ISLAM THROUGH HADITHS 1
AN INTERPRETATION OF THE HADITHS THROUGH HADITHS

SCIENTIFIC COMMITTEE
Prof. Dr. Mehmet GÖRMEZ
Prof. Dr. Mehmet Emin ÖZAFŞAR
Prof. Dr. İsmail Hakkı ÜNAL
Prof. Dr. Yavuz ÜNAL
Prof. Dr. Bünyamin ERUL

EDITORS
Prof. Dr. Mehmet Emin ÖZAFŞAR
Prof. Dr. İsmail Hakkı ÜNAL
Prof. Dr. Yavuz ÜNAL
Prof. Dr. Bünyamin ERUL
Prof. Dr. Huriye MARTI
Dr. Lect. Mahmut DEMİR

REDACTION COMMITTEE
Prof. Dr. Huriye MARTI
Prof. Dr. Abdurrahman CANDAN
Prof. Dr. Zişan TÜRCAN
Dr. Lect. Mahmut DEMİR
Dr. Lect. Mahmut Esad ERKAYA
Dr. Lect. Mehmet HARMANCI
Dr. Lect. Suat KOCA
Dr. Kenan ORAL
Dr. Muhammet Ali ASAR
Dr. Saliha TÜRCAN
Ali ÇİMEN
Elif ERDEM
Esma ÜRKMEZ
Hale ÇERÇİBAŞI
Rukiye AYDOĞDU DEMİR
Salih ŞENGEZER
Yıldıray KAPLAN
Yusuf TÜRKER

PROOFREADING
Prof. Dr. Mehmet Emin ÖZAFŞAR
Dr. Lect. Mahmut DEMİR
Dr. Kenan ORAL
Elif ERDEM
Hale ÇERÇİBAŞI
Rukiye AYDOĞDU DEMİR
Salih ŞENGEZER
Yusuf TÜRKER

General Coordinator
(Turkish Edition)
Prof. Dr. Huriye MARTI

Production Director
Assoc. Prof. Dr. Fatih KURT

Coordination
Yunus YÜKSEL

Project Manager
(English Edition)
Dr. Yaşar ÇOLAK

Editors in Chief
Gary LEISER

Editors
Gary LEISER and Amjad M. HUSSAIN

Translators
: Ahmet Selim TEKELİOĞLU, George Mason University; Cengiz ŞİŞMAN, University of Texas-CL; Gary LEISER, Sisters, Oregon; Hikmet YAMAN, Marmara University; Himmet TAŞKÖMÜR, Harvard University; İsmail ERİŞ, Marmara University; Rahim ACAR, Marmara University.

Vol. 1
İsmail ERİŞ

Vol. 2
Rahim ACAR, Gary LEISER

Vol. 3
Cengiz ŞİŞMAN, İsmail ERİŞ, Hikmet YAMAN

Vol. 4
Cengiz ŞİŞMAN

Vol. 5
Gary LEISER

Vol. 6
Gary LEISER, İsmail ERİŞ
Ahmet Selim TEKELİOĞLU

Vol. 7
İsmail ERİŞ

Copy Editor (English Edition)
Prof. Dr. Rıfat ATAY, Akdeniz University

Graphic-Design
Emre YILDIZ

Publication and Binding
İleri Basım Matbaacılık A.Ş.
Tel.: +90 212 454 35 10

Printing
First Edition, İstanbul 2020

High Board of
Religious Affairs,
Decision No
12.07.2011/49
2020-34-Y-0003-1892
ISBN 978-625-7137-94-2 (Set)
ISBN 978-625-7137-96-6 (vol.2)
Certificate No: 12930

Contact
General Directorate of Religious Publications
Department of Publications in Foreign
Languages and Dialects

Dini Yayınlar Genel Müdürlüğü
Yabancı Dil ve Lehçelerde Yayınlar Daire Başkanlığı
Üniversiteler Mah. Dumlupınar Bulvarı
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e-mail: yabancidiller@diyanet.gov.tr

ISLAM THROUGH
HADITHS

2

AN INTERPRETATION OF THE HADITHS THROUGH HADITHS

PRESIDENCY OF RELIGIOUS AFFAIRS

SECTION 4:

WORSHIP

RESPONSIBILITY:

HUMAN OBLIGATION

عَنْ عَائِشَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ:

“اكْلَفُوا مِنَ الْعَمَلِ مَا تُطِيقُونَ، فَإِنَّ اللَّهَ لاَ يَمَلُّ حَتَّى تَمَلُّوا، وَإِنَّ أَحَبَّ الْعَمَلِ إِلَى اللَّهِ أَدْوَمُهُ وَإِنْ قَلَّ.”

According to ʿAʾisha (ra), the Messenger of Allah (saw) said,
“Try to perform actions that you are capable of doing. Allah does not become wearisome but you do so. The most pleasing actions to Allah are those which are done continuously even if they amount to little.”
(D1368, Abu Da’ud, al-Tatawwuʿ, 27)

عَنْ عَائِشَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ: “رُفِعَ الْقَلَمُ عَنْ ثَلاَثَةٍ: عَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ، وَعَنِ الْمُبْتَلَى حَتَّى يَبْرَأَ، وَعَنِ الصَّبِىِّ حَتَّى يَكْبَرَ.”

عَنْ أَبِى ذَرٍّ الْغِفَارِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ s: “إِنَّ اللَّهَ تَجَاوَزَ عَنْ أُمَّتِى الْخَطَأَ وَالنِّسْيَانَ وَمَا اسْتُكْرِهُوا عَلَيْهِ.”

عَنْ أَبِى هُرَيْرَةَ أَنَّ النَّبِيَّ –قَالَ عَبْدُ الرَّحْمَنِ: عَنْ رَسُولِ اللَّهِ s قَالَ: “إِنَّ اللَّهَ تَعَالَى تَجَاوَزَ عَنْ أُمَّتِى كُلَّ شَيْءٍ حَدَّثَتْ بِهِ أَنْفُسَهَا مَا لَمْ تَكَلَّمْ بِهِ أَوْ تَعْمَلْ.”

عَنْ أَبِى هُرَيْرَةَ dِ عَنِ النَّبِيِّ s قَالَ:

“إِنَّ الدِّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّينَ أَحَدٌ إِلاَّ غَلَبَهُ، فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا، وَاسْتَعِينُوا بِالْغَدْوَةِ وَالرَّوْحَةِ وَشَيْءٍ مِنَ الدُّلْجَةِ.”

According to ʿAʾisha (ra), the Messenger of Allah (saw) said,
“Three people are exempt from responsibility, a sleeper until he awakens, an insane person until he recovers, and a child until he reaches puberty.”
(D4398, Abu Da’ud, al-Hudud, 17)

According to Abu Dharr al-Ghifari (ra), the Messenger of Allah (saw) said,
“Allah does not hold responsible my community (umma) for the actions performed by mistake, by forgetting, and under compulsion.”
(IM2043, Ibn Maja, al-Talaq, 16)

It was narrated from Abu Hurayra (ra) that according to ʿAbd al-Rahman, the Messenger of Allah (saw) said, “Allah the Exalted does not hold my community (umma) responsible for things that come to their mind as long as they do not verbally express or actually realize them.”

(N3433, al-Nasaʾi, al-Talaq, 22)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Religion is easy. One should not overburden himself with it. Otherwise he falls powerless before religion. Follow the straight path, (try to) approach (perfection), be happy (with what you may be rewarded because of your good deeds), and seek help in (prayer) in the morning, evening, and a few times in the night. ”
(B39, al-Bukhari, al-Iman, 29)

Dhu Mihmar,[1] the nephew of the King of Abyssinia (Negus) Ashama (d. 630), who is famous for his service to the Prophet (saw), reported the following: “We were together with the Messenger of Allah on an expedition. While we were going, the Messenger of Allah suddenly went faster. He used to act this way generally when the amount of our food and water decreased during a journey. When someone told him, ‘O Messenger of Allah! People have been left behind,’ he stopped and waited until the people who had been left behind arrived. When they had caught up and all were together, Allah’s Messenger saw that his friends were tired and asked, ‘Would it be good if we take a little nap here?’ He stopped at a suitable place and then asked, ‘Who will guard us during the night?’ And I said, ‘I will do it.’ Then the Messenger of Allah gave me the halter of his camel and said, ‘Take this and be careful.’ I took the halter of the camel of the Messenger of Allah together with the halter of my camel and took a few steps away, without going too far. I released the two camels to graze and started watching them. However, sleep overcame me and I immediately fell asleep. I was not aware of anything until the sun rose and I felt its heat on my face. I got up right away when I felt the heat of the sun, looked around right and left. Fortunately, the two mounts had not wandered off and were nearby. I took the halter of the camel of the Messenger of Allah and mine, I went to the person lying closest to me from among the group, and I woke him up. I asked, ‘Have you prayed?’ He said, ‘No.’ Then people began to awaken each other. Thus, the Messenger of Allah also woke up. He asked Bilal, ‘Do you have water in your vessel?’ And Bilal said, ‘Yes, O Messenger of Allah, let my life be sacrificed for you,’ and brought him water for the wudu’. The Messenger of Allah performed the wudu’ by using so little water that he hardly made the soil wet. Then he asked Bilal to recite the call for prayer and he did so. The Prophet got up, without hurrying, and performed the religiously prescribed (sunna) fajr prayer which began with two cycles of prostrations (two rakʿas salat). Then he asked Bilal to recite the call for the prayer proper (iqāma) to begin. After Bilal recited the call for the prayer to begin he performed the obligatory fajr prayer, without hastening. When one of the people said, ‘O the Messenger of Allah! We acted incorrectly,’ the Messenger of Allah (saw) declared, ‘No, Allah first took our souls away, then gave them back and we performed our prayers.’”[2]

By means of this pleasant statement, the Prophet (saw) put at ease his Companions (ra) who felt guilty because they had overslept and not done the fajr prayer on time; and he taught his community how to behave if they had overslept and missed any prayer and made the point that sleep temporarily removed religious obligation. Indeed, to further comfort his Companions (ra), he said, “We praise Allah that the thing that prevented us from performing our prayers on time was not a worldly occupation. Instead, our souls were at the hands of Allah the Exalted (i.e., we were sleeping). He released our souls back, when he wished so.”[3]

In this ḥadīth of the Messenger of Allah (saw), there is a striking reference to the heavy burden of being human and living as a Muslim. The Sublime Creator brought man from clay.[4] He created him in the most beautiful form.[5] He equipped man with the ability to hear, to see, to reason, and to think.[6] Nevertheless, weakness is inherent in him.[7] He has an impetuous[8] and covetous[9] nature. He has the potential to cause damage and shed blood on earth.[10] Nevertheless, Allah the Exalted honored him[11] and breathed His spirit into him,[12] placed him on earth as vicegerent,[13] and left him face to face with a heavy human burden: “We offered the Trust to the heavens, the earth, and the mountains, yet they refused to undertake it and were afraid of it; mankind undertook it - they have always been inept and rash.”[14] The “trust” (amāna) mentioned in this verse is an important concept expressing all physical, spiritual, religious, and ethical obligations (wājiba) and responsibilities. By assuming this trust, man accepts and acknowledges that he has certain responsibilities resulting from his creation (fıtra) to people in society and the creatures around him and before Allah the Exalted. This trust is in one sense the reason for man’s existence on earth. By virtue of the trust and responsibility which he assumed, he acquired, on the one hand, a special and privileged position among beings, and he shouldered, on the other hand, a heavy burden of the requirements resulting from this obligation. The aforesaid prophetic tradition informs us that, because of a number of human weaknesses which can overcome man’s abilities while carrying out human responsibilities, certain difficulties could be encountered and Allah the Exalted would take this into account.

Indeed everything on earth and in the sky, in short, all creatures, worship Allah the Exalted in their own manner and fulfill their responsibilities to Allah (swt) with praise and glorification.[15] In this context, Allah the Exalted said, “Do you not realize [Prophet] that everything in the heavens and earth submits to Allah: the sun, the moon, the stars, the mountains, the trees, and the animals? So do many human beings …”[16] In light of this, how can man neglect or reject his being a servant to Allah (swt)? Is it conceivable that man, who is served by everything on the earth and in the sky and who has countless benefactions secretly and openly, would not worship his Lord and show his veneration of Him by fulfilling his responsibilities to Him?[17] Allah the Exalted embedded in the man’s nature the ability to worship Him, and stated that life and death exist “to test who will do better deeds.”[18] Allah (swt) warns us that just to have belief is not enough to reach salvation and the rewards given by Allah. And He said, “Do people think they will be left alone after saying ‘We believe’ without being put to the test?”[19]

While explaining the nature of faith in the Holy Qurʾan, our Lord continuously mentions actions, that is, excellent, good, and useful behavior,[20] and commands us to worship Him.[21] Allah (swt) said to the Prophet (saw), “Worship your Lord until what is certain [death] comes to you,”[22] and thus emphasizes that believers must continuously worship Him throughout their lives. In this regard, our beloved Prophet said, “Try to perform actions that you are capable of doing. Allah does not become wearisome but you do so. The most pleasing actions to Allah are those which are done continuously even if they amount to little.”[23] He continuously performed the acts of worship that he had initiated. In fact, in a sacred ḥadīth (al-ḥadīth al-qudsī), the Messenger of Allah (saw) communicated from Allah the Exalted the following: “O son of Adam! Devote yourself to worshipping me, so that I will fill your chest with riches and I alleviate your poverty. If you do not do so, I will fill your hands with other things and I will not alleviate your poverty.”[24] Thus he emphasized the need to worship in all times and under all circumstances. He even warned ʿAbd Allah b. ʿAmr (ra) saying, “Do not behave like so and so! He used to maintain the night prayers, but later on he stopped doing it.”[25] Indeed, the Prophet (saw) stated that Allah the Almighty would reward the believer who was accustomed to performing nightly prayers, even when he sometimes failed to get up for them.[26]

The unity of belief and action is emphasized by prophetic traditions, just as it is the case in the Holy Qur’an. Once a delegation from the ʿAbd al-Qays tribe came to Medina after a long and difficult journey to learn about Islam. The Prophet (saw) commanded them to have belief in Allah alone, and then asked them, “Do you know what it means to have belief in Allah alone?” They responded, “Allah and his prophet know better.” Thus the Prophet (saw) said, “It is to believe that there is no god other than Allah and that Muhammad is His Messenger and to pray, to give annual alms tax, to fast in Ramadan and give one-fifth of booty.”[27] In this context, our beloved Prophet, while describing Islam in the famous Jibril (Jibril) Ḥadīth, says, “It is to worship Allah and not associate anything with him.” Then he lists such forms of worship as prayer, fasting, paying zakāt, and the Hajj.[28] In this way he clearly indicates the unity of belief and acts of worship. In another ḥadīth, in which he mentions that Islam is built on five pillars, he lists four pillars of worship after belief in the unity of Allah, namely, to pray, give the zakāt, make the Hajj and hold the fast, [29]and by doing this he shows the strong connection between belief and action. When believers are described in the Holy Qur’an, Allah says, “On their faces they bear the marks of their prostrations.”[30] This emphasizes that worship is the sign of belief.

As in all matters of life, Islam advises believers to behave in a well-balanced and consistent way in their life of worship. Our religion does not hold people responsible for works and acts of worship that they are not able to carry out. In this regard, our Lord declares in the Noble Qur’an that He wants ease, not hardship, for His servants,[31] that He will not burden anyone with more than he can bear,[32] and that He will hold everyone responsible for only what they can bear.[33] Our beloved Prophet said, “Choose such actions as you are capable of performing.”[34] When ʿĀʾisha (ra), the wife of the Prophet (saw), introduced to him a woman who prayed every night without any sleep, he said, “This is wrong. You should worship only as much as you can, for by Allah, He is powerful and exalted and never gets tired until you get tired. And the most beloved of religious actions to Him is that in which a person persists.”[35] Thus, he warned people against taking on acts of worship that they might not be able to carry out. In this connection, the Prophet (saw) suggested to ʿImran b. Husayn (ra), who was sitting comfortably and could not stand up because he suffered from hemorrhoids, “Perform prayer standing; if you cannot, then sitting; and if you cannot then while lying on your side.”[36] When the Prophet (saw) himself got sick, he performed his prayers in a sitting position.[37] Furthermore, the Prophet (saw) advised one of the Companions (ra), who did not have the ability to memorize and therefore could not memorize a verse or Sura of the Holy Qurʾan, to pray by saying, “Glory be to Allah, and praise be to Allah, and there is no god but Allah, and Allah is most great, and there is no might and no strength except in Allah.”[38]

The following event, which occurred during ‘Asr al-Sa’ada (the Age of Bliss), is very important with respect to reflecting our Master the Prophet’s reaction to the strict application of the forms of worship. Jabir b. ʿAbd Allah (ra) reported, “We set out on a journey. A stone struck one of us on the head and wounded him. Afterwards, this man had a nocturnal emission (which required him to take a ghusl). He asked those in his company, ‘I have a head wound. Can I perform the tayammum (ritual purification with sand, soil, or dust when water was not available)?’ They replied, ‘While you have a chance to use water, we do not find a dispensation for you to do the tayammum.’ Consequently, the man did a ghusl and (because the water touched the wound) he died. When those who had been with him came to the Prophet (saw), they informed him of what had happened. Thereupon, the Prophet said, ‘They killed him. May Allah kill them! Could they not ask when they did not know? The cure for ignorance is inquiry. It was enough for him to perform tayammum and to pour some drops of water or bind a bandage over the wound. Then he should have wiped over it and washed the rest of his body.’”[39]

Allah the Exalted only holds a person responsible on for what He has given to him.[40] Our Prophet (saw) supported this principle in a ḥadīth, saying, “The feet of the son of Adam will not move from before his Lord on the Day of Judgement, until he is asked about five things: his life and what he did with it, his youth and how he wore it out, his wealth and how he earned it and spent it, and what he did with what he knew.”[41] In other words, a Muslim who is not rich is not obliged to perform acts of worship that require wealth, such as zakāt, the Hajj, the ritual sacrifice, and giving alms at the end of the fast of Ramadan; and a Muslim who is not in good health is not obliged to perform acts of worship that require good health, such as fasting. A person who cannot stand during prayer is not required to do so. A person who cannot find water or finds it but cannot use it for some reason is not required to perform the wudu’ or wash his limbs.

Furthermore, there are in Islam certain circumstances that remove, temporarily or permanently, one’s responsibility for performing acts of worship. In this regard, the Messenger of Allah (saw) said, “There are three (persons) whose actions are not recorded: a sleeper until he awakes, an ill person until he recovers, and a boy until he reaches puberty.”[42] In this connection, the Prophet (saw) was asked about the situation of a person who misses prayer because he overslept or forgot. He answered that one should make up for such a prayer by doing it when he awakens or remembers.[43] In addition, our beloved Prophet declared that it would not be a big mistake if one missed a prayer because he could not awaken from sleep, but it would be a major error to neglect to do this prayer before the time of the next prayer.[44] The Prophet (saw) also wanted a person who felt sleepy to sleep and rest a while and then perform his prayer, because otherwise he would not be able to know what he was reciting.[45] Thus in Islam, the conditions for fulfilling one’s religious obligations are reason and perception.[46] Muslim scholars of the religious sciences are in agreement that religious obligations are required for those who are in possession of reason and comprehension. Such responsibilities for those who are not in possession of reason and perception are unthinkable.[47]

Although children are not responsible for performing acts of worship until they reach puberty, there is testimony that at the time of the Prophet (saw) they were included in the life of worship. The most noble Messenger advised that children should begin to perform prayers at the age of seven,[48] and sometimes he prayed with his grandchildren.[49] So many children came to the mosque in Medina at prayer time that they created a row in the congregation behind our Master the Prophet.[50] This indicates that there were little ones who were becoming accustomed to worship. Female Companions (ra) made a special effort to accustom their children to fasting. Indeed, they insisted that their children keep the fast of the Ashura.[51] While on the Hajj, a woman showed Allah’s Messenger (saw) the child in her arms and asked, “Is there also a Hajj for this one?” In other words, could this child perform the Hajj? And our beloved Prophet said, “Yes, (because you will perform the Hajj together with the child) there will be an additional reward for you.”[52] Thus he indicated that a young child could participate in acts of worship and that parents who inspired their children with a love of worship would be rewarded for their efforts.

The state of insanity, like that of sleep and childhood, was also a condition that absolved one of responsibility to perform acts of worship. Indeed, a person who lost his mental faculties is even exempt from criminal liability let alone the responsibility of performing the acts of worship.[53] If a person cannot perform acts of worship, or delays them, or overlooks something because of circumstances beyond his control, our religion excuses him.

Our beloved Prophet (saw) explained this situation when he said, “Allah does not hold my umma responsible for what they do by mistake, by forgetting, or under compulsion.”[54] On this matter, in the Noble Qur’an Allah taught us to pray in the following manner: “O Lord, do not take us to task if we forget or make mistakes. O Lord, do not burden us as You burdened those before us. O Lord, do not burden us with more than we have strength to bear.”[55] In this context, He stated that a bad act done unwillingly or by mistake is not a sin.[56]

The Messenger of Allah (saw) , who taught that a person who forgets would be excused, said, for example that if a person did not remember how many rakʿas he completed during prayer he could finish his prayers by doing two sajdas (prostrations).[57] Once the Prophet himself made a mistake in a prayer of four rakʿas and did the salām (the ṣalawāt litany) in two rakʿas. When a Companion brought this to his attention, he performed the remaining rakʿas and completed the prayer with the prostration of forgetfulness (sajdat al-sahw).[58] For a person who forgets that he is fasting and eats and drinks, Allah’s Messenger (saw) said, “Whoever eats out of forgetfulness while fasting, let him complete his fast, for it is Allah Who has fed him and given him to drink.”[59] Thus if one eats or drinks while he is fasting out of forgetfulness, it does not invalidate his fast.

In addition to mistake and forgetfulness, compulsion is another reason for excuse. If someone cannot fulfill acts of worship because of a mistake, forgetfulness, or duress, that is, pressure from someone else or impediment, he is also relieved of responsibility for doing them. A person may have the financial resources and health to fulfill the obligation to make the Hajj, but if he cannot reach the Kaʿba because of dangerous conditions, such as warfare, the threat of terrorism, and epidemics, his responsibility for that year lapses and he can fulfill the obligation to do the Hajj later.

Furthermore, according to a ḥadīth of our beloved Prophet a person is not blameworthy because of something he has thought of but did not put into action. Thus he said, “Allah, the Most High, has forgiven my umma for everything that enters the mind, so long as it is not spoken of or put into action.”[60]

Our religion, which holds every adult believer who is perceptive and of sound mind responsible for worshiping Allah, does not allow anyone to harm his body or mental health by excessive acts of worship.

Allah’s Messenger (saw) said, “Religion is easy. One should not overburden himself with it. Follow the straight path, (try to) approach (perfection), be happy (with what you may be rewarded because of your good deeds), and seek help in (prayer) in the morning, evening, and a few times in the night.”[61] Here he orders people to be measured in acts of worship; and he does not permit behavior that would go to extremes, that is, require a great exertion. In this regard, our beloved Prophet (saw) never tolerated going to extremes in acts of worship. He warned those who fell away from moderation, either by being remiss or excessive. He offered, by his way of life, examples of moderation in acts of worship. Someone once asked him what the acts of worship were and he said that Allah (swt) has prescribed prayer, zakāt, fasting, and the Hajj as the acts of worship. Then the man said, “By the One Who has honored you, I will not do anything more than what Allah prescribed (farada), nor will I do less than that!” Thereupon the Messenger of Allah (saw) said, “He will enter Paradise if he honors his words.”[62]

Allah the Exalted created man to serve him; and he holds all believers who are of sound mind and who have reached puberty responsible for obligatory acts of worship. The limits of one’s responsibility for acts of worship are determined by his ability to perform them. In this connection, our religion does not hold anyone responsible for the acts of worship of which he is not capable. Having a sound mind, comprehension, and volition are considered to be the necessary conditions for being responsible for acts of worship. This is why under such circumstances as sleeping, fainting, loss of mental health, and childhood, when one cannot reason or comprehend, one is absolved of the responsibility to worship. Similarly, one is not held responsible for acts of worship when they cannot be fulfilled because of forgetfulness, making a mistake, or being forced by someone to do something. Under such circumstances, the Holy Qur’an provides believers with the following invocation to Allah the Exalted: “Lord! Do not take us to task if we forget or make mistakes. Lord! Do not burden us as You burdened those before us. Lord! Do not burden us with more than we have strength to bear. Pardon us, forgive us, and have mercy on us. You are our Protector, so help us against the disbelievers.”[63]

[1] EU2/222, Ibn al-Athir, Usd al-Ghaba, II, 222.

[2] HM16949, Ibn Hanbal, IV, 90.

[3] D438, Abu Daʾud, al-Salat, 11.

[4] Al-Sajda, 32: 7-9.

[5] Al-Tin, 95: 4.

[6] Al-Mulk, 67: 23; al-Balad, 90: 8.

[7] Al-Nisaʾ, 4: 28.

[8] Al-Anbiyaʾ, 21: 37.

[9] Al-Maʿarij, 70: 19.

[10] Al-Baqara, 2: 30.

[11] Al-Israʾ, 17: 70.

[12] Al-Hijr, 15: 29.

[13] Al-Baqara, 2: 30.

[14] Al-Ahzab, 33: 72.

[15] Al-Israʾ, 17: 44; al-Jumuʿa, 62: 1.

[16] Al-Hajj, 22: 18.

[17] Luqman, 31: 20.

[18] Al-Mulk, 67: 2.

[19] Al- ‘Ankabut, 29: 2.

[20] Al-Baqara, 2: 25, 82, 277.

[21] Al-Baqara, 2: 21.

[22] Al-Hijr, 15: 99.

[23] D1368, Abu Daʾud, al-Tatawwuʿ, 27.

[24] T2466, al-Tirmidhi, Sifat al-qiyama, 30.

[25] N1764, al-Nasa’i, Qiyam al-layl, 59.

[26] N1785 al-Nasa’i, Qiyam al-layl, 61.

[27] M116, Muslim, al-Iman, 24.

[28] B50 al-Bukhari, al-Iman, 37.

[29] B8 al-Bukhari, al-Iman, 2.

[30] Al-Fath, 48: 29.

[31] Al-Baqara, 2: 185.

[32] Al-Muʾminun, 23: 62; al-Baqara, 2: 286.

[33] Al-Anʿam, 6: 152.

[34] D1368 Abu Da’ud, al-Tatawwuʿ, 27.

[35] N1643 al-Nasa’i, Qiyam al-layl, 17.

[36] IM1223 Ibn Maja, al-Iqama, 139.

[37] IM1224 Ibn Maja, al-Iqama, 139.

[38] D832 Abu Da’ud, al-Salat, 134, 135.

[39] D336 Abu Da’ud, al-Tahara, 125.

[40] Al-Talaq, 65: 7.

[41] T2416 Tirmidhi, Sifat al-qiyama, 1.

[42] D4398 Abu Da’ud, 42 al-Hudud, 17.

[43] N615 al-Nasaʾi, al-Mawaqit, 53.

[44] N617 al-Nasaʾi, al-Mawaqit, 53.

[45] B212 al-Bukhari, al-Wuduʿ, 53.

[46] D4398 Abu Da’ud, al-Hudud, 17.

[47] AI1/201, al-Amidi, Ihkam, I, 201.

[48] D495 Abu Da’ud, al-Salat, 26.

[49] B516 al-Bukhari, al-Salat, 106.

[50] D677 Abu Da’ud, al-Salat, 96.

[51] B1960 al-Bukhari, al-Sawm, 47, M2669 Muslim, al-Siyam, 136.

[52] M3255 Muslim, al-Hajj, 411.

[53] D4399 Abu Da’ud, al-Hudud, 17.

[54] İM2043 Ibn Maja, al-Talaq, 16.

[55] Al-Baqara, 2: 286.

[56] Al-Ahzab, 33: 5.

[57] M1265 Muslim, al-Masajid, 82.

[58] MU209 al-Muwatta’, al-Salat, 62.

[59] IM1673 Ibn Maja, al-Siyam, 15.

[60] N3463 al-Nasaʾi, al-Talaq, 22.

[61] B39 al-Bukhari, al-Iman, 29.

[62] N2093 al-Nasaʾi, al-Siyam, 1.

[63] Al-Baqara, 2: 286.

WORSHIP:

A REQUIREMENT OF SERVANTHOOD

عَنْ أَبِى هُرَيْرَةَ d عَنِ النَّبِيِّ s قَالَ: “كُلُّ سُلاَمَى عَلَيْهِ صَدَقَةٌ كُلَّ يَوْمٍ، يُعِينُ الرَّجُلَ فِى دَابَّتِهِ يُحَامِلُهُ [عَلَيْهَا] أَوْ يَرْفَعُ عَلَيْهَا مَتَاعَهُ صَدَقَةٌ، وَالْكَلِمَةُ الطَّيِّبَةُ وَكُلُّ خَطْوَةٍ يَمْشِيهَا إِلَى الصَّلاَةِ صَدَقَةٌ، وَدَلُّ الطَّرِيقِ صَدَقَةٌ.”

According to Abu Hurayra (ra), the Prophet (saw) said,
“Charity is obligatory everyday on every digital bone of a human being. If one helps a person concerning his riding animal by helping him to ride it or by lifting his luggage on to it, all this is charity. A good word, and every step one takes to the ritual prayer, is charity; and guiding somebody on the road is charity.”
(B2891 al-Bukhari, al-Jihad, 72)

عَنْ مُعَاذٍ d قَالَ كُنْتُ رِدْفَ النَّبِيِّ s عَلَى حِمَارٍ يُقَالُ لَهُ عُفَيْرٌ، فَقَال: “يَا مُعَاذُ، هَلْ تَدْرِى حَقَّ اللَّهِ عَلَى عِبَادِهِ وَمَا حَقُّ الْعِبَادِ عَلَى اللَّهِ.” قُلْتُ اللَّهُ وَرَسُولُهُ أَعْلَمُ. قَالَ: “فَإِنَّ حَقَّ اللَّهِ عَلَى الْعِبَادِ أَنْ يَعْبُدُوهُ وَلاَ يُشْرِكُوا بِهِ شَيْئًا، وَحَقَّ الْعِبَادِ عَلَى اللَّهِ أَنْ لاَ يُعَذِّبَ مَنْ لاَ يُشْرِكُ بِهِ شَيْئًا.” فَقُلْتُ يَا رَسُولَ اللَّهِ، أَفَلاَ أُبَشِّرُ بِهِ النَّاسَ قَالَ: “لاَ تُبَشِّرْهُمْ فَيَتَّكِلُوا.”

عَنْ عَائِشَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ:

“...فَإِنَّ أَحَبَّ الْعَمَلِ إِلَى اللَّهِ أَدْوَمُهُ وَإِنْ قَلَّ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “إِنَّ اللَّهَ تَعَالَى قَالَ مَنْ عَادَى لِى وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَىَّ عَبْدِى بِشَىْءٍ أَحَبَّ إِلَىَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا زَالُ عَبْدِى يَتَقَرَّبُ إِلَىَّ بِالنَّوَافِلِ حَتَّى أَحْبَبْتُهُ، كُنْتُ سَمْعَهُ الَّذِى يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِى يُبْصِرُ بِهِ، وَيَدَهُ الَّتِى يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِى يَمْشِى بِهَا، وَإِنْ سَأَلَنِى لأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِى لأُعِيذَنَّهُ...”

عَنْ أَبِي هُرَيْرَةَ d: أَنَّ رَسُولَ اللَّهِ s...قَالَ:

“الْإِحْسَانُ: أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ.”

Muʿadh (ra) reported, “I was riding behind the Prophet (saw) on the same donkey called ʿUfayr when he asked, ‘Do you know what right Allah has over his servants and what right His servants have over Him?’ I answered, ‘Allah and His Messenger know best.’ Then the Prophet said, ‘Allah’s right over His servants is that they should worship Him (alone) and should not associate anything with Him. And the servants’ right over Allah is that He should not punish those who do not associate anything with Him.’ I asked the Prophet (saw), ‘O the Messenger of Allah! Should I not inform the people of this good news?’ The Noble Messenger responded, ‘Do not inform them of it, lest they should become careless (by relying on this good news).’”
(B2856, al-Bukhari, al-Jihad, 46)

According to ʿAʾisha (ra), the Messenger of Allah (saw) said, “…The most pleasing acts to Allah are those performed continuously even if they are few.”
(D1368 Abu Da’ud, al-Tatawwuʿ, 27)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of mine. And the most beloved thing with which my servant comes close to me is what I have prescribed for him; and my servant will continue to come close to me through performing supererogatory works until I love him. Thus I become his sense of hearing by which he hears, and his sense of sight by which he sees, and his hand by which he grips, and his leg by which he walks; and if he asks me (for something), I give it to him, and if he asks me for protection (refuge), I protect him. …”
(B6502 al-Bukhari, al-Riqaq, 38)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“… The excellence in faith (iḥsān) is to worship Allah as if you see Him. Even if you do not see Him, He sees you.”
(B4777 al-Bukhari, al-Tafsir, (Luqman) 2)

Muʿadh b. Jabal (ra) adopted Islam when he was eighteen years old, was present at the Pledge (Bay’a) of al-ʿAqaba (a place between Mina and Mecca), and participated with the Messenger of Allah (saw) in all battles, above all Badr and Uhud. He was one of the outstanding Companions of the Prophet. He was frequently the object of the Prophet’s complements. He was distinguished among the Companions (ra) for his knowledge of the Holy Qurʾan and of what was religiously permitted and forbidden. He was one of the few Companions (ra) who could give a ruling (fatwā) on religious matters. Perhaps it was because he had such qualities that the Messenger of Allah (saw) sent him as the governor to Yemen.[64] Muʿadh participated in many campaigns with Allah’s Messenger (saw) and accompanied him on many journeys. During one of these journeys he was on the back part of the saddle of our Master the Prophet’s mount. This was a moment when Muʿadh (ra) was physically the closest to Allah’s Messenger. Between them there was only the back side of the packsaddle. The Messenger of Allah (saw) called to Muʿadh, who was sitting behind him, “O Muʿadh!” And Muʿadh said, “I am at your service, O Messenger of Allah!” After a while, the Messenger of Allah (saw) called to him once more in the same way. And Muʿadh again responded, “I am at your service, O Messenger of Allah!” A little later, after being on the road for a while, the Messenger of Allah (saw) called once more in the same way, “O Muʿadh!” as if he wanted to bring an important matter to Muʿadh’s attention. And again the same response came from Muʿadh, “I am at your service, O Messenger of Allah!” Thereupon Messenger of Allah (saw) asked, “Do you know what right Allah has over his servants?” When Muʿadh (ra) answered, “Allah and his Messenger know best,” the Prophet (saw) said, “Allah’s right over His servants is that they should worship Him (alone) and should not associate anything with Him.” After a while the Prophet (saw) called again, “O Muʿadh!” because he had something further to say. And Muʿadh replied in the same manner, “I am at your service, O the Messenger of Allah!” Then Allah’s Messenger (saw) asked, “If they do this, do you know what right Allah’s servants have over Him?” When Muʿadh replied, “Allah and his Messenger know best,” the Prophet (saw) said, “He would not punish those who worship Him alone and do not associate with Him anything else.” Muʿadh, who had become excited about what he had heard, said, “O Allah’s Messenger! Should I not inform the people of this good news?” The Noble Messenger responded, “Do not inform them of it, lest they should become careless (by relying on this good news).”[65] Worship, which is defined as the Exalted Creator’s right over his servants, expresses the reason that man was created.[66] Worship is an act that gives man value before the Creator.[67] Allah Almighty created man in the finest form and put everything in the world at his disposal. He created man on earth as His vicegerent[68] and equipped him with superior capabilities which were not granted to any other creature, such as reasoning, thinking, contemplating, and free will. He asked man, whom he provided with all these qualities, to worship Himself alone. In this regard, being a servant of Allah (swt) does not mean that there is a slave and lord relationship and that one worships Allah without freedom of choice. On the contrary, being a servant of Allah is one’s voluntary submission to the will of Allah by using one’s freedom to choose. It is to pursue a life in accordance with what Allah the Almighty asks us by avoiding what our self asks us or demands from us.

Worshipping Allah (swt) is Allah’s right over his servants. Man should be aware of the fact that all he possesses is Allah’s bounty. Thus man must thank consciously Allah who gave him everything that he possesses.

In this context the Messenger of Allah (saw) said, “In the morning, alms are due for every bone in one’s body, every prayer is alms, every fast is alms, every Hajj is alms, every utterance of ‘Praise be to Allah’ is alms, every utterance of ‘Allah is most great’ is alms.”[69] He also said, “One’s salutation to everyone he meets is alms, his calling for good is alms, his forbidding what is evil is alms, the removal of a harmful thing from the way is alms, his having sexual intercourse with his wife is alms.”[70] Thus, man should not forget that it was Allah who gave him the capability of going to sleep every night and waking in the morning, and he should remain alert to this by worship.

Worship is the name describing the way that the servant can communicate with his Lord. It describes the fact that man, who is needful of the Creator the Exalted, who created everything out of nothing, can present his situation and needs to Allah (swt) without any medium or intermediary. This is why the servant recites, when he stands in prayer in the presence of Allah, the verses, “All praise is due to Allah, the Lord of the Worlds. The Beneficent, the Merciful. Master of the Day of Judgement. You do we serve and You do we beseech for help. Guide us to the right path. The path of those upon whom you have bestowed favors. Not (the path) of those upon whom Your wrath is brought down, nor of those who go astray.”[71] In this way, the servant begins by praising his Creator. He confesses his weakness, he bows to his Lord, asks Him for help and prays to Him to keep him firm in serving Him and pursuing the straight path. This then is what it means to be conscious of worship and conscious of being a servant of Allah.

Islam demands that every servant must maintain the consciousness of acts of worship, at least as far as the prescribed acts of worship are concerned. This is why Allah’s Messenger (saw) said, “Islam is based on five principles: To testify that there is no god besides Allah and that Muhammad is Allah’s Messenger, to pray (prescribed prayers), to pay the zakāt, to perform the Hajj, and to fast during the month of Ramadan.”[72] In this prophetic tradition, the Messenger of Allah (saw) listed the minimum prescribed acts of worship and mentioned in order the acts of worship for which every individual who was a believer was responsible for performing, if he had the ability. The most important point to which the Messenger of Allah (saw) drew attention in this ḥadīth is that the four major forms of worship are based on the belief “that there is no god but Allah and that Muhammad is His servant and messenger.” In other words, these acts of worship which are done physically are valid only if they are based on sincere belief. The acts of worship done without belief do not have any significance beyond formal movements. In this regard, while worship acquires its meaning on the basis of belief, belief is reflected in human life and is strengthened through acts of worship. If we examine the sections of Ḥadīth literature concerning belief and worship, we find that the Prophet (saw) was especially preoccupied with the connection between belief and worship.

In this context, the servant must continue acts of worship in order to maintain his belief and make his belief realized in his life. Allah the Exalted commanded the Prophet (saw) to worship until he died.[73] And the Prophet (saw) said repeatedly, “…The acts most pleasing to Allah are those which are done most continuously.”[74]

When people asked him about Islam and belief, our beloved Prophet would always enumerate the prescribed acts of worship and usually identify Islam and belief (imān) with the basic prescribed acts of worship. There are many examples of this in the Ḥadīth literature. Once a delegation of thirteen people who belonged to the ʿAbd al-Qays branch of the Rabiʿa tribe, which inhabited the region of Bahrein, came to Medina after a long and difficult journey. They said to the Prophet (saw), “Give us some brief advice that we can teach to our tribe and by doing this enter Paradise.” Then the Messenger of Allah (saw) commanded them to believe only in Allah who is One. Afterwards he asked them, “Do you know what it means to believe only in Allah who is One?” When they replied, “Allah and His Messenger know best,” he said, “It means to believe that there is no god but Allah and that Muhammad is His Messenger, to perform prayers perfectly, to pay the zakāt, and to fast during Ramadan.” Later he bade them farewell saying, “Memorize what I have said well and tell it to the people of the tribe.”[75]

In the famous Jibril Ḥadīth, the angel Jibril asked the Prophet (saw), “What is Islam?” Thereupon the Messenger of Allah (saw) said, “Islam is to worship Allah, to not associate anything with Him, to pray, to pay the zakāt, and to fast during Ramadan.”[76] In this context, he advised one of his Companions (ra) who said, “I would like to learn something that will save me from Hell and gain me Paradise,” as follows: “Continue to worship Allah without associating any partner with Him, observe the prescribed prayers, pay the prescribed zakāt, fast during Ramadan, treat other people in the way you would like to be treated, and do not treat people in the way you would not like to be treated.”[77] All of this shows that the prescribed acts of worship are indispensable in the life of a Muslim.

