rakaats taraweeh and three rakaats witr is the most authentic narration.”

Imaam Nawawi radhiallahu anhu states: “Taraweeh is a unanimously accepted sunnah of the Muslims. It is twenty rakaats”.

“The pandemonium that the Ghair Muqallideen (people who do not follow any Mazhab) had started for the past hundred years was never heared of in the Islamic world before……… Similarly from the time of Umar radhiallahu anhu upto the emergence of this sect there was no masjid in the world where eight rakaats of Taraweeh was performed……”. (Moulana Habib ur Rahmaan Azmi).

A Grave Misconception

The proponents of eight rakaats taraweeh quote the following hadeeth of Ayesha radhiallahu anha as stated in Bukhari Shareef. Ayesha radhiallahu anha was asked about the salaat of Nabi sallallahu alayhi wasallam. She replied by saying that Nabi sallallahu alayhi wasallam did not exceed eleven rakaats in Ramadhaan nor in any other month…”.

This hadeeth apparently indicates that Nabi sallallahu alayhi wasallam performed eight rakaats taraweeh and three rakaats witr. However the words ‘nor in any other month’ clearly indicates that this was with reference to tahajjud salaat and not taraweeh salaat. The fact that Imaam Bukhari (R.A.) himself has not mentioned this hadeeth under the caption of Taraweeh salaat is clear proof that the salaat in question refers to witr and not taraweeh salaat.

Hazrat Umar radhiallahu anhu during his khilaafat had directed that taraweeh salaat be performed collectively in the masaajid, lest the practice gradually dissipates from the Ummah. He did not introduce the number of rakaats on his own accord. To believe that the twenty rakaats is an innovation of Umar radhiallahu anhu is to undermine the integrity of Umar radhiallahu anhu and all the Sahabah who were present at that time!

Some people think that Taraawee’h comprises of eight raka’aah only. This is not correct . In the unanimous opinion of all the Imams, Taraawee’h consists of twenty raka’aah.

Although no Imam agreed upon less than twenty raka’aah, Imam Malik holds an opinion of 32 raka’aah. This means that in the consensus of all the Imams no one agrees upon less than twenty raka’aah.

Moreover, we can know from Ibn Abbaas’s narration that he led taraawee’h for two or three nights during which he offered twenty raka’aah. The companions of the holy prophet (صلي الله عليه و سلم) performed according to his saying and presented themselves as excellent examples to be followed. They had not only recorded the actions of the holy prophet (صلي الله عليه و سلم) but also went on imitating his actions. They did us a great favor by providing us with valuable traditions that will be the source of guidance (for all of us) until the end of this world.

The variation in the number of raka’aah in the section of Taraawee’h is only due to misinterpretation of Qiyaam-al-lail as Tahajjud and not Taraawee’h and the premise that, “as the holy prophet (صلي الله عليه و سلم) has most probably offered tahajjud in 8 raka’aah, therefore, Taraawee’h should also be offered in 8 raka’aah.”

To eliminate the misconceptions held by some people, we shall present here the routines followed by the holy prophet (صلي الله عليه و سلم) himself, the rightly guided caliphs and other companions during the month of Ramadaan. We shall provide some information regarding the reinstatement of the congregational Taraawee’h during the caliphate of Hadrath Umar (r.a.a.) so that people may know the fact that the only reason that stopped the holy prophet (صلي الله عليه و سلم) from leading the congregational Taraawee’h was that he was afraid that praying Taraawee’h in congregation might become obligatory upon his nation which might lead to hardship upon his ummah.

It is a sheer error in concluding that the congregational Taraawee’h is not at all proven by the practice of the holy prophet (صلي الله عليه و سلم) just because he did not lead it with regularity.

Below are some of the narrations with their corresponding references.

The Practice (of Muslims) during the period of the holy prophet (s.a.w.) and his companions (r.a.a.)