The Prophet (saw) gave the following example to show that if a person fulfilled his religious obligations with proper attention, care, and sincerity, he would acquire the favor of Allah the Exalted and would go to Paradise: Once a Bedouin with disheveled hair came to the Prophet (saw) and asked, “O the Messenger of Allah! What are the prayers that Allah has prescribed for me?” And the Messenger of Allah (saw) answered, “There are five daily prayers, but you may also perform supererogatory prayers.” When the bedouin said, “Tell me the fast that Allah has prescribed for me,” our Master the Prophet (saw) said, “It is the fast during the month of Ramadan, but you may also do supererogatory fasting.” Next the bedouin said, “Tell me what the zakāt is that Allah (swt) has prescribed for me.” And the Messenger of Allah (saw) explained to him the basic principles of Islam, including paying the zakāt. Then the bedouin said, “I swear by Him who has honored you that I will not perform supererogatory acts of worship. But I will fulfill without exception and to the letter the acts of worship that Allah has prescribed for me.” Thereupon Allah’s Messenger (saw) said of him, “If he is true to his word, he will acquire salvation” or “he will enter Paradise.”[78] The answers that the Messenger of Allah (saw) gave took into account the psychological and cultural conditions of the bedouin, but they should not be understood to mean that there was no need whatsoever for a Muslim to perform any supererogatory act of worship. If we bring together all the ḥadīths on this subject and examine the narratives from a holistic perspective, we find that, in the devotional life of a Muslim, the Sunna and supererogatory acts of worship are too important to be taken lightly.

In this context, our beloved Prophet explained the merit of supererogatory/Sunna acts of worship in the presence of our Lord in the following manner: “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of mine. And the most beloved things with which my servant comes nearer to me is what I have prescribed for him; and my servant keeps on coming closer to me through performing supererogatory prayers until I love him. Thus I become his sense of hearing by which he hears, and his sense of sight by which he sees, and his hand by which he grips, and his leg by which he walks; and if he asks me, I give him, and if he asks my protection (refuge), I protect him...”[79] It is understood from this ḥadīth that the servant approaches Allah, the Almighty, with acts of worship and he shows his love of Him with supererogatory/Sunna acts of worship. For a believer, the most important purpose in this life is to please the Creator the Exalted, who gave him life. This is why the Prophet (saw) continuously performed supererogatory acts of worship. When people asked him about acts of worship, he advised them to do supererogatory acts worship after those that were prescribed.

Accordingly, the noble Messenger mentioned supererogatory prayers as in fact something complementary to prescribed prayers. By giving information about supererogatory prayers to people whom the Prophet (saw) thought could carry out prescribed prayers, he encouraged his community, thanks to supererogatory prayers, to draw closer to Allah (swt) and to complete what was lacking in their performance of prescribed prayers. In this context, he said, “The first act for which the servant will be brought to account on the Day of Judgement is prescribed prayers. If he performed them properly, this will be recorded. But if he did not do them properly, Allah the Exalted will say [to the angels], ‘Let’s have a look to see if my servant has performed any supererogatory prayer. Use them to complete the prescribed prayers.’ Then what he has done concerning the zakāt will be checked in the same manner and then the other acts [of worship] will be evaluated in the same way.”[80] As in all matters, the Prophet (saw), his Sunna, is our standard and example for serving Allah (swt). He said, “Perform your prayers as you have seen me praying,”[81] and “Learn the rules concerning the performance of the Hajj (pilgrimage) from me.”[82] Thus the Companions (ra) learned from him all acts of worship, prescribed and supererogatory. All the regulations concerning the performance of these acts of worship, i.e., the time, the place the manner and the amount of performances, are determined by his Sunna. In this regard, the words of the Companion and jurist ʿAbd Allah b. Masʿud (ra) are quite significant. He said, “Worshipping in a balanced manner according to the Sunna is much better than trying to exert the utmost strength on things which are innovations and not included in the Sunna.”[83]

The Prophet (saw) also forbade people to come to a state in which they did not have the strength to perform the obligatory acts of worship and ignored their other responsibilities because they had devoted themselves completely to performing supererogatory prayers. He warned his Companions (ra) who had been overcome with despair by comparing their acts of worship to Allah’s Messenger’s custom of worship and who had decided to abandon certain religiously permissible things, such as sleeping, eating, spending time with their wives.[84] He did not approve of their behavior in spending all night in worship and he advised them to worship modestly but continuously.[85] Thus, when he learned that ʿAbd Allah b. ʿAmr (ra) had spent all night worshiping and all day fasting, he said, “If you do so, your eye sight will become weak and you will become weak. No doubt, your body has a right over you, and your family has a right over you, so spend some days fasting, and do not fast on other days, spend a part of the night by performing prayers and then sleep during the remaining part.”[86] Similarly he warned one of his Companions (ra) who prayed on a rock for a long time and said, “O people, behave moderately (avoid extremes and negligence).”[87]

While stating that one should continue to do acts of worship even if their amount was less, the Messenger of Allah (saw) wanted to draw attention, on the one hand, to the need for a person not to neglect the prescribed acts of worship, and to emphasize, on the other hand, that the believer must always be conscious of his being a servant to Allah (swt) and so must organize his life accordingly. In this regard, he said, “Charity is obligatory everyday on every digital bone of a human being. If one helps a person concerning his riding animal by helping him to ride it or by lifting his luggage on to it, all this is charity. A good word, and every step one takes to the ritual prayer, is charity; and guiding somebody on the road is charity.”[88] Thus our Master the Prophet (saw) stated that all works that result from good intentions and sincerity are considered as acts of charity and worship.

Certain kinds of behavior, such as ruling justly in disputes among people,[89] commanding people to do good and refrain from doing evil,[90] greeting people whom one meets, removing troublesome obstacles from the road, satisfying one’s sexual desire with one’s wife in a religiously permissible way,[91] and working to provide the livelihood of one’s family were all characterized by the Prophet (saw) as charity and thus could be evaluated as acts of worship in various aspects of life.[92] In this regard, treating one’s parents well, helping a needy person, patting the head of an orphan, paying for the expenses of a student, showing respect to an elderly person, and offering one’s seat in a bus to a pregnant woman are all acts of worship. Similarly, sharing one’s knowledge with other people, trying one’s best in whatever one does, making an effort to save young people from the clutches of harmful habits, and working hard to do something for children who are dying under bombs are acts of worship. Trying to keep oneself away from all kinds of bad morals and making an effort to acquire good morals, looking for occasions to do good things, smiling when one meets a believer, making every effort to make things easy and not difficult for the people around one, and countless other similar things are all acts of worship. Engaging in these kinds of behavior means spending one’s life as if one is always worshipping Allah (swt). Thus, Allah the Exalted wants his servants to live mindful of doing such acts of worship and has stated the following, “O son of Adam! Devote yourself to worshipping me, so that I will fill your chest with riches and I alleviate your poverty. If you do not do so, I will fill your hands with other things and I will not alleviate your poverty.”[93]

Although there is a gradation among the things for which a believer is responsible in the eyes of Allah, one may classify them as follows: faith, submission to Allah, and doing good, or excellence in faith (imān, Islam and iḥsān). For those who have faith and continue to worship Allah, excellence in faith (iḥsān) is the culmination of servanthood. As our Master the Prophet (saw) described, “… iḥsān is to worship Allah as if you see Him. Even if you do not see Him, He sees you. …”[94] The servant who, through faith, finds the meaning of life and rises to the light from darkness, shows by acts of worship his reverence and love for, and respect, commitment, and obedience to, the Creator the Exalted. By fulfilling the prescribed acts of worship, he draws closer to Allah. By performing supererogatory prayers and the Sunna prayers (prayers based on authoritative examples of the Prophet), he becomes the object of Allah’s love. At the level of iḥsān, every step that Allah’s servant takes, everything that he does, and every act of worship that he performs with the right intention is done under His supervision and with the knowledge that Allah (swt) sees him. Iḥsān, therefore, is the peak that the believer could reach in his servanthood. Those who have reached this point consciously act knowing that “Allah sees me at every moment, knows everything that I do, and even knows what is in my heart.” A person who conducts his life with such awareness is envied even by angels. In short, such a person is called muḥsin (considered to be excellent in faith). He is one of the fortunate who has acquired reward in the presence of Allah.[95]

Worshipping plays an indispensable part in the construction of the identity of a believer, because it has the capacity to purify man of human weaknesses, teaches him to have strong will and be patient, and educate people to behave themselves. Acts of worship may seem to consist of certain formal behaviors. But behind these formalities is the secret essence of obedience and commitment. Indeed, engaging in acts of worship purifies people from egotism, arrogance, selfishness, from all kinds of delusions that may prevent one from being a servant of Allah, such as envy, prodigality, greed, miserliness and similar bad feelings and thoughts. Worshipping functions as a shield protecting man from thinking about and doing all kinds of bad actions. Worshipping is the mark of a believer, the manifestation of being a believer and a sign of his belief.[96]

Although worshipping concerns individual responsibility, its results have a function in shaping society. In this regard, the requirement for certain acts of servanthood, such as prayer and making the Hajj, which are fundamental acts of worship in Islam, to be performed en masse or communally, should certainly be evaluated within the framework of their social consequences. Furthermore, certain prescribed acts of worship, such as ṣadaqa and zakāt, which have been mentioned as being in the realm of individual responsibility, need no explanation with respect to their function in providing mutual assistance and support and creating a spirit of unity and harmony in society. All acts of worship and all activity and behavior which are done with the intention of worshipping not only put the relationship between Allah (swt) and His servant in order and but also determine the individual’s psycho-social stance and establish the structure of society.

Man, who was essentially created to serve Allah the Exalted, should always behave with this in mind and should pray to Allah (swt) in the following way: “O my Allah! Help us to remember you, to thank you, and to worship in a beautiful manner.”[97]

[64] EU5/187, Ibn al-Athir, Usdu al-Ghaba, V, 187.

[65] B2856 al-Bukhari, al-Jihad, 46; B5967 al-Bukhari, al-Libas, 101; M143 Muslim, al-Iman, 48.

[66] Al-Dhariyat, 51: 56.

[67] Al-Furqan, 25: 77.

[68] Al-Anʿam, 6:165.

[69] D1286 Abu Da’ud, al-Tatawwuʿ, 12.

[70] D1285 Abu Da’ud, al-Tatawwuʿ, 12.

[71] Al-Fatiha, 1: 1-7.

[72] B8 al-Bukhari, al-Iman, 2.

[73] Al-Hijr, 15: 99.

[74] D1368 Abu Da’ud, al-Tatawwuʿ, 27.

[75] B87 al-Bukhari, al-‘Ilm, 25; M115; Muslim, al-Iman, 23; D4677 Abu Da’ud, al-Sunna, 14.

[76] B50 al-Bukhari, al-Iman, 37.

[77] HM27694 Ibn Hanbal, VI, 384.

[78] B6956 al-Bukhari, al-Hiyal, 3.

[79] B6502 al-Bukhari, al-Riqaq, 38.

[80] HM16731 Ibn Hanbal, IV, 65.

[81] B631 al-Bukhari, al-Adhan, 18.

[82] BS9608, al-Bayhaqi, al-Sunan al-Kubra, V, 204.

[83] DM223 al-Darimi, Muqaddima, 23.

[84] B5063 al-Bukhari, al-Nikah, 1.

[85] N1643 al-Nasaʾi, Qiyam al-layl, 17.

[86] B1153 al-Bukhari, al-Tahajjud, 20.

[87] M4241 Ibn Maja, al-Zuhd, 28.

[88] B2891 al-Bukhari, al-Jihad, 72.

[89] B2707 al-Bukhari, al-Sulh, 11.

[90] M1671 Muslim, al-Musafirin, 84.

[91] D1285 Abu Da’ud, al-Tatawwuʿ, 12.

[92] T1965 al-Tirmidhi, al-Birr, 42.

[93] T2466 al-Tirmidhi, Sifat al-qiyama, 30.

[94] B4777 al-Bukhari, al-Tafsir, (Luqman, 31) 2.

[95] Al-Dhariyat, 51:15-16.

[96] Al-Fath, 48:29.

[97] HM7969 Ibn Hanbal, II, 299.

PRAYER:

THE ESSENCE OF SERVANTHOOD

عَنْ أَبِى أُمَامَةَ قَالَ: قِيلَ: يَا رَسُولَ اللَّهِ أَيُّ الدُّعَاءِ أَسْمَعُ؟ قَالَ:

“جَوْفُ اللَّيْلِ الْآخِرُ، وَدُبُرَ الصَّلَوَاتِ الْمَكْتُوبَاتِ.”

According to Abu Umama (ra),
“It was said, ‘O Messenger of Allah (saw), which prayer is most likely to be listened to?’ Our Master the Prophet answered, ‘(During) the last part of the night, and at the end of the obligatory prayers.’”
(T3499, al-Tirmidhi, al-Daʿawat, 79)

عَنْ أَبِى هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ s ذَكَرَ يَوْمَ الْجُمُعَةِ، فَقَالَ:

“فِيهِ سَاعَةٌ، لاَ يُوَافِقُهَا عَبْدٌ مُسْلِمٌ وَهُوَ يُصَلِّى يَسْأَلُ اللَّهَ شَيْئًا إِلاَّ أَعْطَاهُ إِيَّاهُ.”

عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ أَنَّ النَّبِيَّ s قَالَ:

“خَيْرُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ.”

عَنْ عُمَرَ أَنَّهُ اسْتَأْذَنَ النَّبِيَّ s فِى الْعُمْرَةِ. فَأَذِنَ لَهُ وَقَالَ:

“يَا أُخَيَّ! أَشْرِكْنَا فِى شَيْءٍ مِنْ دُعَائِكَ، وَلاَ تَنْسَنَا.”

Abu Hurayra (ra) reported the Messenger of Allah (saw) as saying,
“There is a time on Friday at which no Muslim servant would pray and would ask Allah for a thing (that is good) but He would give it to him.”
(M1969 Muslim, al-Jumuʿa 13)

According to ʿAmr b. Shuʿayb, his father reported from his grandfather (ra) that the Prophet (saw) said, “The best prayer is the prayer of the Day of ʿArafa (i.e., the day before religious festivals).
(T3585 al-Tirmidhi, al-Daʿawat, 122)

According to Ibn ‘Umar (from ‘Umar) (ra) he asked the Prophet (saw) for permission to perform the ‘Umra, and he gave him permission and said to him, “O my brother, give us a share of your prayer, and do not forget us.”
(IM2894, Ibn Maja, al-Manasik, 5)

He was one of the first Muslims in Mecca.[98] ʿAmr b. ʿAbasa (ra) was a prudent man, upright and conscientious. He understood how people in the period of ignorance, the time period before Islam, went astray, how worshipping idols was something useless and false. He heard about a person who delivered some previously unheard messages in Mecca. Upon hearing this news, he went to Mecca.[99] It was the early days of the Prophet’s mission when the call to Islam was made in secret.[100]

He asked people in Mecca where he could find the Messenger of Allah. They said he could find him around the Kaʿba. When night fell, ʿAmr hid himself between the Kaʿba and its cover, and began to wait for the Messenger of Allah. Sometime in the night he heard the voice of the Prophet Muhammad (saw), who was circumambulating the Kaʿba.[101] ʿAmr went to the Prophet and inquired about who he was, what kind of message he brought from Allah and who accepted his message. Our beloved Prophet told him that he was the Prophet (saw) (Nabi) of Allah and the message he brought from Allah was “to help relatives, to not worship idols, to serve only Allah, and not associate anything with Him.” He also told him that thus far only one free man (Abu Bakr) and one slave (Bilal) (ra) had accepted his message.

During the meeting, ʿAmr b. ʿAbasa (ra) stated that he would follow the Messenger of Allah (saw), and he accepted Islam. But the Prophet (saw) told him, “You shall not do this now. Do not you see uncertainties concerning my situation and the social conditions? Now, return to your family and come back to me when you hear that I have declared my message in public.” ʿAmr went back to his family following the advice of the Messenger of Allah. When he heard, many years later, that the Blessed Prophet had immigrated to Medina, he went there. When he met the Prophet (saw) there he asked him, “Did you remember me?” And the Messenger of Allah reminded him of their meeting in Mecca. ʿAmr b. ʿAbasa (ra) had an inquisitive nature. Just as he did many years earlier in Mecca, he started asking questions of the Messenger of Allah (saw) concerning prayer, and the wudu’ and ghusl.[102] One of the questions he asked was related to whether there was any important time to which we should pay special attention. Thus he asked, “O the Messenger of Allah! Is there any special time during which one may be closer to Allah? Is there any special time during which we should prefer to perform our acts of worship?” The Messenger of Allah (saw) said, “Yes” and added, “The closest that the Lord is to His servant is in the last part of the night, so if you can be among those who remember Allah at that time, then do so. For prayer is attended and witnessed (by the angels) until the sun rises.”[103]

This answer of the Messenger of Allah (saw) to ʿAmr b. ʿAbasa (ra) is, in fact, the expression of the divine mercy on his servants. As he stated, Allah designated certain special times when His servants could focus on Him. Prayer is, indeed, considered to be “the essence of being a servant.” Thus Allah (swt) said, “Your Lord says, ‘Call on Me and I will answer you’”[104] and reminded us that He will answer the prayers of believers. Prayer is the reason for human existence. The servant gains value in the presence of Allah thanks to his prayer. The Noble Qur’an says on this matter, “[Prophet, tell the disbelievers], ‘What are you to my Lord without your supplication?”[105] Yet there are special times and places granted to His servants as the result of His mercy which provide opportunities for the acceptance of the prayers of believers and for cleansing them of their sins. Thus the Messenger of Allah (saw) informed ʿAmr b. ʿAbasa about one of these special times.

The fajr time, about which Allah provides information in the holy Qur’an in the verse, “They pray at fajr for Allah’s forgiveness,”[106] is one of those special times when the servant and Allah meet. The Messenger of Allah (saw) used to get up and perform the night prayers (tahajjud) to take advantage of this time.[107] Our Lord the Almighty advised our beloved Prophet in particular to spend the middle of the night worshipping. When the Prophet (saw) first began to receive divine revelations, the angel Jibril came to our Master the Prophet (saw) and brought the verses: “Stay up throughout the night, all but a small part of it, half, or a little less, or a little more; recite the Qurʾan slowly and distinctly.”[108]

ʿAʾisha (ra) narrated one of the prayers that the Prophet (saw) performed at night, saying, “One night I could not find Allah’s Messenger (saw) in bed, and I began to search for him with my hand. I touched the soles of his feet while they were planted in the state of prostration and he was praying, “O Allah, I seek refuge in Your pleasure from Your anger, and in Your forgiveness from Your punishment, and I seek refuge in You from You. I cannot reckon Your praise. You are as You have praised Yourself.”[109] Our beloved Prophet encouraged his Companions (ra) to worship and pray at these special times. Indeed, Jabir reported that the Prophet (saw) said, “There is an hour during the night in which no Muslim individual will ask Allah for good in this world and the next without His giving it to him; and that applies to every night.”[110]

On another occasion our Master the Prophet (saw) was asked, “O Messenger of Allah, which prayer is most likely to be accepted?” And the Messenger of Allah said, ”The prayers which are made after midnight, and at the end of the obligatory prayers.”[111] With these words, he drew attention to the importance of prayer made after the performance of the prescribed prayers. He was giving good news from Allah, the Compassionate and the Merciful, to those who express their obedience to Him, by not missing the performance of the obligatory prayers. The prayer of the servant who prostrates only in the presence of Allah and shows his obedience to Him and then opens his hands and asks Allah (swt) for what he desires was among those worthy of acceptance.

In order to encourage believers to make the best use of their time, the Blessed Prophet stated that time exhibits different manifestations of Allah the Exalted. In one of his ḥadīths, the Prophet (saw) said, “Every night Allah waits until the first third of the night has passed; He then descends to the lowest heaven and says, ‘I am the king. I am the king. Is there anyone praying to me? Let me accept his prayer. Is there anyone who wants something from me?Let me give him what he wants. Is there anyone who want forgiveness for his sins? Let me forgive him.’ And He continues in this fashion until fajr breaks.”[112] The fact that Allah (swt) answers prayers during the night, that He gives those who ask Him for something what they want, and that He forgives those who ask for forgiveness is expressed in metaphorical language in the form of ‘descending to the lowest heaven.’ In various narratives, different parts of the night are identified as the best part of the night, such as the middle of the night, (the first) one-third of the night, and the last part of the night. This is interpreted to mean that the spiritual significance comprises, in a sense, the whole night and one should take advantage of it inasmuch as one’s conditions allow. Certain Qur’anic verses, such as, “Their sides shun their beds in order to pray to their Lord in fear and hope,” support these narratives related to the merit of the night.[113]

There have always been sacred times and places in which opportunities have been sought to beseech Allah (swt). Since the time of the prophet Adam, in all religions various times and places are assigned different values. There are times and places that are better, more valuable, and more sacred than others. These times and places are valued as opportunities to turn towards Allah, to make supplication, and request what one needs. It is because there is greater hope that prayers made in sacred times and places are more likely to be answered.

Allah the Exalted, described in His Sublime Word some of these special times that He offered to His servants as a result of His mercy. For example, we read in the Holy Qur’an, “It was in the month of Ramadan that the Holy Qur’an was revealed, as guidance for mankind, with clear principles to guidance and criteria distinguishing between right and wrong.”[114] This Qur’anic verse indicates that Ramadan has a value different from the other months of the year. The Night of Power (Laylat al-Qadr) is also a special period of time that makes this month significant. The Holy Qur’an was revealed on this night, which is better than a thousand months.[115] This is what makes the Night of Power and the month which includes it valuable. This is why our Beloved Prophet used to pay special attention to the last ten days of Ramadan—more than any other time—as a time to spend in worship and servitude.[116] When ʿAʾisha (ra) asked, “How should we pray on that night?” the Prophet (saw) taught her the following prayer: “O Allah, indeed You are Pardoning and Generous. You love to pardon, so pardon me.”[117]

Prayer permeated the whole life of our most beloved Prophet. He used to go to sleep with prayer and wake with prayer. He thanked Allah (swt) for all the bounty He created. He never hid his thanks to Allah. Even when he witnessed natural events, he used to utter words of prayer. He used to reaffirm his commitment to Allah at every opportunity. For example, when he saw the crescent he used to say, “Allah is most great! O my Allah! Make the crescent rise up while we are secure, we have faith, we are at peace, we follow the Islamic religion and while we are successfully carrying out things that are loved by our Lord. (O crescent!) Our Lord as well as yours is Allah.”[118] Our beloved Prophet used to pray especially in the morning and in the evening. In each prayer he usually said something suitable to that time. He took advantage of those times to infuse life with meaning. For example in the morning, which usually symbolized the revival of life, he recommended saying the following prayer: “O Allah! Through Your power we entered the morning, and through Your power we enter the evening, and through Your power we live, and through Your power we die. . . . Ultimately we return to You.”[119] When the night fell, he used to pray, “My Lord! I beg of You the good of this night and what follows from it. I seek refuge in You from the evil of this night and the evil which follows it.”[120] According to another narration, the Prophet (saw) advised believers to pray before going to bed as follows: “O Lord! In Your Name, I lay my side down, and in Your Name I raise it. And if You take my soul, then have mercy upon it, and if You release it, then protect it with that which You protect Your righteous worshipers.”[121]

Our beloved Prophet (saw) embellished each moment of his life with prayer. He used to give more importance to the prayer made and the servitude and worship performed at special times when the connection between Allah (swt) and his servant is stronger; and he used to focus on Allah in all sincerity. For example, he stated that the time between the call to come to prayer and the call to start the prayer (iqāma) was a time when prayers were not rejected.[122] He said that Allah answers prayers at certain times. He even warned his Companions (ra) to be careful of what they said and asked at these special times, for at these times even curses could be accepted. Jabir b. ʿAbd Allah (ra) reported the Messenger of Allah (saw) as saying on this issue, “Do not invoke a curse on yourselves, and do not invoke a curse on your children, and do not invoke a curse on your servants, and do not invoke a curse on your property, lest you happen to do it at a time when Allah is asked for something and grants your request.”[123]

Our beloved Prophet gave good news about some of these special times by saying that the sins of believers are forgiven in them,[124] and in some of these he fasted.[125] These special times were later established in Turkish culture on their own as the nights (feasts) of the candiles, the three months, and the blessed days and nights. The fifteenth night of the month Shaʿban is one of these times. It was when the Prophet (saw) gave the good news that prayers would be answered. This night is known as the Night (Feast) of Barāʾ (Forgiveness). It is clear from the following words of the Messenger of Allah how meritorious are the prayers and acts of worship made on this night: “When it is the night of the middle of the month of Sha’ban, spend its night in prayer and observe a fast on that day. For Allah descends at sunset on that night to the lowest heaven and says, ‘Is there no one who will ask Me for forgiveness, that I may forgive him? Is there no one who will ask Me for provision, that I may provide for him? Is there no one who is afflicted by trouble, that I may relieve him?’ And so on, until fajr comes.”[126]

As our Prophet has stated, the best day on which the sun has risen is Friday.[127] The Prophet Muhammad (saw) tells us the following about Friday when prayers are accepted: “There is a time on Friday at which no Muslim would stand and pray and beg Allah for what is good but He would give it to him.”[128] Although this time on Friday is not known precisely, there is a report saying that this is the time between the Friday sermon and Friday prayer.[129] The fact that prayers made on Friday are more effecatious than those made at other times is something known by other prophets. For example, after the brothers of the prophet Joseph confessed their guilt about him, they said, “O Father! Ask Allah to forgive our sins – we were truly in the wrong.” The prophet Jacob replied, “I shall ask my Lord to forgive you.”[130] And he waited until Friday night to ask for forgiveness.[131]

One may conceive of a bi-lateral relationship between prayer and time and place. There are sacred times and places that make prayer acceptable, and there are times and places that become meaningful by prayer made within them and that are unified by the human soul. On the whole, the Merciful Prophet seems to have knitted times and places with prayers. He imprinted his faith on time and place, this is because man gives a spirit to time and place by prayer. The Messenger of Allah (saw) declared that prayers made at certain places are more worthy of acceptance than others, just as prayers made at certain times are more worthy of acceptance than others.

One of these places is the holy city of Mecca, the mother of cities, which brings together all Muslims and was chosen as the place of Hajj as an act o worship. The Kaʿba, Arafat, and Mecca are holy places which witnessed many prophets throughout the history. According to tradition, Mount Arafat is the place where the Prophet Adam and Eve met and recognized each other.[132] On this land the prophet Adam beseeched Allah and asked Him for permission to erect a house so that he could have a place toward which he could turn to pray Allah.[133] Allah (swt) commanded the Prophet Abraham, who is one of the major links in the chain of revelation, to build a house here in this place. And the Prophet Abraham together with his son Ishmael built the Kaʿba, the house of Allah. When they finished building the Kaʿba, they made the following prayer: “Our Lord, make us devoted to You; make our descendants into a community devoted to You. Show us how to worship You and accept our repentance, for You are the Ever Accepting of repentence, the Most Merciful. Our Lord, make a messenger of their own rise up from among them, who will recite Your revelations to them, who will teach them the Book and wisdom, and purify them: You are surely the Mighty, the Wise.”[134]

When Abraham left his wife Hagar and his son Ishmael in the land of Mecca, which was a barren land, he made the following prayer: “My Lord, make this land secure and provide those of its people who believe in Allah and the Last Day with all kinds of goods.”[135] Indeed the Messenger of Allah (saw) acknowledged that Mecca was blessed with food and drink thanks to this prayer of Abraham.[136]

Thus Mecca became the mother of cities (umm ’l-qurā), the secure city (al-balad al-amīn).[137] The Kaʿba, the source of divine mercy and guidance to the worlds, became the first house of worship established for humans in Mecca.[138] Our Prophet used to pay special attention to praying in this city. He informs us that one of the times when prayer is accepted is the moment when one catches the first glimpse of the Kaʿba.[139] When they conquered Mecca, Usama b. Zayd (ra) entered the Kaʿba with Allah’s Messenger.[140] He described how the Prophet (saw) wholeheartedly prayed in the Kaʿba as follows: “I entered the Ka’ba with the Messenger of Allah. He told Bilal (ra) to shut the door and he did so. There were six pillars inside the Ka’ba. He went between the two pillars near the door of the Kaʿba and sat down. He praised Allah, requested something from Him, and asked for forgiveness. Then he got up, and went to the back wall of the Kaʿba, placed his face and cheeks against it, praised Allah and again prayed, requested something, and asked for forgiveness. Then he went to each corner of the Kaʿba and faced it, reciting the takbīr (Allāhu akbar), the taḥlīl (Al-ḥamdu li’llāh), and tasbīḥ (Subḥān allāh), praising Allah, praying and asking for forgiveness. Then he came out and prayed two rakʿas (prayer cycles) facing the Kaʿba; then he moved away and said, ‘This is the Qibla, this is the Qibla’”[141]

At the Kaʿba, whose foundations were built by Abraham, there is a place named after him, the maqām Ibrāhīm, which Allah gave as a gift to all Muslims. In the Noble Qur’an Allah commands us to make it a place of prayer and to beseech him and invoke His name there.[142] Indeed after circumambulating the Kaʿba following the conquest of Mecca, our beloved Prophet recited the verse, “Take the spot where Abraham stood as your place of prayer.”[143] And then he prayed there.[144]

Another sacred place located near Mecca where prayers are accepted is Mount ʿArafat. Our Prophet gave the good news that prayers made on ʿArafat on the Day of ʿArafa (i.e., 9 Dhu ‘l-Hijja, the day before completing the rituals of the Hajj) are the best of prayers[145] and said, “There is no day on which Allah ransoms more servants from the Fire than the Day of ʿArafa. He draws closer and closer, then He boasts about them before the angels and says, ‘What do these people want?’”[146]

Thus, the Prophet (saw) invited Muslims to meet their Lord at these sacred places in particular. He sometimes asked those who went to these places to worship to pray for him. One of them was ʿUmar (ra). The Prophet (saw), who gave a positive response to ʿUmar, who had asked for permission to make the lesser pilgrimage (ʿUmra), said to him, “O my brother, give us a share of your prayer, and do not forget us.”[147] The fact that Mecca was a sacred place and prayers made there were worthy of acceptance was also something acknowledged by Meccan polytheists. One day Allah’s Messenger (saw) could not bear the torment that Abu Jahl had inflicted upon him and he prayed to his Lord saying, “O my Allah! I transfer the Quraysh to You.” The people of Quraysh became worried when the Prophet (saw) invoked Allah against them. Ibn Masʿud (ra) explained the reason for this by saying, “The polytheists used to believe that prayers made in this city would be accepted.”.[148]

Another special place for Muslims is Medina. Just as Abraham prayed for Mecca, our Beloved Prophet prayed for Medina to be a blessed city. As Abu Hurayra (ra) explained: “When people saw the early fruit, they used to bring it to the Prophet. Once when he took that early fruit in hand he said, “O my Allah! Bless us in our fruits. Bless us in our city. Bless us with your bounties. O my Allah! Ibrahim is Your slave, Your khalīl (friend), and Your Prophet. I am also Your slave and Your Prophet. He prayed to You for Mecca. I pray to You for Medina for the like of what He prayed to You for Mecca, and the like of it with it.”[149] Thus Medina was accepted, just like Mecca, by all Muslims as a place where prayers were accepted and acts of worship were considered to be more effecacious..

The value of all these times and places, which adds a special meaning to the lives of Muslims, arises from the testimony of people that they encountered Allah (swt), the most High there. Prayer, which is the time when the servant meets his Lord, takes on a different nature when performed at these times and in these places. Thanks to the relationship between prayer and time and place, the believer becomes one with existence and he establishes a meaningful and deep attachment with the entire universe. Each knot of time and place accompanied by prayer is woven with sincerity, peace, and faith. And these times and places provide a more meaningful life to the believer and always keep him secure and youthful. Therefore, in order to strengthen the bond between the believer and his Lord, he should take advantage of the times and places that present themselves as oportunities and, thanks to this, keep alive his awareness of servanthood.

[98] NM5246, al-Hakim, al-Mustadrak, V, 1949 (3/285).

[99] HM17144 Ibn Hanbal, IV, 112.

[100] NM584, al-Hakim, al-Mustadrak, I, 244 (1/164).

[101] MÜ806, al-Tabarani, Musnad al-Shamiyyin, I, 455.

[102] M1930 Muslim, al-Musafirin, 294.

[103] N573 al-Nasaʾi, al-Mawaqit, 35; NM584 Hakim, al-Mustadrak, I, 244 (1/164).

[104] Al-Ghafir, 40: 60

[105] Al-Furqan, 25: 77.

[106] Al-Dhariyat, 51: 18.

[107] HM2710 Ibn Hanbal, I, 298; N1620 al-Nasaʾi, Qiyam al-layl, 9.

[108] Al-Muzzammil, 73: 2-4.

[109] M1090 Muslim, al-Salat, 222.

[110] M1770 Muslim, al-Musafirin, 166.

[111] T3499 al-Tirmidhi, al-Daʿawat, 79.

[112] M1773 Muslim, al-Musafirin, 169.

[113] Al-Sajda, 32: 16.

[114] Al-Baqara, 2: 185.

[115] Al-Qadr, 97: 1-3.

[116] T796 al-Tirmidhi, al-Sawm, 73.

[117] T3513 al-Tirmidhi, al-Daʿawat, 84.

[118] DM1720 al-Darimi, al-Sawm, 3.

[119] T3391 al-Tirmidhi, al-Daʿawat, 13.

[120] M6908 Muslim, al-Dhikr, 75.

[121] T3401 al-Tirmidhi, al-Daʿawat, 20.

[122] T3594 al-Tirmidhi, al-Daʿawat, 128.

[123] D1532 Abu Da’ud, al-Witr, 27.

[124] T739 al-Tirmidhi, al-Sawm, 39.

[125] T740 al-Tirmidhi, al-Sawm, 40; IM1648 Ibn Maja, al-Siyam, 4.

[126] IM1388 Ibn Maja, al-Iqama, 191.

[127] M1977 Muslim, al-Jumuʿa, 18.

[128] M1969 Muslim, al-Jumuʿa, 13.

[129] M1975 Muslim, al-Jumuʿa, 16.

[130] Yusuf, 12: 97-98.

[131] T3570 al-Tirmidhi, al-Daʿawat, 114.

[132] TB1/85 al-Tabari, Ta’rikh, I, 85.

[133] MN2/233 al-Sharistani, al-Milal wa’ l-nihal, II, 233.

[134] Al-Baqara, 2: 128-129.

[135] Al-Baqara, 2: 126.

[136] B3365 al-Bukhari, al-Anbiyaʾ, 9.

[137] Al-Anʿam 6: 92; al-Tin, 95: 3.

[138] Al ʿImran, 3: 96.

[139] BS6555 Bayhaqi, al-Sunan al-kubra, III, 508.

[140] B4289 al-Bukhari, al-Maghazi, 50.

[141] N2917 al-Nasaʾi, Manasik al-hajj, 131.

[142] Al-Baqara, 2: 125.

[143] Al-Baqara, 2: 125.

[144] T862 al-Tirmidhi, al-Hajj, 38.

[145] T3585 al-Tirmidhi, al-Daʿawat, 122.

[146] IM3014 Ibn Maja, al-Manasik, 56.

[147] IM2894 Ibn Maja, al-Manasik, 5.

[148] B240 al-Bukhari, al-Wuduʿ, 69.

[149] MU1602 al-Muwattaʾ, Jamiʿ, 1.

THE ETIQUETTE OF PRAYER:

TURNING TOWARDS THE LORD

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s قَالَ:

“لَيْسَ شَيْءٌ أَكْرَمَ عَلَى اللَّهِ تَعَالَى مِنَ الدُّعَاءِ.”

According to Abu Hurayra (ra), the Prophet (saw) said,
“There is nothing more honorable with Allah than prayer.”
(T3370 al-Tirmidhi, al-Daʿawat, 1; IM3829 Ibn Maja, al-Duʿaʾ, 1)

عَنْ أَنَسِ بْنِ مَالِكٍ عَنِ النَّبِيِّ s قَالَ “الدُّعَاءُ مُخُّ الْعِبَادَةِ.”

عَنِ النُّعْمَانِ بْنِ بَشِيرٍ عَنِ النَّبِيِّ s قَالَ: “الدُّعَاءُ هُوَ الْعِبَادَةُ.” ثُمَّ قَرَأَ ﴿وَقَالَ رَبُّكُمُ ادْعُونِى أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ﴾

عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “مَنْ فُتِحَ لَهُ مِنْكُمْ بَابُ الدُّعَاءِ فُتِحَتْ لَهُ أَبْوَابُ الرَّحْمَةِ وَمَا سُئِلَ اللَّهُ شَيْئًا يَعْنِى أَحَبَّ إِلَيْهِ مِنْ أَنْ يُسْأَلَ الْعَافِيَةَ.” وَقَالَ رَسُولُ اللَّهِ s: “إِنَّ الدُّعَاءَ يَنْفعُ مِمَّا نَزَلَ وَمِمَّا لَمْ يَنْزِلْ فَعَلَيْكُمْ عِبَادَ اللَّهِ بِالدُّعَاءِ.”

عَنْ أَبِى هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ: “يُسْتَجَابُ لِأَحَدِكُمْ مَا لَمْ يَعْجَلْ فَيَقُولُ: قَدْ دَعَوْتُ فَلَمْ يُسْتَجَبْ لِى.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “ادْعُوا اللَّهَ وَأَنْتُمْ مُوقِنُونَ بِالْإِجَابَةِ، وَاعْلَمُوا أَنَّ اللَّهَ لاَ يَسْتَجِيبُ دُعَاءً مِنْ قَلْبٍ غَافِلٍ لاَهٍ.”

According to Anas b. Malik (ra), the Prophet (saw) said,
“The prayer is the essence of worship.”
(T3371 al-Tirmidhi, al-Daʿawat, 1)

According to al-Nuʿman b. Bashir (ra), the Prophet (saw) said,
“The prayer is worship.” Then he recited from the Holy Qur’an, “Your Lord says, ‘Call on Me and I will answer you; those who are too proud to serve Me will enter Hell humiliated.’”
(Al-Muʾmin, 40: 60; T3372 al-Tirmidhi, al-Daʿawat, 1; D1479 Abu Da’ud, al-Witr, 23)

According to Ibn ʿUmar (ra), the Messenger of Allah (saw) said,
“For whomsoever of you the door of prayer is opened, the doors of mercy have been opened for him. And Allah is not asked for anything, meaning, more beloved to Him, than being asked for health.” And the Messenger of Allah (saw) continued saying, “The prayer is benefit against that which strikes and that which does not strike, so hold fast, O worshippers of Allah, to prayer.”
(T3548 al-Tirmidhi, al-Daʿawat, 101)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“One of you is granted an answer (to his prayer) provided he does not rush and say, ‘I prayed but I was not granted an answer.’”
(D1484 Abu Da’ud, al-Witr, 23; M6935 Muslim, al-Dhikr, 91)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Call upon Allah while being certain of being answered, and know that Allah does not respond to a prayer from the heart of one heedless and at play.”
(T3479 al-Tirmidhi, al-Daʿawat, 65)

It was Friday and the seventeenth of the month of Ramadan.[150] The army of the Meccan pagans and the army of Muslims had taken positions facing each other near Badr. It was immediately clear that the two armies were disproportionate in numbers. While the pagan army contained a thousand soldiers, the Muslim army consisted of three hundred and nineteen soldiers. The Messenger of Allah (saw) gazed upon the two armies.[151] Then within his circular tent,[152] he faced the Qibla, (Ka’ba), stretched forth his open hands, and began beseeching Allah (swt), saying,[153] “O Allah! I want you to fulfill what You promised to me. O Allah! If you wish (to destroy the believers), you will not be worshiped upon the earth!”[154] In this way he stretched his hands toward the Qibla, invoked his Lord, and prayed. Because his prayer lasted a long time, his upper garment fell from his shoulder and he seemed to be unaware of this. At that moment Abu Bakr (ra) appeared and put his robe over the shoulders of our Master the Prophet, embraced him, and said, “O Prophet of Allah! This is sufficient beseeching and invoking; your Lord. Allah will certainly fulfill His promise to you.” It was at this time that the noble verse was revealed announcing the good news that Allah will help the believers: “When you begged your Lord for help, He answered you, ‘I will reinforce you with a thousand angels in succession.”[155] After this extremely consoling good news, the Messenger of Allah (saw) left his tent wearing his armor and reciting[156] the following verse: “Their forces will be routed and they will turn tail and ﬂee.”[157]

In the face of the pagan army, which outnumbered his several fold, Allah’s Messenger (saw) turned toward his Lord whole heartedly, showing the sincere bond that he had established with Allah (swt) and his confidence in Him. He knew that, faced with this difficult situation, the only power who could help them was Allah and that He would not reject prayers made sincerely. This was because Allah had declared that he was close to his servants and would answer their prayers.[158] After the battle, Allah’s Messenger (saw) and all the Muslims experienced the joy of victory which was given in return for the prayer that he had made with submission and undoubted faith that his Lord would accept it.

In Arabic, duʿaʾ, usually translated as prayer, has such meanings as calling, asking for help, beseeching, a request or supplication made by the small to the great, by the low to the high, seeking refuge, and crying out. It expresses in a sincere and heart-felt manner the servant’s plea to Allah (swt) and desire to seek shelter with Him, his recognition of his powerlessness in the face of Allah’s exaltedness, and with feelings of love and veneration his wish for Allah’s grace, help, and forgiveness. The purpose of prayer is to mention Allah’s greatness, to beseech Him, to praise Him, to thank Him, to exalt Him and at the same time to offer love and respect to Him. With the exception of certain prayers made at special times and places, prayer can be described generally and in a broad sense as an act of worhip, a way in which the servant is in continuous communitation with his Creator without being bound to any ceremony and stripped of all formality and conditions; and it shows continuity with respect to time and place. The statement of the Prophet Muhammad (saw), “There is nothing more honorable with Allah the Almighty than prayer,”[159] is worthy of note with respect to indicating the importance of this kind of worship. In fact the Prophet (saw) said concerning prayer, “The prayer is the essence of worship.”[160] According to another narration, after saying, “The prayer is worship,” he recited the following verse from the Holy Qur’an: “Your Lord says, ‘Call on Me and I will answer you; those who are too proud to serve Me will enter Hell humiliated.’”[161]

Allah (swt), who has infinite power and strength, calls His servants to Him in a sense by saying, “Call on Me and I will answer you.”[162] He reminded His servants of the purpose for which they were created when He declared, “[O Prophet, tell the disbelievers], ‘What are you to my Lord without your supplication?”[163] Thus, because He created man to serve Him, He wanted him to show his servanthood. And the essence of being a servant is prayer! When the servant turns towards Allah with prayer, this means that he is trying to know and venerate Allah properly. Is this not what Allah wants, after all, from His servants? The servant should know his limitations and position before Allah and submit with love and respect before His greatness. Perhaps prayer is considered the essence of servanthood and worship because it voices concretely the servant’s weakness before Allah.[164] In this regard, prayer creates a dialogue and communication between the servant and Allah. During this communication, the servant sincerely presents his state to his Lord, who created him, and expresses how weak and powerless he is. In return for this, he asks Allah for help, benefactions, forgiveness, mercy, strength, and support. In this way the servant shows his commitment, submission, and sincerity to Allah. Allah is not pleased with people who think that they do not need to pray, who feel self-sufficient without praying to Him, and who abandon prayer which ensures communication with Allah (swt).[165] For, this is an expression of arrogance before the Creator.

The communication between man and Allah (swt) cannot be limited to any time or place. Man can pray at any time and place. The following verse states this fact: “They remember Allah standing, sitting, and lying down, they reﬂect on the creation of the heavens and earth [and say] ‘Our Lord! You have not created all this without purpose– You are far above that! – so protect us from the torment of the Fire.’”[166] Throughout life, one may encounter many difficulties that he may not be able to overcome. He experiences such states as anger, sadness, distress, fear, weakness, loneliness, and hopelessness. He feels the need to pray to Allah especially when he is in dire straits. This is because the hope that Allah answers prayers relieves one’s sadness and grief, and provides him with the strength and patience to bear it. Therefore man should turn to his Lord in times of trouble and pray to Him. The Messenger of Allah (saw) also said the following about prayer in the face of trouble: “Prayer is the weapon of the believer.”[167] Allah’s Messenger (saw) also said, “For whomsoever of you the door of prayer is opened, the doors of mercy have been opened for him. And Allah is not asked for anything, meaning, more beloved to Him, than being asked for health.” Then he went on to say, “The prayer is benefit against that which strikes and that which does not strike, so hold fast, O worshippers of Allah, to prayer.” [168]

However, Allah (swt) does not want his servants to pray only in times of adversity. Allah the Almighty wants His servants to beseech Him in times of wealth as well as in times of poverty, in times of joy as well as in times of trouble. People who remember Allah and pray only when they fall into trouble are condemned in the Holy Qur’an, “Whenever We are gracious to man, he goes away haughtily, but, as soon as evil touches him, he turns to prolonged prayer.”[169] In fact this attitude is similar to that of those who rejected Allah’s signs and then, when a calamity befell them, they used to beseech Allah in total humility; and when Allah rescued them from their calamity, they were ungrateful.[170]

Man must always be conscious of the fact that he is dependent on Allah (swt) and that he must always keep his connection with Him fresh and strong. Indeed according to a narration from Abu Hurayra (ra), Allah’s Messenger (saw) said, “Whoever wishes that Allah would respond to him during hardship and grief, then let him pray plentifully when at ease.”[171] The servant who prays to Allah in good times to thank Him and to ask Him for help in using the benefactions that he has received from Him shows his loyalty and commitment to his Creator in times of abundance and prosperity. He venerates his Lord along with those who pray morning and evening hoping for His approval.[172]

There is no time when prayer is forbidden. However, it is stated in certain Qur’anic verses and prophetic traditions that prayers made at certain times and under certain conditions are more worthy of acceptance. These are special times when the servant is closer to his Lord. The time before the fajr (sahar) is one of these precious periods. Our Lord draws attention to the value of this period in the verse, “They [pious people] pray before the fajr for Allah’s forgiveness.”[173] The Messenger of Allah (saw) emphasized that the last third of the night was an important time for prayer. This is because our Lord descends to the lowest heaven at that time (looks with his merciful gaze) and says, “Who is calling upon Me so that I may answer him? Who is asking from Me so that I may give him? And who is seeking forgiveness from Me, so that I may forgive him.”[174] By mentioning this and similar times, Allah and His Messenger want Muslims take advantage of all their moments for praying.[175] Certainly, if we look at the life of the Prophet Muhammad (saw), we see that prayer covers every aspect of his life. Our Beloved Prophet, who considered prayer to be an indispensable element of daily life, used to pray every morning to his Lord who made him reach a new day by saying “Al-ḥamdu li’llāhi ’l-ladhī ʾaḥyānā, baʿda ma ʾamatanā wa ilahyi ’l-nushūr” (Praise be to Allah who resurrects us after making us die. The return is to Him.).[176] When he went to bed in the night, he used to thank Allah for providing him with a place to to take shelter, saying, “All praise is due to Allah, who has fed us and given us to drink, and has sufficed and granted us refuge, and how many are they who have none to suffice them and none to grant them refuge. (Alḥamdu li’llāhi ’l-ladhī atʿamanā wa saqānā wa kafānā wa awānā, wa kam mimman lā kāfiya lahu wa lā muʾwiya).”[177]

The Prophet (saw) used to observe how to please Allah (swt) in all his affairs and he used to express this intention through prayer to his Lord. When he wanted to do something he would plead, saying, “Allāhumma khir lī w’akhtir lī” (O Allah! Make it good for me and choose for me.).[178] When he was setting out on a journey, he would mount his riding animal, say the takbīr (Allāhu akbar) three times, and then offer thanks to Allah with the prayer, “Subḥān alladhī sakhkhara lanā hādhā wa mā kunnā lahu muqrinīna wa inna ilā rabbinā lā munkalibūn” (Hallowed is He Who provided this (ride) for our service while we were not ourselves powerful enough to do so, and we will return to our Lord),”[179] In short, the Messenger of Allah (saw) enriched every moment of his life with prayer and nourished and soothed his soul with prayer.

When he was going to pray, sometimes the Messenger of Allah (saw) would turn towards the Qibla,[180] and sometimes he stretched his arms so high that his armpits would be seen.[181] Sometimes he would pray wholeheartedly by opening the palms of his hands,[182] and sometimes he would keep his palms together.[183] When he finished praying, he always used to wipe his face with his hands,[184] he also advised his Companions (ra) to do so.[185]

Certainly, in the Holy Qur’an Allah commanded his servants to pray to him with all sincerity, saying, “Call on your Lord humbly and privately –He does not like those who transgress His bounds.”[186] This is why the Messenger of Allah (saw) did not like to pray in a loud voice and he warned those who did so. According to Abu Musa al-Ashʿari (ra), when they were coming back from their expedition to Khaybar, something like this happened. When they got closer to Medina and climbed up to a hill, those who were with the Messenger of Allah (saw) glorified Allah by loudly uttering “Allāhu akbar.” Thereupon, the Messenger of Allah (saw) gave the following advice: “Don’t trouble yourselves too much! You are not calling a deaf or an absent person, but you are calling One Who Hears, Sees, and is very near.”[187] And our Allah the Exalted mentioned the manner of the prayer of the prophet Zacharia, when he asked Allah to give him a child, “When he called to his Lord with a lower voice.”[188]

“The Messenger of Allah (saw) preferred concise and comprehensive prayers.”[189] He used to act resolutly when praying. According to a report of Ibn Masʿud (ra), “When he prayed, he prayed thrice, and when he asked for Allah’s blessings, he asked thrice.”[190] Our beloved Prophet used to advise his Companions, “When one of you prays, he should pray with a will and should not say, ‘O Allah! Confer upon me if You like,’ for there is none to coerce Allah.”[191] However, our Master the Prophet (saw) did not expect an immediate response to his prayer. But he knew that his Lord would not turn him down. Once he said, “One of you is granted an answer (to his prayer) provided he does not rush and say, ‘I prayed but I was not granted an answer.’”[192] When his Companions (ra) asked him, “What does it mean to rush?” the Prophet (saw) said, “That he should say like this: I prayed but my prayer was not accepted. Thus he becomes frustrated and abandons prayer.”[193] As is understood from the explanations of the Prophet (saw), prayers will be answered sooner or later, either in this world or in the hereafter.

The person who prays must be aware that he opens his hands to his Lord who is omnipotent; and by carefully choosing the words that pour from his tongue or pass from his heart he must pray in manner befitting his Lord. In this regard, the Messenger of Allah (saw) gave additional advice, saying, “Call upon Allah while being certain of being answered, and know that Allah does not respond to a prayer from the heart of one heedless and at play.”[194] Allah the Exalted promises to respond to the prayers of his servants who turn to him when He says, “[Prophet], if My servants ask you about Me, I am near. I respond to those who call Me, so let them respond to Me, and believe in Me, so that they may be guided.”[195] On this issue our Prophet said, “Your Lord is munificent and generous, and is ashamed to turn away empty the hands of His servant when he raises them to Him.”[196] Given this divine generosity, servants are encouraged to pray to Allah (swt) in fear (of his torment) and in hope (of his mercy).[197] Allah the Exalted takes seriously the prayers of the believer made in such a state and reminds him that he is not alone, and that Allah knows every aspect of his condition and he is close to him.[198]

The Prophet Muhammad (saw) liked to pray to Allah (swt) by invoking His beautiful names (al-asmāʾ al-ḥusnā). One day while Anas b. Malik (ra) and the Messenger of Allah (saw) were sitting together, they saw a man perfroming the ritual prayer. After he finished, he prayed, saying, “O Allah! I ask You by virtue of the fact that praise is due to You, there is no deity but You, Who showed favor and beneficence, the Originator of the heavens and the earth, O Lord of Majesty and Splendor, O Living One, O Eternal One.” Upon hearing the prayer, the Messenger of Allah (saw) approved of it and said, “He has prayed to Allah using His Greatest Name, and when prayed to by this name, He answers, and when asked by this name He gives.”[199] Similarly, in the Holy Qur’an, Allah tells us that “The Most Excellent Names belong to Allah: use them to call on Him.”[200]

Our Prophet used to pray concerning matters of this world and the next. His most frequent prayer was this: “Allāhumma rabbanā atinā fī al-dunyā ḥasanatan wa fī al-ākhirati ḥasanatan wa qinā ‘adhāb al-nār.” (O Allah! Give us in this world what is good and in the next what is good, and protect us from the punishment of Hell fire).[201] In the Holy Qur’an we are reminded that one should not forget about the Hereafter when praying. “There are some who pray, ‘Our Lord, give us good in this world,’ and they will have no share in the Hereafter; others pray, ‘Our Lord, give us good in this world and in the Hereafter, and protect us from the torment of the Fire.’ They will have the share they have worked for: Allah is swift in reckoning.”[202]

Our Prophet was very careful that what was requested in prayer was lawful, positive, and meaningful. This is why, when the Prophet (saw) informs us that prayers are answered, he makes an exception for prayers which have the aim of committing a sin or which demand cutting one’s ties to his relatives. [203]Our Beloved Prophet was careful to finish his prayers by saying, “Amīn.” The Companions (ra) followed this custom of the Prophet. Abu Zuhayr al-Numayri (ra) used to advise people to finish their prayers within a group by saying, “Amīn,” and said that this was like a stamp impressed on a page. Abu Zuhayr reported to his Companions (ra) a ḥadīth that he witnessed concerning this issue. “We went out with the Messenger of Allah (saw) one night and came upon a man who prayed continuously and insistently. The Prophet (saw) waited to hear him and then said, ‘He will have done something which guarantees (Paradise for him) if he puts a seal to it.’ One of the people asked, ‘What should he use as a seal?’ He replied, ”Amīn, for if he ends it with Amīn, he will do something which guarantees (Paradise for him).’ Then the man who questioned the Prophet (saw) came to the man who was praying, and said to him, ‘So-and-so, end it with Amīn and receive the good news.’”[204]

It is as important to receive prayers made by others as to pray for oneself. Once the Messenger of Allah (saw) advised ʿUmar (ra), “When you enter upon one who is sick, ask him to pray for you, for the prayer of a sick person is like the prayer of angels.”[205] As for the prayer that a Muslim does for his brother in religion, our Prophet said the following: “The prayer of a man for his brother in his absence will be answered. By his head there is an angel who says ‘Amīn’ to his prayer, and every time he prays for his brother, he says ‘Amīn’ and the same for you.”[206] Similarly, prayers of parents for their children and prayers of a guest and traveller are mentioned among those that will be accepted..[207]

One should avoid, however, the curse of those who have been treated unjustly. When the Messenger of Allah (saw) sent Muʿadh b. Jabal (ra) to Yemen, he warned him against the curse of people treated unjustly and said, “There is no screen between his invocation and Allah.”[208] Man should make his life meaningful through prayer. Knowing that a life without prayer has no meaning before Allah (swt), he should pray to add value to existence, to give meaning to life and to find contentment in the presence of Allah. His prayer should be made sincerely and wholeheartedly. He should insistently present his requests to Allah believing that He will answer them. However one should not be in a hurry and expect that his prayers will be answered immediately. One may pray by reciting certain Qur’anic prayer verses or prayers coined by pious forefathers. And when coming from within, one may also devise his own phrases to express his deep feelings. As in every matter, it is best to follow the example of our Master the Prophet (saw) in prayer, to practice the etiquette of prayer that he taught, and to beseech Allah with the words that came from his mouth. Allah’s last messenger beseeched his Lord in a prayer as follows:

“O Allah! Forgive me my faults, my ignorance, my immoderation in my concerns. And You are better aware (of my affairs) than myself. O Allah! Grant me forgiveness (of the faults which I committed) seriously or otherwise (and which I committed inadvertently and deliberately). All these (failings) are in me. O Allah! Grant me forgiveness from the faults which I did in haste or deferred, which I committed in privacy or in public and You are better aware of (them) than myself. You make things come forward and You make things stay back, and over all things You are Omnipotent.”[209]

[150] MS36642 Ibn Abi Shayba, Musannaf, al-Maghazi, 25.

[151] M4588 Muslim, al-Jihad wa al-Siyar, 58.

[152] B2915 al-Bukhari, al-Jihad, 89.

[153] T3081 al-Tirmidhi, Tafsir al-Qurʾan, 8; HM208 Ibn Hanbal, I, 31.

[154] B4875 al-Bukhari, Tafsir, (al-Qamar) 5.

[155] Al-Anfal, 8: 9; T3081 al-Tirmidhi, Tafsir al-Qurʾan, 8; M4588 Muslim, al-Jihad wa al-Siyar, 58.

[156] B487 al-Bukhari, Tafsir, (al-Qamar) 5; B3953 al-Bukhari, al-Maghazi, 4.

[157] Al-Qamar, 54: 45.

[158] Al-Ghafir, 40: 60.

[159] T3370 al-Tirmidhi, al-Daʿawat, 1; IM3829 Ibn Maja, al-Duʿaʾ, 1.

[160] T3371 al-Tirmidhi, al-Daʿawat, 1.

[161] Al-Ghafir, 40: 60; T3372 al-Tirmidhi, al-Daʿawat, 1; D1479 Abu Da’ud, al-Witr, 23.

[162] Al-Ghafir, 40: 60.

[163] Al-Furqan, 25: 77.

[164] T3371 al-Tirmidhi, al-Daʿawat, 1.

[165] IM3827 Ibn Maja, al-Duʿaʾ, 1.

[166] Al ʿImran, 3: 191.

[167] YM439 Abu Yaʿla, Musnad, I, 344; NM1812, al-Hakim, al-Mustadrak, II, 692 (1/492).

[168] T3548 al-Tirmidhi, al-Daʿawat, 101.

[169] Fussilat, 41: 51.

[170] Luqman, 31: 32.

[171] T3382 al-Tirmidhi, al-Daʿawat, 9.

[172] Al-Kahf, 18:28.

[173] Al-Dhariyat, 51: 18.

[174] T3498 al-Tirmidhi, al-Daʿawat, 78.

[175] See, M1969 Muslim, al-Jumuʿa, 13; D521 Abu Da’ud, al-Salat, 35.

[176] DM2714 al-Darimi, al-Istiʾdhan, 53.

[177] T3396 al-Tirmidhi, al-Daʿawat, 16.

[178] T3516 al-Tirmidhi, al-Daʿawat, 85.

[179] M3275 Muslim, al-Hajj, 425; HM6311 Ibn Hanbal, II, 144.

[180] M4588 Muslim, al-Jihad wa ‘l-Siyar, 58.

[181] B1030 al-Bukhari, al-Istisqaʾ, 21; D1489 Abu Da’ud, al-Witr, 23; IM1181 Ibn Maja, al-Iqama, 119.

[182] D1486 Abu Da’ud, al-Witr, 23.

[183] B5017 al-Bukhari, Fadaʾil al-Qur’an, 14.

[184] T3386 al-Tirmidhi, al-Daʿawat, 11.

[185] IM3866 Ibn Maja, al-Duʿaʾ, 13.

[186] Al-Aʿraf, 7: 55.

[187] B7386 al-Bukhari, al-Tawhid, 9; B4202; al-Bukhari, al-Maghazi, 39.

[188] Maryam, 19: 3.

[189] D1482 Abu Da’ud, al-Witr, 23.

[190] M4649 Muslim, al-Jihad wa ‘l-Siyar, 107.

[191] M6812 Muslim, al-Dhikr, 8.

[192] D1484 Abu Da’ud, al-Witr, 23; M6935 Muslim, al-Dhikr, 91.

[193] M6936 Muslim, al-Dhikr, 92.

[194] T3479 al-Tirmidhi, al-Daʿawat, 65.

[195] Al-Baqara, 2: 186.

[196] D1488 Abu Da’ud, al-Witr, 23.

[197] Al-Aʿraf, 7: 56.

[198] M6829 Muslim, al-Dhikr, 19.

[199] D1495 Abu Da’ud, al-Witr, 23.

[200] Al-Aʿraf, 7: 180.

[201] D1519 Abu Da’ud, al-Witr, 26; M6840 Muslim, al-Dhikr, 26.

[202] Al-Baqara, 2: 200-202.

[203] M6936 Muslim, al-Dhikr, 92.

[204] D938 Abu Da’ud, al-Salat, 167, 168.

[205] IM1441 Ibn Maja, al-Janaʾiz, 56.

[206] M2895 Ibn Maja, al-Manasik, 5.

[207] T1905 al-Tirmidhi, al-Birr, 7.

[208] B4347 al-Bukhari, al-Maghazi, 61.

[209] M6901 Muslim, al-Dhikr, 70.

QUNŪT[210]:

STANDING FOR PRAYER IN THE PRESENCE OF ALLAH

عَنْ أَنَسٍ d قَالَ: بَعَثَ النَّبِيُّ s سَرِيَّةً يُقَالُ لَهُمُ: الْقُرَّاءُ، فَأُصِيبُوا فَمَا رَأَيْتُ النَّبِيَّ s وَجَدَ عَلَى شَيْءٍ مَا وَجَدَ عَلَيْهِمْ، فَقَنَتَ شَهْرًا فِى صَلاَةِ الْفَجْرِ...

According to Anas b. Malik (ra),
“The Prophet (saw) sent a company called al-Qurrāʾ (to Najd to teach the faith), but they were killed (ambushed at the Bi’r/Well Maʿuna). I had never seen the Prophet (saw) so sad over anything as he was over them. So he said the Qunūt (prayer) for one month in the fajr prayer …”
(B6394, al-Bukhari, al-Daʿawat, 58)

[210]. “Standing,” A Prayer During The Ṣalāṭ

عَنْ عَلِىِّ بْنِ أَبِى طَالِبٍ: أَنَّ النَّبِيَّ s كَانَ يَقُولُ فِى آخِرِ وِتْرِهِ: “اللَّهُمَّ! إِنِّى أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ لاَ أُحْصِى ثَنَاءً عَلَيْكَ، أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَنَتَ رَسُولُ اللَّهِ s فِى صَلاَةِ الْعَتَمَةِ شَهْرًا، يَقُولُ فِى قُنُوتِهِ: “... اللَّهُمَّ نَجِّ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ...”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قِيلَ: يَا رَسُولَ اللَّهِ! ادْعُ عَلَى الْمُشْرِكِينَ، قَالَ:

“إِنِّى لَمْ أُبْعَثْ لَعَّانًا، وَإِنَّمَا بُعِثْتُ رَحْمَةً.”

According to ʿAli b. Abi Talib (ra), “The Prophet (saw) used to say at the end of the witr (a prayer performed between the ‘isha’ prayer and the fajr prayer), ‘O Allah, I seek refuge in Your pleasure from Your wrath and in Your forgiveness from Your punishment. And I seek refuge in You from You; I cannot praise You enough; You are as You have praised Yourself.”
(N1747 al-Nasaʾi, Qiyam al-layl, 51)

According to Abu Hurayra (ra), the Messenger of Allah
(saw) performed the Qunūt at the ʿatama (first third of the night) prayer for a month. He said in it, “O Allah, … rescue the weak among the believers
(from the oppression of pagans) …”
(D1442, Abu Da’ud, al-Witr, 10)

According to Abu Hurayra (ra), it was said, “O Messenger of Allah! Invoke a curse upon the polytheists. Whereupon he said, ’I have not been sent as the invoker of curses, but I have been sent as mercy.’”
(M6613 Muslim, al-Birr, 87.)

It was the month of Safar in the fourth year of the Hijra. Only four months had passed since the Battle of Uhud, the sorrows of which were still fresh in people’s mind. While trying to recover from the wounds of the battle another disaster befell the believers which would sear their hearts.

Abu Baraʾ, who was the chief of the Banu ʿAmir tribe, came to Medina to get information about Islam. He asked the Prophet (saw) to send his tribe some people to teach Islam to them. Although the Prophet (saw) was quite willing to spread the message of Islam to everyone, he hesitated to accept this request because the Najd region, where this tribe dwelled, was not secure. He was very attached to his Companions[211] and he worried about sending them there. Abu Baraʾ, however, told the Prophet (saw) not to worry about their security and completely assured him that they would be safe.[212]

Thus the Prophet (saw) accepted the invitation and a short time later sent to the aforesaid tribe a group of seventy people to teach Islam and and give them guidance. These people were trained in the Suffa (a section of the mosque in Medina), which was the first institution of Islamic education. Most were from the Ansar. They knew the Holy Qur’an very well and were called the Qurraʾ. The group was led by Mundhir b. ʿAmr (ra). The Prophet (saw) gave him a letter addressed to the nobility of the tribe which they intended to visit. After departing Medina, the group camped at a well called Biʾr Maʿuna somewhere between Medina and Mecca. Haram b. Milhan (ra) brought the letter of the Messenger of Allah (saw) to the Banu ʿAmir tribe, gave it to ʿAmir b. al-Tufayl, the nephew of Abu Baraʾ and invited them to Islam. But ʿAmir despised Islam and its prophet. He did not even read the letter offered to him and indicated to one of his men to spear Haram behind while he was calling them to Islam. Haram became a martyr there from the wound that he received.[213] After having Haram killed, ʿAmir tried to provoke his tribe to kill the rest of his Companions (ra) who were taking a rest near the well. However, because of the promise of safe passage that was given, the people of the tribe rejected this. Then ʿAmir asked for help from the Riʾl, Dhakwan and ʿUsayya who were branches of the Banu Sulaym, with whom he was on friendly terms. The chief of the Riʾl branch, Anas b. ʿAbbas immediately accepted this proposal and went into action, because he was burning to take revenge for his nephew Tuʿayma who had been taken prisoner by the Muslims at the Battle of Badr and was killed by the order of the Prophet.[214]

The pagans were assembled like a small army and attacked by surprise the Companions (ra) who were waiting at Biʾr Maʿuna. The Companions, who were baffled by what was happening, and tried to explain their purpose for coming, but they could not stop the criminals who were blind with rage.[215] They killed without mercy everyone except the seriously wounded Kaʿb b. Zayd al-Najjari, whom they left for dead, and ʿAmr b. Umayya (ra), who was taken prisoner.[216]

When the Prophet (saw) learned of this event, he was extremely saddened; his heart was filled with unbearable pain. Anas (ra) described this pain as follows: “The Prophet (saw) sent a company called al-Qurrāʾ (to Najd to teach the faith), but they were killed (ambushed at the Bi’r Maʿuna). I had never seen the Prophet (saw) so sad over anything as he was over them. So he said the Qunūt (prayer) for one month in the fajr prayer …” [217]Meanwhile the Prophet (saw) received news of the Rajiʿ incident. The ʿAdal and Qara tribes, in collaboration with the Banu Lihyan, trapped ten people who had been sent to them to teach Islam, and killed eighth of them. They captured the remaining two and sold them to the Meccans.[218]

The merciful Prophet, who, for years, was patient and did not curse in the face of all the oppression, torment, and attacks directed against him and his Companions, this time could not bear the heavy pain. It was so grave that when he heard the news he straightened up from the last series of rakʿas of his ‘isha’ prayer and cursed those who had caused this disaster, saying, “O Allah! Be hard on the Tribe of Mudar; O Allah! Inflict years of drought upon them like the years (of drought) of the Prophet Joseph.”[219] And “O Allah! Hurl curse upon the tribe of Lihyan and Riʿl, Dhakwan and ʿUsayya for they disobeyed Allah and His Messenger.”[220]

The Prophet Muhammad (saw) continued to curse them for a month and repeated it at every time of prayer.[221] It was also reported that, in those days, the Prophet (saw) prayed for certain powerless Muslims who had fallen into the hands of the pagans to be saved, saying, “O Allah … rescue the weak believers (from the captivity of the pagans).”[222]

This inward prayer made by the Prophet (saw) while standing during the ritual prayer is called the “Qunūt.” Qunūt means to obey, to keep silent, and to pray while standing during the ritual prayer. Qunūt is also, for a servant who is in difficulty or who has fallen into dire straits, a way to present to Allah (swt) during the ritual prayer his helplessness, affliction, and complaint in the form of a prayer or curse. After confirming his trust in his Lord, the Omnipotent, one seeks refuge in Him and asks for help. When the Prophet (saw) learned of the disaster at the Bi’r Maʿuna, he took refuge in Allah and asked His help. This was because the Messenger of Allah (saw) had tried all means to establish good relations with the pagans, but the pagans stridently rejected Allah’s religion and oppressed the Muslims. This deeply hurt the Messenger of Allah. Thus the curses invoked by our Prophet during the ritual prayer were deep-seated pleas which poured from his wounded heart.

No matter how many difficulties the Prophet of Mercy encountered with the pagans, he did not curse them. He remained patient and forgiving, and ultimately left them to Allah (swt).[223] When he went to Taʾif in the hope that the people would become Muslims and help him, they treated him very badly, but he did not curse. He simply took refuge in his Lord and beseeched Him as follows: “O Allah! I present to You and complain about my weakness, despair and the insult I have suffered. You are the most merciful! You are the Lord of the weak! You are my Lord! To whom are You leaving me, to those who are away from You and who become gloomy when they see me? Are You leaving me to these enemies here? I do not feel sad, if this is not because of Your anger toward me. But Your forgiveness and mercy are greater than Your anger. I take refuge in Your light, which illuminates darkness and rehabilitates the affaires of this world and the hereafter, from being subject to Your anger! Everything belongs to You. There is no power and strength except in You.”[224] Again when he was wounded by the pagans at the Battle of Uhud, he did not curse them but simply reproached them by saying, “How will these people attain salvation who have wounded their Prophet in the head and broken his tooth while he called them to Allah?”[225]

As is understood from these examples, the Messenger of Allah (saw) kept away from invoking a curse when it concerned himself as a person. He invoked a curse only when he felt subject to cruelty and disrespect, not for his personal behaviors but for explaining the divine message and inviting people to the cause of Allah (swt).[226] Once when he was asked to curse the polytheists, Allah’s Messenger (saw) responded, “I have not been sent as the invoker of curse, but I have been sent as mercy.”[227] This was because his true purpose was mercy and calling people to Allah. Invoking a curse, however, by doing the Qunūt, was something exceptional. Certainly, the Prophet (saw) cursed the pagans on the occasion of the Biʾr Maʿuna disaster. But he did not invoke the curse for the benefit of himself but on behalf of his esteemed Companions (ra) who were treacherously trapped by the pagans. It was not easy to lose in an instant scores of religious scholars and memorizers of the Holy Qur’an whom he had personally worked with and trained. In this most difficult of times the only thing he could do was to seek refuge in his Creator and leave the murderers to Him. Yet our Beloved Prophet, who followed a moderate path in all affairs, did not go extreme in this issue either. After a month he stopped cursing the pagan tribes.[228]

The Messenger of Allah (saw) did not approve of a believer being described as a curser.[229] He preached that we should avoid cursing in the negative situations that we faced in the course of daily life and he warned Muslims not to curse each other by invoking the curse of the wrath of Allah (swt).[230] He explained how objectionable it was to curse others carelessly by saying, “Do not invoke a curse on yourselves, and do not invoke a curse on your children, and do not invoke a curse on your servants, and do not invoke a curse on your property, lest you happen to do it at a time when Allah is asked for something and grants your request.”[231] He also warned of being cursed by an oppressed person, “…be afraid of the curse of an oppressed person because there is no screen between his invocation and Allah.”[232] He also took refuge in Allah from the curse of an oppressed person.[233]

When Muslims experience deep pain like that experienced by the Prophet (saw) and his Companions, they turn to their Lord in the hope of being rescued from the afflictions they have encountered and they ask Him for help. Just as the Prophet did it, while they are standing during the ritual prayer at the moment when they are closest to Allah (swt), they sincerely seek refuge in him. This plea coming from awareness of being a servant only of Allah and taking refuge in Him also increases their faith and trust in Allah.

Furthermore Qunūt does not simply consist of beseeching Allah (swt) in difficult times. It is also extremely meaningful for a Muslim to pray silently to his Lord with Qunūt prayers to thank Him for any good fortune that he has experienced. This not only reminds man that he should thank Allah but also strengthens his bond with his Lord both in times of dearth and abundance. Indeed after the incident at Biʾr Maʿūna, Qunūt in the words of our beloved Prophet took on the quality of a prayer recited during the ritual prayer like any other prayer. The Qunūt prayers that the Messenger of Allah (saw) made did not always have the same content. He implored his Lord with various phrases in order to offer supplication to Him. Although there are differences in their content, they all essentially seek to take refuge in Allah from torment, evil, and enemies and ask for His forgiveness and help.

Here are some of the Qunūt prayers that have come down to us from our Prophet:

“Allāhumma inna nastaʿinuka wa nastaghfiruka wa nuʾminu bika wa nuthnī ‘alayka ’l-khayra wa lā nakfuruka wa nakhlaʿu wa natruku man yafjuruk.

Allāhumma iyyāka naʿbudu wa laka nusallī wa nasjudu ilayka wa nasʿa wa nakhfidu narju raḥmataka wa nakhsha ʿadhābaka inna ʿadhābaka ’l-jidda bi’l-kuffāri mulḥiq.”

(O Allah! We ask Your help and forgiveness of our sins. We believe in You. We praise You with all good things, we do not reject You. We distance ourselves from those who disbelieve You, and we cut our ties to them.

O Allah! We worship only You, we perform prayers for You, only for You do we make prostration (sajda). We strive to please You and to be good servants of You. We hope for Your mercy and we fear Your torment. Your torment shall catch unbelievers).[234] “Allāhumma ihdinī, fiman hadayta wa ʿāfinī fiman ʿāfayta wa tawallanī fiman tawallayta wa bārik lī fimā ʾaʿtayta wa qinī sharra mā qaḍayta innaka taqḍī wa lā yuqḍā ʿalayka wa innahu lā yadhillu man wālayta wa lā yaʿizzu man ʿādayta tabārakta Rabbanā wa taʿālayta.”

(O Allah! Guide me among those You have guided, grant me security among those You have granted security, take me into Your charge among those You have taken into Your charge, bless me in what You have given, guard me from the evil of what You have decreed, for You do decree, and nothing is decreed for You. He whom You befriended is not humbled. Blessed and Exalted are You, our Lord).[235]

[211] Al-Tawba, 9: 128.

[212] HS4/137 Ibn Hisham, IV, 137; VM1/346 al-Waqidi, al-Maghazi, I, 346.

[213] B2801 al-Bukhari, al-Jihad, 9; HS4/138 Ibn Hisham, Sira, IV, 138; ST3/514 Ibn Saʿd, Tabaqat, III, 514-515.

[214] HS4/138 Ibn Hisham, Sira, IV, 138; ST2/52 Ibn Saʿd, Tabaqat, II, 52; TD9/325 Ibn ʿAsakir, Taʾrikh Dimashq, IX, 325.

[215] B4088 al-Bukhari, al-Maghazi, 29.

[216] HS4/138 Ibn Hisham, Sira, IV, 138; BN4/81 Ibn Kathir, al-Bidaya, IV, 81-84.

[217] B6394 al-Bukhari, al-Daʿawat, 58; M1550 Muslim, al-Masajid, 302.

[218] VM1/349 al-Waqidi, al-Maghazi, I, 349.

[219] B6393 al-Bukhari, al-Daʿawat, 58; D1442 Abu Da’ud, al-Witr, 10.

[220] M6434 Muslim, Fadaʾil al-sahaba, 186.

[221] M1550 Muslim, al-Masajid, 302; D1443 Abu Da’ud, al-Witr, 10.

[222] D1442 Abu Da’ud, al-Witr, 10.

[223] B2934 al-Bukhari, al-Jihad, 98.

[224] HS2/267 Ibn Hisham, Sira, II, 268.

[225] M4645 Muslim, al-Jihad wa al-Siyar, 104.

[226] B3560 al-Bukhari, al-Manaqib, 23; M6045 Muslim, al-Fadaʾil, 77.

[227] M6613 Muslim, al-Birr, 87.

[228] D1445 Abu Da’ud, al-Witr, 10; N1080 al-Nasaʾi, al-Tatbiq, 32.

[229] T2019 al-Tirmidhi, al-Birr, 72.

[230] D4906 Abu Da’ud, al-Adab, 45; T1976 al-Tirmidhi, al-Birr, 48.

[231] D1532 Abu Da’ud, al-Witr, 27; M7515 Muslim, al-Zuhd, 74.

[232] B1496 al-Bukhari, al-Zakat, 63; M121 Muslim, al-Iman, 29.

[233] M3276 Muslim, al-Hajj, 426; N5500 al-Nasaʾi, al-Istiʿadha, 41.

[234] MS6892 Ibn Abi Shayba, Musannaf, Salawat, 579.

[235] D1425 Abu Da’ud, al-Witr, 5.

THANKFULNESS:

APPRECIATING DIVINE BOUNTIES

عَنْ زِيَادٍ قَالَ: سَمِعْتُ الْمُغِيرَةَ d يَقُولُ: إِنْ كَانَ النَّبِيُّ s لَيَقُومُ أَوْ لِيُصَلِّىَ حَتَّى تَرِمَ قَدَمَاهُ أَوْ سَاقَاهُ: فَيُقَالُ لَهُ، فَيَقُولُ: “أَفَلاَ أَكُونُ عَبْدًا شَكُورًا؟”

Ziyad (ra) said, “I heard al-Mughira say that
the Prophet (saw) used to stand (in prayer) or pray until both his feet
or legs swelled. He was asked (why he did this) and he said,
‘Should I not be a thankful servant.’”
(B1130, al-Bukhari, al-Tahajjud, 6)

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مَنْ لاَ يَشْكُرِ النَّاسَ لاَ يَشْكُرِ اللَّهَ.”

عَنْ جَابِرٍ عَنِ النَّبِيِّ s قَالَ:

“مَنْ أَبْلَى بَلاَءً فَذَكَرَهُ فَقَدْ شَكَرَهُ، وَإِنْ كَتَمَهُ فَقَدْ كَفَرَهُ.”

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s قَالَ:

“الطَّاعِمُ الشَّاكِرُ بِمَنْزِلَةِ الصَّائِمِ الصَّابِرِ.”

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Whoever is not grateful to the people is not grateful to Allah.”
(T1954 al-Tirmidhi, al-Birr, 35)

According to Jabir b. ʿAbd Allah (ra), the Prophet (saw) said,
“If someone is given something, he mentions it and expresses his thanks for it. If he conceals it (without mentioning it to anyone), he is ungrateful for it.”
(D4814 Abu Da’ud, al-Adab, 11)

According to Abu Hurayra (ra), the Prophet (saw) said,
“The one who eats and is grateful has the status of one who is fasting
and is patient.”
(T2486 al-Tirmidhi, Sifat al-qiyama, 43; IM1764 Ibn Maja, al-Siyam, 55)

There were among the Bani Isrāʾil three people, a leper, a blind man, and a bald-headed man. Allah (swt) wanted to test them and sent an angel to them. The angel came to the leper and asked him what he wanted most. The man replied that he would like to have a beautiful skin, because people found his prersent appearance ugly and abhored him. Thereupon, the angel stroked body. He was cured and his ugliness disappeared. He was given a very beautiful color and a wonderful appearance. Afterwards, the angel asked him what kind of property he would like to have most. The recovered man said he would like to have a camel and was given a camel that was ten-months pregnant. The angel departed this man, saying he hoped that the camel would be beneficial to him, and went to the bald-headed man. He asked this man what he wanted most. The bald-headed man said he would like his baldness to disappear and to have beautiful hair. No sooner did the angel stroke his bald head than his baldness disappeared and he had beautiful hair. The angel also asked him what kind of property he would like to have most. When the man said he would like to have a cow he was given a pregnant cow. Then the angel departed, hoping that the cow which had been given to the man would be a benefit to him. At last the angel came to the blind man and asked him what he wanted most in the world. He said he wanted his eyes, which did not see, to be opened so that he could see people. The angel stroked the eyes of the man and, he began to see. Afterwards the angel asked him, just as he asked the others, what kind of property he would like to have. When the man said he would like to have sheep, he was given a pregnant sheep.

A while later, the animals that had been given to these people gave birth and multiplied. Eventually one man had a herd of camels large enough to fill a valley, another had a herd of cows large enough to fill a valley, and another had a herd of sheep large enough to fill a valley. Many years passed. Then the angel appeared before these three people again. But this time the reason he appeared before them was to test them for their thankfulness to Allah (swt) for the bounties He had granted. For this purpose he first came to the man who had been a leper and whom Allah had given health and property. The angel came to this man in the guise of his former state, ill and destitute. He said to him, “I am a poor man. All my means have been exhausted. In order to complete my journey, first I need Allah’s grace and then your help. Now I would like to ask you to give me a camel for the sake of Allah, who gave you a beautiful color, beautiful appearance, and property. In this way let me finish my journey and arrive at my city.” Listening to the request of the angel in the guise of a leper, the man replied, “Many people have a share (in my property).” Then the angel said to him, “I think I know you. Were you not the person with leperous skin whom people abhored? Did not Allah give you all this property?” He replied, “(No), I swear that I inherited this property from my fore-fathers.” The angel responded, “If you are telling a lie, may Allah return you to your former state!” And he departed.

Then the angel went to the bald man in the guise of a bald man and said the same things to him. This man refused to help the angel just as the leper had done. The angel said to him, “If you are telling a lie, may Allah return you to your former state!” The angel then went to the man who previously was blind in the guise of a blind man and he said to him, “I am a poor traveller. I have been on the road (and my means of livelihood have been exhausted). I can reach my destination only with Allah’s help and then yours. Now I would like to ask you to give me a sheep for the sake of Allah, Who has given you the ability to see, so that I can use it to reach my destination.” Upon this request from the angel, the man, who was previously blind was given sight by Allah, said, “Yes, it is true that I was blind. Allah gave me the ability to see. I was poor and Allah made me rich. (Here are my sheep!) Take as many as you wish. I swear by Allah, I will not stop you from taking anything from me today for the sake of Allah.” Then the angel replied, “Keep your property. You were tested and as a result Allah was pleased with you, but your other two friends have incurred the wrath of Allah.”[236] Every blessing is a means of testing. To remember the One who granted the blessing and to thank Him is to increase the blessing and to be made bountiful by it. Not to recognize the One who granted the blessing and to forget the true origin of the blessing is küfran-ı nimet, that is, to be ungrateful for the blessing. The Messenger of Allah (saw) used a striking example to demonstrate to his friends the weakness of man, his wealthy condition, and the extent to which he was thankful.