Hadrath Abdullah bin Abbaas reported, “The holy prophet (صلي الله عليه و سلم) led us in twenty raka’aah congregational prayer of Taraawee’h. [musannaf ibn abi shaiba page 293 volume 2]

There should be no doubt concerning the fact that after the death of the holy prophet (صلي الله عليه و سلم), Hadrath Abu Bakr (r.a.a.) was the first caliph and in the Taraawee’h section, none of his acts is recorded nor has he left anything for the ummah concerning this. This fact should also be considered that regarding his era and the era that follows him, the holy prophet (صلي الله عليه و سلم) had said; ‘the best era is mine, the next best after this one and the next one after that.’ Moreover the caliphate of Abu Bakr (r.a.a.) was of very short duration and he was busy curbing the revolt of the apostates [khaarijeen].

Therefore he did not consider it necessary for Taraawee’h to be offered in congregation. After him Hadrath Umar (r.a.a.) thought about protecting (Muslims) against the forthcoming circumstances and confusion and appointed Hadrath Ubai Ibn Ka’b as the Imam and reinstated this excellent form of congregation that accorded exactly with the will of the holy prophet (صلي الله عليه و سلم).

The prayer of Taraawee’h used to consist of twenty raka’aah during the caliphate of Hadrath Umar (r.a.a.) , Hadrath Uthmaan (r.a.a.) and Hadrath Ali (r.a.a). [Na’sburraya page 153 volume 2]

Hadrath Ubai ibn Ka’b (r.a.a.) said that he used to lead twenty raka’aah of congregational prayer of Taraawee’h on the command of Hadrath Umar (r.a.a.).[Kanzul ‘ummaal page 315 volume 3]

During the month of Ramadaan Hadrath Suwaid bin Ghaflah (r.a.a.) used to lead twenty raka’aah taraawee’h prayer in which he took five tarwee’hah (pauses). [Baihaqi page 496 volume 2]

Hadrath Ali (r.a.a.) commanded a companion to lead twenty raka’aah taraawee’h prayer with five tarwee’hah (pauses/intervals). [Mu’sannaf ibn abi shaiba page 393 volume 3]

There is a narration related to Hadrath Ali (r.a.a.) himself that he gathered all the reciters and commanded them to lead twenty raka’aah Taraawee’h prayer and after the congregational Taraawee’h, Hadrath Ali (r.a.a.) himself led them in witr. [Baihaqi page 496 volume 2]

Hadrath Saa-ib bin yazeed (r.a.a.) said that during the caliphate of Hadrath Umar (r.a.a), twenty raka’aah Taraawee’h prayer was offered .[baihaqi page 496 volume 2]

Hadrath Ubai Ibn Ka’b (r.a.a.) used to lead twenty raka’aah taraawee’h in the month of Ramadaan in the city of Madinah [Musannaf ibn abi shaiba page 293 volume 2]

‘Sa’hibul Mi’t-harah (nickname of Hadrath Abdullah b. Mas’ood (r.a.a.)) used to offer twenty raka’aah taraawee’h prayer [‘Aini, qiyaamul-lail page 91]

Hadrath ubai ibn ka’b (r.a.a.) used to lead twenty raka’aah taraawee’h prayer in the month of Ramadaan [musannaf ibn abi shaiba page 293 volume 2]

Hadrath ‘Ali ibn rabi`ah (r.a.a.) used to offer twenty raka’aah taraawee’h prayer which had five tarwee’hah (pauses/intervals) [musannaf ibn abi shaiba page 293 volume 2]

The practice of the second and third generation Muslims

‘Allaamah Nawawi (r.h.) of Shari’h Muslim (guide to Muslim Shareef) stated that only twenty raka’aah Taraawee’h is proven because there is a tawaatur (Having numerous chains of narrators) and tasalsul (Continuity) about “offering 20 raka’aah”. [Mirqaat page 169 volume 2]

Hadrath Haarith (r.h.) used to lead twenty raka’aah taraawee’h. [musannaf abi shaiba page 293 volume 2]

Hadrath Shateer (r.h) used to lead twenty raka’aah taraawee’h prayer. [Baihaqi page 496 volume 2]

‘Haafiz ibn ‘hajar ‘asqalaani (r.h.) of Shari’h Bukhari (Guide to Bukhari Shareef) said that twenty raka’aah in taraawee’h are proven by the actions of all the companions of the holy prophet (صلي الله عليه و سلم) [Baihaqi volume 2 page 170]

‘Allaamah ibn ‘Ikramah Hambali (r.h.) said that since the companions of the holy prophet (Both Muhajireen and Ansar) kept offering twenty raka’aah taraawee’h with regularity, this act is considered to be in Ijma’ (consensus) [al-mughni libn qudaamah page 456 volume 1]

‘Allaamah Ta’h`taawi wrote; ‘Twenty raka’aah are proven by regularity of the companions of the holy prophet (s.a.w.).’ [Ta`h`taawi page 224]

There is a growing misconception among present-day Muslims (especially the younger generation) that the Tarâwih Salâh which is performed during the month of Ramadhân constitutes eight rakâts only. This is however incorrect because:

1. It is in conflict with the Sunnah

2. It is in conflict with the Ijmâh [consensus] of the Sahâbah (R.A.)

3. It is in conflict with the Ijmâh (consensus) of the four madhâhib.

THE SUNNAH IN THIS REGARD

Although many, Ulema (eg. Hafiz Ibn Taymiyyah, Allâmah Subki and Qâdi Shawkâni) are of the opinion that Rasulullah Sallallahu alaihi wasallam never fixed the exact number of rakâts for the Tarawih salâh, we are convinced that the Sunnah is twenty rakâts because the twenty rakât Tarâwih was introduced by Hadrat Umar R.A. and Rasulullah Sallallahu Alayhi Wasallarn had commanded us to follow the Khulafa-e-Râshdîn (especially Hadrat Abu Bakr and Hadrat Umar R.A.). Rasulullah Sallallahu Alaihi Wasallam said: “Hold firmly on to my Sunnah and the Sunnah of the Khulafa-e-Râshidîn.” “Follow the two after me (i.e. Hadrat Abû Bakr and Hadrat Umar.

Allâmah Badrud-Dîn Aini, writes that we understand from the above Hadîth that those who follow Hadrat Abû Bakr and Hadrat Umar R.A. will be rewarded and those who do not follow them will be punished.

THE IJMA [CONSENSUS] OF THE SAHABAH R.A.

The Opinion of The Four Imams Regarding Taraweeh | The way of ...

The twenty rakât Tarâwih that was introduced by Hadrat Umar R.A. was unanimously accepted by all the Sahâbah R.A. without any objection. In other words, they had ijma [consensus] in this regard. Many âyât of the Qur’ân and ahâdith of Rasulullah Sallallahu Alaihi Wasallam denote the Shari authority (hujjiyyah) of Ijmâ’. Among those are:

“And whoever opposes the Rasul after the guidance (of Allah) has been manifested unto him, and follows other than the believers way. We appoint for him that unto which he himself has turned, and we expose him unto Jahannam – a hopeless journey’s end.” “My Ummah will never unite upon bâtil (falsehood., deception).

In addition to the above, it should also be borne in mind that consensus of the Sahabah R.A. represents the highest and most authoritative form of ijmâ’.

A CLOSER LOOK AT THE FOUR MADHAHIB

While Imam Hanifah, Imam Shâfi’i and Imam Ahmed bin Hanbal R.A. agree that the Tarâwih Salâh comprises of twenty rakâts, there are two narrations from Imam Mâlik According to one narration he too agrees that the Tarâwih Salâh comprises of twenty rakâts. Ibn Qâsim has however narrated from Imam Mâlik, that he preferred thirty-six rakâts and three rakâts witr thereafter. (Most Mâliki textbooks however mention the twenty rakât narration only).

This however does not mean that Imam Mâlik rejected the ijmâ’ of the Sahâbah R.A. The standard practice n Madinah at that time was thirty-six rakâts and the reason for performing thirty-six rakâts was that the people of Makkah would perform tawâf after every four rakâts of Tarâwih. Because tawâf can only be performed in Makkah, the people of Madinah would perform an additional four rakâts nafl salâh after every four rakâts of Tarâwih.