One day Ata b. Abi Rabah and ʿUbayd b. ʿUmayr, two famous students of the Companions (ra) and leading religious scholars of the age, visited ʿAʾisha (ra), the beloved wife of the most Noble Prophet and the one who knew him most closely. ʿUbayd b. ʿUmayr asked her, “O dear mother! Could you tell us the most interesting behavior of our Noble Prophet?” ʿAʾisha (ra) kept silent for a while and then answered, “The Prophet (saw) told me one night, ‘O ʿAʾisha! If you allow me, let me get up and worship my Lord tonight.’ And I said, ‘By Allah I would love to be as close to you as to that which makes you happy.’ Then he got up, performed the wudu’, and began the ritual prayer. During the prayer, he wept and his tears fell on his chest, on his beard and the place where he made prostrations. Later Bilal al-Habashi came to make the call to the fajr prayer. When he saw that the Allah’s Messenger (saw) was weeping, he said, ‘O Messenger of Allah! Allah has forgiven all your past and future sins, so why are you weeping?’ And Allah’s Messenger (saw) responded, ‘Should not I be servant who thanks Allah?’”[237]

The feeling which drove the Messenger of Allah (saw) to pray until both his blessed feet and legs swelled was the feeling of being thankful to Allah (swt).[238] After the verse that Allah revealed to him,[239] in which He presented, as signs for those with understanding, the creation of the heavens and earth and the alternation of night and day,[240] a Prophet with deep reflection, would certainly be thankful to Allah.

Man is presented with two paths, one is the path of thanking Allah (swt)/ being grateful and the other is the path of disbelief in Allah/ingratitude. Now, the exalted Creator provided man with intellect and will. Man may choose to be thankful or to disbelieve![241] If he wishes, he may prefer the path of appreciation, i.e., the path of appreciating the value of all kinds of goods, or the path of ingratitude!

Thanking Allah (swt) and praising and being grateful in heart, word, and deed for His countless blessings is to acknowledge the blessings with respect. To thank from the heart is to believe that Allah is the one who granted these bounties; to thank in word is to praise the blessings that Allah has given; and to thank in deed is to sustain existence in a way that would please Allah, to perform such acts of worship as praying and fasting, and to avoid what He has forbidden and fulfill his commands. As for thanking by wealth, this is to pay the ṣadaqa and zakāt.

Indeed, being thankful is to be conscious of being a servant and is a style of life. As indicated in the Holy Qur’an, it is a reality of being a servant of Allah (swt).[242] One of Allah’s beautiful names is Shakūr, meaning that Allah is the one who accepts thanks offered to Him, that he demands that man thank Him and not be ungrateful to Him.[243] Furthermore, if a servant thanks Allah, He does not leave his thanks without response. He increases his bounty on a thankful servant. “If you are thankful, I will give you more, but if you are thankless, My punishment is terrible indeed.”[244] In fact, “if anyone is grateful, it is for his own good, if anyone is ungrateful, then my Lord is self-sufficient and most generous.”[245] However, most people do not give thanks.[246] And some thank very little![247]

The prophets, who were exemplary figures for humanity, always thanked Allah (swt). While speaking about Noah, the Noble Qurʾan says, “He was truly a thankful servant.”[248] It also mentions that Abraham praised and thanked Allah for the blessings He granted him,[249] and that David and Solomon praised and thanked Allah for the knowledge he had given them.[250]

When the Prophet (saw) experienced something joyful, he would prostrate himself to express his gratitude to Allah the Almighty.[251] Once while on the way from Mecca to Medina he descended from his mount near a place called ʿAzwaraʾ. He raised his hands and prayed to Allah (swt) for a time. Then he prostrated himself again, and remained for a long time in prostration. Afterwards he stood up, raised his hands, prayed to Allah for a time, prostrated himself again, and then said, “I begged my Lord and asked for intercession for my umma, and He gave a third of my umma to me, so I prostrated myself in gratitude to my Lord. Then I raised my head and begged my Lord (forgiveness) for my umma, and He gave me a third of my umma, so I prostrated myself in gratitude to my Lord. Then I raised my head and begged my Lord (forgiveness) for my umma and He gave me the remaining third, so I prostrated myself in gratitude to my Lord.”[252] Based on this and similar practices of the Messenger of Allah (saw), the prostration of thankfulness has been well accepted. After receiving some divine bounty or after being saved from a disaster or some terrible situation, one turns towards the Qibla, says “Allāhu akbar” and prostrates himself. During prostration, he glorifies Allah, again says “Allāhu akbar” and then rises to his feet.[253]

The primary motive favored in acts of worship is the feeling of thankfulness. Fasting during the month of Ramadan,[254] sacrificing animals during the season of the Hajj,[255] monetary acts of worship such as, above all, paying ṣadaqa, zakāt, and making donations for the sake of Allah, all these are based on the motive of thanking Allah (swt) who has given man His blessings. Man’s need to thank Allah is the result of his being created. For anyone who remains pure of heart and who feels, in accordance with his conscience, that he ows a debt of thanks even to someone who does him a trivial kindness, it would be unthinkable not to praise and thank his Creator who has granted all blessings. This is a natural result of being a good servant to Allah and of Islamic etiquette. A man should not only thank his Lord for granting him countless blessings, but he should also thank people whose kindness he enjoyed. Once the Prophet (saw) explained this by saying, “Whoever is not grateful to people is not grateful to Allah.”[256]

Thanking someone who has done you a kindnes or has had a positive effect on you is required by Islamic ethics. We learn how this would be done from the Prophet (saw). “If someone is given something, he should give something in return for it, provided he can afford it. If he cannot afford it, he should praise him. He who praises him for it, thanks him, and he who conceals it is ungrateful to him.”[257] “Whoever says, after a kindness was done to him, says, ‘May Allah reward you in goodness,’ then he has praised him in the best manner.”[258] In another ḥadīth, the Prophet (saw) said, “If someone is done a favor and he mentions it (recalling the kindness), this fulfills his thanks for it. If he conceals it (not saying anything to anyone), he is ungrateful for it.”[259] This issue is more important when it comes to the relations between spouses. In fact, in one of his ḥadīths, our Master the Prophet declares that Allah will not look at the face of a woman who is not thankful for the kindnesses done by her husband.[260] This is also doubtless true for the man who does not thank his wife for her efforts, for her good intentions, and positive contribution for the well-being of the family.

For every believer who acknowledges his Creator, knowing the value of the blessings granted by Allah (swt) and remembering the One who gave them to him without anything in return necessarily result from the awareness of being a servant. Thus the task which falls to the believing servant is to always fulfill the obligation to praise and thank Allah the Exalted who granted him all these blessings. When ʿUmar (ra), asked the Prophet (saw) which property would be good to have, so that he would try to acquire it, the Prophet (saw) advised him, “Let one of you acquire a thankful heart, a tongue that remembers Allah and a believing wife who will help him with regard to the Hereafter.”[261]

Thankfulness protects man from departing from the purpose his creation. This is because, when a man acquires wealth or obtains power, he may become unjust, harsh and unscrupulous. Instead of considering all the blessings and opportunities granted to him as generosity from Allah (swt), he may think that he acquired them by himself. At this point ingratitude replaces thankfulness or even rejection of Allah occurs. As he obtains higher positions and becomes richer, a man who is deeply filled with the love of possessions and the world becomes more ungrateful as he obtains higher positions and becomes richer instead of becoming more thankful to Allah. As the Qur’anic verse states, “Man is ungrateful to his Lord.”[262] He exceeds all bounds because he thinks he is sufficient to himself.[263] Thus, thankfulness, carried out in its various manifestations, protects this consciousness of being a servant.

Our Master the Prophet (saw) who said, “The one who eats and is grateful has the status of a patient and fasting person,”[264] declared that the believer would profit more by being thankful for wealth and by being patient with poverty.[265] He also brought the good news that believers who are patient when a calamity befalls them, who are thankful for the blessings they have been given, who are forgiving when they have been treated unjustly, and who ask forgiveness when they themselves have acted unjustly, are safe from fear and are following divine guidance.[266]

Man, for whom countless blessings have been granted, should recall Allah (swt) for every breath he takes, for every sound he hears, for every thing he sees, for every flavor he tastes, for every object he touches, for every reality he can perceive, and for giving him the ability to do these things. He should be aware of his own impotence. He should be grateful to Allah who granted him life. One should not forget that not only man but also all creation, including angels, in the seven spheres of heaven and on earth[267] express their gratitude to Allah by praising Him in their own manner.[268] Therefore to be a servant who praises Allah is to be a significant part of the whole universe.

In spite of all this, Allah (swt) declared, “Few of my servants are truly thankful.”[269] This indicates that thankful people are fortunate and ungrateful ones are unfortunate. Those who are ungrateful may see people who receive abundant blessings and wonder why they have received so few blessings. The fundamental approach, however, as our Master the Prophet (saw) advised us, is for one to look at those in poorer conditions and understand the value of what he owns rather than focusing our attention to those whose conditions are better than us and lamenting for our lower conditions.[270]

[236] B3464 al-Bukhari, al-Anbiyaʾ, 51; M7431 Muslim, al-Zuhd, 10.

[237] SI620 Ibn Hibban, Sahih, II, 386.

[238] B1130 al-Bukhari, al-Tahajjud, 6; M7124 Muslim, Sifat al-munafiqin, 79.

[239] SI620 Ibn Hibban, Sahih, II, 386.

[240] Al ʿImran, 3: 190.

[241] Al-Insan, 76: 3.

[242] Al-Baqara, 2: 172.

[243] Al-Baqara, 2: 152.

[244] Ibrahim, 14: 7.

[245] Al-Naml, 27: 40.

[246] Al-Ghafir, 40: 61.

[247] Al-Aʿraf, 7: 10.

[248] Al-Israʾ, 17: 3.

[249] Al-Nahl, 16: 121.

[250] Al-Naml, 27: 15.

[251] D2774 Abu Da’ud, al-Jihad, 162; T1578 al-Tirmidhi, al-Siyar, 25.

[252] D2775 Abu Da’ud, al-Jihad, 162.

[253] SHS1/153 al-Sarakhsi, Sharh al-siyar al-kabir, I, 153.

[254] Al-Baqara, 2: 185.

[255] Al-Hajj, 22: 36.

[256] T1954 al-Tirmidhi, al-Birr, 35.

[257] D4813 Abu Da’ud, al-Adab, 11; T2034 al-Tirmidhi, al-Birr, 87.

[258] T2035 al-Tirmidhi, al-Birr, 88.

[259] D4814 Abu Da’ud, al-Adab, 11.

[260] NS9135 al-Nasaʾi, al-Sunan al-kubra, V, 354.

[261] IM1856 Ibn Maja, al-Nikah, 5; T3094 al-Tirmidhi, Tafsir al-Qurʾan, 9.

[262] Al-ʿAdiyat, 100: 6.

[263] Al-ʿAlaq, 96: 6-7.

[264] T2486 al-Tirmidhi, Sifat al-qiyama, 43; IM1764 Ibn Maja, al-Siyam, 55.

[265] M7500 Muslim, al-Zuhd, 64.

[266] BS4431 Bayhaqi, Shuʿab al-Iman, IV, 104.

[267] Al-Zumar, 39: 75.

[268] Al-Israʾ, 17: 44.

[269] Sabaʾ, 34: 13.

[270] M7428 Muslim, al-Zuhd, 8.

DHIKR:

REMEMBERING ALLAH

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“إِذَا مَرَرْتُمْ بِرِيَاضِ الْجَنَّةِ فَارْتَعُوا”، قُلْتُ: يَا رَسُولَ اللَّهِ وَمَا رِيَاضُ الْجَنَّةِ؟ قَالَ: “الْمَسَاجِدُ.” قُلْتُ: وَمَا الرَّتْعُ يَا رَسُولَ اللَّهِ؟ قَالَ: “سُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ وَلاَ إِلَهَ إِلاَّ اللَّهُ وَاللَّهُ أَكْبَرُ.”

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“When you pass by the gardens of Paradise, then feast.” I said, “O Messenger of Allah! What are the gardens of Paradise?” He said, “The masājid (mosques).” I said, “And what is the feasting, O Messenger of Allah?” He said, “[It is to say] ‘Glory is to Allah, (Subḥān allāh)’ and ‘Praise be to Allah, (al-Hamdu li’llāh)’ and ‘There is no god but Allah, (Lā ilāha illā ‘llāh)’ and
‘Allah is the greatest (Allāhu akbar).’”
(T3509 al-Tirmidhi, al-Daʿawat, 82)

عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ s يَذْكُرُ اللَّهَ عَلَى كُلِّ أَحْيَانِهِ.

حَدَّثَنِى عَمْرُو بْنُ عَبَسَةَ أَنَّهُ سَمِعَ النَّبِيَّ s يَقُولُ: “أَقْرَبُ مَا يَكُونُ الرَّبُّ مِنَ الْعَبْدِ فِى جَوْفِ اللَّيْلِ الْآخِرِ فَإِنِ اسْتَطَعْتَ أَنْ تَكُونَ مِمَّنْ يَذْكُرُ اللَّهَ فِى تِلْكَ السَّاعَةِ فَكُنْ.”

عَنْ أَبِى مُوسَى d قَالَ: قَالَ النَّبِيُّ s:

“مَثَلُ الَّذِى يَذْكُرُ رَبَّهُ وَالَّذِى لاَ يَذْكُرُ مَثَلُ الْحَيِّ وَالْمَيِّتِ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “يَقُولُ اللَّهُ عَزَّ وَجَلَّ أَنَا عِنْدَ ظَنِّ عَبْدِى بِى، وَأَنَا مَعَهُ حِينَ يَذْكُرُنِى، إِنْ ذَكَرَنِى فِى نَفْسِهِ ذَكَرْتُهُ فِى نَفْسِى، وَإِنْ ذَكَرَنِى فِى مَلَإٍ ذَكَرْتُهُ فِى مَلَإٍ هُمْ خَيْرٌ مِنْهُمْ...”

According to ʿAʾisha (ra),
“The Prophet (saw) used to remember Allah at all times.”
(M826 Muslim, al-Hayd, 117)

It was reported from ʿAmr b. ʿAbasa (ra) that he heard the Prophet (saw) say, “The Lord is closest to his servant during the last part of the night, so if you are able to be among those who remember Allah at that time, then do so.”
(T3579 al-Tirmidhi, al-Daʿawat, 118)

According to Abu Musa (ra), the Prophet (saw) said,
“The like of the one who remembers his Lord and the one who does not remember is that of the living and the dead.”
(B6407 al-Bukhari, al-Daʿawat, 66)

According to Abu Hurayra (ra), Allah’s Messenger (saw) said,
“Allah, the Exalted and Glorious, stated, ‘I am what my servant thinks about Me. I am with him when he remembers Me. If he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in a gathering I remember him in a gathering better than that…”
(M6805 Muslim, al-Dhikr, 2; B7405 al-Bukhari, al-Tawhid, 15)

Some poor Muslims who had left all their belongings in Mecca and emigrated with the Prophet (saw) to Medina came to the Prophet (saw) and explained their situation. They said, “O Prophet of Allah! The wealthy people will have the highest status and will have eternal blessings [in Paradise], for they do the ritual prayer as we do the ritual prayer and they fast as we fast. Because they have more wealth they can perform the Hajj, and ʿUmra, fight and struggle in Allah’s Cause, and give ṣadaqa. However, we do not have sufficient wealth to give charity.” Thereupon the Prophet (saw) said, “May I tell you something?” Then he added, “If you do what I say you would catch up with those who have surpassed you. Nobody would overtake you and you would be better than the people amongst whom you live except those who would do the same. Say “Subḥān allāh,” “Al-ḥamdu li’llāh” and “Allāhu akbar” thirty-three times each after every (prescribed) prayer.”[271] In a another ḥadīth, after enumerating these formulas of praise, the Prophet (saw) announced good news to all believers by saying, “Whoever extols Allah after every prayer thirty-three times, and praises Allah thirty-three times, and declares His Greatness thirty-three times, ninety-nine times in all, and says, in order to complete a hundred, ‘There is no god but Allah, having no partner with Him, to Him belongs sovereignty and to Him is due praise, and He has power over everything’ (lā ilāha illā ʾllāh waḥdahu lā sharīka lah lahu ʾl-mulku wa lahu ʾl-ḥamdu wa huwa ʿalā kulli shayʾin qadīr) his sins will be forgiven even if they are as abundant as the foam of the sea.”[272]

One day while the Prophet Muhammad (saw) was sitting with his Companions (ra), he asked them the following question: “Is any one of you powerless to acquire one thousand merits (thawāb) every day?” Among those who had been sitting there, one asked, “How can one among us acquire one thousand merits every day?” He said, “Recite, ‘Glory is to Allah’ (Subḥān allāh) one hundred times, for (by reciting this) one thousand merits are recorded (to your credit) and one thousand sins are blotted out.”[273]

Dhikr, that is, to continuously keep Allah (swt) in mind, is to be aware that one is always under divine supervision. Dhikr consists of words and actions, such litanies, prayers, and acts of worship which are recommended to say or do in order to remember Allah. Dhikr is to think about and contemplate many things which are evidence of Allah’s existence, unity, and infinite power.

Remembering Allah (swt) is nourishment for the believing heart, the cure for its pain, and the means to salvation.[274] To remember Allah’s most beautiful names,[275] to repeat His name repratedly and recognize His greatness, are to embed Him in heart and mind. Dhikr is the joy of believing hearts, the source of comfort and peace for anguished hearts. It is the key to the gateway which is opened to spiritual peace, as Allah states in the Holy Qur’an, “Truly it is in the remembrance of Allah that hearts ﬁnd peace.”[276]

Uttering those noble words, remembering the Lord with feeling in the depth of one’s heart, this is the essence of all worship. In fact, the purpose of (compulsary) ritual prayer, which is the pillar of Islam and of the ascension of the believer to heaven (miʿraj), is remembering Allah. The following verses of the Holy Qur’an clearly indicate this point: “…So worship Me and keep up the prayer so that you remember Me.”[277] “[O Prophet], recite what has been revealed to you of the Scripture; keep up the prayer; prayer restrains outrageous and unacceptable behavior. Remembering Allah is greater; Allah knows everything you are doing.”[278]

In order to keep remembering Allah (swt) morning and the evening,[279] it is not enough to keep Him in the mind and repeatedly recite certain litanies. One must take into account the statement of the Prophet (saw), “One who obeys Allah is the one who remembers Allah.”[280] Because one who remembers Allah (swt) still remains imperfect as long as one’s life does not flow according to the course indicated by the Holy Qur’an and the Sunna, as long as one does not fulfill one’s religious duties and does not avoid prohibited actions, and as long as one does not impress the Lord’s name onto one’s heart.

There are various kinds of Dhikr. It may be performed by heart and tongue or by a physical act. If all these come together, in heart, in word, and in physical actions, only then does Dhikr reach perfection. Then it becomes a joy for the soul and a gateway to the friendship with the Lord. Remembering Allah the Exalted by His beautiful names, praising Him, glorifying Him, reciting the Holy Qur’an, and praying are Dhikr by word. In the Holy Qur’an, Allah the Almighty commands us, “Believers, remember Allah often and glorify Him morning and evening.”[281] Here, Allah the Almighty mentions Dhikr and praise in the same verse. Saying “subḥān allāh” (glory be to Allah), saying “Allāhu akbar” (Allah is most great), saying “Alḥamdu li-’llāh” (praise be to Allah) and saying “Lā ilāha illā ’llāh” (there is no god but Allah) are the most deeply meaningful and valuable litanies. Glorifying Allah (tasbīḥ) is to declare Him free, in word and in heart, of imperfections and deficiencies which are incompatible with His exaltedness and to declare Him free of deficient characteristics that people might attribute to Him. It is in this sense that everything in the heavens and on earth gloriﬁes Allah (swt), the possessor of unique power and might, and exalts His fame.[282] And the believer, by glorifying Allah who commanded, “So remember Me; I will remember you. Be thankful to Me, and never ungrateful”[283] becomes a link in this chain. If he does not simply mention Allah in word, but also remembers Him wholeheartedly and continuously thinks of Him, this indicates that he remembers Allah in his heart as well.

One who submits to his Lord tries continuously not to be remiss by secretly entreating and fearing Allah (swt) and by mentioning Him day and night without raising his voice.[284] A believer may mention his Lord either alone or in a group. Indeed our Master the Prophet (saw) encouraged gatherings in which Allah was remembered and wanted to be with people who pronounced the Dhikr. He described the merits of such gatherings to his Companions (ra) as follows: “That I sit in the company of the people who remember Allah the Exalted from fajr prayer till the sun rises is dearer to me than that I emancipate four slaves from the children of Ismaʿil, and that I sit with the people who remember Allah from zuhr prayer till the sun sets is dearer to me than that I emancipate four slaves.”[285]

In a ḥadīth heard by Abu Hurayra (ra) and Abu Saʿid al-Khudri (ra), Allah’s Messenger (saw) said, “People do not sit but they are surrounded by angels and covered by mercy, and there descends upon them tranquility as they remember Allah, and Allah makes a mention of them to those (angels) who are near Him.”[286] In a another report by Abu Hurayra (ra), the Messenger of Allah (saw) described the places where such gathering were held as “gardens of Paradise” and said, “When you pass by the gardens of Paradise, then feast.” Then I asked, “O Messenger of Allah, what are the gardens of Paradise?” The Prophet (saw) answered, “The masājid (mosques).” I said, “And how would one benefit from the blessings of the feast, O Messenger of Allah?” The Prophet (saw) answered saying, “[it is to say] ‘Glory be to Allah, (Subḥān allāh)’ and ‘All praise is due to Allah, (Alḥamdu li-’llāh)’ and ‘None has the right to be worshipped but Allah, (Lā ilāha illā ’llāh)’ and ‘Allah is the Greatest (Allāhu akbar).’”[287] In a qudsi hadith, it is stated that those who attend gatherings for Dhikr are such people that those who sit with them encounter no evil.[288]

The Muslim who simply considers the pleasure of his Lord commits himself to Dhikr wholeheartedly.[289] While performing this the greatest act of worship, which is the essence and goal of all acts of worship, he follows the Prophet (saw) and takes him as an example. This is because he is “an excellent model for those who put their hope in Allah and the Last Day.”[290] This is why Dhikr should be performed as the Messenger of Mercy taught his Companions. While performing Dhikr, no attitudes and approaches should be exhibited which did not exist during the life of Allah’s Messenger (saw) and which would be considered as bidʿa, or innovation.

While mentioning Allah (swt), the Messenger of Mercy used to choose generic litanies which were concise and meaningful, and he used to call to Allah with them. He also used to teach these expressions of remembrance, which were full of wisdom, to his Companions (ra). One day after performing the fajr prayer, the Prophet (saw) left Juwayriyya, mother of Muslims (ra), who was busy with Dhikr at her place of worship. When he came back after mid-morning, he saw that she was still sitting there. Our Prophet asked her, “Have you been doing the same thing since I left you?” When Juwayriyya answered, “Yes,” the Prophet (saw) said, “I recited four words three times after I left you and if these are to be weighed against what you have recited since morning these would weigh equal to them and (these words) are: ‘Subḥān allāhi wa bi ḥamdihi ‘adada khalqihi wa riḍā nafsihi wa zinata ‘arshihi wa midāda kalimātihi.’ (‘Glory be to Allah and may He be praised according to the number of His creation and according to the pleasure of His Self and according to the weight of His throne and according to the number of His words.’)”[291]

The Prophet (saw) stated that the most valuable expression uttered by himself and all the previous messengers of Allah was to say “Lā ilāha illā ’llāh waḥdahu la sharīka lahu.” (There is no god but Allah alone. He has no partner).[292] In another ḥadīth the Messenger of Mercy said, “Whoever says one hundred times each day: ‘Lā ilāha illā ’llāh waḥdahu la sharīka lahu, wa lahu ’l-mulku wa lahu ’l-ḥamdu wa huwa ‘ala kulli shayin qadīr’ (There is no god but Allah alone. He has no partner. His has dominion, praise be to Him, and He is able to do all things), it will be the equivalent for him to free ten slaves, and one hundred merits will be recorded for him, and one hundred bad deeds will be erased from (his record), and it will be a protection for him against Satan until night. No one can do anything better than him except one who says more.”[293] And the Prophet (saw) characterized the sayings Subḥān allāhi wa bi-ḥamdihi, and Subḥān allāh ’l-ʿazīm, as easy for the tongue to say, and heavy in the balance (of reward), and most beloved by Allah.”[294]

As his wife ʿAʾisha (ra) stated, the Messenger of Mercy, who taught his Companions (ra) the expressions of Dhikr and eased the way to Paradise for them, “Continuously mentioned Allah.”[295] He used to appreciate every moment of the day as an opportunity for Dhikr: while dressing,[296] while mounting on his camel,[297] while going up or down a hill,[298] while going to bed and getting up,[299] before going to the restroom,[300] and when leaving it,[301] and while stepping outside the house.[302] In short, he used to pray in every situation and remember Allah (swt). Throughout the day Dhikr was on his tongue, in his heart, and in his mind. He insisted that one should say “bismillāh” (in the name of Allah) while starting to eat;[303] and at the end of eating he definitely used to praise Allah and be grateful.[304] He used to go bed and he used to get up mentioning mentioning Allah in the full sense of the word, with verses of the Holy Qur’an. Just as he would read the sūras al-Falaq and al-Nas while going to bed,[305] when he awakened for the tahajjud prayer, he would to get out of his bed while reciting the last ten verses (from 190-200) of the sūra Al ʿImran.[306]

The emphasis that our Master the Prophet (saw) put on Dhikr derived of course from the value that our Lord gave to it. The Messenger of Allah (saw) was a faithful practitioner of the divine command, “Believers, remember Allah often and glorify Him morning and evening.”[307] While serving as an example to his Companions (ra) in this way, at the same time he encouraged them at the same time to conntinuously mention Allah. According to ʿAbd Allah b. Busr (ra), someone from the people of the desert came to the Prophet (saw) and said, “O Messenger of Allah! The rules of Islam are a burden to me. Tell me something (having great reward but requiring little effort) that I should stick to.” The Messenger of Allah (saw) said, “May your tongue always to be moist with the remembrance of Allah.”[308]

Our beloved Prophet, who never let a moment pass without thinking of the Exalted Creator, stated that the most valuable time of the day to be devoted to Dhikr was the time before the dawn. He advised his entire umma, in the person of ʿAmr b. ʿAbasa, one of his noble Companions (ra), “The closest that the Lord is to a worshipper is during the last part of the night. So if you are able to be of those who remember Allah in that hour, then do so.”[309] It is noteworthy that our Master the Prophet (saw) called beginning a day with Dhikr a form of booty. The Prophet (saw) sent a small military unit which included ʿAbd Allah b. ʿUmar (ra) in the direction of Najd. This unit acquired a great amount of booty and a short time later returned. Each participant received twelve camels. Indeed, a man who did not accompany the detachment said in astonishment, “We have never seen a detachment that acquired more booty and more quickly than this one.” Thereupon the Messenger of Allah (saw) asked, “May I tell you of a group which obtained more booty and more quickly than this detachment? And then he said, “A group who does the fajr prayer and and mentions Allah until sunrise will obtain more booty more quickly (than this detachment),.”[310]

The Holy Qur’an states that those who understand the signs in the creation of the universe remember their Lord while they are standing, sitting, and lying down.[311] Indeed it was related in a qudsi ḥadīth that Allah said, “My true servant is the one who remembers me even when he fights (during a war).”[312] A person who thus understands the value of Dhikr will never forget Allah (swt) anywhere, even in market places where most people tend to be heedless of such things. He pays attention to this advice of the most noble Prophet: “Whoever enters the marketplace and says, ‘There is none worthy of worship except Allah, alone, without partner, to Him belongs dominion, and to Him is all praise, He gives life and causes death, He is living and does not die, in His hand is the good, and He has power over all things, (lā ilāha illā ’llāh, waḥdahu la sharīka lah, lahu ’l-mulku wa lahu ’l-ḥamdu, yuḥyi wa yumītu, wa huwa ḥayyun la yamūtu, bi-yadihi ’l-khayr, wa huwa ʿala kulli shayʾin qadīr)’, Allah will record a million good deeds for him, wipe away a million of his evil deeds, and raise him above a million ranks.”[313]

To not remember our Lord, who created us in the most beautiful fashion and who endowed us with all kinds of blessings, above all reason, is to be ungrateful, or, to put is more sympathetically, to be heedless. In a Qur’anic verse, our Lord the Almighty indicates how worldly affaires may deceive people by saying, “Believers, do not let your wealth and your children distract you from remembering Allah: those who do so will be the ones who lose.”[314] Furthermore the Holy Qurʾan has warned us that Satan wants to prevent man from remembering Allah (swt),[315] and that rarely remembering Allah is a characteristic of hypocrites.[316]

The Messenger of Allah (saw) stated in a ḥadīth, “If anyone sits at a place where he does not remember Allah, deprivation descends on him from Allah; and if he lies at a place where he does not remember Allah, deprivation descends on him from Allah.”[317] In order for one to be a believer and flourish ethically, he must remember Allah (swt) and lead his life consciousness of the fact Allah sees him always and everywhere. The love of the believer whose heart is filled with remembrance of Allah spreads to all hearts in the heavens and on the earth. Allah the Exalted loves His servant who remembers Him and also makes this servant loved by all other creatures. He adopts this servant as His friend. Whenever this servant moves his lips reciting litanies, Allah is with this servant.[318] This is expressed in a qudsi ḥadīth as follows: “Allah, the Exalted and Glorious, stated ‘To my servant I am the way he thinks about Me. I am with him, as he remembers Me. If he remembers Me in his heart, I also remember him in My Heart, and if he remembers Me in an assembly I remember him in the assembly, better than that (assembly) and if he draws near Me by the span of a palm, I draw near him by the cubit, and if he draws near Me by the cubit I draw near him by a fathom. And if he walks towards Me, I rush towards him.”[319]

There cannot be any reason whatsoever preventing a believer who is responsible for remembering Allah (swt) under all conditions from doing so. This is because a life without remembering Allah is a kind of death for the believer; it is simply a life without meaning. The Prophet (saw) made exactly this point when he said, “The like of the one who remembers his Lord and the one who does not remember is that of the living and the dead.”[320]

The believer should remember his Lord not only in times of comfort, abundance, wealth, and health but also in times of difficulty, sickness, calamity, and disaster. He should ask Him for help, not be heedless, and never forget Him. Remembering Allah (swt) is nourishment for the soul, the remedy for suffering and the cure for grief of the heart. It is the form of worship that feeds and rejuvenates hearts and consoles souls. Remembering Allah provides the servant with awareness, alertness and consciousness. It protects him from being heedless, filled with delusions and illusions. By means of Dhikr, one becomes pious, leaves poverty behind and acquires the wealth of contentment, and leaves his loneliness behind and acquires eternal friendship. If he wants to acquire Allah’s mercy, forgiveness, pleasure, and love, Dhikr must be an indespensible part of his life.

[271] B843 al-Bukhari, al-Adhan, 155; M1347 Muslim, al-Masajid, 142.

[272] M1352 Muslim, al-Masajid, 146.

[273] M6852 Muslim, al-Dhikr, 37.

[274] Al-Jumuʿa, 62: 10.

[275] Al-Aʿraf, 7: 180.

[276] Al-Raʿd, 13: 28.

[277] Ta Ha, 20: 14.

[278] Al-ʿAnkabut, 29: 45.

[279] Al-Ahzab, 33: 41-42; al ʿImran, 3: 41.

[280] BS687 al-Bayhaqi, Shuʿab al-Iman, I, 452.

[281] Al-Ahzab, 33: 41-42.

[282] Al-Hadid, 57: 1; al-Hashr, 59: 1; al-Jumuʿa, 62: 1.

[283] Al-Baqara, 2: 152.

[284] Al-Aʿraf, 7: 205.

[285] D3667 Abu Da’ud, al-ʿIlm, 13.

[286] M6855 Muslim, al-Dhikr, 39.

[287] T3509 al-Tirmidhi, al-Daʿawat, 82.

[288] B6408 al-Bukhari, al-Daʿawat, 66.

[289] Al-Muzzammil, 73: 8.

[290] Al-Ahzab, 33: 21.

[291] M6913 Muslim, al-Dhikr, 79.

[292] MU951 al-Muwattaʾ, al-Hajj, 81.

[293] IM3798 Ibn Maja, al-Adab, 54.

[294] B6682 al-Bukhari, al-Ayman wa ‘l-nudhur, 19.

[295] M826 Muslim, al-Hayd, 117.

[296] T1767 al-Tirmidhi, al-Libas, 29.

[297] M3275 Muslim, al-Hajj, 425.

[298] D2599 Abu Da’ud, al-Jihad, 72.

[299] B6312 al-Bukhari, al-Daʿawat, 7.

[300] B142 al-Bukhari, al-Wuduʿ, 9.

[301] D30 Abu Da’ud, al-Tahara, 17.

[302] T3427 al-Tirmidhi, al-Daʿawat, 35; HM27151 Ibn Hanbal, VI, 306.

[303] B5376 al-Bukhari, al-Atʿima, 2; M5259 Muslim, al-Ashriba, 102.

[304] B5458 al-Bukhari, al-Atʿima, 54; M6932 Muslim, al-Dhikr, 89.

[305] B6319 al-Bukhari, al-Daʿawat, 12; D5056 Abu Da’ud, al-Adab, 97, 98.

[306] B4570 al-Bukhari, Tafsir, (Al ʿImran) 18.

[307] Al-Ahzab, 33: 41-42.

[308] T3375 al-Tirmidhi, al-Daʿawat, 4; IM3793 Ibn Maja, al-Adab, 53.

[309] T3579 al-Tirmidhi, al-Daʿawat, 118; N573 al-Nasaʾi, al-Mawaqit, 35.

[310] T3561 al-Tirmidhi, al-Daʿawat, 108; YM5826 Abu Yaʿla, Musnad, X, 194.

[311] Al ʿImran, 3: 190-191.

[312] T3580 al-Tirmidhi, al-Daʿawat, 118.

[313] T3428 al-Tirmidhi, al-Daʿawat, 36; IM2235 Ibn Maja, al-Tijara, 40.

[314] Al-Munaﬁqun, 63/9.

[315] Al-Maʾida, 5: 91.

[316] Al-Nisaʾ, 4: 142.

[317] D4856 Abu Da’ud, al-Adab, 25.

[318] IM3792 Ibn Maja, al-Adab, 53; HM10988 Ibn Hanbal, II, 541.

[319] M6805 Muslim, al-Dhikr, 2; B7405 al-Bukhari, al-Tawhid, 15.

[320] B6407 al-Bukhari, al-Daʿawat, 66.

REPENTANCE:

THE ONE WHO REPENTS FROM SINS IS LIKE ONE WHO DID NOT SIN

عَنْ عَبْدِ اللَّهِ بْنِ مَعْقِلٍ قَالَ كَانَ أَبِي عِنْدَ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ فَسَمِعَهُ يَقُولُ سَمِعْتُ رَسُولَ اللَّهِ s يَقُولُ: “النَّدَمُ تَوْبَةٌ.”

ʿAbd Allah b. Maʿqil reported from his father that he heard
ʿAbd Allah b. Masʿud (ra) say, “The Prophet (saw) said,
“Remorse (for sin) is repentance.”
(HM4012 Ibn Hanbal, I, 423)

عَنْ عَبْدِ اللَّهِ قَال: قَالَ رَسُولُ اللَّهِ s: “التَّوْبَةُ مِنْ الذَّنْبِ أَنْ يَتُوبَ مِنْهُ ثُمَّ لَا يَعُودَ فِيه.”

عَنْ أَسْمَاءَ بْنِ الْحَكَمِ الْفَزَارِيِّ قَالَ سَمِعْتُ عَلِيًّا dَ يَقُولُ: ...وَحَدَّثَنِى أَبُو بَكْرٍ وَصَدَقَ أَبُو بَكْرٍ d أَنَّهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ s يَقُولُ:

“مَا مِنْ عَبْدٍ يُذْنِبُ ذَنْبًا فَيُحْسِنُ الطُّهُورَ ثُمَّ يَقُومُ فَيُصَلِّى رَكْعَتَيْنِ ثُمَّ يَسْتَغْفِرُ اللَّهَ إِلاَّ غَفَرَ اللَّهُ لَهُ.”

عَنْ أَبِى عُبَيْدَةَ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“التَّائِبُ مِنَ الذَّنْبِ كَمَنْ لاَ ذَنْبَ لَهُ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “لَلَّهُ أَشَدُّ فَرَحًا بِتَوْبَةِ أَحَدِكُمْ، مِنْ أَحَدِكُمْ بِضَالَّتِهِ، إِذَا وَجَدَهَا.”

According to ʿAbd Allah (b. Masʿud) (ra), the Messenger of Allah (saw) said, “Repentance from sin means turning away from it and not returning to it.”
(HM4264 Ibn Hanbal, I, 446)

Asmaʾ b. al-Hakam al-Fazari reported that he heard ʿAli say,
“Abu Bakr narrated to me a tradition, and Abu Bakr (ra) narrated truthfully. He said that he heard the Messenger of Allah (saw) say, “When a servant (of Allah) commits a sin, and he performs wudu’ well, and then stands and prays two rakʿas (ritual prayer cycles), and asks forgiveness of Allah, Allah certainly forgives him.”
(D1521 Abu Da’ud, al-Witr, 26)

According to Abu ʿUbayda b. ʿAbd Allah (ra), his father said,
“The Messenger of Allah (saw) said, ’The one who repents from sin is like one who did not sin at all.”
(IM4250 Ibn Maja, al-Zuhd, 30)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,

“Allah is more pleased with the repentance of one of you than one of
you would be on finding the lost camel.”
(M6953 Muslim, al-Tawba, 2)

In the month of Rajab in the seventh year of the Hijra[321] in a season in which the heat reached an unbearable level, the Messenger of Allah (saw) and his Companions (ra) completed all their preparations for a war, set out on the road, and finally arrived at Tabuk. Our Prophet asked his Companions, “What did Kaʿb do?” A member of the Bani Salim tribe answered saying, “O Messenger of Allah, his pride and arrogance concerning two of his (valuable) cloaks kept him behind (in Medina)!”

Upon this answer, Muʿadh b. Jabal objected and defended Kaʿb b. Malik (ra) by saying to the Prophet (saw), “By Allah O Messenger of Allah! I know only good things about Kaʿb.” The Messenger of Allah (saw) responded to Muʿadh’s objection with silence.

Kaʿb b. Malik (ra), who had participated in many military campaigns with the Messenger of Allah (saw), was one of eighty-odd people who remained behind during the Battle of Tabuk. Unlike all their other military expeditions, this time Muslims were going to set out on a long and dangerous road to fight a powerful enemy. The Messenger of Allah (saw) described to them the route that they would take because he wanted them to be prepared accordingly. Muslims had enough time to prepare for the battle. Despite this, Kaʿb b. Malik somehow was not able to participate in the battle.

While the Messenger of Allah (saw) and the Muslims were busy preparing for the campaign, Kaʿb b. Malik (ra) left home in the morning to make travel preparations with the others, but he returned home in the evening without doing anything. He passed his days thinking “I have the ability (and plenty of time to get ready).”

Finally when everybody was in fact ready and the Messenger of Allah (saw) and the Muslims set out one morning on campaign, Kaʿb had still not made any preparations. This time he comforted himself saying, “it will take one or two days to get prepared. I will join them later.” Several days later, however, he still had done nothing. He would go out in the morning to make preparations and return home in the evening, but came home in the evening without having done anything. By then the Muslim army had travelled a long distance and it was unlikely than Kaʿb would catch up with them.

Kaʿb b. Malik, who had never missed a military expedition with the Messenger of Allah (saw) except for the one to Tabuk, began in those days to feel his first sense of regret. This was because he had never been stronger and more powerful. But simply because of his neglect, he left the Messenger of Allah (saw) and his Muslim brothers alone in this difficult struggle. All the other strong, powerful, and firm believing Muslims like Kaʿb b. Malik himself went to the battle. As for those who were left behind, they were either hypocrites or excused because they were weak. This upset Kaʿb b. Malik most of all. After the Messenger of Allah (saw) departed the city on campaign, Kaʿb b. Malik went out among the people and saw that only the hypocrits and weak had been left behind with him and he deeply regretted what he had done.

How could he explain his situation to the Messenger of Allah (saw) when he returned? He had no excuse preventing him from going to the battle. His material conditions were better than ever before. When he heard that the army was coming back to Medina, his thoughts raced and he became overwhelmed with sadness and grief. He asked the respected people around him how he could extract himself from this difficult situation. At one point he thought that he might even be able to ward off the Messenger of Allah with a lie. This was because Kaʿb was a very good speaker and if he wished he could easily assuage the anger of the Messenger of Allah (saw) with a lie. But would this error buried in his conscience not confront him in the Hereafter? If he told the truth, the Prophet (saw) might get angry at him, but he hoped that Allah (swt) at least would forgive him. Kaʿb (ra) was in a terrible state of mind until the Prophet returned to Medina with his army and would do anything to relieve himself from the feeling of guilt caused by his wrong action. When he heard that the Messenger of Allah (saw) was approaching Medina, he put aside these thoughts and realized that he could never cleanse himself of this guilt with an apology which was essentially a lie. Thus he decided to explain everything to Allah’s Messenger (saw) honestly.