Considering the above and the fact that these additional sixteen rakâts (4×4) were regarded as nafl (and not Sunnah mu’akkadah as in Tarâwih) and were performed individually. we may conclude that Imarn Mâlik and the other Fuqahâ of Madinah also agreed that the actual Tarâwih comprises of twenty rakâts only.

NOTE 1

According to Sheikh Atiyyah Muhammad Sâlim, from the fourth Hijri century, only twenty rakâts Tarâwih were performed in Madinah. Thereafter in the 8th century when Imam Zain-ud-Dîn AI-Irâqi was appointed the Imam of Masjid-un-Nabawi the people would return to the Masjid later during the night to perform the additional sixteen rakâts. The famous historian As-Sa’ûd writes that this practice continued until the late ninth and early tenth Hijri century.

NOTE 2

It is not permissible to oppose the consensus of the four madhâhib. This is understood from the fact that Rasulullah Sallallahu Alaihi Wasallam had commended us to follow the Sawâd-al-A’zam (vast majority). Since all the other true madhâhib do not any longer exist, these four madhâhib represent the Sawâd-al-A’zam.

NOTE 3

Many Ulema (eg. Abu Ja’far Tahâwl, Abu Eesa Tirmizi, Ibn Rushd Qurtabi, Ibn Qudâmah Maqdisi, etc.) have discussed the divergent opinions of the Fuqahâ [jurists] in various topics. None of them have ever mentioned a single Faqîh [jurist] who held the opinion that the Tarâwih salâh had eight rakâts only.

THE NARRATION OF HADHRAT Â’ISHA R.A.

Imam Bukhari R.A., has recorded a narration from Hadrat Â’isha R.A.. in which she says:

“Rasulullah Sallallahu Alaihi Wasallam would never read more than eleven rakâts – neither in Ramadhân nor in any other month. He would perform four rakâts and do not ask of their beauty and length. He would thereafter perform another four rakâts and do not ask of their beauty and length. He would thereafter perform three rakâts.” Hadrat Â’isha R.A. says that she (once) asked Rasulullah sallallahu alaihi wasallam whether he slept before performing the witr salâh. Rasulullah Sallallahu alaihi wasallam replied: “O Â’isha! My eyes sleep but not my heart.”

This Hadîth is often cited in substantiation of the claim that Rasulullah Sallallahu Alaihi Wasallam performed only eight rakâts in the Tarâwih Salâh. It is however incorrect to make such a deduction from this Hadîth because this Hadîth is discussing the Tahajjud Salâh and ‘h Salâh and not the Tarâwih The words “nor in any other month” are a clear indication that this Hadîth is not regarding the Tarâwîh Salâh. (Tarâwih is not Performed in any other month besides Ramadhân.)

There is a Hadith in which Hadrat Â’isha R.A. narrates that during the last ten days of Ramadhân. Rasulullah Sallallahu alaihi wasallam would stay awake throughout the night and he would exert himself in ibâdah. It is possible that upon hearing this narration from Hadrat Â’isha R.A. some people would think that compared to the rest of the Year, Rasulullah Sallallahu alaihi wasallam read more rakâts of Tahajjud Salâh in Ramadhân. In order to dispel such doubts, Hadrat Â’isha R.A. explained that Rasulullah Sallallahu alaihi wasallam’s Tahajjud Salâh always comprised of eleven lengthy Rakâts irrespective of whether it was Ramadhân or any other month.

Imam Bukhâri R.A., has quoted the above mentioned Hadith of H@rat A’isha R.A. in the following chapters of his Al-Jâmi As-Sahîh:

The chapter regarding Nabî’s (Sallallahu alaihi wasallam) salâh during the nights of Ramadhân and other months.

The chapter regarding the virtue of salâh during Ramadhân.

The chapter that Nabi’s Sallallahu alaihi wasallam eyes would sleep but not his heart.

The chapter on Witr salâh.

Imam Bukhari’s R.A. not including this Hadith in the chapter on Tarâwih indicates that he too understood that this Hadith discussed the Tahajjud salâh and not the Tarâwih Salâh. In fact, none of the Muhaddithîn [scholars of Hadîth] have included this Hadith in the chapter on Tarâwih. Imam Muhammad Al-Marwazi R.A. has in his book “Qiyâm-ul-Layl” dedicated a separate chapter to discuss the number of rakâts of the Tarâwlh salâh. Despite quoting a number of Ahâdith in this chapter, he has not in the slightest manner indicated to this Hadîth of Hadrat Â’isha R.A.

IS TAHAJJUD AND TARAWIH THE SAME?

Proponents of the eight rakât Tarâwih reject the above explanation saying that Tahajjud and Tarâwih is the same salâh. This claim Is also incorrect because there is a vast difference between the two. Among the various differences between the Tahajjud and Tarâwih salâh is:

Tahajjud was introduced in Makkah and Tarzâwih in Madinah,

Tarâwih is performed immediately after the Esha salâh whilst Tahajjud is performed much later at night (in the last third of the night).

NOTE: Neither Imam Bukhâri and Imam Marwazi nor any other Muhaddith regarded Tahajjud and Tarâwih as the same!

WEAK SUBSTANTIATION

There is a Hadith that is attributed to Hadrat Jâbir R.A. in which he narrates that once during the month of Ramadan Rasulullah Sallallahu alaihi wasallam led them in eight rakâts (of Tarâwih) and thereafter the Witr salâh. The following night they gathered in the Masjid hoping that Rasulullah Sallallahu alaihi wasallam would once again lead them in salâh as he had done the previous night. They however continued waiting for Rasulullah Sallallahu alaihi wasallam till the morning. In the morning Rasulullah Sallallahu wlaihi wasallam explained to them the reason for not joining them. He said that he had feared that Witr would be made compulsory, upon them.

This Hadîth is however extremely, weak and can never form the basis for any Shar’i ruling. The person claiming that he is narrating this Hadîth from Hadrat Jâbir R.A.. is Eesa bin Jâriyah. He is an extremely unreliable narrator. Imam Nasa’i and Imam Abû Dawûd R.A. have both called him “Munkar-ul-Hadîth” – one whose narrations are Munkar. A munkar narration is the narration of an untrustworthy narrator that contradicts the narration of a group of trustworthy narrators. Imam Nasa’i R.A. has also called him “Matrûk”. Matrûk literally means left alone but in this context it means that Eesa bin Jâriyah is an unreliable narrator. The Muhaddithîn normally use the word Matrûk (and many other words) to show the unreliability of a narrator.

Muhammad bin Humaid Ar-Râzi, another narrator in this Hadith’s chain of transmisson [sanad] is also very weak. Some Muhaddithîn (eg. Imam Abu Zur’ah) have declared him a liar.

THE NARRATION OF HADHRAT SÂ’IB IBN YAZID R.A.

Imam Mâlik R.A. has recorded a narration from Hadrat Sâ’ib bin Yazid R.A. that Hadrat Umar R.A. had commanded Hadrat Ubay bin Ka’b and Hadrat Tamim Dâri R.A. to lead the people in eleven rakâts of salâh (eight rakâts Tarâwih and three rakâts Witr).

It is often claimed on the basis of this narration that Hadrat Umar R.A. had commanded the performance of only eight rakâts Tarâwih and not twenty.

However, a thorough study of the chains of transmission (asânid) of this narration reveals that three people have narrated from Hadrat SS’lb bin Yazld R.A. They are:

i) Hârith bin Abdir Rahmân

ii) Yazld bin Khusayfah

iii) Muhammed bin Yusuf

Hârith bin Abdir Rahmân and Yazid bin Khusayfah have narrated twenty rakâts from Hadrat Sâ’ib R.A. Yazid bin Khusayfah also has three students namely Ibn Abi Dhib, Muhammed bin Ja’far and Imam Mâlik. All three have narrated twenty rakâts from Yazid.

Muhanimed bin Yusuf also has three students. They are:

Imam Mâlik

Ibn Ishâq

Da’ud bin Qays

While Imam Mâlik narrates eleven rakâts from Muhammed bin Yusuf, Ibn Ishâq narrates thirteen rakâts and Da’ud bin Qays narrates twenty one rakâts.