Kaʿb b. Malik did what he decided to do. One morning after he had returned to Medina, the Messenger of Allah (saw) did two rakʿas and then began a conversation with his Companions (ra). Those who had not been able to participate in the military campaign apologized to the Prophet. Afterwards Kaʿb approached the Prophet (saw) and greeted him. Allah’s messenger smiled at him, even though he had an angry expression, and he asked him why he had not participated in the battle. And he explained everything just as it was.

At this point the trouble began. Our Prophet said that he would wait before passing judgement on Kaʿb b. Malik, and Murara b. Rabiʿ and Hilal b. Umayya (ra) who were in the same situation as Kaʿb. A life of isolation began for all of them. It was spent in distress for fifty days and how it would end was unknown. Our Prophet gave instructions that no one should speak to these three people. On the fortieth day he also forbade them to see their wives. The regret of these three people who had failed to go to the battle and remained behind intensified with each passing day. Some closed themselves in their homes, weeping and asking for forgiveness. Some went out among the people hoping to receive good news from Allah’s Messenger (saw) but returned home without talking to anyone.

Finally, on the morning of the fiftieth day, they received the good news that their repentance had been accepted. Allah, the most forgiving, described their situation saying, “Allah has relented toward the Prophet, and the Muhajirun and Ansar who followed him in the hour of adversity when some hearts almost wavered. In the end He has relented towards them; He is most kind and merciful to them. And to the three men who stayed behind: when the earth, for all its spaciousness, closed in around them, when their very souls closed in around them, when they realized that the only refuge from Allah was with Him, He relented towards them in mercy in order for them to return [to Him]. Allah is the Ever Relenting, the Most Merciful. You who believe, be mindful of Allah; stand with those who are true.”[322] Thus Kaʿb b. Malik and his two friends, who were in the same situation, became blessed Companions of the Prophet (saw) whose repentence was recognized in the Holy Qurʾan and who were informed of Allah’s forgiveness in this life. Their remorse for their shortcomings was not for show. They felt regretful in their hearts and resolved not to fall into the same mistake again. Indeed they wondered how they could account for their action to Allah (swt). Perhaps they could have persuaded everybody around them that they were without fault. But how could they deceive their Lord, whom they believed knew everything? How could they go before Allah with the same sins on the Day of Judgement? It was when they took all these things into consideration that they became so regretful. Based on their sincerity, Allah the Almighty let them and all Muslims know that the only way to be free of sins was to repent them.

Heartfelt and sincere repentance, like the repentance of Kaʿb b. Malik and his friends, is both a kind of worship and a means of regaining lost values. It is the way to revive religious belief and religious life and to restore one’s broken relationship with Allah (swt). Allah the Almighty created man with a nature different from the rest of creation by giving him the potential to turn to good or bad.[323] If man, who is created in the ﬁnest state,[324] inclines toward evil he can fall to a state even lower than that of animals.[325] That which is demanded of man is to always incline toward the good and to acquire the happiness in this world and the next by pursuing a life in conformity with what Allah and His Messenger have commanded and forbidden. Nevertheless, man sometimes drifts into sin knowingly or unknowingly because of his own weakness[326] or because of the influence of his environment. “Repentance and asking for forgiveness” (tawba-istighfār) is a door of mercy, granted by Allah the Exalted to His servants, to save them from this situation.

The essence of repentance is being regretful. For true repentance, the soul must engage in self-criticism and self-examination. In fact, as the Messenger of Allah (saw) has explained, sin is something which rankles in one’s heart and is something that one does not want others to know about.[327] In other words, sin is something that can always be regretted. Being regretful is the precondition of repentance. In one of his ḥadīths the Messenger of Allah (saw) mentions this fact, saying, “To feel regret (for sin) is repentance.”[328] In another ḥadīth, he said, “Repentance from sin means abandoning it and never going back to it.”[329] Taking these two statements into account, we may define repentance as “being regretful for committing a sin and never committing it again.” Afterwards should come asking for forgiveness, that is, asking Allah for forgiveness for the sin; and at that point the act of repentance is completed. Thus we can extend the definition of repentance to include asking for forgivenes and we can say, “Repentance and asking for forgiveness (tawba-istighfār) are the states in which the servant feels regretful for the sin he has committed and will not repeat it and then he asks Allah to forgive him.” Indeed the word “repentance” is usually associated with “asking for forgiveness” such that they are usually understood as if they are synonymous.[330]

There is no impediment or precondition for one who has committed an error in turning directly to the Lord for repentance without intermediary. Nevertheless, for everything there is a certain procedure, certain etiquette, and certain way to do it. In order to achieve a goal, one must follow the proper procedures. Our Prophet (saw), who is our unique guide, stated the following for the purpose of teaching the etiquette of repentance: “When a servant (of Allah) commits a sin, and he performs the wudu’ well, and then stands and prays two cycles of prayer (rakʿas), and asks the pardon of Allah, Allah pardons him.” He then recited this verse to confirm what he had said, “…Those who remember Allah and implore forgiveness for their sins if they do something shameful or wrong themselves– who forgives sins but Allah?”[331] Thus the Messenger of Allah (saw) indicates that repentance does not consist of uttering a few words. Instead it must be a conscious act. Furthermore, as with the aforesaid repentence and forgiveness, it is important to do this sincerely[332] and not to doubt that Allah has the attributes of Tawwāb, ʿAfw, Ghafūr, that is, the One Who is most accepting of repentence, Who is most forgiving, and Who is most pardoning.[333] Another essential element for completing repentance is to abandon the sin immediately and never return to it.[334] If, despite all his regretfullness, a person cannot abandon his sin and continues to committ it, this person is not in the state of repentance but simply temporarily regretful.

An act of repentance made wholeheartedly and sincerely, however, ensures forgiveness of sins. Our Prophet stated the following on this subject: “Allah the Blessed and Exalted says, ‘O My servants! All of you are sinners except those whom I have saved. So ask Me for forgiveness and I will forgive you. Whoever among you knows that I have the power to forgive and asks Me to forgive by My power, I will forgive him. …”[335] In the Noble Qur’an it is explained how Adam, after he realized he had made a mistake, expressed his regret to his Lord and his wish for forgiveness. Accordingly Allah the Almighty said to Adam, “But you and your wife, Adam, live in the Garden. Both of you eat whatever you like, but do not go near this tree or you will become wrongdoers.” But Satan whispered to them, “Your Lord only forbade you this tree to prevent you becoming angels or immortals” and led them go what was forbidden by tricking them.[336] With regard to Adam’s error, Allah (swt) said, “Adam disobeyed his Lord and was led astray.”[337] Then Allah called to them, “Did I not forbid you to approach that tree? Did I not warn you that Satan was your sworn enemy?”[338] Adam and his wife Eve understood the sin they had committed and immediately turned to Allah and asked for forgiveness. According to the account given in the Holy Qur’an, they prayed to their Lord as follows: “Our Lord, we have wronged our souls; if You do not forgive us and have mercy, we shall be lost.”[339] Then Allah, the accepter of repentence, forgave them and accepted their repentance.[340]

While stating that He would accept repentance, Allah (swt) made no distinction or exception among his servants.[341] When the kind of repentance that was worthy of acceptance was being described[342] no distinction was made among sinners and it was promised that their repentence would be accepted. Indeed, a story reported in a hadith is especially striking in this regard. A certain man, having killed ninety-nine people, became regretful and in order to repent asked to find the wisest man in the world. He went to a monk who was shown to be this person. But when the monk told him it would not be possible to forgive him, the man killed the monk as well. Having now killed a hundred people, he felt that he neded to consult a scholar. When he came to a scholar whom he was advised to see, the scholar confirmed that it was possible for him to be forgiven and said, “Who can interfere between you and your repentance?” Then the scholar advised the man to leave that region and go to a country where there were good people who were servants of Allah. The man, who repented his sins and set out for a new beginning, died before reaching his destination. Because the place where he died was closer to the virtuous people whom he hoped to reach, he was considered to be one of them. And in the company of angels of mercy he obtained the forgiveness of his Lord.[343]

There is no sin which Allah (swt) may not forgive and there is no sinner whose sin is so great that the door of repentance will be closed to him. This is because Allah’s capacity for forgiveness and pardoning is vast.[344] The door of repentance is open even for those who commit such sins as adultery and robbery, which are against human dignity and honor, and drinking alchoholic beverages, which is considered to be the mother of all evil actions.[345] It is stated in a verse in the Holy Qur’an that even repentence for apostacy, that is, turning away from one’s faith, which is such a great sin that it would nullify in the Hereafter all of one’s good deeds, would be accepted.[346] If one repents for the sin of polytheism, which is described as the worst sin, and accepts the true belief, his repentance will be accepted as well.[347] And may he not blaspheme until his last breath.

On the one hand, the Holy Qur’an declares, “If anyone kills a believer deliberately, the punishment for him is Hell, and there he will remain; Allah is angry with him, and rejects him, and has prepared a tremendous torment for him.”[348] On the other hand, it also declares, “Those who never invoke any other deity beside Allah, nor take a life, which Allah has made sacred, except in the pursuit of justice, nor commit adultery. Whoever does these things will face the penalties; their torment will be doubled on the Day of Resurrection, and they will remain in torment, disgraced, except those who repent, believe, and do good deeds. Allah will change the evil deeds of such people into good ones. He is most forgiving, most merciful.”[349] Thus those who repent are exempted from punishment. In this regard, it appears that the phrases in the Holy Qurʾan and ḥadīths concerning certain sins that will not be forgiven, are in the context of making one be careful.[350] If so, what we should understand from such verses and ḥadīths is that no matter how many sins we have committed we must repent and ask forgiveness and that no one would be able to avoide repentence. However, when those who violate the rights of others want to repent, they must first obtain forgiveness by compensating them for violating their rights. This is because here the matter concerns the rights of others, and Allah only granted the authority to forgive someone whose rights were violated.[351] Other than this, it is stated that their repentence will be accepted by Allah. In fact, Allah (swt) saves those who have committed sins from falling to despair by saying, “When those who believe in Our revelations come to you [Prophet], say, ‘Peace be upon you. Your Lord has taken it on Himself to be merciful; if any of you has foolishly done a bad deed, and afterwards repented and mended his ways, Allah is most forgiving and most merciful.’”[352]

One who repents after committing a sin and immediately recalls his Exalted Creator[353] will make an effort to strengthen his belief, let alone fall into despair. Thus, in this way, he will be saved from committing more sins and with this new spirit he will become more closely bound to his Lord, will fulfill his commands, and will show more zeal in avoiding what He has forbidden. Furthermore, even in times when we have not comitted a sin, we should still repent and ask forgiveness from Allah. Doing this provides us with peace of mind from the difficulties and troubles of life. Thanks to this, Allah will give us sustenance in an unexpected way.[354] Those who do not repent for a sin they have committed will expect to be deprived of their blessings in the Hereafter.[355]

The servant, by becoming cleansed of sin through repentence, essentially returns to his original and natural purity. Our Master the Prophet (saw) said, “The one who repents from sin is like one who did not sin at all.”[356] Our Prophet made the following excellent analogy to explain how the human conscience is cleansed thanks to repentance: “Verily, when the servant (of Allah) commits a sin, a black spot appears on his heart. When he refrains from it, seeks forgiveness and repents, his heart is polished clean. But if he returns (to the sin), it increases until it covers his entire heart. And that is what Allah explained when He said,[357] ‘No indeed! Their hearts are encrusted with what they have done.’”[358] It is quite significant, in this regard, that the Messenger of Allah (saw) used to repent very frequently throughout his life,[359] even though all his past and future sins would be forgiven.[360] For the Messenger of Allah (saw), repentance was an occasion to communicate with his Lord, for Allah (swt) loves those who repent often.[361] As our beloved Prophet has explained, “Allah is more pleased with the repentance of His servant when he turns penitently towards Him than one of you would be on finding the lost camel.”[362]

Allah the Almighty is pleased when one freely abandons his sin and asks Allah (swt) for forgiveness. That which makes man valuable in the eyes of Allah, is it not beseeching Him,[363] and asking Him for help and forgiveness? The Messenger of Allah (saw) essentially answered this question when he said, “Had you not committed sin, Allah would have brought into existence a creation that would have committed sin (and Allah) would have forgiven them.”[364] This indicates that man is different from angels who are sinless and continuously serve Allah. Therefore, Muslims who take the Noble Messenger as their exemplar should repent and ask Allah’s forgiveness, just as the Messenger of Allah (saw) advised them to do,[365] so that they may achieve purification of heart and soul. Repentance and asking for forgiveness are means of salvation from sins. Muslims should know how to benefit from these means to strengthen their bond with their Lord and should always be alert to seize such opportunities.

Although no special time or place is required for repentance, in the Holy Qur’an those who repent during the fajr are praised.[366] Our Master the Prophet (saw) reported that Allah (swt) descends to the night sky to accept the repentance of his servants as follows: “When it is the last third of the night, our Lord, the Blessed, the Sublime, descends every night to the heaven of the world (looks at it through His mercy) and says, ‘Is there anyone who invokes Me (demands anything from Me), that I may respond to his invocation; is there anyone who asks Me for something that I may give (it to) him; is there anyone who asks My forgiveness that I may forgive him?’”[367] Other than these special times, one who faces the risk of falling into sin should repent as soon as he becomes aware that he has committed a sin. This is because there is time when repentance is no longer acceptable, and this is the time when one is about to die,[368] when one’s life is about to end.[369] And certainly nobody knows when he will die. Additionally, according to what the Prophet (saw) has told us, when the sun rises from the West, i.e., when Judgement Day is very close, “the door of repentance” will be completely closed.[370]

It should not be forgotten that repentance plays an important part in human life. Indeed thanks to repentance, one turns to Allah (swt) and by strengthening his faith becomes reconnected to life and continues to hope and have the will to live. By means of repentance, one lives happily and in security in society with those who act as Allah and His Messenger desire. Furthermore, repentance ensures the transformation of a person into one who respects the rights of everyone, is satisfied with his lot in life, restores the damage he caused to those whose rights he violated, and who wins their friendship by mutual forgiveness for anything that may have been unjustly done

One who repents and asks for forgiveness may choose whatever phrases he wishes, as long as they are expressed sincerely and humbly. However, if one wishes to express repentence and forgiveness in the most beautiful terms, he should look at the phrases used by our beloved Prophet. Here we have them from the “sayyid al-istighfār” (the prince of asking forgiveness), the best expression of repentance and asking for forgiveness:

“O Allah, You are my Lord, there is none worthy of worship except You,

You created me and I am Your servant.

I am adhering to Your covenant and Your promise as much as I am able to,

I seek refuge in You from the evil of what I have done.

I acknowledge Your blessings upon me, and

I admit my sins.

So forgive me, for there is none who can forgive sins except You. ”[371]

[321] HS5/195 Ibn Hisham, Sira, V, 195.

[322] 2 Al-Tawba, 9: 117-119; B4418 al-Bukhari, al-Maghazi, 80; T3102 al-Tirmidhi, Tafsir al-Qurʾan, 9.

[323] Al-Shams, 91: 7-8.

[324] Al-Tin, 95: 4.

[325] Al-Aʿraf, 7: 179.

[326] Al-Nisaʾ, 4: 27-28, 128; Hud, 11: 9-10; al-Anbiyaʾ, 21: 37; al-Maʿarij, 70: 19-21.

[327] M6517 Muslim, al-Birr, 15.

[328] HM4012 Ibn Hanbal, I, 423; IM4252 Ibn Maja, al-Zuhd, 30.

[329] HM4264 Ibn Hanbal, I, 446.

[330] Hud, 11: 61; B6307 al-Bukhari, al-Daʿawat, 3; D1516 Abu Da’ud, al-Witr, 26.

[331] Al ʿImran, 3: 135; D1521 Abu Da’ud, al-Witr, 26; HM47 Ibn Hanbal, I, 9.

[332] Al-Tahrim, 66/8.

[333] Al-Baqara, 2: 160; al-Tawba, 9: 104; al-Hajj, 22: 60; al-Ahzab, 33: 24; al-Shura, 42: 25.

[334] HM4264 Ibn Hanbal, I, 446; BS7036 al-Bayhaqi, Shuʿab al-Iman, V, 387.

[335] HM21695 Ibn Hanbal, V, 152; IM4257 Ibn Maja, al-Zuhd, 30.

[336] Al-Aʿraf, 7: 19-20.

[337] Ta Ha, 20: 121.

[338] Al-Aʿraf, 7: 22.

[339] Al-Aʿraf, 7: 23.

[340] Ta Ha, 20: 122.

[341] Al-Nisaʾ, 4: 27; al-Shura, 42: 25.

[342] Al-Nisaʾ, 4: 17.

[343] M7008 Muslim, al-Tawba, 46; IM2622 Ibn Maja,al- Diyat, 2.

[344] Al-Najm, 53: 32.

[345] B6810 al-Bukhari, al-Hudud, 20; M208 Muslim, al-Iman, 104.

[346] Al ʿImran, 3: 86-89.

[347] Al-Nisaʾ, 4: 18.

[348] Al-Nisaʾ, 4: 93.

[349] Al-Furqan, 25: 68-70.

[350] B6069 al-Bukhari, al-Adab, 60; IM2635 Ibn Maja, al-Diyat, 8.

[351] B6534 al-Bukhari, al-Riqaq, 48.

[352] Al-Anʿam 6: 54.

[353] Al ʿImran, 3: 135.

[354] D1518 Abu Da’ud, al-Witr, 26; IM3819 Ibn Maja, al-Adab, 57.

[355] B5575 al-Bukhari, al-Ashriba, 1; M5223 Muslim, al-Ashriba, 77.

[356] IM4250 Ibn Maja, al-Zuhd, 30.

[357] T3334 al-Tirmidhi, Tafsir al-Qurʾan, 83; IM4244 Ibn Maja, al-Zuhd, 29.

[358] Al-Mutaffiﬁn, 83:14.

[359] M6859 Muslim, al-Dhikr, 42.

[360] B4837 al-Bukhari, Tafsir, (al-Fath) 2; M7126 Muslim, Sıfat al-munafiqin, 81.

[361] Al-Baqara, 2: 222.

[362] M6953 Muslim, al-Tawba, 2; B6308 al-Bukhari, al-Daʿawat, 4.

[363] Al-Furqan, 25: 77.

[364] M6963 Muslim, al-Tawba, 9.

[365] M6859 Muslim, al-Dhikr, 42.

[366] Al ʿImran, 3: 17.

[367] B6321 al-Bukhari, al-Daʿawat, 14.

[368] Al-Nisaʾ, 4: 18.

[369] T3537 al-Tirmidhi, al-Daʿawat, 98; IM4253 Ibn Maja, al-Zuhd, 30.

[370] M6861 Muslim, al-Dhikr, 43; T3535 al-Tirmidhi, al-Daʿawat, 98.

[371] T3393 al-Tirmidhi, al-Daʿawat, 15.

CLEANLINESS:

PHYSICAL AND SPIRITUAL PURIFICATION

عَنْ أَبِى أَيُّوبَ أَنَّ النَّبِيَّ s قَالَ:

“إِذَا أَتَيْتُمُ الْغَائِطَ فَلاَ تَسْتَقْبِلُوا الْقِبْلَةَ وَلاَ تَسْتَدْبِرُوهَا بِبَوْلٍ وَلاَ غَائِطٍ وَلَكِنْ شَرِّقُوا أَوْ غَرِّبُوا.”

According to Abu Ayyub (al-Ansari) (ra), the Prophet (saw) said,
“Whenever you relieve yourself, do not face the Qibla;
and do not turn your back to it during urination or a bowel movement.
Instead, turn towards either the east or the west.”
(M609, Muslim, al-Tahara, 59)

عَنِ الْمُغِيرَةِ بْنِ شُعْبَةَ:

“أَنَّ النَّبِيَّ s كَانَ إِذَا ذَهَبَ الْمَذْهَبَ أَبْعَدَ.”

عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: قَالَ رَسُولُ اللَّهِ s: “اتَّقُوا الْمَلاَعِنَ الثَّلاَثَ: الْبَرَازَ فِى الْمَوَارِدِ، وَقَارِعَةِ الطَّرِيقِ، وَالظِّلِّ.”

عَنْ أَنَسِ بْنِ مَالِكٍ d قَالَ: كَانَ النَّبِيُّ s إِذَا دَخَلَ الْخَلاَءَ قَالَ: “اللَّهُمَّ إِنِّى أَعُوذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ.”

According to al-Mughira b. Shuʿba (ra), when the Prophet (saw) went (outside) to relieve himself, he went far away.
(D1, Abu Da’ud, al-Tahara, 1)

According to Muʿadh b. Jabal (ra), the Messenger of Allah (saw) said,
“Be on your guard against three things which provoke cursing: Defecating in watering places, in the middle of the road, and in the shade (of a tree).”
(D26, Abu Da’ud, al-Tahara, 14)

According to Anas b. Malik (ra), whenever the Prophet (saw) went to the toilet, he used to say: “Allāhumma innī aʿūdhu bika min al-khubuthi wa’l-khabāʾith.” (O Allah! I take refuge in you from impurity and all impure things.)
(B6322, al-Bukhari, al-Daʿawat, 15)

A polytheist, who was always looking for an occasion to mock the Muslims, said to Salman (ra) in a derisive manner, “I see that your Prophet teaches you everything even how to relieve yourself.” He meant to ridicule him. But Salman was not offended. He replied with total sincerity to this mockery, “Yes, he has forbidden us to turn toward the Qibla while making a bowl movement or urinating, to clean ourselves with the right hand, to not use less than three pebbles for cleaning ourselves, and not to clean ourselves with bone or dung.”[372]

Salman (ra) responded sincerely because the proper manners of the toilet represented a level of civilization that could not be appreciated by the people of the pre-Islamic period. Earlier people had coined a nice expression, “relieving the need” (dafʿ al-ḥāja), to mean going to the toilet, the most natural and necessary of human needs. The Prophet of Islam even introduced a polite, modest, and moral standard for addressing this natural need. He did not simply introduce it, but he also taught it to the first Muslims. The manners of the toilet reflect a doctrine that includes, at the same time, the consciousness of cleanliness, the concept of respect for others, sensitivity to the environment and even the will to become and remain cleansed mentally and physically. Bodily cleanliness is a precondition to performing acts of worship which are meant to lead to spiritual cleanliness. It is a stage of preparation. This is why the Messenger of Allah (saw) said, “Cleanliness is half of faith.”[373] In religious language, cleansing after defecation is called “istinjāʾ,” and cleansing after urination is called “istibrāʾ.” One should normally use water after discharging excrement in order to clean one’s body. Water has a special place in Islamic civilization, which attributes the greatest importance to cleanliness in the practice of the faith. In circumstances or environments in which there is no water, one can clean himself with other substances, but one must use water as long as he has it. In this regard, the Messenger of Allah (saw) commented on the Qur’anic verse, “in this mosque there are men who desire to grow in purity–Allah loves those who seek to purify themselves,”[374] by saying that the people of Quba, who had been praised by Allah, had been so honored because they had cleansed themselves with water.[375]

Our Prophet also cleansed himself with water, and some Companions, such as Anas b. Malik and Abu Hurayra (ra), helped him by providing water for this purpose.[376] His beloved wife ʿAʾisha (ra) emphasized that the Messenger of Allah (saw) used water for his toilet, whenever it could be found.[377] Furthermore, by sending messages through their wives, she also informed male Companions, saying, “Encourage your husbands to clean themselves with water, for I am too shy of them, and Allah’s Messenger would do that.”[378]

Of course, when there was plenty of water, our beloved Prophet did not advise using anything other than water to clean oneself. To the contrary, his advice to use substances other than water to clean oneself were limited to situations in which there was no water, or other material made for cleansing in the modern sense. He wanted to emphasize that one should clean oneself under virtually all circumstances by using whatever material was available.[379] Our pure and gracious Prophet (saw), who made cleanliness in both the physical and spiritual sense the guiding principle in his life, was very meticulous in not letting the impurities evacuated from the body contaminate the environment and did not want them in clean places. While instructing people on the care required when going to the toilet, he first stated that one should not splash urine on his clothing or body. Once when the venerable Prophet was walking with his Companions, he stopped next to two tombs. While his Companions (ra) looked at him inquisitively and tried to understand why he had stopped, he said, “They are being tortured not for some enormity. Rather, one of them never avoided urinating on himself, while the other went about slandering people.” He then took a green leaf from a date-palm tree, split it into two pieces, and erected one on each grave. This increased the noble Companion’s curiosity. When they asked Allah’s Messenger (saw) why he had done so, he replied, “I hope that by the time (these leaves) become dry, their punishment will be lessened.”[380]

As for the question of whether men were allowed to urinate while standing up, it is noteworthy that there are two different kinds of reports on this matter in the ḥadīths. According to one, the Prophet (saw) urinated at a standing position.[381] However, there are other reports stating that when the Prophet (saw) saw Companions (ra) standing while urinating he warned them about this.[382] Apparently, the fact that our Master urinated at a sitting position was because he was concerned not to reveal his genitals and wanted to prevent the urine from splashing on him. Indeed, Abu Musa al-Ashʿari (ra), one of the noble Companions, pointed out that when it was clear that the Prophet needed to go to the toilet, he would search for soft ground in order to avoid splashing urine.[383] If we take into account the kind of dress worn in those days, we may realize that urinating at a sitting position would be a more suitable way to address such worries. And the fact that the Prophet (saw) sometimes urinated at a standing position[384] indicates that this practice is also permissible depending on the circumstances.

Another matter that we learned from our Master the Prophet (saw) concerning toilet manners was not to use the right hand while cleaning oneself. In this regard, ʿAʾisha (ra) used to say that the Messenger of Allah used his right hand for (ritual) purity and eating, and he used his left hand for evacuation and anything repugnant.[385] The Prophet (saw) tried to make this practice customary among his Companions. He forbade the opposite behavior, such as cleaning oneself with the right hand[386] and eating with the left.[387] He also warned those who did not observe this rule.[388]

Washing the hands after going to the toilet was also established as an important part of the Prophet’s Sunna with respect to everyday life. Ibn ʿAbbas reported, as follows, that he had seen the Messenger of Allah (saw) wash his hands after relieving himself at the toilet: “The Prophet (saw) got up during the night and went to the toilet and relieved himself. Then he washed his face and hands, and went back to sleep.”[389] It is significant here that Allah’s Messenger (saw) went to sleep after washing his hands. This is because he did not wash his hands because he wanted to eat, drink, or continue his daily affaires. To the contrary, he washed his hands after going to the toilet and then went to sleep. This behavior clearly indicates that the Prophet (saw) considered that using the toilet in itself required washing the hands. Another time he rubbed his hands in soil after going to the toilet and in this way used it as a material to clean his hands; later on he reportedly washed his hands.[390] This behavior of Allah’s Messenger, who used soil as a cleaning material on different occasions depending on the circumstances that he experienced, also shows that he was very careful about washing hands well after using the toilet.

With respect to cleanliness, the Prophet (saw) objected to a person who awoke from sleep and placed his hands in a container without washing them and then took water from that container.[391]

There is a prophetic warning that one should not turn one’s face nor one’s back towards the Qibla when relieving oneself at the toilet. He said, “Whenever you relieve yourself, do not face the Qibla; and do not turn your back to it during urination or a bowel movement. Instead, turn towards either the east or the west.”[392] Thus he commanded that the Qibla should be either on the right or the left side. However, taking into account the difference between open fields and toilets in buildings, this prohibition has been chiefly interpreted to apply to relieving oneself in open fields. It is possible to say that toilets can be used where they are situated in buildings, above all today, when using them as they are is unavoidable. However, as is generally the case in Turkey, it is a requirement of religious sensitivity that this problem be carefully considered and addressed in building plans. When our Master the Prophet (saw) wanted to make a bowel movement, he used to search for a suitable place where people could not see him. Certain Companions, such as al-Mughira b. Shuʿba and Jabir b. ʿAbd Allah (ra), reported that when the Prophet (saw) needed to go to the toilet he would go out of sight of people and to a deserted place.[393] Similarly it was also reported that he was very careful not to show his genitals, and when he relieved himself he did not open his clothes until he had leaned to the ground,[394] and that he also advised his community to relieve themselves in private.[395] Certainly, the effort to find a suitable place for privacy is applicable when there is no designated place in a building, when one is in open fields. This is because, at that time there were no specially designated toilet houses and so people used to go to a desolate and out-of-sight place to relieve themselves. And the Arabic term “khalāʾ,” commonly used to designate restroom, in fact, means “an empty, deserted” area.

Certainly the main purpose of the privacy of the Messenger of Allah (saw) when he relieved himself was to not disturb or be disturbed by others as much as to prevent his genitals from being seen. Thus what was important in this matter was to take into account these three things above all else. At the same time these things constituted an important point of difference between the understanding of the Jahiliyya period on this subject and that of Islam. With respect to them, the Messenger of Allah (saw) warned his community by saying, “Be on your guard against three things which provoke cursing: defecating in watering places, in the middle of the road, and in the shade (of a tree).”[396] Without doubt relieving oneself at roads along which people passed, under trees and other shady spots, in parks, along water courses, and other places of resort is to harm or disturb others. Therefore, such irresponsible acts are forms of denigrating behavior which are incompatible with the sensitivity of a believer. On this point, we may recall how the Prophet (saw) defined a believer, “The believer is the one with whom the people trust their blood and their wealth.”[397]

Continuing with this topic, another important point which requires comment is the use of toilets in our time. A person who goes to a restroom should leave it as clean as he would like to see it. He must be as interested in keeping a restroom clean as in keeping his body clean. It should be part of a Muslim’s ethics to act with the same manners in a public toilet as in the toilet of his own home

Our Prophet pointed out that comfortably relieving oneself, which was a natural act of existence, was a blessing. Allah’s Messenger, who embellished every instant of his life by thanking and praying to Allah, used to pray when he went to toilet, “Allāhumma innī aʿūdhu bika min al-khubthi wa ’l-khabāʾith.” (O Allah! I take refuge in you from impurity and all impure things).[398] And when he left the toilet, he used to say, “Ghufrānak”[399] (I ask you forgiveness) or by saying, “Al-hamdu li’llāhi ’lladhī adhhaba ʿannī ’l-adhā, wa ʿāfānī” (Praise be to Allah Who has relieved me of impurity and given me good health).”[400] Among the other toilet manners that the Messenger of Allah (saw) taught us are that one should not speak in the toilet if not necessary[401] and one should not urinate in the place where one bathes.[402]

[372] M606, Muslim, al-Tahara, 57; T16, al-Tirmidhi, al-Tahara, 12.

[373] T3519 al-Tirmidhi, al-Daʿawat, 86.

[374] Al-Tawba, 9:108.

[375] T3100, al-Tirmidhi, Tafsir al-Qurʾan 9; IM357, Ibn Maja, al-Tahara, 28.

[376] B152 al-Bukhari, al-Wuduʿ, 17; D45 Abu Da’ud, al-Tahara, 24.

[377] M354 Ibn Maja, al-Tahara, 28.

[378] T19 al-Tirmidhi, al-Tahara, 15; N46 al-Nasaʾi, al-Tahara, 41.

[379] M606 Muslim, al-Tahara, 57, T18 al-Tirmidhi, al-Tahara, 14.

[380] B1361 al-Bukhari, al-Janaʾiz, 81; M677 Muslim, al-Tahara, 111.

[381] B224 al-Bukhari, al-Wuduʿ, 60; M624 Muslim, al-Tahara, 73.

[382] IM308 Ibn Maja, al-Tahara, 14.

[383] D3 Abu Da’ud, al-Tahara, 2.

[384] B224 al-Bukhari, al-Wuduʿ, 60.

[385] D33 Abu Da’ud, al-Tahara, 18.

[386] M606 Muslim, al-Tahara, 57.

[387] M5264 Muslim, al-Ashriba, 104; IM3268 Ibn Maja, al-Atʿima, 8.

[388] B5376 al-Bukhari, al-Atʿima, 2; M5268 Muslim, al-Ashriba, 107.

[389] M698 Muslim, al-Hayd, 20, IM508 Ibn Maja, al-Tahara, 71.

[390] IM358 Ibn Maja, al-Tahara, 29; HM8090 Ibn Hanbal, II, 311.

[391] M643 Muslim, al-Tahara, 87; D103 Abu Da’ud, al-Tahara, 49.

[392] M609 Muslim, al-Tahara, 59; N21 al-Nasaʾi, al-Tahara, 20.

[393] D1, D2 Abu Da’ud, al-Tahara, 1; IM359 Ibn Maja, al-Tahara, 29.

[394] D14 Abu Da’ud, al-Tahara, 6; T14 al-Tirmidhi, al-Tahara, 10.

[395] D35 Abu Da’ud, al-Tahara, 19; DM687 al-Darimi, al-Tahara, 5.

[396] D26 Abu Da’ud, al-Tahara, 14.

[397] T2627 al-Tirmidhi, al-Iman, 12; N4998 al-Nasaʾi, al-Iman, 8.

[398] B6322 al-Bukhari, al-Daʿawat, 15; M832 Muslim, al-Hayd, 122.

[399] D30 Abu Da’ud, al-Tahara, 17; T7 al-Tirmidhi, al-Tahara, 5.

[400] IM301 Ibn Maja, al-Tahara, 10.

[401] D15 Abu Da’ud, Tahārah 7.

[402] T21 al-Tirmidhi, al-Tahara, 17; N36 al-Nasaʾi, al-Tahara, 32.

THE WUDU’ AND TAYAMMUM (RITUAL PURIFICATION WITH SAND, SOIL, OR DUST):

SPIRITUAL PREPARATION FOR WORSHIP

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مِفْتَاحُ الْجَنَّةِ الصَّلاَةُ وَمِفْتَاحُ الصَّلاَةِ الْوُضُوءُ.”

According to Jabir b. ʿAbd Allah (ra), the Messenger of Allah (saw) said,
“The key to Paradise is prayer, and the key to the ritual prayer is wuḍūʾ
(the minor wudu’’).”
(T4, al-Tirmidhi, al-Tahara, 1; HM14717, Ibn Hanbal, III, 341)

عَنْ حُمْرَانَ، فَلَمَّا تَوَضَّأَ عُثْمَانُ قَالَ:... سَمِعْتُ النَّبِيَّ s يَقُولُ: “لاَ يَتَوَضَّأُ رَجُلٌ فَيُحْسِنُ وُضُوءَهُ، وَيُصَلِّى الصَّلاَةَ إِلاَّ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الصَّلاَةِ حَتَّى يُصَلِّيَهَا.”

عَنْ أَبِى هُرَيْرَةَ: أَنَّ رَسُولَ اللَّهِ s قَالَ: “إِذَا تَوَضَّأَ الْعَبْدُ الْمُسْلِمُ –أَوِ الْمُؤْمِنُ– فَغَسَلَ وَجْهَهُ خَرَجَ مِنْ وَجْهِهِ كُلُّ خَطِيئَةٍ نَظَرَ إِلَيْهَا بِعَيْنَيْهِ مَعَ الْمَاءِ –أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ– فَإِذَا غَسَلَ يَدَيْهِ خَرَجَ مِنْ يَدَيْهِ كُلُّ خَطِيئَةٍ كَانَ بَطَشَتْهَا يَدَاهُ مَعَ الْمَاءِ –أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ– فَإِذَا غَسَلَ رِجْلَيْهِ خَرَجَتْ كُلُّ خَطِيئَةٍ مَشَتْهَا رِجْلاَهُ مَعَ الْمَاءِ –أَوْ مَعَ آخِرِ قَطْرِ الْمَاءِ– حَتَّى يَخْرُجَ نَقِيًّا مِنَ الذُّنُوبِ.”

عَنْ أَبِى حَازِمٍ قَالَ كُنْتُ خَلْفَ أَبِى هُرَيْرَةَ وَهُوَ يَتَوَضَّأُ لِلصَّلاَةِ فَكَانَ يَمُدُّ يَدَهُ حَتَّى تَبْلُغَ إِبْطَهُ فَقُلْتُ لَهُ: يَا أَبَا هُرَيْرَةَ! مَا هَذَا الْوُضُوءُ؟ فَقَالَ: يَا بَنِى فَرُّوخَ! أَنْتُمْ هَا هُنَا؟ لَوْ عَلِمْتُ أَنَّكُمْ هَا هُنَا مَا تَوَضَّأْتُ هَذَا الْوُضُوءَ. سَمِعْتُ خَلِيلِى s يَقُولُ: “تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوءُ.”

عَنْ عَمَّارِ بْنِ يَاسِرٍ، أَنَّ النَّبِيَّ اللَّهِ s ﴿قَالَ يُونُسُ: إِنَّهُ سَأَلَ رَسُولَ اللَّهِ s عَنْ التَّيَمُّمِ؟﴾ فَقَالَ: “ضَرْبَةٌ لِلْكَفَّيْنِ وَالْوَجْهِ.”

عَنْ أَبِى ذَرٍّ قَالَ: قَالَ رَسُولُ اللَّهِ s: “الصَّعِيدُ الطَّيِّبُ وَضُوءُ الْمُسْلِمِ وَإِنْ لَمْ يَجِدِ الْمَاءَ عَشْرَ سِنِينَ.”

According to Humran, after performing the wudu’ ʿUthmān (ra) said,
“I heard the Prophet (saw) say, “If a man performs the wudu’ perfectly and then performs the obligatory prayer, Allah will forgive his sins committed between that wudu’ and the prayer, until he completes it.”
(B160, al-Bukhari, al-Wuduʿ, 24; M540, Muslim, al-Tahara, 5)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“When a Muslim, or believer, performs the wudu’, washing his face, every sin he committed by his eyes, will be washed away from his face along with the water, or with the last drop of water; when he washes his hands, every sin they wrought will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will be washed away with the water or with the last drop of water with the result that he comes out purified of all sins.”
(M577, Muslim, al-Tahara, 32; T2, al-Tirmidhi, al-Tahara, 1)

Abu Hazim (ra) said, “I was behind Abu Hurayra (ra) while he was performing the wudu’ for prayer. He extended his hand up to his armpit
(for washing). I said to him, ‘O Abu Hurayra! What is this wudu’?’
He said, ‘O son of the tribe of Farrukh, are you here? If I had known that you were here, I would have never performed the wudu’ like this.’
I have heard my Friend (Muhammad) (saw) say, ‘For a believer adornment reaches where wudu’ reaches.’”
(M586, Muslim, al-Tahara, 40)

According to ʿAmmar b. Yasir, Yunus (ra) said that when he asked the Messenger of Allah (saw) about dry wudu’ (tayammum), the Messenger of Allah (saw) said, “(It consists of) one strike for the hands and one strike for the face.”
(HM18345, Ibn Hanbal, IV, 264; DM770, al-Darimi, al-Tahara, 65)

According to Abu Dharr (ra), the Messenger of Allah (saw) said,
“Clean earth functions like water for the wudu’ of the Muslim, even if he does not find water for ten years.”
(N323, al-Nasaʾi, al-Tahara, 203; T124, al-Tirmidhi, al-Tahara, 92)

Allah’s Messenger (saw) used to visit cemeteries for they reminded him of death and the Hereafter. He also used to recommend that his Companions (ra) do this.[403] The Messenger of Mercy, who guided his Companions with his boundless mercy in all matters, instructed his Companions on how to behave in cemeteries. He also used to salute people buried in cemeteries and pray for them.[404] Following his custom, one day he visited a cemetery with his Companions and saluted the deceased by saying, “Peace be upon you, (people of the) abode of believers!” Then he added, “If Allah wills, we will join you soon. Would that I had seen our (future) brothers (in this world).” Having heard this, the Companions (ra) were puzzled and asked, “O Messenger of Allah! Are we not your brothers?” Then Allah’s Messenger (saw) said, “You are my Companions. My brothers are those who have not yet come (to this world).” Thereupon the noble Companions asked, “O Messenger of Allah! How will you recognize those of your community (umma) who have not yet come to this world?” Then the Messenger of Allah (saw) said, “Don’t you think that if a man has horses with a white blazes and white feet among horses that are solid black, he would recognize his horses?” The Companions (ra) said, “Of course he would recognize them.” After hearing this, the Noble Messenger explained how he would recognize on Resurrection Day those members of his community whom he had not seen and gave them the good news by saying, “As for my brothers who will come after me, they will come on Resurrection Day with glittering white faces and glittering white hands and feet because of the wudu’ (wuḍūʾ), and I will meet them at the Pool of Kawthar.”[405]

Although his (future) brothers did not have the joy of seeing the Prophet (saw) and living with him in the Asr al-Sa’ada, they will be recognizable to him on the Day of Resurrection by their glittering faces. In order to acquire this status, one must perform the wudu’, which is the means of cleansing oneself of material and spiritual impurities. In Turkish the word abdest, which means to prepare oneself for fulfilling certain acts of worship in Islam, is composed of two Persian words, āb (water) and dest (hand) and literally means “hand water.” Performing the wudu’, or to put it in the Arabic form wuḍūʾ, is an act of worship as well as the pre-condition of certain other acts of worship. It consists of washing certain limbs with water according to an appropriate method and wiping other parts of the body with the palm of the hand.