When a Hadith is transmitted in different manners so that the contents of each transmission differ and it is not possible to give preference to any particular transmission, the Muhaddithîn call it Mudtarib. The Mudtarib Hadith is regarded as unsound and insufficient evidence for the deduction of any Shar’î ruling. Muhammed bin Yusuf’s narration is an ideal example of a Mudtarib Hadith.

On the contrary, the narrations of Harith bin Abdir Rahmân and Yazîd bin Khusayfah are authentic and supported by many other narrations in the books of Hadîth.

HÂFIZ IBN TAYMIYYA’S R.A. OPINION

Some of Ibn Taymiyya’s writings imply that he was of the opinion that eight rakâts, twenty rakâts, thirty rakâts, thirty-six and forty rakâts are all sunnah. It is clear from the preceding discussion that we do not agree with him. Nevertheless, he also explains that the more virtuous (and preferred) practice differs according to the condition of the Muslims. If the Muslims are able to perform eight very lengthy rakâts as was the practice of Rasulullah Sallallahu alaihi wasallam, the performance of eight rakâts would be better. However, if they are unable to perform such lengthy rakâts it would be better for them to perform twenty rakâts.

NOTE: The length of Rasulullah’s Sallallahu alaihi wasallam salâh (that he performed at night) may be estimated from the following:

He would perform salâh until his feet would swell.

He would continue performing salâh until half the night had passed.

He sometimes continued performing salâh until the Sehri time had almost expired.

Hadrat Abu Dharr R.A. narrates that one night he performed salâh with Rasulullah Sallallahu alaihi wasallam. He says: “I stood in salâh with him (i.e. Rasulullah Sallallahu alaihi wasallam) until I began resting my head on the wall due to the length of his salâh.

Considering the worldly commitments of modern day, Muslims and their physical weakness, it is obvious that none of them can manage such lengthy rakâts. Therefore, even according to Ibn Taymiyya’s opinion, twenty rakâts is best for them.

CONCLUSION

In view of the preceding discussion we conclude that:

The Sunnah Tariiwih consists of twenty rakâts and not eight.

The performance of only eight rakâts in Tarâwih cannot be established from any sound Shar’î evidence/proof.

Source: Jamiat Ulama SA

BIBLIOGRAPHY:

Ahsan-ul Fatâwa Mufti Rasheed Ahmed Ludhianwi

Âp Ke-Masâ’il Aur Un Ka Hal Moulana Muhammad Yusuf Ludhranwi

Dars-e-Tinnidhi Mufti Muhammad Taqi Uthmân

Fatâwa Rahimiyya Mufti Abdur Rahim Lajpuri

At Tarâwih Shaikh Atiyva Muhamrnad Sâlim

Is Tarâwih Twenty Rakâts? Published by Madrasah Arabia Islamia

REFERENCES

Fatâwa ibn Taymiyya V.2 Pg. 46 Masâbih P.44 Nayl-ul Awtâr V.1 Pg. 46

Abu Da’ud, Tirmizi, Ibn Maj’ah, Ahmed – Mishkat.

Binâyah Sharh Hidâyah.

Dars Imam Tirmizi – quoting Allamah Habib-ur-Rahmân A’zmi, Suyuti, Nawawi and Nawab Sideeq Hasen Khan.

Surah Nisâ Âyah 115.

Sunan Ibn Majah 283 / Tirmizi V.2 Pg.49.

Al-Manâr Ma’Nur-ul-Anwâr Pg. 226.

Âp Ke Masâil Aur Un Ka Hal Pg. 54.

Ibid.

Rakât-e-Tarâwih Pg. 60-61 (Moulana Habib-ur-Rahmân A’zmi) Dars Tirmizi V.2 Pg.653.

At-Tarâwih. Sheikh Atiyya Muhammed Sâlim Pg. 60, 67, 69.

Ibn Mâjah – Mishkât Pg. 30 Al-Aqd-Al-Jayyid Pg. 37.

Bukhâri V.1 Pg. 135, 152, 269, 503.