In Islam, it is essential for a servant who enters the presence of Allah to carry out acts of worship to be cleansed of material and spiritual impurities. For this reason, a person who is about to perform an act of worship must perform the wudu’ even if his body is clean, or if he is in a state of ritual impurity, in order to be cleansed by washing away spiritual impurities. This cleansing, which is known in the Ḥadīth as al-ṭahāra, is described in the Noble Qurʾan as follows: “You who believe, when you are about to pray, wash your faces and your hands up to the elbows, wipe your heads, wash your feet up to the ankles and, if required, wash your whole body.”[406] According to this verse, washing the hands and arms, and the feet and, wiping the head with the palm are considered to be among the prescribed rules for performing the wudu’.

Allah’s Messenger (saw) did not only cleanse the souls of his Companions (ra) of the impure thoughts and beliefs of the age of ignorance, but he also emphasized bodily cleanliness and he taught this to his Companions. The Prophet (saw) declared to the people who were newly rescued from the darkness of the Jahiliyya and who needed to be cleansed of all its impurities that “cleanliness is half of faith.”[407] By personal example, he showed them how the human body should be cleansed and made ready for performing acts of worship. Once a Companion asked, “O Messenger of Allah! How should we perform the wudu’?” Allah’s Messenger (saw) then asked for a cup of water and started performing the wudu’ before them. He washed his hands, face, and arms three times, he wiped his head with his palm, he used his index fingers to wipe inside his ears and his thumbs to wipe outside his ears, and then he washed his feet three times. At the end he warned against doing more or less in performing the wudu’ by saying, “This is how the wudu’ should be performed. If anyone does more or less than this, he has wronged and harmed (himself because of deviation from the prescription of the Messenger of Allah).”[408]

Allah’s Messenger (saw) taught his Companions (ra) by example that one should begin performing the wudu’ by saying Bismillāh,[409] then rinse the mouth with water,[410] clean the two nostrils by inhaling water,[411] wipe the upper part and backside of the head, wipe the ears once,[412] and scrub relevant limbs of the body when washing them.[413] These practices, which are mentioned as the elements of the Sunna of the wudu’, are the special features of an wudu’ which is done in conformity with the proper method.

The Noble Messenger was quite careful about performing the wudu’ properly. When Laqit b. Sabra (ra), a Companion of the Prophet (saw) asked him, “O Messenger of Allah! Would you tell me about performing the wudu’?” he answered by saying, “Take care to wash yourself during the wudu’ in excellent fashion. Pass water between the fingers, and take water into your mouth and into your nostrils as far as possible except when fasting.”[414] When the Prophet (saw) performed the wudu’, he was careful that he washed in a manner that left no relevant part of the body dry. He allowed the water to reach his beard.[415] If he had a ring on his finger when he washed his hands, he would move it so that the water soaked under it,[416] and he would rub between his fingers.[417] ʿAbd Allah b. ʿAmr (ra) witnessed this sensitivity of Allah’s Messenger (saw) concerning the proper performance of the wudu’. During a journey, ʿAbd Allah b. ʿAmr was in a hurry to perform the ritual prayer, so he used insufficient water to wipe his head. When the Prophet (saw) saw him doing this, he said with a loud voice, “Save your heels from the fire. Perform your wudu’ properly (without leaving any dry part).”[418]

The Messenger of Allah (saw) sometimes washed the necessary limbs during the wudu’ once, twice, or three times.[419] There are certain reports that, after washing these limbs three times, he said, “This is my wudu’ and the wudu’ of the prophets who were sent before me.”[420] Thus it appears that the wudu’ was also known to previous prophets and their communities.

The Prophet (saw) also described certain actions which, if done after the wudu’, would have favorable results. For example, he related that, if one said the following prayer after performing the wudu’ properly, it would provide a means for him to go to Paradise: “Ashhadu anna lā ilāha illā ‘llāh, waḥdahu lā sharīka lahu, wa ashhadu anna Muhammadan ʿabduhu wa rasūluhu, allahumma ajʿalnī min al-tawwābīn, wa ajʿalnī min al-mutaṭahhirīn” (I testify that there is no god but Allah alone, and that He has no partners. And I testify that Muhammad is His servant and Messenger. O Allah! Make me among the repentant, and make me among those who purify themselves).[421] This is why in order to reach a state of peace by means of the wudu’ and be truly cleansed, it is very important for one to pray to his Lord with absolute submission and do so while washing each limb.

The noble Companions, who carefully observed every moment of our beloved Prophet’s life and took his behavior as an example, exhibited the same sensitivity in performing the wudu’ and they transmitted the way he performed the wudu’ to the subsequent generations. For example, ʿAbd Khayr, who belonged to the generation of the Successors of the Companions, explained that ʿAli (ra), one of the prominent Companions, taught the Successors how to perform the wudu’ as follows: “ʿAli came to us once and prayed. Then he asked for water for the wudu’. We said to ourselves, ’What will he do with water when he has already performed his prayer?’ We realized that he meant to teach us something. A utensil containing water and a wash-basin were brought to him. He poured water from the utensil on his right hand and washed both his hands three times, and rinsed his mouth and inhaled water into his nose three times. He then washed his face three times, and washed his right forearm three times and washed his left forearm three times. He then put his hand in water and wiped his head once. He then washed his right foot three times and left foot three times. Afterwards he said, ‘If it would please one to know how the Messenger of Allah (saw) performed the wudu’, this is how it was.’”[422] Those who wondered how the Messenger of Allah (saw) performed the wudu’ asked the Companions (ra) who had actually seen him do it to describe it. And thus we have many reports from the Companions (ra) about how he performed the wudu’. These reports, which start by saying, “The Messenger of Allah’s way of performing the wudu’ was like this,” explain it without neglecting any detail or changing anything.[423] ʿUthman (ra) also taught the people around him how to perform the wudu’ like the Prophet (saw), saying, “I saw the Messenger of Allah perform the wudu’ the way I do it.” And he went on to report that Allah’s Messenger (saw) said, “He who performs the wudu’ the way I perform the wudu’ and then performs two rakʿas of ritual prayer without allowing his thoughts to be distracted, Allah will pardon all his past sins.”[424]

Performing the wudu’ is a pre-condition for performing other acts of worship, such as reading the Holy Qurʾan, circumambulating the Ka’ba, and, above all, perfoming the ritual prayer. Indeed, Allah (swt) commanded His servants to perform the wudu’ prior to ritual prayer;[425] and the Prophet (saw) declared that performing a ritual prayer would not be complete without a proper wudu’ according to Allah’s command.[426] Allah’s Messenger (saw) said, “The key of ritual prayer is (ritual) purification; takbīr (saying “Allāhu akbar”) makes the ritual prayer begin and taslīm (uttering the salutation, saying “Assalāmu ʿalaykum wa raḥmat allāh”) makes it end.”[427] He also stated in the following manner that no ritual prayer could be accepted unless one were ritually purified, that is, had performed the wudu’,[428] “Allah will not accept the ritual prayer of anyone of you if he defecates and then does not perform the wudu’.”[429] When Allah’s Messenger (saw) saw that one of his Companions (ra) started the ritual prayer without completing the wudu’ and while his feet were still dry, he demanded that he repeat the wudu’ and the prayer.[430] In this way, our beloved Prophet declared that performing the ritual prayer with reverence and in a way to receive the full benefit from it was only possible by doing the complete wudu’. Allah’s Messenger, who said, “The key to Paradise is prayer, and the key to the ritual prayer is wuḍūʾ (the wudu’),”[431] frequently mentioned the close connection between ritual prayer and the wudu’ and stated that these two acts of worship provided a means for the forgiveness of sins.[432] The Prophet (saw) said, “If a man performs the wudu’ perfectly and then performs the obligatory prayer, Allah will forgive his sins committed between that wudu’ and the prayer, until he completes it,”[433] and thus he indicated the reward of the servant who purified himself with the wudu’ and exalted his Lord in prayer. He gave the good news to his community by saying, “Whoever performs the wudu’ perfectly and then, with heart and face properly inclined, performs two rakʿas of ritual prayer, Paradise will necessarily fall to his lot,”[434] and thus described the place that one who perfectly performed the wudu’ and the ritual prayer would deserve in the hereafter. If one continues to perform the wudu’, which the Noble Messenger mentioned among the things which atone for sin and are done to increase one’s merits,[435] it will result in raising one’s spiritual level.[436] Indeed, once at the time of the fajr prayer Allah’s Messenger (saw) said to Bilal (ra), “O Bilal! Tell me of the best deed you did after embracing Islam, for last night I heard your footsteps in front of me in Paradise.” Bilal replied, “To tell the truth, what I did and the most beneficial thing I hoped to accomplish was to clean myself for an hour at night or during the day and then perform the ritual prayer for as long as Allah determined I should do so.”[437]

The Noble Messenger usually preferred to perform the wudu’ for each ritual prayer,[438] but as occurred on the day of the conquest of Mecca a single wudu’ sufficed for all the daily prayer times.[439] As for the Companions, they mostly continued with the ritual prayers with a single wudu’ as long as it remained valid.[440] Some Companions (ra) were careful to perform the wudu’ before any ritual prayer because it would refresh the virtue of their act.[441] In fact, when ʿAbd Allah b. ʿUmar (ra), who performed the wudu’ before every ritual prayer, was asked why he did so, he answered, “If I perform the wudu’ for the fajr ritual prayer, I can perform all of the ritual prayers with this wudu’, so as long as I do not become impure. But I heard the Messenger of Allah (saw) say, ‘Whoever performs the wudu’ while he is pure, he will earn ten merits.’ So I perform the wudu’ this way because I wanted to earn the merits.”[442]

As with performing the wudu’ for the purpose of carrying out ritual prayer and other acts of worship, Allah’s Messenger (saw) was also careful to remain, as far as possible, in a state purified by wudu’ at other times. He did not make this obligatory for his Companions, but he was pleased when they did so. ʿAʾisha (ra) reported that the Prophet (saw) performed the wudu’ before going to bed, as if he was going to perform a ritual prayer.[443] And Allah’s Messenger (saw) informed us that, if one went to bed in a state of purity as a result of the wudu’ and remembered Allah until he fell asleep, his prayers concerning this world or the Hereafter would be accepted.[444] Furthermore, the Prophet (saw) also declared that performing the wudu’ puts out the flame of anger and advised his Companions (ra) to perform the wudu’ when they became angry.[445]

In Islam water is considered to be clean and cleansing and its use for cleansing is encouraged at every opportunity. We know that we can perform the wudu’ with liquids that maintain their property of being water as long as long as they are clean. When asked if one might perform the wudu’ with sea water, the Prophet (saw) said that sea water was clean and that eating a dead animal coming out of it was religiously permissible.[446] Allah’s Messenger (saw) stated that the people of Quba, who were described in the Holy Qur’an as “those who love to purify themselves,”[447] received this praise in the Holy Qur’an for their spiritual purification as well as for their attention to purifying themselves by using water.[448]

The wudu’, which is described by the Prophet (saw) as “an indispensable requirement of faith,”[449] does not simply cleanse the body of impurities, but also washes away negative feelings, negative energy, and the stains of errors and sins. Allah’s Messenger (saw) said, “He who performed the wudu’ well, his sins would leave his body as if coming out from under his nails and going away.”[450] He thus gave us the good news that each drop of water used in performing the wudu’ was a means of purifying one of his sins. Therefore, that which is cleansed by water in performing the wudu’ is not simply the limbs. By Allah’s mercy the soul of man is also purified, and every bodily member, which is involved in a sinful activity, receives a share of this purification. This purification is described by the Noble Messenger as follows: “When a Muslim, or believer, performs the wudu’, washing his face, every sin he committed by his eyes, will be washed away from his face along with the water, or with the last drop of water; when he washes his hands, every sin they wrought will be effaced from his hands with the water, or with the last drop of water; and when he washes his feet, every sin towards which his feet have walked will be washed away with the water or with the last drop of water with the result that he comes out purified of all sins.”[451]

The believer, who enjoys the sense of cleanliness and purification in this world by means of the wudu’, will also be enlightened by the light of the wudu’ on the Day of Ressurection. This is because Allah’s Messenger, who said, “For a believer adornment reaches where wudu’ reaches,”[452] gave us the good news that the wudu’ will provide enlightenment to believers in both this world and the next. The luminosity of the wudu’ will be the hallmark of the umma of Muhammad on the Day of Ressurection, and, because of the luster of their limbs from the wudu’, believers will be called ghurran muḥajjilīn (the radiant and brilliant).[453] Indeed, when the Companions (ra) asked Allah’s Messenger (saw) if he would recognize them on the Day of Resurrection, he answered, “Yes, I will recognize you. On that day you will have distinctive marks which no one else will have; you will come to me with luminous faces and feet because of the evidence of the wudu’.”[454] This is why Abu Hurayra (ra), who transmitted this ḥadīth, sometimes went so far as to wash his arms up to the armpit and his feet up to the shin, and advised those in his company to do so by saying, “Do increase your brightness, if you can.”[455]

Although our beloved Prophet advised believers to perform the wudu’ and, as far as possible, remain in a state of purity with the wudu’, he forbade wasting water when performing the wudu’. When he saw that the Companion Saʿd b. Abi Waqqas (ra) was using too much water when performing the wudu’, the Prophet (saw) said, “What is this extravagance!” Saʿd responding by asking, “Can there be any extravagance in the wudu’?” Thereupon Allah’s Messenger (saw) expressed his sensitivity on this matter by saying, “Yes, even if you were on the bank of a flowing river (and used more water than was needed).”[456]

The wudu’ becomes invalid by the discharge of urine or excrement, by vomiting, or by the discharge of any fluid from the body such as blood or pus. The wudu’ also becomes invalid when a person cannot control himself, such as when he is faint, insane, drunk, or sleepy, because of the likelihood that such things could happen.

Allah’s Messenger (saw) repeated his wudu’ after relieving himself at the toilet.[457] However, he stated that one who is seized by the thought that his wudu’ is invalid because he senses a pain in the stomach should continue his ritual prayer as long as he does not hear the sound of passing gas or smell an odor. He informed his followers that such doubts were the workings of Satan.[458] However, he did say that falling asleep and vomiting made the wudu’ invalid.[459]

When performing the wudu’, the head, neck, and ears are wiped with wet hands. Similarly, one wipes over slippers and bandages when performing the wudu’. In accordance with the principle of facilitating the religion, it is stated that wiping slippers, especially when worn to protect oneself against cold, and wiping bandages wrapped on wounds suffice for the wudu’.[460] The Prophet (saw) sometimes wiped his turban together with his head, his slippers, shoes, boots and socks (which were thick, having the characteristics of slippers), and thus showed his community certain ways to facilitate the wudu’.[461] The Messenger of Allah (saw) determined that, if one is travelling for three days and nights, he may keep wiping his slippers for this time. But if one is not travelling, he may wipe his slippers for only one day.[462] He commanded that slippers should not be taken off when one went to sleep or when relieving oneself, but they must be taken off in case of major ritual impurity (janāba).[463] In order for wiping slippers to be acceptable for the wudu’, one must put on the slippers while in a state of ritual purity after performing the wudu’ and they must not be taken off and the feet must not become wet. It is well known that conditions which invalidate the wudu’ also invalidate wiping the slippers. This is why if one’s wudu’ becomes invalid while he is wearing slippers, when he redoes the wudu’ he can again wipe the slippers without having to take them off.

As we have mentioned above, in Islam water is in principle the substance to be used for cleaning. However, if one cannot use water for some reason, such as its unavailability, illness, cold weather, or insecurity, then, according to the principle of facilitating the faith, one is allowed to perform the wudu’ with sand, soil, or dust (tayammun). Tayammun, which is done by wiping the hands, face, and arms with clean soil or a substance like soil, is a form of symbolic ritual purification which fulfills the requirement for the full ritual wudu’. In order to ritually cleanse His servants, to fulfill His blessings for them, and to ensure their gratitude, Allah the Exalted declared in the following manner that He introduced the tayammum to facilitate these things: “If any of you is sick or on a journey, or has just relieved himself, or had intimate contact with a woman, and can ﬁnd no water, then take some clean sand and wipe your face and hands with it. Allah does not wish to place any burden on you: He only wishes to cleanse you and perfect His blessing on you, so that you may be thankful.”[464] According to a report from ʿAʾisha (ra) concerning the reason why the verse concerning tayammum was revealed, when Allah’s Messenger (saw) and the believers were returning from a journey she lost a necklace and some people began to look for it. But the search took a long time and fajr began to break. It was time for prayer but people could not find water to perform the wudu’, so the verse about tayammum was revealed.[465] Then Allah’s Messenger (saw) and the believers performed it. In fact, because ʿAʾisha (ra) had created the occasion for the revelation of this verse, Usayd b. Hudayr said to her, “May Allah give you rewards! By Allah, whatever difficulty falls upon you, Allah provides a way out and makes it a blessing for Muslims.”[466]

Allah’s Messenger (saw) described the tayammum as a means of spiritual purification rather than a physical cleansing as follows: “(Tayammum) consists of one strike for the hands and one strike for the face.”[467] Thus the tayammum, whether for the wudu’ or ghusl, consists of placing the palms on clean soil and wiping the face, then, touching the soil for a second time, wiping the arms including the elbows.

The conditions that invalidate the wudu’ and ghusl also invalidate the tayammum. Furthermore, the availability of water invalidates the tayammum. As long as the conditions requiring the tayammum persist, it can continue to be practiced. Indeed, the Messenger of Allah (saw) said, “Clean earth functions like water for the wudu’ of the Muslim, even if he does not find water for ten years.”[468] It is known that Allah’s Messenger (saw) and his Companions (ra) performed the tayammum when they thought it was necessary.[469] In fact, once, when the Messenger of Allah (saw) had appointed the Companion ʿAmr b. al-ʿAs (ra) commander of a military unit and sent him on a mission, ʿAmr had a nocturnal emission on a cold night at the place that they had reached and was afraid that if he performed the ghusl with water, he could sicken and die. So, he performed the tayammum. After doing this, he even led the fajr ritual prayer for his friends. Some people who were uncomfortable about this complained to the Prophet (saw), but he approved of ʿAmr’s behavior.[470] Similarly, when the Companion ʿAmmar b. Yasir (ra) went on a campaign and had to perform the ghusl but could not find water, he rolled about in the earth and then performed his ritual prayer. When he related this to the Messenger of Allah (saw), our Prophet told him that it would be enough to perform the tayammum with his hands (that is, striking his hands on the earth and then wiping his face and forearms).[471]

Allah’s Messenger (saw) had no objection to performing the tayammum when there was no water or using it resulted in certain difficulties and he criticized those who avoided it. Indeed, during the time of the Prophet (saw), someone who was wounded in the head needed to perform the ghusl. He could have performed the tayammum but upon the insistence of his friends he used water and died afterwards. When Allah’s Messenger (saw) heard of this, he regretted it and said, “They killed him; may Allah kill them! Is not inquiry the cure of ignorance?”[472] Again during the lifetime of the Prophet (saw), two people went on a journey. When the time of ritual prayer came, they could not find water. They performed the tayammum with earth and performed their ritual prayer. Then they found water and one of them repeated his prayer, but the other did not. When they reported this to the Messenger of Allah (saw), he said to the one who did not repeat the prayer, “You followed the Sunna and did the right thing, and your (first) prayer was enough for you.” As for the one who repeated the wudu’, he said to him, “For you there is the double reward.”[473]

Before going into the presence of Allah (swt), a believer must be cleansed from the outside in.[474] Depending on the circumstances, one performs the wudu’, the ghusl, or the tayammum, and in so doing purifies not only his body but also his spirit, soul and heart. In this way, he is worthy to enter the Divine Presence. He takes a step towards a spiritual climate by means of the purity of the water used in the wudu’ or the purity of the cleansing soil. A man who sincerely intends to purify himself not only cleanses the limbs that he washes of visible impurities but also cleanses himself of spiritual impurities, that is, sins. With this purification which may not only be the key to acts of worship but also to Paradise when justified,[475] the believer frees himself from the tension of worldly affaires and reaches peace. When the believer performes the wudu’ in accordance with the care and sincerity prescribed by the Noble Messenger, he will certainly enjoy the comfort to the heart provided by purification and will be able to enjoy acts of worship. The more similar the believer’s performance of the wudu’ is to that of the Prophet (saw) and his Companions (ra), the more his life will be enlightened like theirs. The believer who is careful to perform the wudu’ all the time will always remain in a state of ritual purity, sensing the coolness and presence of the wudu’. Saying, “Only a believer is constant in his wudu’,”[476] Allah’s Messenger (saw) encouraged believers to enjoy each moment of their life in the purity of the wudu’.

[403] M2259 Muslim, al-Janaʾiz, 108.

[404] M2257 Muslim, al-Janaʾiz, 104; M2255 Muslim, al-Janaʾiz, 102.

[405] M584 Muslim, al-Tahara, 39; N150 al-Nasaʾi, al-Tahara, 110.

[406] Al-Maʾida, 5:6.

[407] M534 Muslim, al-Tahara, 1.

[408] D135 Abu Da’ud, al-Tahara, 52; IM422 Ibn Maja, al-Tahara, 48.

[409] D102 Abu Da’ud, al-Tahara, 48; IM397 Ibn Maja, al-Tahara, 41.

[410] D144 Abu Da’ud, al-Tahara, 55.

[411] M561 Muslim, al-Tahara, 21.

[412] D129 Abu Da’ud, al-Tahara, 51; D121 Abu Da’ud, al-Tahara, 51.

[413] D148 Abu Da’ud, al-Tahara, 58; HM16555 Ibn Hanbal, IV, 39.

[414] T788 al-Tirmidhi, al-Sawm, 69; N114 al-Nasaʾi, al-Tahara, 92.

[415] T29 al-Tirmidhi, al-Tahara, 29; IM429 Ibn Maja, al-Tahara, 50.

[416] IM449 Ibn Maja, al-Tahara, 54.

[417] IM448 Ibn Maja, al-Tahara, 54; HM16495 Ibn Hanbal, IV, 32.

[418] B96 al-Bukhari, al-ʿIlm, 30; M570 Muslim, al-Tahara, 26.

[419] B157 B158 al-Bukhari, al-Wuduʿ, 22-23; N81 al-Nasaʾi, al-Tahara, 65.

[420] IM420 Ibn Maja, al-Tahara, 47.

[421] T55 al-Tirmidhi, al-Tahara, 41.

[422] D111 Abu Da’ud, al-Tahara, 51; N92 al-Nasaʾi, al-Tahara, 75.

[423] M555 Muslim, al-Tahara, 18; B140 al-Bukhari, al-Wuduʿ, 7.

[424] B159 al-Bukhari, al-Wuduʿ, 24 [or B106]; M538 Muslim, al-Tahara, 3.

[425] Al-Maʾida, 5:6.

[426] D857 Abu Da’ud, al-Salat, 143-144; IM460 Ibn Maja, al-Tahara, 57.

[427] D618 Abu Da’ud, al-Salat, 73; IM275 Ibn Maja, al-Tahara, 3.

[428] M535 Muslim, al-Tahara, 1.

[429] B6954 al-Bukhari, al-Hiyal, 2; M537 Muslim, al-Tahara, 2.

[430] D175 Abu Da’ud, al-Tahara, 66; IM666 Ibn Maja, al-Tahara, 139.

[431] T4 al-Tirmidhi, al-Tahara, 1; HM14717 Ibn Hanbal, III, 341.

[432] HM430 Ibn Hanbal, I, 61.

[433] B160 al-Bukhari, al-Wuduʿ, 24; M540 Muslim, al-Tahara, 5.

[434] D906 Abu Da’ud, al-Salat, 157, 158; N151 al-Nasaʾi, al-Tahara, 111.

[435] IM427 Ibn Maja, al-Tahara, 49; DM723 al-Darimi, al-Tahara, 29.

[436] M587 Muslim, al-Tahara, 41.

[437] M6324 Muslim, Fadaʾil al-Sahaba, 108; B1149 al-Bukhari, al-Tahajjud, 17.

[438] B214 al-Bukhari, al-Wuduʿ, 54.

[439] M642 Muslim, al-Tahara, 86.

[440] B214 al-Bukhari, al-Wuduʿ, 54; IM509 Ibn Maja, al-Tahara, 72.

[441] D62 Abu Da’ud, al-Tahara, 32; IM512 Ibn Maja, al-Tahara, 73.

[442] IM512 Ibn Maja, al-Tahara, 73.

[443] HM25414 Ibn Hanbal, VI, 121.

[444] T3526 al-Tirmidhi, al-Daʿawat, 92.

[445] D4784 Abu Da’ud, al-Adab, 3.

[446] T69 al-Tirmidhi, al-Tahara, 52; N333 al-Nasaʾi, al-Miyah, 4.

[447] Al-Tawba, 9:108.

[448] IM355 Ibn Maja, al-Tahara, 28; T3100 al-Tirmidhi, Tafsir al-Qurʾan, 9.

[449] T3517 al-Tirmidhi, al-Daʿawat, 85.

[450] M578 Muslim, al-Tahara, 33.

[451] M577 Muslim, al-Tahara, 32; T2 al-Tirmidhi, al-Tahara, 1.

[452] M586 Muslim, al-Tahara, 40.

[453] B136 al-Bukhari, al-Wuduʿ, 3; M579 Muslim, al-Tahara, 34.

[454] M581 Muslim, al-Tahara, 36.

[455] B136 al-Bukhari, al-Wuduʿ, 3; M579 Muslim, al-Tahara, 34.

[456] IM425 Ibn Maja, al-Tahara, 48; HM7065 Ibn Hanbal, II, 221.

[457] M628 Muslim, al-Tahara, 76.

[458] M805 Muslim, al-Hayd, 99; D1029 Abu Da’ud, al-Salat, 191-192.

[459] D203 Abu Da’ud, al-Tahara, 79; HM28051 Ibn Hanbal, VI, 443.

[460] D146 Abu Da’ud, al-Tahara, 57.

[461] M634 Muslim, al-Tahara, 82; D159 Abu Da’ud, al-Tahara, 61; D153 Abu Da’ud, al-Tahara, 59.

[462] M639 Muslim, al-Tahara, 85; N128 al-Nasaʾi, al-Tahara, 99.

[463] N127 al-Nasaʾi, al-Tahara, 98; IM478 Ibn Maja, al-Tahara, 62.

[464] Al-Maʾida, 5:6; al-Nisaʾ, 4:43.

[465] B3773 al-Bukhari, Fadaʾil al-ashab al-nabi, 30.

[466] DM771 al-Darimi, al-Tahara, 65; N315 al-Nasaʾi, al-Tahara, 196.

[467] HM18509 Ibn Hanbal, IV, 264; DM770 al-Darimi, al-Tahara, 65. [cf. HM18345 Ibn Hanbal, IV, 264;…)]

[468] N323 al-Nasaʾi, al-Tahara, 203; T124 al-Tirmidhi, al-Tahara, 92.

[469] D330 Abu Da’ud, al-Tahara, 122; HM18505 Ibn Hanbal, IV, 262.

[470] D334 Abu Da’ud, al-Tahara, 124; HM17965 Ibn Hanbal, IV, 204.

[471] M818 Muslim, al-Hayd, 110. [Sahih Muslim 368 a]

[472] D337 Abu Da’ud, al-Tahara, 125; IM572 Ibn Maja, al-Tahara, 93.

[473] D338 Abu Da’ud, al-Tahara, 126; DM769 al-Darimi, al-Tahara, 64.

[474] Al-Baqara, 2:222.

[475] T4 al-Tirmidhi, al-Tahara, 1; HM14717 Ibn Hanbal, III, 341.

[476] MU67 al-Muwattaʾ, al-Tahara, 6.

MAJOR WUDU’ (GHUSL):

FULL BODY WUDU’

عَنْ أَبِى هُرَيْرَةَ قَالَ: لَقِيَنِى رَسُولُ اللَّهِ s فِى طَرِيقٍ مِنْ طُرُقِ الْمَدِينَةِ وَأَنَا جُنُبٌ فَاخْتَنَسْتُ فَذَهَبْتُ فَاغْتَسَلْتُ ثُمَّ جِئْتُ فَقَالَ: “أَيْنَ كُنْتَ يَا أَبَا هُرَيْرَةَ؟.” قَالَ: قُلْتُ: إِنِّى كُنْتُ جُنُبًا فَكَرِهْتُ أَنْ أُجَالِسَكَ عَلَى غَيْرِ طَهَارَةٍ. َقَالَ: “سُبْحَانَ اللَّهِ إِنَّ الْمُسْلِمَ لاَ يَنْجُسُ.”

Abu Hurayra (ra) said, “I encountered the Messenger of Allah (saw) on a street in Medina while I was in a state of major ritual impurity (junub). I retreated and went away. I then took a bath and went to him. He asked, ‘Where were you, O Abu Hurayra?’ I replied, ‘Because I was ritually impure, I did not wish to sit in your company without purification.’ He exclaimed, ‘Glory be to Allah! A Muslim is not dirty.’”
(D231, Abu Da’ud, al-Tahara, 91)

حَدَّثَنِى أَبُو أَيُّوبَ الأَنْصَارِيُّ وَجَابِرُ بْنُ عَبْدِ اللَّهِ وَأَنَسُ بْنُ مَالِكٍ أَنَّ هَذِهِ الْآيَةَ نَزَلَتْ: ﴿فِيهِ رِجَالٌ يُحِبُّونَ أَنْ يَتَطَهَّرُوا وَاللَّهُ يُحِبُّ الْمُطَّهِّرِينَ﴾ قَالَ رَسُولُ اللَّهِ s: “يَا مَعْشَرَ الْأَنْصَارِ إِنَّ اللَّهَ قَدْ أَثْنَى عَلَيْكُمْ فِى الطُّهُورِ فَمَا طُهُورُكُمْ؟” قَالُوا: نَتَوَضَّأُ لِلصَّلاَةِ وَنَغْتَسِلُ مِنَ الْجَنَابَةِ وَنَسْتَنْجِيَ بِالْمَاءِ. قَالَ: “فَهُوَ ذَاكَ فَعَلَيْكُمُوهُ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ النَّبِيُّ s: “لِلَّهِ تَعَالَى عَلَى كُلِّ مُسْلِمٍ حَقٌّ أَنْ يَغْتَسِلَ فِى كُلِّ سَبْعَةِ أَيَّامٍ يَوْمًا.”

عَنْ يَعْلَى: أَنَّ رَسُولَ اللَّهِ s رَأَى رَجُلاً يَغْتَسِلُ بِالْبَرَازِ فَصَعِدَ الْمِنْبَرَ فَحَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ وَقَالَ: “إِنَّ اللَّهَ عَزَّ وَجَلَّ حَلِيمٌ حَيِيٌّ سِتِّيرٌ يُحِبُّ الْحَيَاءَ وَالسِّتْرَ فَإِذَا اغْتَسَلَ أَحَدُكُمْ فَلْيَسْتَتِرْ.”

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ s أَنَّ النَّبِيَّ s كَانَ إِذَا اغْتَسَلَ مِنَ الْجَنَابَةِ بَدَأَ فَغَسَلَ يَدَيْهِ، ثُمَّ تَوَضَّأَ كَمَا يَتَوَضَّأُ لِلصَّلاَةِ، ثُمَّ يُدْخِلُ أَصَابِعَهُ فِى الْمَاءِ، فَيُخَلِّلُ بِهَا أُصُولَ الشَّعَرِ ثُمَّ يَصُبُّ عَلَى رَأْسِهِ ثَلاَثَ غُرَفٍ بِيَدَيْهِ، ثُمَّ يُفِيضُ الْمَاءَ عَلَى جِلْدِهِ كُلِّهِ.

Abu Ayyub al-Ansari, Jabir b. ʿAbd Allah, and Anas b. Malik (ra) reported that when the Qur’anic verse, “In this mosque (i.e., in the Quba Mosque) there are men who desire to grow in purity–Allah loves those who seek to purify themselves” (al-Tawba, 9:108) was revealed, the Messenger of Allah (saw) said, “O company of Ansar! Allah has praised you for your cleanliness. What is the nature of your cleanliness?” They said, “We perform the wudu’ for ritual prayer and we bathe (perform the ghusl) to cleanse ourselves of ritual impurity, and we clean ourselves with water (after urinating).” Then the Messenger of Allah (saw) said, “This is what it is. So adhere to it.”
(IM355, Ibn Maja, al-Tahara, 28)

According to Abu Hurayra (ra), the Prophet (saw) said,
“It is Allah’s right on every Muslim that he should take a bath (perform the ghusl) once in seven days.”
(B898, al-Bukhari, al-Jumʿa, 12)

According to Yaʿla (ra), the Messenger of Allah (saw) saw a man performing
the major wudu’ (ghusl) in an open place. So he ascended the minbar and praised and glorified Allah. Then he said,
“Allah, the Mighty and Sublime, is forbearing, modest, and concealing, and He loves modesty and concealment. When any one of you performs the ghusl, let him (perform it) concealing himself.”
(N406, al-Nasaʾi, al-Ghusl, 7)

According to ʿAʾisha (ra), the wife of the Prophet (saw), whenever the Prophet (saw) performed the ghusl after ritual impurity (janāba), he started by washing his hands and then performed the wudu’ like that for ritual prayer. After that he would put his fingers in water and run them through his hair, then pour three handfuls of water over his head,
and then pour water all over his body.
(B248, al-Bukhari, al-Ghusl, 1)

On a Monday in the month of Rabiʿal-Awwal during the Hijra, the Prophet (saw) arrived at Quba and stayed there for about ten days.[477] He stayed as a guest in the home of Gulthum b. Hidm (ra), who was an important figure in Medina and had hosted many Companions (ra) during their emigration from Mecca.[478] During his stay, the Prophet (saw), working with his own hands, built a house of prayer (masjid) with his Companions.[479] This is the Quba masjid which is referred to in the Holy Qur’an as “the mosque founded on consciousness of Allah.”[480] The people mentioned in the sūra of al-Tawba in the passage “. . . in this mosque there are men who desire to grow in purity—Allah loves those who seek to purify themselves,”[481] are the Muslims in Quba.[482] Our beloved Prophet did not neglect Quba after he left it. He used to visit Quba, sometimes on foot and sometimes by riding, to perform the ritual prayer.[483] During such a visit, he asked the people of Quba, who were praised by Allah, “O Ansar! Allah has praised you for your cleanliness. What is the nature of your cleanliness?”

When they responded saying, “We perform the wudu’ for prayer, we bath (perform the ghusl) to cleanse ourselves of ritual impurity and we clean ourselves with water (after urinating),” he said, “This is what it is. So adhere to it.”[484] He thus approved of their behavior and with these words presented them as a good example for all Muslims.

Performing the ghusl to cleanse oneself of ritual impurity was a virtuous act which had survived from the time of Abraham and was common during the Jahiliyya. Indeed, Abu Sufyan’s vow that he would perform this wudu’ after the Muslims had defeated the army of the polytheists at the Battle of Badr and many leading polytheists were killed indicates that this practice existed in the period of ignorance. According to one report, Abu Sufyan vowed that he would not wash his head to cleanse it of major ritual impurity until he had fought with our Prophet a second time.[485] There are also reports stating that the people of Quba washed themselves with water in imitation of the Jews who lived among them.[486]

Water is a means of cleansing, both physically and spiritually. The fact that when there is no water the tayammum can be performed shows that both the minor and ghusl have spiritual significance. The tayammum, performed by wiping oneself with earth, provides Muslims with a sense of spiritual purification when there is no water or it cannot be used. In fact during the time of the Messenger of Allah (saw), the Companions (ra) sometimes could not perform the ghusl for various reasons, such as lack of water, the possibility of injury, and cold weather. Given the divine command in the Holy Qur’an, “O Believers! If you are ritually impure, wash your whole body,”[487] the Companions (ra) did not know what to do under difficult conditions. The Messenger of Allah (saw) taught them that, if they could not find water[488] or if they feared becoming ill if they did the ghusl in cold weather, they could become purified by performing the tayammum instead[489] or if they had a wound they could wipe it in order to be purified. Indeed, the Prophet was saddened to hear the case of a person who, wounded on the head, made a nocturnal emission and was told that he definitely had to perform the ghusl, but when he did so he became ill and died. The Prophet (saw) stated that those who made him do this had pushed him to his death.[490]

In the noble Qur’an, it is stated that the proper way to cleanse oneself of major ritual impurity was to perform the ghusl. Muslims are warned not to perform a ritual prayer before performing the ghusl in such cases.[491] Furthermore, according to the report from ʿAli (ra), Allah’s Messenger (saw) did not recite the Noble Qur’an when he was in a state of major ritual impurity[492] and he also did not approve of people who were in this state going to the masjid.[493]

Certainly man should be aware of the fact that he is under the supervision of Allah and the angels He appointed for this task not only when he performs the prescribed acts of worship but at all times. Thus the ghusl, which cleanses the body and spirit, gives man the feeling of being in the presence of his Lord. The Messenger of Allah (saw) did not approve postponing the performance of the ghusl when one had the means to do so.[494] In fact, to indicate how unpleasant it was to remain in a ritually impure state, he said that the angels would avoid those who walked around without having performed the ghusl.

One day when Abu Hurayra (ra) was in a state of major ritual impurity (having made a nocturnal emission), he felt really anxious when he encountered the Prophet. As soon as he saw the Prophet (saw) he retreated and quickly went away. Then he performed the ghusl and returned to him. When the Prophet (saw), who noticed that he had been missing, asked, “Where were you, O Abu Hurayra?” he replied, “Because I was in a state of major ritual impurity, I did not want to sit in your company until I had been cleansed.” Then our Prophet exclaimed, “Glory be to Allah! A Muslim is not dirty.”[495] By saying this, the Prophet (saw) emphasized that making a nocturnal emission was something natural, and that it would be a mistake to consider a ritually impure person to be dirty. In fact, at the time of the Messenger of Allah (saw), there were people who believed that a ritually impure person was dirty spiritually and physically and that, therefore, it would be sinful for such a person to go to sleep, to eat and drink, or to meet and speak with other people until he had performed a ghusl. The Messenger of Allah (saw) indicated that such beliefs were wrong and comforted his Companions (ra) by saying that people who were in a state of ritual impurity could go to sleep by washing their privy parts and performing the wudu’,[496] and similarly they could eat and drink things simply by performing the minor wudu’[497] or by washing their hands.[498] Our Master the Prophet (saw) used to follow the same guidelines.[499] In similar situations during the month of Ramadan, he used to perform the ghusl in the morning.[500] Once, a Companion asked him his Judgement on having a meal with a menstruating woman, and our beloved Prophet declared that there was no obstacle to this.[501] In fact, he showed by his behavior towards his own wives that a menstruating woman[502] or a ritually impure Muslim[503] was not dirty. Our Prophet clearly told Hudhayfa b. al-Yaman (ra), who did not want to shake hands with him, that it was absolutely fine to shake hands with a Muslim who was in a state of ritual impurity.[504] With such admonitions, our beloved Prophet warned his friends against various beliefs in Medina which were counter to human nature, and showed that Islamic truths did not clash with human nature. He taught his Companions (ra) in a precise manner the relationship between spiritual purification and physical purification.

Our Master the Prophet (saw) taught all of his Companions, men and women, about this issue, as he did about all others, in the finest detail. He explained to them step by step on various occasions the conditions under which they had to perform the ghusl, when and how they had to do it, and what they could or could not do when ritually impure or menstruating. According to his teachings, one must definitely perform the ghusl after such acts as ejaculation,[505] sexual intercourse,[506] and a nocturnal emission.[507] Furthermore, included among his teaching to his Companions (ra) in this connection was that, when a woman’s menstruation cycle and post-natal bleeding ended, she must perform the ghusl.[508]

Our beloved Prophet clarified the matters of private concern to people and thus enlightened the early Muslims in all aspects of their lives and answered the most trivial questions that could come to their minds. According to ʿAʾisha (ra), the Prophet (saw) was once asked about what a man should do if he saw wetness in his linens when he woke up but did not remember that he had made a nocturnal emission? Our Master said that he should perform the ghusl. Then he was asked what a man should do if he had a dream in which he had a nocturnal emission but did not find wetness in his linens. Allah’s Messenger (saw) responded, “Performing the ghusl is not necessary for him.” Then Umm Sulaym (ra) asked, “If a woman saw (wetness in her linens), should she perform the ghusl?” And Allah’s Messenger (saw) said, “Yes. Woman are the counterpart of men.”[509]

Allah’s Messenger (saw) also demanded that those who had newly converted to Islam perform the ghusl. He asked al-Qays b. ʿAsim[510] and Thumama b. Athal al-Hanafi[511] (ra) who, in the ninth year of the Hijra, came with a delegation from the Tamim tribe and wanted to become Muslims, to perform the ghusl.[512]

The exalted Prophet advised his Companions (ra) to bathe not only because of spiritual impurities, such as ritual impurity, menstruation and post-natal bleeding, but also because of physical impurity. For example, one Friday some Companions (ra) came to the masjid after working in date-palm groves and were dusty and sweaty. The Messenger of Allah (saw) said to them, “I wish that you had performed the ghusl.”[513] He also emphasized the importance of periodically taking a bath when he said, “It is Allah’s right on every Muslim that he should take a bath (perform the ghusl) once in seven days.”[514] The Messenger of Allah (saw) advised his Companions (ra) that it would be best to take their regular bath on Fridays, even if not necessary, saying, “Anyone of you attending the Friday prayer should take a bath.”[515] In fact, some of his Companions (ra) reported his command as follows: “Performing the ghusl on Friday is compulsory for every Muslim who reached the age of puberty.”[516] This was because Friday was considered to be a weekly holiday, and the Companions (ra) would come to the mosque as if this were a regular festive occasion. The Messenger of Allah (saw) used to perform the ghusl before going to prayer on the day of ʿArafa and on festivals.[517] He also used to ask his household to perform the full body wudu’ on these days.[518] In addition, performing the ghusl before donning the ritual garment (iḥrām) upon carrying out the Hajj was also considered part of the Sunna of the Prophet.[519]

There are certain rules to be observed when performing the ghusl in order to attain physical and spiritual purification. Above all, our beloved Prophet ordered people to perform the ghusl in private places by saying, “Allah, the Mighty and Sublime, is forbearing, modest and concealing, and He loves modesty and concealment. When any one of you performs the ghusl, let him conceal himself,”[520] and by saying, “No one of you should perform the ghusl in an open area or on a roof where he is not concealed; even if he does not see anyone, he can still be seen.”[521] He also advised those who went to the public baths to conceal their privy parts.[522]

Another rule of bathing that the Prophet (saw) wanted to be observed was that the water used for this purpose should not be contaminated with urine.[523] He drew attention to this when he said, “None of you should urinate in stagnant water and later wash in it.”[524]

Our Prophet also stated that waste water from performing the ghusl should not be used for any other activity. Accordingly, when spouses perform the ghusl together, they should not use each other’s waste water, but they may share the same clean water container.[525] The Prophet (saw) said that spouses may perform the ghusl at the same time using the same utensils.[526] In fact our mother ʿAʾisha (ra) even stated that she and the Messenger of Allah would jokingly say, “Should you take water from the vessel first or should I?”[527]

In the region where the Prophet (saw) lived, water was in short supply, so it was quite precious. This is why, just as in all other activities, they had to use water quite sparingly for the ghusl. Although he had very thick hair, Allah’s Messenger used to pour three handfuls of water over his head and then complete his ghusl by pouring water on the rest of his body.[528] The amount of water he used to perform the ghusl was about 3-5 times more than what he used to perform the wudu’.[529]

Our beloved Prophet used to go to a private place or a place separated by a curtain[530] say the basmala (Bi’smi ’llāhi ’l-raḥmāni ’l-raḥīm) and declare his intention to perform the ghusl.[531] Then he used to wash first his right hand and then his left up to his wrists two or three times. Then he used to wash his privy parts with his left hand.[532] Then, washing his hand, he used to put water in his mouth and his nose three times.[533] Then he used to wash his face and arms the same way as if performing the wudu’ for ritual prayer, [534]and finally pour water over his head rather than wipe it.[535] However, it did not suffice for him to simply pour water over his head. Instead, he used to make sure that water reached the roots of his hair by thoroughly rubbing his hair first on the right side of his head[536] and then on the left.[537] Finally he used to pour water all over his body,[538] making sure that no part of his body was left dry. Once when he noticed that a spot on his left shoulder was left dry, he dampened it with drops of water from his hair.[539] The last thing he did when he performed the ghusl was to move a little away from the spot where he had washed his body and then wash his feet there.[540] After finishing the ghusl, our beloved Prophet used to pray as follows, “O Allah! Purify me of sin as a white garment is cleansed of dirt.”[541]

Sometimes after the ghusl, the Messenger of Allah (saw) wrapped himself in a colorful covering (a towel), dried himself,[542] and then put on his clothes. If it was time for ritual prayer after he had performed the ghusl, he would not do the wudu’ unless he had relieved himself and would go ahead with the prayer by having done the ghusl.[543] He used to advise his Companions (ra) to put on fine perfume after doing the ghusl on Fridays.[544]

The Prophet (saw) said that women should wash the same way as men with one exception. If a woman’s hair was thick and braided, she did not have to unbraid it, especially if water was scarce.[545] It sufficed to pour water on the hair and then squeeze it out.[546] However ʿAʾisha (ra) said, “The Messenger of Allah (saw) poured water on his head three times, but we poured water on our heads five times because of the braids in our hair,”[547] and thus stressed that one must make sure that water penetrated beneath the braids.

Allah’s Messenger (saw) strongly urged his Companions (ra) to cleanse and purify themselves, even when it was quite difficult to find water. Given that in our time it is much easier to find water, the need to be clean cannot be over emphasized. Performing the ghusl has the effect of ensuring that one remains physically and spiritually full of energy. The feeling of tiredness and stress caused by menstruation, post-natal bleeding, and ritual impurity is eliminated by performing the ghusl. Cleansing oneself by performing the ghusl gives one the sense of being purified just as it releases him from the feeling of being dirty, and it prepares him for acts of worship.

[477] B3906 al-Bukhari, Manaqib al-ansar, 45.

[478] ST3/623 Ibn Saʿd, al-Tabaqat, III, 623.

[479] MK21389 al-Tabarani, al-Muʿjam al-kabir, XXIV, 318.

[480] Al-Tawba, 9:108.

[481] D44 Abu Da’ud, al-Tahara, 23.

[482] Al-Tawba, 9:108.

[483] IK2/292, Ibn Kathir, al-Sira, II, 292.

[484] IM355 Ibn Maja, al-Tahara, 28.

[485] HS3/310 Ibn Hisham, al-Sira, III, 310; BH2/479 al-Halabi, al-Sira al-Halabiyya, II, 479.

[486] SH83 Ibn Huzayma, Sahih, I, 45; HM24334 Ibn Hanbal, VI, 6.

[487] Al-Maʾida, 5:6.

[488] MA890 ʿAbd al-Razzaq, Musannaf, I, 230.

[489] D334 Abu Da’ud, al-Tahara, 124; HM17965 Ibn Hanbal, IV, 204.

[490] D337 Abu Da’ud, al-Tahara, 125; IM572 Ibn Maja, al-Tahara, 93.

[491] Al-Nisaʾ, 4:43.

[492] T146 al-Tirmidhi, al-Tahara, 111; N266 al-Nasaʾi, al-Tahara, 171.

[493] D232 Abu Da’ud, al-Tahara, 92.

[494] D4176 Abu Da’ud, al-Tarajjul, 8, D4180 Abu Da’ud, al-Tarajjul, 8.

[495] D231 Abu Da’ud, al-Tahara, 91; B283 al-Bukhari, al-Ghusl, 23.

[496] B288 al-Bukhari, al-Ghusl, 27; M704 Muslim, al-Hayd, 25.

[497] T613 al-Tirmidhi, al-Jumʿa, 78.

[498] N258 al-Nasaʾi, al-Tahara, 165; IM593 Ibn Maja, al-Tahara, 104.

[499] N224 al-Nasaʾi, al-Tahara, 142; D226 Abu Da’ud, al-Tahara, 89.

[500] M2590 Muslim, al-Siyam, 76; M2591 Muslim, al-Siyam, 77.

[501] HM19216 Ibn Hanbal, IV, 342.

[502] B322 al-Bukhari, al-Hayd, 21.

[503] T123 al-Tirmidhi, al-Tahara, 91.

[504] N269 al-Nasaʾi, al-Tahara, 172.

[505] N199 al-Nasaʾi, al-Tahara, 132.

[506] B291 al-Bukhari, al-Ghusl, 28; D216 Abu Da’ud, al-Tahara, 83.

[507] B6091 al-Bukhari, al-Adab, 68; B6121 al-Bukhari, al-Adab, 79; HM26725 Ibn Hanbal, VI, 256.

[508] DM794 al-Darimi, al-Tahara, 79, DM804 al-Darimi, al-Tahara, 83.

[509] D236 Abu Da’ud, al-Tahara, 94.

[510] Hİ5/483 Ibn Hajar, al-Isaba, V, 483.

[511] B462 al-Bukhari, al-Salat, 76.

[512] D355 Abu Da’ud, al-Tahara, 129; HM10273 Ibn Hanbal, II, 483.

[513] B2071 al-Bukhari, al-Buyuʿ, 15; B902 al-Bukhari, al-Jumʿa, 15.

[514] B898 al-Bukhari, al-Jumʿa, 12; M1963 Muslim, al-Jumʿa, 9.

[515] B877 al-Bukhari, al-Jumʿa, 2; M1951 Muslim, al-Jumʿa, 1.

[516] B858 al-Bukhari, al-Adhan, 161; M1957 Muslim, al-Jumʿa, 5.

[517] MU432 al-Muwattaʾ, al-ʿIdayn, 1.

[518] IM1316 Ibn Maja, al-Iqama, 169.

[519] DK2400 al-Daraqutni, Sunan, II, 219; MŞ15599 Ibn Abi Shayba, Musannaf, al-Hajj, 464.

[520] N406 al-Nasaʾi, al-Ghusl, 7; D4012 Abu Da’ud, al-Hammam, 1.

[521] IM615 Ibn Maja, al-Tahara, 113.

[522] HM8258 Ibn Hanbal, II, 322.

[523] N400 al-Nasaʾi, al-Ghusl, 1.

[524] D69 Abu Da’ud, al-Tahara, 36.

[525] N239 al-Nasaʾi, al-Tahara, 147; D81 Abu Da’ud, al-Tahara, 40.

[526] B250 al-Bukhari, al-Ghusl, 2; M731 Muslim, al-Hayd, 45.

[527] N235 al-Nasaʾi, al-Tahara, 146.

[528] B256 al-Bukhari, al-Ghusl, 4.

[529] B201 al-Bukhari, al-Wuduʿ, 47; M736 Muslim, al-Hayd, 50.

[530] B281 al-Bukhari, al-Ghusl, 21; M767 Muslim, al-Hayd, 73.

[531] D102 Abu Da’ud, al-Tahara, 48.

[532] D245 Abu Da’ud, al-Tahara, 97; M729 Muslim, al-Hayd, 43.

[533] HM25155 Ibn Hanbal, VI, 97.

[534] B248 al-Bukhari, al-Ghusl, 1.

[535] N422 al-Nasaʾi, al-Ghusl, 18.

[536] N249 al-Nasaʾi, al-Tahara, 157.

[537] B258 al-Bukhari, al-Ghusl, 6.

[538] B248 al-Bukhari, al-Ghusl, 1.

[539] HM2180 Ibn Hanbal, I, 243; MA1015 ʿAbd al-Razzaq, Musannaf, I, 265.

[540] B257 al-Bukhari, al-Ghusl, 5; M718 Muslim, al-Hayd, 35.

[541] N403 al-Nasaʾi, al-Ghusl, 4.

[542] IM466 Ibn Maja, al-Tahara, 59.

[543] IM579 Ibn Maja, al-Tahara, 96; T107 al-Tirmidhi, al-Tahara, 79.

[544] IM1098 Ibn Maja, al-Iqama, 83.

[545] M747 Muslim, al-Hayd, 59.

[546] D252 Abu Da’ud, al-Tahara, 99.

[547] D241 Abu Da’ud, al-Tahara, 97.

SPECIFIC CONDITIONS OF WOMEN:

MENSTRUATION, POSTPARTUM BLEEDING, AND PERSISTENT BLEEDING (ISTIḤĀḌA)

عَنْ عَائِشَةَ قَالَتْ: قَالَ لِى رَسُولُ اللَّهِ s: “نَاوِلِينِى الْخُمْرَةَ مِنَ الْمَسْجِدِ.” قَالَتْ: فَقُلْتُ إِنِّى حَائِضٌ. فَقَالَ: “إِنَّ حَيْضَتَكِ لَيْسَتْ فِى يَدِكِ.”

ʿAʾisha (ra) said, “The Messenger of Allah (saw) said to me,
‘Get me the mat from the mosque.’ I said, ‘I am menstruating.’ Upon this he remarked, ‘Your menstruation is not in your hand.’”
(M689, Muslim, al-Hayd, 11)

عَنْ عَائِشَةَ قَالَتْ: كُنْتُ أَشْرَبُ وَأَنَا حَائِضٌ، ثُمَّ أُنَاوِلُهُ النَّبِيَّ s، فَيَضَعُ فَاهُ عَلَى مَوْضِعِ فِيَّ، فَيَشْرَبُ، وَأَتَعَرَّقُ الْعَرْقَ وَأَنَا حَائِضٌ، ثُمَّ أُنَاوِلُهُ النَّبِيَّ s، فَيَضَعُ فَاهُ عَلَى مَوْضِعِ فِيَّ.

عَنْ مَنْصُورٍ ابْنِ صَفِيَّةَ أَنَّ أُمَّهُ حَدَّثَتْهُ أَنَّ عَائِشَةَ حَدَّثَتْهَا: أَنَّ النَّبِيَّ s كَانَ يَتَّكِئُ فِى حَجْرِى وَأَنَا حَائِضٌ ثُمَّ يَقْرَأُ الْقُرْآنَ.

عَنْ عَائِشَةَ أَنَّ فَاطِمَةَ بِنْتَ أَبِى حُبَيْشٍ سَأَلَتِ النَّبِيَّ s قَالَتْ: إِنِّى أُسْتَحَاضُ فَلاَ أَطْهُرُ، أَفَأَدَعُ الصَّلاَةَ؟ فَقَالَ: “لاَ، إِنَّ ذَلِكَ عِرْقٌ، وَلَكِنْ دَعِى الصَّلاَةَ قَدْرَ الْأَيَّامِ الَّتِى كُنْتِ تَحِيضِينَ فِيهَا، ثُمَّ اغْتَسِلِى وَصَلِّى.”

عَنْ مُعَاذَةَ قَالَتْ: سَأَلْتُ عَائِشَةَ فَقُلْتُ: مَا بَالُ الْحَائِضِ تَقْضِى الصَّوْمَ وَلاَ تَقْضِى الصَّلاَةَ؟ فَقَالَتْ: أَحَرُورِيَّةٌ أَنْتِ؟ قُلْتُ: لَسْتُ بِحَرُورِيَّةٍ، وَلَكِنِّى أَسْأَلُ، قَالَتْ: كَانَ يُصِيبُنَا ذَلِكَ فَنُؤْمَرُ بِقَضَاءِ الصَّوْمِ وَلاَ نُؤْمَرُ بِقَضَاءِ الصَّلاَةِ.

ʿAʾisha (ra) said, “I would drink when I was menstruating, then I would hand it (the vessel) to the Prophet (saw) and he would put his mouth where mine had been, and drink, and I would eat flesh from a bone when I was menstruating, then hand it to the Prophet (saw) and he would put his mouth where mine had been.”
(M692, Muslim, al-Hayd, 14; D259, Abu Da’ud, al-Tahara, 102)

According to Mansur b. Safiyya, his mother related that
ʿAʾisha (ra) said to her, “The Prophet (saw) used to lean on my lap and recite the Holy Qur’an when I was menstruating.”
(B297, al-Bukhari, al-Hayd, 3; M693, Muslim, al-Hayd, 15)

Accordig to ʿAʾisha (ra), Fatima the daughter of Abu Hubaysh said to the Prophet (saw), “I have persistent bleeding (istiḥāḍa) (between periods) and do not become clean. Should I give up prayer?” He replied, “No, this is from a blood vessel (not menstrual bleeding). Give up prayer only for the days on which you usually get the menses and then take a bath and offer your prayers.”
(B325, al-Bukhari, al-Hayd, 24; M753, Muslim, al-Hayd, 62)

A certain woman called Muʿadha said, “I asked ʿAʾisha (ra) why a menstruating woman completes the fasts (which she abandons during her monthly period), but she does not complete the prayers (which she could not perform)?” ʿAʾisha (ra) said, “Are you a Haruriya?” (in other words, are you someone who takes into account only the literal commands in the Holy Qur’an?) I said, “I am not a Haruriya, but I simply want to inquire.” She said, “(During the time of the Messenger of Allah) we passed through this (period of menstruation) and we were ordered to complete the fasts, but were not ordered to complete the prayers.”
(M763, Muslim, al-Hayd, 69; B321, al-Bukhari, al-Hayd, 20)

Mecca was the destination of the caravan which departed from Medina with the last Messenger of Allah. The purpose of the journey was to perform the Hajj. The travellers had not yet reached Mecca when ʿAʾisha (ra), who was among them, was overcome with deep sadness and started crying. The reason she cried was that her menstrual period had begun! The ʿUmra (the Minor Pilgrimage), which she intended to do by putting on the iḥrām garment (thus entering a state of ritual purity), would be left unfulfilled. Moreover, she could not perform the Hajj either. She lost her enthusiasm and excitement. With tears in her eyes she met the Messenger of Allah (saw) who came to her. When our Prophet saw ʿAʾisha (ra), whom he had left in a cheerful mood and was now sorrowful, he asked in bewilderment, “What is wrong? Why are you crying? Did you start menstruating?” ʿAʾisha (ra) said, “Yes,” with a sour expression and added, “Indeed, Allah is my witness, how I wanted to perform the Hajj! But I will not be able to perform the Hajj this year.” The Prophet of Compassion consoled her by saying, “This is a thing which Allah has ordained for the daughters of Adam. So do what all the pilgrims do with the exception of the ṭawāf (circumambulation) round the Kaʿba.”[548] As the days passed, our Prophet helped ʿAʾisha (ra) to properly complete the task which she had enthusiastically started. Finally, when her menstrual period ended on the day of ʿId al-Adha, the Prophet (saw) wanted her to perform the circumambulation after she had cleansed herself. When she complained, saying, “How wonderful that people could perform both the ʿUmra and Hajj and then return home, while I am only able to do the Hajj,” he sent her with her brother ʿAbd al-Rahman (ra) to Tanʿim where she put on the iḥrām and completed the remaining half of the ʿUmra. Thus he helped her fulfill the ʿUmra.[549] Just as one’s being born a girl is determined by the Almighty Allah’s will,[550] a young girl’s reaching puberty by menstrual bleeding is also determined by Allah’s will. Just as eating, drinking, sleeping, and reproduction are natural activities for people in general, menstrual bleeding is a natural condition for women. Thus it must be accepted as a part of the human condition like other physical developments and functions. However, in some societies and belief systems, the menstrual period is viewed as something contrary to the dignity of women and shameful. However, because this is something Allah (swt) given and beyond the control of a woman and something which she cannot intervene in or change, to demean her for it is impossible to understand, explain, or accept. When Allah’s Prophet asked ʿAʾisha (ra) to get the prayer mat from the mosque, she did not want to go into the mosque and did not want to touch the prayer mat and said, “But I am menstruating!” Thereupon he remarked, “Your menstruation is not in your hand!” Then ʿAʾisha (ra), who did not hide her shyness, went into the mosque and took the prayer mat.[551]

In fact, from the time of primitive cultures to the present, the negative view of the menstruating woman resisted change and, although contrary to the essence of the faith, brought about certain innovations that were too strong for people to abandon. Zoroastrians considered the menstruating woman dirty and put her in a room alone until she was cleansed. It is surprising how, in in like manner, some Muslim women today isolate themselves from society when they have their menstrual period. There are a great many women who will not visite a mother to congratulate her on giving birth, who will not look at the newborn baby, or who will not attend a wedding ceremony and will not touch the trousseau of a bride, simply fearing that doing these things may bring an ill omen. The number of women who, when they menstruate, refrain from preparing dough by kneading it, who refrain from pickling, making tomato paste or fruit preserves, or dividing the bread on the table is significant. However, our Prophet had no aversion to the food his wife touched when she was menstruating. The fact that he put his mouth where ʿAʾisha (ra) had put her mouth when she had eaten meat from a bone and put his mouth where she had put her mouth when drinking water from a cup shows that all such behavior is nonsense.[552]

In the Jewish tradition, people were advised to avoid a woman when she is menstruating and for seven days afterward. Her body and the household utensils that she uses were considered impure and forbidden.[553] Jewish men did not touch their wives, did not eat with them, and did not share the same bed with them when they were menstruating. And this caused confusion among the Companions of our Prophet. Thus when they asked the Prophet (saw), “Are we supposed to avoid our wives completely during their special period like them?” Allah’s Messenger (saw) said that they could do whatever they wished without disrupting their regular daily life except for sexual intercourse.[554] In the same vein, when his Companions (ra) asked him if they could share a dining table with a menstruating woman, he answered. “You may eat together with her.”[555]

Furthermore, our Master the Prophet (saw) definitely rejected such offensive attitudes as not going near a menstruating woman. Our beloved Prophet shared the same bed with our mother Umm Salama (ra) when she was menstruating.[556] In addition, ʿAʾisha (ra) reported that “The Messenger of Allah (saw) used to touch the skin of his wives during their periods,”[557] and this had the purpose of showing people that a menstruating woman was not impure.

Furthermore, in Jewish culture the daughters of Eve were considered to be cursed and deserving punishment because their mother Eve had enticed Adam into eating the forbidden fruit and thus caused their expulsion from the Paradise.[558] Whereas, the Noble Qur’an clearly states that it was Satan who deceived Adam,[559] and points out that the two spouses violated the prohibition together.[560] The influence of the Jewish version of this story upon the tradition has spread the idea that women have been paying a price for this first sin by enduring the suffering of menstruation, pregnancy or giving birth. This is why, over the centuries, in some circles menstruating women were considered impure, remote from Allah (swt), and were forbidden to perform acts of worship.

When a young girl started to experience menstruation, she acquired the status of an adult who was responsible for following religious commands and prohibitions, and her life inevitably began to flow in a new direction. This is because reaching puberty is the point where religious and legal obligations begin. Indeed, our beloved Prophet set up certain measures regulating the life of worship of women during their special days. However, these measures included absolutely no rule requiring a menstruating woman to worship in isolation or prohibiting her from approaching her husband who was worshipping. To the contrary, the Messenger of Allah (saw) was not disturbed by the fact that while he performed the tahajjud prayer his wives slept next to him during their menstrual period and did not mind when his clothes touched them during his prostrations.[561] He even threw over his shoulders some of their cloth coverings while he continued to pray.[562]

During the last ten days of Ramadan, when the Messenger of Allah (saw) used to take a spiritual retreat (iʿtikāf) and preoccupy himself with worship in the mosque, he did not go to his house of bliss. However, when he wanted his hair to be washed or to be combed he used to put his head out of the mosque and called his wife (when she was in her period, to do this).[563] Similarly our mother Maymuna (ra), who was accustomed to seeing the Messenger of Allah (saw) go about his daily affairs without considering his wives to be impure, said to ʿAbd Allah b. ʿAbbas (ra), who was strolling about disheveled and complaining that he could not touch his wife because she was menstruating, “O my son! What does menstruation have to do with touching by hand!”[564] Our Prophet sometimes reposed against his menstruating wife while he recited the Noble Qur’an. In fact, our mother ʿAʾisha (ra) said, “The Prophet (saw) used to lean on my lap and recite the Holy Qur’an when I was menstruating.”[565] Our mother Maymuna also confirmed such behavior of the Prophet.[566]

The Prophet (saw) asked all women, including those who were menstruating, to participate in holiday prayers and to come to the place of public prayer where holiday prayers were conducted and listen to sermons and pray.[567]

Nevertheless, it is certainly true that menstruation requires observing certain rules. In fact, Allah (swt) said, “They ask you [Prophet] about menstruation. Say, ‘Menstruation is a painful condition, so keep away from women during it. Do not approach them until they are cleansed; when they are cleansed, you may approach them as Allah has ordained. Allah loves those who turn to Him, and He loves those who keep themselves clean.”[568] Thus Allah taught the basic principles that must be observed by Muslim men in their treatment of their wives. And Allah’s Messenger (saw) strongly warned those who had intercourse with their wives without taking their special condition into account,[569] and advised them to give something to charity if they made such a mistake.[570]

Another rule established in the Noble Qur’an which specifically took the menstrual period of women into account concerned the waiting period (ʿidda) of women who were divorced. According to this rule, in order to determine whether a divorced woman was pregnant, and if she was pregnant to identify the father of the child, she had to wait for three menstrual periods before marrying again. And if she was pregnant, she had to wait until she gave birth.[571] The waiting period for a woman who had stopped menstruating or who had not yet begun to menstruate was determined to be three months.[572] Furthermore Allah’s Messenger (saw) did not allow a man to divorce his wife during her period. When Ibn ʿUmar (ra) decided to divorce his wife in such a situation, the Prophet (saw) told him to return to his wife and grant her a delay.[573]

In the Holy Qur’an, we do not find any further restrictions concerning the menstrual period, but our beloved Prophet, who taught believers in great detail how to live a life pleasing to Allah (swt), explained one by one the things that women had to pay attention to during their periods. First of all, he taught that menstruation was a normal human condition of which one should not feel ashamed. He not only prevented his wives from trying to stay away from him in shame but also treated other Muslim women in a very sensitive and understanding manner in this regard.

As the Messenger of Allah (saw) taught, menstrual blood, like other impure fluids coming out of the body, is not clean. Thus whatever was touched by it must be cleaned. When women asked the Prophet (saw) what to do when their clothes were stained with this blood, he said, “(Under these circumstances), they should rub the clothes by hand and then scrub them with water and then clean them by pouring water over them. Then they can pray while wearing these clothes.”[574] Some women Companions (ra) had only one set of clothing to wear; and when their period ended they had to wash them and then wear them again in order to pray.[575] The Messenger of Allah (saw) taught them that, if a trace of a blood stain were left on their clothing after washing, this would not be an obstacle to performing prayers.[576]

At the end of her menstrual period, a woman must clean her body just as she cleans her soiled clothes. She must perform the major wudu’ (ghusl) when menstruation ends because during menstruation she was considered canonically unclean. Our Master the Prophet (saw) commanded, “Give up praying when menstruation begins; and when it has finished, perform the major wudu’ (ghusl).”[577] When Asmaʾ (ra) asked him how to perform the major wudu’, the Prophet (saw) described it as follows: “When one of you wants to perform the major wudu’, she should take water mixed with the leaves of the lotus tree; then she should perform the wudu’ and wash her head and rub it so much so that water reaches the roots of the hair; she should then pour water upon her body. Then she should take a piece of cloth perfumed with musk and purify her privy parts with it.”[578] We understand from these statements of the Noble Prophet that he wanted aromatic and cleansing materials to be used with the water while performing the ghusl.[579] ʿAʾisha (ra) especially advised women in this regard.[580] In fact it is known that menstruation should not prevent a woman from being clean and well groomed, from putting on henna and adorning herself.[581] Furthermore, our Master the Prophet (saw) stated that if a woman could not find water to perform the ghusl at the end of the menstrual period, she could perform a dry wudu’ by using soil, just as it is done in the case of the wudu’.[582]

When the menstrual period begins, the most important change for a woman concerning the acts of worship is related to ritual prayer and fasting. Abu Hubaysh’s daughter Fatima (ra) came to the Prophet (saw) and asked, “I have persistent bleeding (istiḥāḍa) (between periods) and do not become clean. Should I give up prayer?” The Prophet (saw) said that continuous bleeding could not be menstruation and said, “Give up prayer only for the days on which you usually get the menses and then take a bath and offer your prayers.”[583] The same rule applied to fasting. When our mother ʿAʾisha (ra) said, “When we were with the Prophet (saw) during our periods, we were ordered to make up for fasts later on, but we were never ordered to make up for prayers later on,” she specifically mentioned the order of the Prophet. When a woman asked her, “What is the problem with a menstruating woman that she makes up for fasts (that she missed during the menstruation), but does not make up for ritual prayers (that she missed during the menstruation)?” she harshly rebuked her saying, “Are you a Haruri (i.e., a Kharijite who recognizes only the authority of the Qur’anic verses)?”[584] The fact that ʿAʾisha (ra) warned this woman by comparing her to the Kharijites, who were known for their extreme devotion to acts of worship and who were considered to be outside the boundary of Prophetic tradition, indicates that the rule of avoiding prayer and fasting during menstruation was in accordance with Prophetic tradition and must be left outside of rational questioning.[585]

In addition, ʿAʾisha (ra) stated that they sometimes postponed making up for the fast that they could not perform during the month of Ramadan because of their menstrual period for almost a year, and they made up for it during the month Shaʿbān of the next year.[586] This clearly shows that the mothers of the believers stopped fasting during Ramadan when they had their menstrual period. Because of the instruction they received within the blessed house of the Prophet (saw), his wives were extremely careful about performing the required acts of worship. Thus their behavior, in this regard, makes meaningless attempts to interpret this matter as if women were left free to fast or to postpone it in the same manner as a person who is on a journey is left free to fast during his travel or to postpone it.[587]

It is certainly true that the number of all prayers that a woman misses during her menstrual periods throughout her life is quite high. Although ḥadīths refer to this situation in which there can be a shortfall in the numbers of acts of worship which were performed,[588] the unquestionable truth is that one gets close to Allah (swt) not by an excessive number of acts of worship, but by the intention and sincerity in the steps taken to show one’s devotion to Allah. Another act of worship that our Prophet required women to postpone during their period was the circumambulation of the Kaʿba. A menstruating woman can carry out all the acts of worship concerning the Hajj except circumambulating the Kaʿba. Then, as our mother ʿAʾisha (ra) did, she must perform the required circumambulation as soon as her menstruation ends.[589] However, as was the case with our mother Safiyya, if she began menstruating after having performed the circumambulation, then there is no need to detain pilgrims by waiting to clean herself in order to make the farewell circumambulation.[590]

The Noble Prophet did not, in fact, want to disturb the life of a woman who was exempt from certain acts of worship during menstruation. What the Prophet (saw) expected from a devout woman was that she maintains the course of her daily life, except that she observes the religious rules concerning the things from which she was exempt. When the Messenger of Allah (saw) encouraged all women, young or old, to attend the prayer of religious festivals, he specifically mentioned menstruating women. However, he wanted them to remain apart from the praying people and not to mix with them.[591] By joining the rows of people who were praying, a menstruating woman might distract the congregation from performing their common movements during prayer. Thus by being segregated from the others, a menstruating woman would not be deprived of the festival’s morning blessing. In this way both the order of the congregation and the life of worship of the menstruating woman were assured.

The Messenger of Allah (saw) did not approve of menstruating women entering mosques unless there was a compelling reason. Indeed, he warned the Companions (ra) whose houses had doors opening directly to a mosque and who therefore had to cross through the mosque when they left the house, saying, “Turn the direction of these (doors) away from the mosque, because I do not make the mosque lawful for a menstruating woman and for a person who is junub.”[592] If one’s way to his home went through a mosque, it would be difficult to observe the etiquette required in a mosque all the time. However, it was the Prophet (saw) himself who asked our mother ʿAʾisha (ra) to bring to him the prayer mat from the mosque. Our mother was then surprised and stated that she was in her period, but the Prophet (saw) repeated his request and she went into the mosque and brought the prayer mat to him.[593] Thus it was not strictly forbidden for menstruating women to enter a mosque. Nevertheless, the emotional state of menstruating women, the cleanliness of the mosque and the like were taken into account; and their entering a mosque was accepted only with a valid reason.

Just as women bleed during menstruation, they have postpartum bleeding for a while after giving birth. It is called nifās and in the Holy Qur’an there is no specific ruling about it. But it is considered to be in the same category as menstruation in light of practices going back to the time of the Prophet. Accordingly, the limitations to which a menstruating woman is required to comply, with respect to her status, behavior, and special time, also apply to a woman who has postpartum bleeding. The length of time of postpartum bleeding depends on the person. Our mother Umm Salama (ra) declared that postpartum bleeding could last as long as forty days, when she said, “The time of waiting for nifās during the time of Allah’s Messenger (saw) was forty days.”[594] At the end of this period, one has to perform a ghusl just as was required after menstruation.

Apart from menstruation and postpartum bleeding, bleeding from a woman as a result of any illness is considered a special condition of the woman. This special condition, which must be considered to be like blood flowing from an injury or a continuous nosebleed is called istiḥāḍa. Just like today, during the time of the Prophet (saw) there were women whose menstrual bleeding lasted longer than average. Thanks to the female Companions (ra), who did not hesitate to go to the Prophet (saw) and ask him about the most sensitive aspects of their private life, we learned about the requirements of istiḥāḍa.

The first thing to do for a woman who is in such a condition is to distinguish between istiḥāḍa bleeding and the menstrual bleeding. Our Prophet provided guidance in this regard by saying, “When the blood of menstruation comes, its color is black (bold) so that it can be recognized; so when that comes, refrain from prayer, but when a different color of blood comes, perform the wudu’. This is because such blood comes from a blood vessel.”[595] A woman who knows how long her menstrual bleeding usually takes organizes her life of worship accordingly before bleeding because of illness is protracted.

A woman whose menstrual period ended but her bleeding continues must perform a ghusl at the end of the menstrual period.[596] The blood of istiḥāḍa which continues after the menstrual period makes invalid only her wudu’. Thus the blood of istiḥāḍa is not an obstacle to performing ritual prayers “even if drops of blood fall on the mat,”[597] as the Prophet (saw) stated. Indeed, the istiḥāḍa bleeding of Umm Habiba bint Jahsh, the sister of our Prophet’s wife Zaynab (ra), was so strong that, according to reports, when she “performed the ghusl, the blood turned the water red,” but, by order of Allah’s Messenger, she did not cease performing ritual prayers outside the time of her menstrual period.[598] Our Master the Prophet (saw) gave his other sister-in-law Hamna bint Jahsh, who was in the same situation, two choices. She could perform a ghusl at the end of her menstrual period like other women or delay the zuhr prayer and advance the ‘asr prayer and then perform the ghusl and perform these two ritual prayers together; then delay the maghrib prayer and advance the ‘isha’ prayer and then do the ghusl and do these two ritual prayers together; then do the ghusl for the fajr ritual prayer.[599] Furthermore, a woman who was experiencing istiḥāḍa bleeding should not forego an important act of worship like ritual prayer and should also fulfill her other responsibilities, such as fasting and having intercourse with her husband.[600]

It is natural that women, like men, have certain characteristics, assume certain roles, and live under certain conditions resulting from their creation. Menstruation and postpartum bleeding, which may be included in the aforesaid conditions, provide the metabolism with certain benefits and are not illnesses but signs of being healthy. In fact, in the Holy Qur’an the menstrual period is described not as kind of illness but as īdhāʿ, meaning pain and distress.[601] The fact that women, who are distinguished from men by their responsibility to carry a child and give birth to it, live a life defined by their body is not their choice but Allah’s. Thus the Almighty Creator is not only the one who determined how menstruation, postpartum bleeding, and istiḥāḍa bleeding affected their lives, but is also the one who appointed his Prophet to teach His women servants how to behave under such conditions. And He said, “I will not allow the deeds of any one of you to be lost, whether you are male or female, each is like the other [in rewards].”[602]

[548] B294, al-Bukhari, al-Hayd, 1; B305, al-Bukhari, al-Hayd, 7; M2918, Muslim, al-Hajj, 119.

[549] B1786 al-Bukhari, ʿal-Umra, 7; M2919 Muslim, al-Hajj, 120.

[550] Al-Shura, 42:49.

[551] M689 Muslim, al-Hayd, 11. T134 al-Tirmidhi, al-Tahara, 101.

[552] M692 Muslim, al-Hayd, 14; D259 Abu Da’ud, al-Tahara, 102.

[553] The Bible, Leviticus, 15:19-30.

[554] M694 Muslim, al-Hayd, 16; D258 Abu Da’ud, al-Tahara, 102.

[555] T133 al-Tirmidhi, al-Tahara, 100; IM651 Ibn Maja, al-Tahara, 130; DM1106 al-Darimi, al-Tahara, 107.

[556] B298 al-Bukhari, al-Hayd, 4; M683 Muslim, al-Hayd, 5.

[557] B302 al-Bukhari, al-Hayd, 5; M679 Muslim, al-Hayd, 1.

[558] The Bible, Genesis, 3:1-24.

[559] Ta Ha, 20:120.

[560] Al-Aʿraf, 7:27; Ta Ha, 20:121.

[561] B518 al-Bukhari, al-Salat, 107.

[562] M1147 Muslim, al-Salat, 274.

[563] B2031 al-Bukhari, Iʿikâf, 4; M686 Muslim, al-Hayd, 8.

[564] HM27346 Ibn Hanbal, VI, 332; MA1249 Abd al-Razzāq, Musannaf, I, 325.

[565] B297 al-Bukhari, al-Hayd, 3; M693 Muslim, al-Hayd, 15.

[566] N385 al-Nasaʾi, al-Hayd, 19.

[567] B351 al-Bukhari, al-Salat, 2.

[568] Al-Baqara, 2:222.

[569] T135 al-Tirmidhi, al-Tahara, 102; IM639 Ibn Maja, al-Tahara, 122.

[570] D2168 Abu Da’ud, al-Nikâh, 46, 47; N290 al-Nasaʾi, al-Tahara, 182.

[571] Al-Baqara, 2:228.

[572] Al-Talaq, 65:4.

[573] B5251 al-Bukhari, Talaq, 1; M3656 Muslim, Talaq, 3.

[574] B227 al-Bukhari, Wudūʿ, 63; B306 al-Bukhari, al-Hayd, 8; M675 Muslim, al-Tahara, 110.

[575] B312 al-Bukhari, al-Hayd, 11; D358 Abu Da’ud, al-Tahara, 130.

[576] D365 Abu Da’ud, al-Tahara, 130.

[577] B320 al-Bukhari, al-Hayd, 19; N350 al-Nasaʾi, al-Hayd, 2.

[578] M750 Muslim, al-Hayd, 61; D314 Abu Da’ud, al-Tahara, 120.

[579] B314 al-Bukhari, al-Hayd, 13; M749 Muslim, al-Hayd, 60; N252 al-Nasaʾi, al-Tahara, 159.

[580] DM1194 al-Darimi, al-Tahara, 114.

[581] IM656 Ibn Maja, al-Tahara, 133; DM1127 al-Darimi, al-Tahara, 109.

[582] BS1069, BS1071 Bayhaqi, al-Sunan al-kubra, I, 304, 305.

[583] B325 al-Bukhari, al-Hayd, 24; M753 Muslim, al-Hayd, 62.

[584] M763 Muslim, al-Hayd, 69; B321 al-Bukhari, al-Hayd, 20.

[585] IE1/366 Ibn al-Athir, Nihaya, I, 366.

[586] N2180 al-Nasaʾi, al-Siyam, 34.

[587] ZN2/354 Nawawi, Majmuʿ II, 354.

[588] B1951 al-Bukhari, al-Sawm, 41; M241 Muslim, al-Iman, 132.

[589] B1560 al-Bukhari, al-Hajj, 33; M2919 Muslim, al-Hajj, 120.

[590] B1757 al-Bukhari, al-Hajj, 145; M3222 Muslim, al-Hajj, 382.

[591] B974 al-Bukhari, al-ʿIdayn 15; M2054 Muslim, al-ʿIdayn 10.

[592] D232 Abu Da’ud, al-Tahara, 92; BS4425 al-Bayhaqi, al-Sunan al-kubra, II, 583.

[593] M690 Muslim, al-Hayd, 12; N383 al-Nasaʾi, al-Hayd, 18.

[594] T139 al-Tirmidhi, al-Tahara, 105; D311 Abu Da’ud, al-Tahara, 119.

[595] D304 Abu Da’ud, al-Tahara, 115; N216 al-Nasaʾi, al-Tahara, 138.

[596] B228 al-Bukhari, al-Wuduʿ, 63; N364 al-Nasaʾi, al-Hayd, 6.

[597] N170 al-Nasaʾi, al-Tahara, 121; IM624 Ibn Maja, al-Tahara, 115.

[598] M756 Muslim, al-Hayd, 64; D288 Abu Da’ud, al-Tahara, 110.

[599] D287 Abu Da’ud, al-Tahara, 109; T128 al-Tirmidhi, al-Tahara, 95.

[600] DM839 al-Darimi, al-Tahara, 84; BS1599 al-Bayhaqi, al-Sunan al-kubra, I, 436.

[601] Al-Baqara, 2:222.

[602] Al ʿImran, 3:195.

RITUAL PRAYER (ṢALĀT):

THE PILLAR OF THE RELIGION

عَنِ ابْنِ مَسْعُودٍ d أَنَّ رَجُلاً سَأَلَ النَّبِيَّ s:

أَيُّ الْأَعْمَالِ أَفْضَلُ؟ قَالَ: “الصَّلاَةُ لِوَقْتِهَا...”

According to Ibn Masʿud (ra) a man asked the Prophet (saw),
“What deeds are the best?” The Prophet (saw) said, “Performing the (daily obligatory) ritual prayers at their fixed times…”
(B7534, al-Bukhari, al-Tawhid, 48)

عَنْ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“أَوَّلُ مَا يُحَاسَبُ بِهِ الْعَبْدُ الصَّلاَةُ...”

عَنْ أَبِى هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ: “الصَّلاَةُ الْخَمْسُ، وَالْجُمُعَةُ إِلَى الْجُمُعَةِ، كَفَّارَةٌ لِمَا بَيْنَهُنَّ مَا لَمْ تُغْشَ الْكَبَائِرُ.”