Ahsan-ul Fatâwa V.530. Fatâwa – Raheemiyya V. 1 Pg. 331 Dars Tirmizi Pg. 663 V.2.

Ahsan-ul- Fatâwa V. 3 Pg. 530.

Ibid.

Ahsan-ul Fatâwa V.532.

Qiyâm-ul Layl Pg. 90.

Fatâwa Rahimiyya V.1 Pg. 335: Although Abu Zur’ah and Ibn Hibbân have commented positively regarding Eesa bin Jâriyah, the Muhaddithîn still declare him unreliable because their principle is that when a narrator is declared reliable by some scholars and unreliable by others, the opinion of those who regard him unreliable will be given preference.

Fatâwa Rahimiyya V.1 Pg. 335

Mu’atta Imam Mâlik Pg. 98.

Âp Ke’ Masâ’il Aur Un Ka Hal V.3 Pg. 39-41.

Dars – Tirmizi V.2 Pg. 654 Footnotes (continued from Pg. 653).

Ibid.

Bukhâri Ma’al Fath V.3 Pg. 12/V. 8 Pg. 449.

Tirmizi (Chapter on the Qiyâm of Ramadhân) V. 1 Pg. 99 Fâruqi Kutub Khana – Pakistan.

Ahmed – Maj’ma’uz Zawâ’id V. 3 Pg. 172.

Dars Tirmizi V.2 Pg. 655.

Amongst the special Ibaadah of the month of Ramadhaan are the fasts and the Taraweeh salaah. The information below will be dedicated to the history of the number of Rakaahs of Taraweeh that have always been performed in the two holy Harams.

The Taraweeh Salaah During the Time of Rasulullah (صلى الله عليه وسلم)

Saheeh Muslim reports a hadith from Hadhrat Aaisha (رضى الله عنها) that when (during Ramadhaan) Rasulullah (صلى الله عليه وسلم) once performed the Taraweeh salaah in the Masjidun Nabawi, the Sahabah رضى الله تعالى عنهم followed him in the salaah. When Rasulullah (صلى الله عليه وسلم) again performed the salaah the following night, an even larger congregation followed him. It was then either on the third or fourth night that Rasulullah (صلى الله عليه وسلم) did not come to the Masjid for the Taraweeh salaah. Explaining his reason the following morning, Rasulullah (صلى الله عليه وسلم) said to the Sahabah رضى الله تعالى عنهم, “I noticed your fervour and did not come to the Masjid to perform the Salaah fearing that this Taraweeh salaah should become compulsory for you.” 1

It is therefore evident that Rasulullah (صلى الله عليه وسلم) performed the Taraweeh salaah in congregation at least twice or thrice in his lifetime. Imaam Ibn Taymiyyah رحمة الله and Allaama Showkaani رحمة الله have both mentioned that a study of Ahadeeth regarding Taraweeh reveals that Rasulullah (صلى الله عليه وسلم) never specified the number of rakaahs for Taraweeh.

During the Period of Hadhrat Abu Bakr (رضى الله تعالى عنه)

During this period, the Sahabah رضى الله تعالى عنهم meticulously performed the Taraweeh salaah individually or in small congregations.

During the Period of Hadhrat Umar (رضى الله تعالى عنه)

During his Khilaafah, the second Khalifah Hadhrat Umar Faarooq (رضى الله تعالى عنه) combined all the small congregations into one because of the possibility of the Taraweeh salaah becoming Fardh no longer existed. With the approval of all the Sahabah رضى الله تعالى عنهم, twenty rakaahs Taraweeh salaah was performed every night of Ramadhaan after the Isha salaah, followed by three Rakaahs Witr salaah. 2

There are many people nowadays who perform the Taraweeh salaah with Jamaah throughout Ramadhaan because it was carried out during the time of hadrat Umar (رضى الله تعالى عنه) with the consent of all the Sahabah رضى الله تعالى عنهم. However, these people object to the number of Rakaahs. If they keep the following Hadith in mind, their objection will Inshaa Allah be removed.

Rasulullah (صلى الله عليه وسلم) said, “I advise you fear Allah, to listen and to obey (your leaders) even though your leader be an Abyssinian slave because those of you who live after me shall see great disputes. It is therefore compulsory for you to adhere to my practices and to the practice of the righteous and rightly guided successors (Khulafaa Raashideen). Hold fast to these practices and bite on them with your molars.” 3

In this Hadith Rasulullah (صلى الله عليه وسلم) has emphasised to his Ummah that it is imperative for them to emulate his practices as well as the practices of the Khulafaa Raashideen. When Rasulullah (صلى الله عليه وسلم) has instructed the following of the practices of his Khulafaa, how can their practices be labelled as Bidah? How can one promote forsaking something that Rasulullah (صلى الله عليه وسلم) empathetically wanted done? How can there be scope to oppose something that the Sahabah رضى الله تعالى عنهم unanimously agreed upon?

This practice of the righteous Khalifah Hadhrat Umar (رضى الله تعالى عنه) falls perfectly within the purport of this Hadith. Therefore one should perform twenty Rakaahs Taraweeh salaah in congregation every night of Ramadhaan after the Isha salaah. This is then followed by three Rakaahs of Witr salaah.

During the period of Hadhrat Uthmaan (رضى الله تعالى عنه)

The third righteous khalifah Hadhrat Uthmaan (رضى الله تعالى عنه) also continued the practice of twenty Rakaahs Taraweeh salaah in congregation, followed by the three Rakaahs of Witr salaah. 4

During the period of Hadhrat Ali (رضى الله تعالى عنه)

The fourth righteous khalifah Hadhrat Ali (رضى الله تعالى عنه) also continued the practice of twenty Rakaahs Taraweeh salaah in congregation, followed by the three Rakaahs of Witr salaah. 5

The Taraweeh salaah in the Masjid Haraam in Makkah

The famous book of Ahadeeth Jaami Tirmidhi states that according to the majority of scholars, the number of Rakaahs in the Taraweeh salaah is twenty, as reported from Hadhrat Umar رضى الله تعالى عنه, Hadhrat Ali رضى الله تعالى عنه and other Sahabah رضى الله تعالى عنهم. This is also the opinion of Hadhrat Sufyan Thowri رحمة الله and Hadhrat Abdullah ibn Mubaarak رحمة الله. Hadhrat Imaam Shafiee رحمة الله says, “I have seen the learned scholars of Makkah perform twenty Rakaahs of Taraweeh salaah.” 6

In his famous book Kitaabul Umm (vol 1 page 142), Imaam Shaafiee رحمة الله says that twenty Rakaahs Taraweeh salaah is reported from Hadhrat Umar رضى الله تعالى عنه and the learned scholars of Makkah also perform twenty Rakaahs Taraweeh with three Rakaahs Witr.

In the third century A.H., the famous historian of Makkah Muhammad bin Ishaaq Faakihi documented that during the month of Ramadhaan it was the practice of the people of Makkah to sit five periods of Taraweeh (rest periods between every four Rakaahs of the Taraweeh salaah. This denotes that they performed twenty Rakaahs of salaah.) 7

It is therefore evident twenty Rakaahs of Taraweeh salaah has been performed in the Masjid Haraam of Makkah for the past fourteen hundred years. Throughout, this period, there has never been a single night when only Rakaahs have been performed.

Taraweeh salaah in the Masjidun Nabawi صلى الله عليه وسلم

The renowned Saudi scholar and Mufassir Sheikh Atiyya Saalim رحمة الله who was a Sheikhul Hadeeth, judge and lecturer in the Masjidun Nabawi صلى الله عليه وسلم wrote a book in Arabic entitled “The history of the Taraweeh salaah in the Masjidun Nabawi صلى الله عليه وسلم for more than a thousand years.” In this book[8], he conclusively proves from historical evidence that twenty Rakaahs Taraweeh salaah has been performed in the Masjidun Nabawi صلى الله عليه وسلم for the past fourteen centuries. He adds further that even after the establishment of the Saudi rule, both the Harams in Makkah and Madinah have twenty Rakaahs of Taraweeh salaah

Islamic Health Insights

Header Ad

Tuesday, May 26, 2020