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مِفْتَاحُ الْجَنَّةِ الصَّلاَةُ...”

عَنْ حَنْظَلَةَ الْكَاتِبِ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ s يَقُولُ: “مَنْ حَافَظَ عَلَى الصَّلَوَاتِ الْخَمْسِ رُكُوعِهِنَّ وَسُجُودِهِنَّ وَوُضُوئِهِنَّ وَمَوَاقِيتِهِنَّ وَعَلِمَ أَنَّهُنَّ حَقٌّ مِنْ عِنْدِ اللَّهِ دَخَلَ الْجَنَّةَ.”

According to ʿAbd Allah (b. Masʿud) (ra), the Messenger of Allah (saw) said, “(On the day of Judgement) the first thing concerning which a person will be brought to account will be the obligatory ritual prayers …”
(N3996, al-Nasaʾi, al-Muharaba, 2)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Five daily ritual prayers and two Friday ritual prayers are compensation for the sins committed in between their intervals, if major sins are not committed.”
(M550, Muslim, al-Tahara, 14)

According to Jabir b. ʿAbd Allah (ra), the Messenger of Allah (saw) said,
“The key to Paradise is obligatory ritual prayer...”
(T4, al-Tirmidhi, al-Tahara, 1)

Hanzala b. Rabiʿ (ra), the scribe (who wrote down the Holy Qur’an), said he heard the Messenger of Allah (saw) say, “A person who continues to perform the obligatory five daily ritual prayers properly by bowing down, prostrating himself, performing the required wudu’, and who accepts that performing the five daily ritual prayers is a divine command, this person will go to Paradise.”
(HM18535, Ibn Hanbal, IV, 266: cf 18371)

It was the fifth year after the Hijra. Many Arab tribes, such as the Quraysh, Ghatafan, and Fazara, and the Jewish tribes of Khaybar attacked the Muslims with an army of ten thousand.[603] The Messenger of Allah (saw) and his Companions (ra) planned to stop the enemy and defend Medina with ditches that they had dug for a week with great effort around the city. This battle, which is known as the Battle of the Ditch (Khandaq), with reference to the ditches dug around Medina, and also known as the Battle of the Allies (Ahzāb), with reference to the alliance of different enemy groups, was so fierce that some days the Muslims did not even have time to perform their ritual prayers.[604] Because of this, the Messenger of Allah (saw) could not refrain from saying, “They kept us busy so that we missed the late afternoon ritual prayer. May Allah fill their graveyard (or their houses or stomachs) with fire!”[605]

Ritual prayer is the most concrete indication of how all prophets have turned towards Allah (swt). Just as our Master the Prophet (saw) was commanded to say, “My prayers and sacriﬁce, my life and death, are all for Allah, Lord of all the Worlds,”[606] Abraham prayed saying, “Lord, grant that I and my offspring may keep up the prayer,”[607] Ismaʿil “commanded his household to pray and give alms,”[608] Lokman advised his son saying, “Keep up the prayer, my son,”[609] and Allah commanded Moses, “Worship Me and keep up the prayer so that you remember Me,”[610] and He made the Israelites promise to keep the prayers.[611] Zacharia prayed to his Lord, in the sanctuary.[612] Maryam was commanded to worship her Lord, prostrate herself in worship, and bow down with those who prayed.[613] And Jesus said, “He commanded me to pray wherever I may be.”[614]

Our Lord said, “There came after them (Noah, Abraham, and Jacob) generations who neglected prayer and were driven by their own desires. These will come face to face with their evil.”[615] With this verse He indicated that those who do not perform the ritual prayers, which protect man from shameful and evil deeds,[616] will be enslaved by their selfish desires and be deprived of moral values in this world, and will suffer severe punishment in the Hereafter. Thus Allah (swt) warned us to pay attention to ritual prayers.

Ritual prayer as an act of worship, which had been commanded by prophets for generations, was also known to the Meccans before the advent of Islam. Indeed, as it is recorded in historical sources, some people, such as Abu Dharr al-Ghifari[617] and Abu Qays Sirma b. Abi Anas,[618] (ra) used to perform ritual prayer before they became Muslims. However, over the centuries, the form of their act of worship changed and the purpose for which it was performed was lost. The worship of the Meccans at the Kaʿba was mixed with polytheism; and their acts of worship evolved into whistling and clapping, as is stated in the Holy Qur’an.[619] Islam was established to renew the Allah-servant relationship which had been corrupted. In order to insure the renewal of this relationship, the first thing to do was to worship Allah properly. Even at the beginning of his mission of prophethood (risāla), the Noble Messenger used to perform ritual prayer, although the Meccan polytheists tried to stop him.[620]

At first, the obligatory ritual prayer had two cycles (rakʿas), but after the emigration of the Prophet (saw) some of them (afternoon, late-afternoon and night ritual prayer) had four rak’as.[621] The five daily ritual prayers as we know them today and the way to perform them were taught by the angel Jibril to our Master the Prophet.[622]

During the Meccan period, when Muslims were struggling to maintain their existence, they usually had to perform their acts of worship individually. After the emigration to Medina, however, a new era opened and congregational prayer began.[623] Even before the emigration of the Prophet (saw) to Medina, the first Muhajirun made a place in Quba, belonging to the tribe of ʿAmr b. ʿAwf (ra), where they dried dates, into a mosque (masjid). The Quba Mosque was the first mosque open to everyone and was where the Muslims in Medina worshiped freely in a safe environment.[624] Another of the important actions that had to be taken after the emigration to Medina was the construction of the Mosque of the Prophet (saw), which was undertaken by the Prophet (saw) himself. Here Muslims began to experience the privilege of ritual prayer with the consciousness of brotherhood, mutual support and assistance.

In the Noble Qur’an, it is emphasized on many occasions that ritual prayer is an act of worship that must be performed regularly following a certain etiquette with feelings of awe and responsibility. In the relevant verses of the Holy Qur’an, the words “Ṣalāt,” which means ritual prayer, and “iqāma,” in the sense of praying continuously without anything lacking, are used together to indicate that ritual prayer must be performed carefully, by observing the rules, on time, and without missing a single one.[625]

In the Noble Qur’an, when the praiseworthy characteristics of believers are listed, they are described as those “who pray humbly,”[626] “who keep up their prayers,”[627] and who “are constant in their prayers.”[628] Moreover, those who do not perform prayer seriously, who avoid it, who pretend to pray,[629] or who are slackers when it comes to prayer are criticized.[630]

Ritual prayer is not simply a relationship between Allah and His servant, for, at the same time, it distances man from negative behavior and all kinds of evil deeds. In fact, Allah expresses this in the Holy Qur’an by saying, “prayer restrains outrageous and unacceptable behaviour.”[631] Furthermore, the fact that the servant thinks of being in the presence of Allah at certain times of day encourages him to act in ways pleasing to Allah (swt). Thus, in this way, performing ritual prayer prevents him from doing evil deeds.

The following verse indicates how performing ritual prayers provides one with moral values and maturity: “Man was truly created anxious: he is fretful when misfortune touches him, but tight-ﬁsted when good fortune comes his way. Not so those who pray.”[632] This is because ritual prayer cleanses one’s soul of all kinds of spiritual impurities. Indeed, one day Allah’s Messenger (saw) asked, “If one of you had a river in front of his door and he bathed in it five times a day, do you think there could be any dirt on him?” The Companions (ra) said, “Not a trace of dirt would be left.” Thereupon our Prophet said, “The five ritual prayers are like this. With these ritual prayers Allah eliminates sin.”[633]

In the following ḥadīths, the Prophet (saw) indicated how ritual prayer purified man: “When the time for a prescribed prayer comes, if any Muslim performs the wudu’ well and offers his prayer with humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and this applies for all times,”[634] and “Five daily ritual prayers and two Friday ritual prayers are compensation for the sins committed in between their intervals, if major sins are not committed.”[635] A servant who has been cleansed of his sins will have a happy and peaceful life thanks to his feeling that he has fulfilled his responsibility to Allah (swt).

Ritual prayer purifies not only the soul of man but also provides an occasion for physical cleansing, because it requires one to perform the wudu’.[636] A believer who performs the wudu’ for ritual prayer washes the parts of his body which are most prone to get dirty, several times a day. In this way he is also cleansed of physical impurities.

Another effect of ritual prayer on the Muslim is that, because he must pay attention to the time in order to pray five times a day, his life is given a certain rhythm.[637] In fact, in the Holy Qur’an Allah said, “[Prophet], keep up the prayer at both ends of the day, and during parts of the night, for good things drive bad things away– this is a reminder for those who are aware.”[638]

For the believer who always adheres to the times of ritual prayer and goes to the mosque when he can in order to pray with the congregation, doing so provides an important occasion for Muslims get to know each other, to socialize, make friends, and support each other.

Ritual prayer is a combined act of the body, mind, and heart. In short, it is an act of worship which encompasses every aspect of man. All three of these elements are represented in ritual prayer in a perfectly balanced manner. By his body, man stands straight, bows, prostrates himself, and recites verses of the Holy Qur’an. By his mind, he tries to think about and understand what he recites. By his heart, he feels awe and peace and completes his act of worship in an ideal fashion.

Ritual prayer, which means directing one’s attention to Allah alone when one turns towards the Qibla, requires standing straight in the presence of Allah (swt), bowing before Him, and, in order to be closest to Him, prostrating oneself before Him.[639] Ritual prayer is a form of prayer, of supplication, of turning oneself only to the Lord, of asking Him for help and forgiveness, and of taking refuge in Him.[640] Ritual prayer is to remember Allah with a feeling flowing out of the depth of one’s soul. It is to glorify and praise Allah wholeheartedly. And it is to acknowledge and accept His dominion with all sincerity.

Ritual prayer is also a means by which Muslims can stop their worldly affaires for a while, turn towards Allah, and relax psychologically. According to a report from the Companion Abu Hudhayfa (ra), “When our Prophet met with a difficult situation, he used to perform ritual prayer.”[641] In fact once he called to Bilal saying, “O Bilal! Call for ritual prayer, and give us comfort by it!”[642] Certainly, if we have a closer look at how our Master performed his ritual prayers, we can discern how humble he was when offering his thanks to his Lord, and how wholeheartedly he committed himself to his Lord. The Companions (ra) who witnessed him praying, reported that when he did so, a sound came from his breast like the rumbling of a mill because of his weeping.[643] This clearly indicated the emotion and spiritual state of the Noble Messenger in the presence of Allah (swt).

It is as important to perform the five prayers at their specified times as it is to perform them according to their proper rules. Indeed, one day our Master the Prophet (saw) was asked, “What is the best of deeds?” Then he answered, “Performing the (daily obligatory) prayers at their fixed times.”[644] Our Master also drew attention to what they would miss if they did not perform the prescribed ritual prayers by saying, “Anyone who missed a (prescribed) ritual prayer is like a person who has lost his family and property.”[645]

The fact that the Prophet (saw) considered ritual prayer to be a protective shield between the servant and unbelief and polytheism[646] shows that this important act of worship protected a Muslim from rejecting belief in Allah (swt). In the advice that the caliph ʿUmar (ra) sent to his governors, he said, “For me your most important duty is to observe ritual prayer. One who performs them at the proper times maintains his religion. One who neglects them may also neglect his other responsibilities.”[647] This indicates that ritual prayers have both a protective and disciplinary function.

The fact that, in many verses of the Holy Qur’an, ritual prayer (Ṣalāt) and giving alms (zakāt) are associated[648] seems to mean that there is a parallel function between them, that is, while ritual prayer cleanses the soul, giving alms cleanses property. When people want to follow the true path, that is, convert to Islam, they are required to perform ritual prayers and give alms, for these actions are considered to be the hallmarks of being a Muslim.[649] This requirement also shows the importance attached to ritual prayer as an act of worship.

Ritual prayer is one of the most important means to help one save himself in this world and the next. This is expressed in various ways in the ḥadīths of the Prophet:

“The ritual prayer becomes a light, a guide, and a cause for salvation on the Day of Judgement, if one maintains it. For those who do not maintain the performance of ritual prayers, there will be no light, no guide, and no salvation.”[650]

“(On the Day of Judgement) the first thing concerning which a person will be brought to account will be the (prescribed) ritual prayers.”[651]

“The key to Paradise is ritual obligatory prayer...”[652] “A person who continues to perform the obligatory five daily ritual prayers by properly bowing down, prostrating himself, performing the required wudu’ and who accepts that performing the five daily ritual prayers is a divine command, this person will go to Paradise.”[653] These ḥadīths of the Prophet (saw) may be reformulations or explanations of what the following verses of the Holy Qur’an teach:

“Those who believe, do good deeds, keep up the prayer, and pay the prescribed alms will have their reward with their Lord: no fear for them, nor will they grieve.”[654] “The believers, both men and women … they keep up the prayer … Allah will give His mercy to such people…”[655]

“Those who … keep up the prayer, give secretly and openly from what We have provided for them, may hope for a trade that will never decline.”[656] No sanctuary needs to be built for the performance of ritual prayer. Ritual prayer may be performed in any clean place. The Prophet (saw) stated that “the earth has been made for me a place for praying,”[657] and that one may perform ritual prayer in any clean place. However, prayers performed at certain places are more valuable because of the special features of those places. Indeed the Prophet (saw) said, “Mounts are not saddled except for (travelling to) three masjids: al-Masjid al-Haram (the Kaʿba in Mecca), al-Masjid al-Aqsa (the al-Aqsa Mosque in Jerusalem) and this masjid of mine (the Mosque of the Prophet (saw) in Medina).”[658] This ḥadīth indicates that these places are distinguished from all others and that ritual prayers performed in them are more valuable.

The Prophet (saw), who learned from the angel Jibril how to perform the ritual prayer,[659] taught it to his community in detail and he made himself an example in this respect by saying, “Pray as you have seen me praying.”[660] Thus what is proper for Muslims is to fulfill this important act of worship by following the encouragement and advice of the most Noble Messenger, and showing the necessary sensitivity when doing it. In this way, by remembering the Almighty Creator amidst the intense pursuits of daily life, man expresses his feelings of gratitude to Allah. A servant who turns toward his Lord with all his being in ritual prayer, will cleanse himself of material and spiritual impurities, avoid evil deeds, and reach happiness in the realm of everlasting existence.

[603] HS4/176 Ibn Hisham, al-Sīra, IV, 176.

[604] N663 al-Nasaʾi, al-Adhan, 22.

[605] M1422 Muslim, al-Masajid, 203.

[606] Al-Anʿam, 6:162.

[607] Ibrahim, 14:40.

[608] Maryam, 19:55.

[609] Lokman, 31:17.

[610] Ta Ha, 20:14.

[611] Al-Baqara, 2:83.

[612] Al ʿImran, 3:39.

[613] Al ʿImran, 3:43.

[614] Maryam, 19:31.

[615] Maryam, 19:59.

[616] Al-ʿAnkabut 29:45.

[617] M6359 Muslim, Fadāʾil al-Sahāba, 132.

[618] EU6/249 Ibn al-Athīr, Usd al-ghāba, VI/249.

[619] Al-Anfal, 8:35.

[620] Al-ʿAlaq, 96:9-10.

[621] B3935 al-Bukhari, Manaqib al-ansar, 48.

[622] B3221 al-Bukhari, Badʾ al-khalq, 6; M1379 Muslim, al-Masajid, 166.

[623] N703 al-Nasaʾi, al-Masajid, 12.

[624] BN3/255 Ibn Kathir, Bidaya, III, 255.

[625] Al-Baqara, 2:110, 277; al-Maʾida, 5:55; al-Anfal, 8:3.

[626] Al-Muʾminun, 23:2.

[627] Al-Muʾminun, 23:9.

[628] Al-Maʿarij 70:23.

[629] Al-Maʿun, 107:4-6.

[630] Al-Nisaʾ, 4:142.

[631] Al-ʿAnkabut 29:45.

[632] Al-Maʿarij 70:19-22.

[633] B528 al-Bukhari, Mawaqīt al-salah 6; M1522 Muslim, al-Masajid, 283.

[634] M543 Muslim, al-Tahara, 7.

[635] M550 Muslim, al-Tahara, 14.

[636] Al-Maʾida, 5:6; B214 al-Bukhari, al-Wuduʿ, 54.

[637] B3221 al-Bukhari, Badʾ al-khalq, 6.

[638] Hud, 11:114.

[639] M1083 Muslim, al-Salat, 215.

[640] Al-Baqara, 2:45.

[641] D1319 Abu Da’ud, al-Tatawwuʿ, 22.

[642] D4985 Abu Da’ud, al-Adab, 78.

[643] D904 Abu Da’ud, al-Salat, 156, 157.

[644] B7534 al-Bukhari, al-Tawhid, 48.

[645] HM24042 Ibn Hanbal, V, 429.

[646] HM15042 Ibn Hanbal, III, 370; T2618 al-Tirmidhi, al-Iman, 9.

[647] MU6, al-Muwattaʾ, al-Wuqut, 1.

[648] Al-Baqara, 2:83; al-Tawba, 9:18; al-Nur, 24:56.

[649] Al-Tawba, 9:11.

[650] HM6576 Ibn Hanbal, II, 169.

[651] N3996 al-Nasaʾi, al-Muharaba, 2; IM1425 Ibn Maja, al-Iqama, 202.

[652] T4 al-Tirmidhi, al-Tahara, 1.

[653] HM18535 Ibn Hanbal, IV, 266. [HM18535 Ibn Hanbal, IV, 266: cf. 18371.

[654] Al-Baqara, 2:277.

[655] Al-Tawba, 9:71.

[656] Fatir, 35:29.

[657] B438 al-Bukhari, al-Salat, 56.

[658] N701 al-Nasaʾi, al-Masajid, 10; T326 al-Tirmidhi, al-Salat, 126.

[659] B3221 al-Bukhari, Badʾ al-khalq, 6.

[660] B631 al-Bukhari, al-Adhan, 18.

THE RULES AND MANNERS OF PERFORMING RITUAL PRAYERS:

THE SERVANT’S MEETING WITH HIS LORD

عَنْ عَلِيٍّ d قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مِفْتَاحُ الصَّلاَةِ الطُّهُورُ، وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ.”

According to ʿAli ibn Abi Talib (ra),
the Prophet (saw) said, “The key to the ritual prayer is purification; its beginning is takbīr (to say Allāhu akbar) and its end is taslīm (to say as-Salāmu ʿalaykum wa raḥmat Allāh).”
(D61 Abu Da’ud, al-Tahara, 31)

حَدَّثَنَا مَالِكٌ أَتَيْنَا إِلَى النَّبِيِّ s وَنَحْنُ شَبَبَةٌ مُتَقَارِبُونَ، فَأَقَمْنَا عِنْدَهُ عِشْرِينَ يَوْمًا وَلَيْلَةً، وَكَانَ رَسُولُ اللَّهِ s رَحِيمًا رَفِيقًا، فَلَمَّا ظَنَّ أَنَّا قَدِ اشْتَهَيْنَا أَهْلَنَا أَوْ قَدِ اشْتَقْنَا سَأَلَنَا عَمَّنْ تَرَكْنَا بَعْدَنَا فَأَخْبَرْنَاهُ قَالَ: “ارْجِعُوا إِلَى أَهْلِيكُمْ فَأَقِيمُوا فِيهِمْ وَعَلِّمُوهُمْ وَمُرُوهُمْ –وَذَكَرَ أَشْيَاءَ أَحْفَظُهَا أَوْ لاَ أَحْفَظُهَا– وَصَلُّوا كَمَا رَأَيْتُمُونِى أُصَلِّى، فَإِذَا حَضَرَتِ الصَّلاَةُ فَلْيُؤَذِّنْ لَكُمْ أَحَدُكُمْ وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ.”

عَنْ مُعَاوِيَةَ بْنِ الْحَكَمِ السُّلَمِيِّ قَالَ: قَالَ ﴿رَسُولُ اللَّهِ s﴾:

“إِنَّ هَذِهِ الصَّلاَةَ لاَ يَصْلُحُ فِيهَا شَيْءٌ مِنْ كَلاَمِ النَّاسِ، إِنَّمَا هُوَ التَّسْبِيحُ وَالتَّكْبِيرُ وَقِرَاءَةُ الْقُرْآن.”

عَنْ أَنَسٍ قَالَ: قَالَ النَّبِيُّ s:

“إِنَّ أَحَدَكُمْ إِذَا صَلَّى يُنَاجِى رَبَّهُ...”

عَنْ أَبِى هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ: “أَقْرَبُ مَا يَكُونُ الْعَبْدُ مِنْ رَبِّهِ وَهُوَ سَاجِدٌ، فَأَكْثِرُوا الدُّعَاءَ.”

Malik (b. Huwayrith) (ra) narrated the following ḥadīth:
“We came to the Prophet (saw) as a group of youth who were more or less of the same age and stayed with him for twenty days and nights. The Prophet (saw) was very kind and merciful. When he realized our longing for our families, he asked us about our homes and the family members we had left behind and when we informed him, he said to us, “Go back to your families and stay with them and teach them (what you have learnt) and order them (to do things that are required by religion). … Pray as you have seen me praying. When it is the time for the prayer, one of you should pronounce the adhān and the oldest of you should lead the prayer.”
(B631 al-Bukhari, al-Adhan, 18)

According to Muʿawiya b. al-Hakam al-Sulami (ra), the Messenger of Allah (saw) said, “Talking to individuals is not fitting during the prayer, for the prayer consists of glorifying Allah, declaring his greatness, and the recitation of the Holy Qur’an.”
(M1199 Muslim, al-Masajid, 33)

ʿAnas b. Malik (ra) narrated that the Prophet (saw)
said, “A faithful believer while in prayer is speaking in private to his Lord…”
(B413 al-Bukhari, al-Salat, 36)

Abu Hurayra (ra) reported that the Messenger of Allah (saw) said, “The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state).”
(M1083 Muslim, al-Salat, 215)

One day while our Master, the Prophet (saw), sat down in the Mosque with some of his Companions, a certain Companion, Hallad b. Rafiʿ[661] of the helpers (Ansār) (ra) came in to the Mosque. He performed a ritual prayer in a hurry. Then he came closer to the Prophet (saw) and greeted him. The Messenger of Allah, who had observed how Hallad performed the ritual prayer, first returned his greeting and then said to him, “Go back and repeat your ritual prayer, because you have not prayed properly!” Thereupon, Hallad again performed his ritual prayer, approached the Prophet (saw) and greeted him. The Messenger of Allah (saw) again returned his greeting and repeated, “Go back and repeat your ritual prayer, because you have not prayed properly!” After this was repeated for the third time, Hallad asked, “By Him Who has sent you with the truth! I do not know a better way to pray. Kindly teach me how to pray.” Then the Prophet (saw) described how one could properly perform the ritual prayer:

“When you stand for the prayer, first say ‘Allāhu Akbar’ and then recite from the Holy Qur’an what you know and then bow with calmness till you feel at ease, then rise from bowing till you stand straight. Afterwards prostrate with calmness till you feel at ease and then raise (your head) and sit with calmness till you feel at ease and then prostrate again with calmness till you feel at ease in prostration and do likewise throughout the whole of your prayer.”[662] The Muslims learned how to perform the ritual prayers from the Prophet (saw), just as they did with so many other acts of worship. Different delegations used to come to Medina frequently and asked various questions to the Prophet. Moreover, our Master, the Prophet (saw), used to teach them how to perform acts of worship by practicing before them. Among these kinds of delegations, there was a group which came to Medina and stayed there for twenty days. Our Master the Prophet (saw) told them, “Go back to your families and stay with them and teach them (what you have learnt) and order them (to do things that are required by religion). … Pray as you have seen me praying. When it is the time for the prayer, one of you should pronounce the adhān and the oldest of you should lead the prayer.”[663] Thus, the Companions (ra) learned the performance of the ritual prayer as an act of worship by observing how the Prophet (saw) performed it.

When our beloved Prophet showed how the ritual prayer was performed, he emphasized that we must be very careful about cleanliness. This is because the proper performance of the ritual prayer depends on the proper performance of the wudu’. Our Prophet clearly emphasized that ritual purity is a pre-condition for performing ritual prayers when he said, “The prayer of a person whose wudu’ becomes invalid (because of passing urine, stool or wind) is not accepted till he performs the wudu’ again,”[664] and “Allah, the Almighty and Sublime, does not accept the ritual prayer without purification.”[665]

This issue is also specified in the Noble Qur’an: “You who believe, do not come anywhere near the prayer if you are intoxicated, not until you know what you are saying; nor if you are in a state of major ritual impurity–unless you are on a journey–not until you have bathed; if you are ill, on a journey, have relieved yourselves, or had intercourse, and cannot ﬁnd any water, then ﬁnd some clean sand and wipe your faces and hands with it. Allah is always ready to pardon and forgive.”[666] It is clearly stated in this verse that the one who is ritually impure or whose wudu’ has become invalid may not perform ritual prayer under these conditions.

Our Master, the Prophet (saw), considered the wudu’ as a key to the ritual prayer and said, “The key to the ritual prayer is purification; its beginning is takbīr (to say Allāhu akbar) and its end is taslīm (to say as-Salāmu ʿalaykum wa raḥmat Allāh).”[667] This is why for the soundness of the ritual prayer it is very important that the person who intends to perform a ritual prayer should perform his wudu’ properly, make sure about the cleanliness of the place where he will perform the ritual prayer and make sure that his clothes are clean. If such a person performs wudu’ for every ritual prayer anew then this would be an occasion for extra merit.[668]

The person, who is purified from material and spiritual impurities to perform the ritual prayer, is aware of the fact that he will be in the presence of Allah (swt) during his ritual prayer, so he will take care that his clothes are clean and suitable before he turns towards the Qibla, which is the Kaʿba.[669] Indeed, the Kaʿba has a symbolic meaning representing the unified community of all Muslims around the world. The true intention of turning towards the Kaʿba is to turn towards the Lord who is free from the limitation of time and space. The one who turns his face towards the Kaʿba turns, indeed, his heart towards his Lord.

The person who turns his face and his heart towards his Lord is conscious of what ritual prayer he will be performing. Thus, he commences his prayers by stating his intention, and then he says “Allāhu akbar” and raises his hands.[670] By saying “Allāhu akbar (Allah is most great),”[671] the individual begins his ritual prayer and by this he confirms his belief in the existence, the unity, and the sublimity of Allah; the belief that there cannot be any other god and nothing else can be associated with Him. Pronouncing the takbīr (Allāhu akbar) and raising the hands indicate that at that moment one pushes everything away and stays alone with his Lord.

By the pronouncement of takbīr, some prohibitions specific to the ritual prayer take place. Our Master, the Prophet (saw), confirmed that the prohibitions that take place by the takbīr must be observed until taslīm, i.e., saying as-salāmu ʿalaykum wa raḥmat Allāh, at the end of the ritual prayer.[672] Following the Qur’anic verse “Take care to do your ritual prayers, praying in the best way,”[673] the Prophet (saw) prohibited behaviors that may violate the sense of awe during the ritual prayer.[674] In this context, we should remind the reader that the Prophet (saw) prohibited any talk during the prayer. Once a person who was performing the ritual prayer sneezed, and someone else said “yarḥamuka Allāh” (may Allah have mercy on you). Upon this event the Prophet (saw) said, “It is not fitting during the prayer to utter any word that is not a part of the prayer, for the prayer consists of glorifying Allah, declaring his greatness and the recitation of the Holy Qur’an.”[675] By the same token, some Companions (ra) had begun to greet each other while they were performing the ritual prayer, so the Prophet (saw) announced a general prohibition against greeting each other while praying the ritual prayer.[676] In the same vein, he prohibited any action that might distract one’s focus, for example, to play with stones,[677] to pay attention to the environment, to look up at the sky,[678] to do improper gestures, and to move one’s hands when saying “as-Salāmu ʿalaykum wa raḥmat Allāh” as a completing gesture at the end of the prayer.[679] This is because the ritual prayer is an act of worship requiring that one should focus only on the Lord.[680] To busy one’s self with such prohibited behaviors removes the sense of awe in the ritual prayer. The sense of awe (khushūʿ) and sincerity (ikhlāṣ) are the essence of the ritual prayer. In fact, the Messenger of Allah (saw) said, “Allah continues to turn favorably towards a servant while he performs the ritual prayer as long as he does not focus his attention to things around him. But when he does so, Allah turns away from him.”[681]

Salvation may be acquired only by performing ritual prayers with feeling of awe (khushūʿ).[682] The ritual prayers without the deep feeling of respect can turn out to be quite burdensome.[683] This is why the Messenger of Allah (saw) did not want to pray before objects, such as pictures, that may take one’s attention away from Allah (swt).[684] He did not approve of ritual prayers that were performed when one was hungry and the table had been set for the meal,[685] nor when one needed to go the restroom[686] or when one was sleepy.[687] He also warned people against passing in front of a person who was performing the ritual prayer,[688] and he advised people to put a barrier before them if they performed their ritual prayer in a place where people may pass by.[689]

Similarly, certain counsel of the Messenger of Allah (saw) concerning the congregation prayer was intended to prevent the elimination of the conditions that were required during the ritual prayer such as sincerity, tranquility and the inner peace; this was the required state of the believer who turns towards Allah and beseeches Him. In this regard, the worshippers are asked to make straight rows when praying in congregation,[690] so as to follow the directives and movements of the imām.[691] The Messenger of Allah (saw) also advised that if in a congregation the imām makes a mistake, then the men are to say subḥān Allāh and the women are to clap their hands so as to alert the imām to the error.[692]

In order to experience the sense of awe during the performance of ritual prayers, our Master the Prophet (saw) also advised that one should perform it by putting away all kinds of thought and desire except for pleasing the Lord; one should focus simply on the prayer and perform it as if he was performing his last ritual prayer.[693] For example, if someone knew that the angel of death had come to take his soul and was waiting for him to finish his prayer, this person is still obliged to perform the ritual prayer completely observing all its rules and manners (ta’dīl al-arkān). Thus when our Master the Prophet advised that any ritual prayer must be performed as if it was one’s last ritual prayer, he was suggesting that the ritual prayers should be performed with feelings of fear and hope, and with an attitude of respect and sensitivity. The Messenger of Allah (saw) offered the good news that if a person continues to perform his obligatory ritual prayers, observing the required conditions of purity, carrying out bows and prostrations properly with a sense of awe, then these ritual prayers will contribute to the forgiveness of all of his sins except for the major ones.[694]

The believer who begins the ritual prayer by saying “Allāhu akbar” and by folding his hands[695] stands for a while in the presence of Allah. Standing up (qiyām) is an expression of the respect afforded to Allah. The servant who stands up in the presence of Allah with folded hands, leaving all kinds of worldly things aside, begins beseeching his Lord choosing prayers such as the following, which is known simply as the “Subḥānaka Prayer,” “Glory be to You, O Allah, and praise be to You, blessed is Your name, exalted is Your greatness, and there is no god other than You;”[696] and any other prayers recited by the Prophet.[697] Having completed this, he pronounces istīʿādha (aʿūdhu billāhi min al-shaytān al-rajīm) and basmala (bismillāh al-Raḥmān al-Raḥīm); then he begins reciting (qirāʾa) the Sura al-Fatiha of the Holy Qur’an, which includes praising and beseeching Allah the Almighty.

Qirāʾa is to recite some passages from the Holy Qur’an, following the command in the Holy Qur’an “so recite as much of the Holy Qur’an as is easy for you.”[698] Our Master, the Prophet (saw), said that the ritual prayer could not be performed without reciting some verses from the Holy Qur’an.[699] He also expressed the notion that the ritual prayer is a kind of a conversation between Allah and the servant, when he said, “A faithful believer while in ritual prayer is speaking in private to his Lord…”[700] Thus, it is important that one who performs the ritual prayer learns the meaning of prayers and the Suras of the Holy Qur’an that he recites. To understand them, they should be recited slowly and clearly. Indeed, our mother Umm Salama (ra) was asked about the way our Prophet recited the ritual prayer. Then she replied that he recited the Noble Qur’an by stopping fully at the end of every verse and pronouncing the words clearly.[701]

In the ritual prayer, recitation of the Holy Qur’an starts with the Fātiḥa (i.e., the Opening Sura). In fact our Master the Prophet (saw), emphasized that the Fātiḥa must be recited in the ritual prayer by saying, “Whoever does not recite the Fātiḥa in his ritual prayer, his ritual prayer is invalid.”[702] The Prophet (saw) advised us to say “āmīn”[703] meaning “grant us what we ask in our prayer” after the recitation of the last part of the Fātiḥa, “Guide us to the straight path: the path of those You have blessed, those who incur no anger and who have not gone astray.”[704] When the Messenger of Allah (saw) finished the recitation of the Fātiḥa he would recite “āmīn” loud enough, so that those who prayed in the first row could hear it.[705]

According to what our Master the Prophet (saw) informed us, Allah the Almighty divided the Sura al-Fatiha between Himself and his servants. He took the first part and left to the servant the second part, where the requests of the servant are expressed; and He gave the good tidings that these requests will be granted.

The Fātiḥa is like a conversation between the person who performs the ritual prayer and his Lord. The person who recites the Fātiḥa begins to speak to his Lord by offering first his thanks and glorification:

When the servant recites “al-Ḥamdu li’llāhi rabbi al-ʿalamīn, (Praise belongs to Allah, Lord of the Worlds),” Allah the Almighty says, “Behold my servant praised me.”

When the servant recites “al-Raḥmān al-Raḥīm (He is the Compassionate, the Merciful), Allah (swt) says, “My servant lauded me (praised and eulogized me).”

When the servant recites “Māliki al-yawm al-dīn (Master of the Day of Judgement),” Allah says “My servant glorified me.” Thus, Allah indicates that he is pleased with the servant who praised and glorified Him.

In the second part of the Fātiḥa, the servant beseeches Allah:

When the servant recites, “Iyyāka naʿbudu wa iyyāka nastaʿīn. (It is You we worship; it is You we ask for help.),” Allah says, “This is between me and my servant. Whatever my servant is asking, let it be granted.” Thus, Allah indicates that He will accept the acts of the worship of his servant and will help him.

When the servant recites, “Ihdinā al-ṣirāṭ al-mustaqīm, sirāṭ alladhīna anʿamta ʿalayhim, ghayr al-maghḍūbi ʿalayhim wala al-ḍāllīn (Guide us to the straight path: the path of those You have blessed, those who incur no anger and who have not gone astray),” Allah the Almighty informs us that He will honor His servant when he turns to Him by saying, “This is what belongs to my servant. Whatever my servant wants, it is his.”[706] The Prophet (saw) did not want his beseeching of his Lord to end quickly. When he was asked, “Whose ritual prayer is best?” he answered, “The one whose standing up part lasts longer.”[707] He used to keep the standing up part of the ritual prayers longer.[708] However, when people performed ritual prayers in congregation, he advised that imāms should be sensitive of the needs of the elderly and the weak in the congregation and should not keep the prayer too long.[709] Thus he expressed his sensitivity in this regard when he said, “When I stand for prayer, I intend to prolong it but on hearing the cries of a child, I cut it short, as I dislike to trouble the child’s mother.”[710]

Having recited the Holy Qur’an while standing, the person who performs a ritual prayer bows down (rukūʿ). The posture of bowing down (rukūʿ) symbolizes that the servant acknowledges his weakness before the magnificence (ʿazama) and sublimity (jalāl) of Allah. The servant who is aware of his weakness bows down before his Almighty Creator, in a manner that is not due to anyone else. Allah the Almighty wants the believers to bow down (make rukūʿ) just as it is stated in the Holy Qur’an, “Keep up the prayer, pay the prescribed alms, and bow your heads [in worship] with those who bow theirs.”[711] He also reminds us of the connection between performing ritual prayers and reaching salvation by saying, “Believers, bow down, prostrate yourselves, worship your Lord, and do good so that you may reach salvation.”[712]

During the bowing posture, verses from the Holy Qur’an are not recited.[713] Our Prophet said, “The ritual prayer consists of glorifying Allah, declaring his greatness and the recitation of the Holy Qur’an.”[714] Thus, he divided the ritual prayer into three parts. The first part begins with the ritual prayer by declaring Allah’s greatness, i.e., saying “Allāhu akbar;” the second part is done while standing when one recites verses from the Holy Qur’an; and the third part is done while bowing and in the prostration posture when one glorifies Allah (swt). Indeed, following the command in the Holy Qur’an, “So [Prophet] glorify the name of your Lord, the Supreme,”[715] the Prophet (saw) advised his followers to say “Subaḥāna rabbī al-ʿazīm. (Praise be to my Mighty Lord)” during the bowing posture.[716]

The person who performs the ritual prayer stands back up from the bowing position saying, “Samiʿa Allāhu li man ḥamidahu. (Allah hears the one who thanks Him).” Thus he remembers the praises that he offered when he recited the Fātiḥa, and that this recitation was heard by Allah. Furthermore, he praises Allah (swt) with sincere respect and feeling of thankfulness saying, “Rabbanā wa laka al-ḥamd. (Our Lord, for You is the praise).”[717] Praise (ḥamd) is an unconditional act by which the servant offers his laudation and thanks to Allah with great respect and reverence, no matter whether Allah grants him certain favors and benefits or not. According to tradition, upon this sincere laudation, Allah accepts it and responds to it.[718]

The servant, who performs a ritual prayer praises Allah many times, says “Allāhu akbar” and makes prostration. Following the command in the Holy Qur’an, “Bow down before Allah and worship,”[719] to prostrate before Allah out of one’s respect is the best expression of being a servant. It is the best expression of one’s respect, obedience, and submission to Allah (swt). Indeed, a person who sincerely accepts the sublimity of the Creator has accepted his weakness and acquired the consciousness of being a servant. In this sense, while doing prostration a person physically goes down with his body, but he ascends with his spirit and comes closer to his Lord.

The servant, who prostrates with his hands, face, knees, and feet, that is, by his seven limbs,[720] observes the verse in the Holy Qur’an, “[Prophet], glorify the name of your Lord the Most High,”[721] and says, “Subḥāna Rabbī al-aʿlā. (Prais be to my Exalted Lord).”[722] This is because prostration is an occasion that takes the servant closer to his Lord.[723] The Prophet (saw) advised us to make use of the prostration saying, “The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication often (when you prostrate).”[724] Moreover, our Prophet also gave the good news that Allah increases the level of the servant who prostrates and forgives one wrong doing for each act of prostration.[725]

A servant prostrates twice a cycle (rakʿa) and when he finishes all rakʿas he sits down at the end of the ritual payer. This sitting down is called, kaʿda ākhira, the last sitting. During this sitting, one puts his left foot parallel to the ground and has his right foot in a perpendicular position to the ground, just like our Master the Prophet (saw) did.[726] Then he reads the following supplication, which is known as “Tashahhud,” or “al-Taḥiyyāt”:

“All the compliments, blessings (Ṣalawāt) and good things are due to Allah; peace be upon you, O Prophet, and Allah’s mercy and blessings [be upon you]. Peace be upon us and upon the pious servants of Allah. I testify that there is no deity [worthy of worship] but Allah, and I testify that Muhammad is His servant and His Messenger.”[727] Our Master the Prophet (saw) taught this prayer to his Companions, as if he was teaching a Sura of the Holy Qur’an;[728] he asked them to read this prayer when performing ritual prayers;[729] and when he read the “Shahāda” (I testify that …), he raised his index finger.[730] The fact that he raised his index finger symbolizes that the believer testifies to the existence and unity of Allah, and that he testifies to the truth that Muhammad is Allah’s servant and messenger; he testifies this by not only his heart and tongue but also by his whole body through his behavior and gestures.

After reciting the al-Taḥiyyāt prayer, one recites the prayers of “Ṣalli” and “Bārik” in turn. In fact, the Prophet (saw) advised that in the ritual prayer the part praising Allah should be continued by offering prayers (Ṣalāt) and greetings (Salām ) to the Prophet (saw) (i.e., may the divine blessing and peace be upon the Prophet) and it should be concluded with supplication. Thus he said, “When one of you performs the ritual prayer, then let him begin by expressing gratitude to Allah and praising Him. Then, let him send prayers (Ṣalāt) upon the Prophet (saw), and after that let him pray for whatever he desires.”[731] Certainly, this advice of our Master, the Prophet (saw), follows the divine command, “Allah and His angels bless the Prophet– so, you who believe, bless him too and give him greetings of peace.”[732] Following this divine command, the Prophet (saw) asked that those who perform the ritual prayer should pray for the divine blessings and peace to be upon him.

Praying for the divine blessings and peace to be upon the Prophet (saw) is also known as “Ṣalawāt.” It is an expression of laudation of the Prophet (saw) and at the same time a prayer for him. Indeed, when the relevant Qur’anic verse was revealed, Bashir b. Saʿd (ra), one of the military commanders of our Prophet, said to the Prophet:

“O Messenger of Allah! Allah ordered use to offer Ṣalāt (prayer) for you and send Salām (greeting) upon you. We know how to greet you, but how should we offer Ṣalāt for you?”

The transmitter of this Prophetic tradition, ʿUqba b. ʿAmr Abu Masʿud, one of the Ansar (ra) said, “Upon this question, the Messenger of Allah (saw) became so silent that we said silently to ourselves, ‘It would have been better if he had not asked this question…’ Having kept silent for a long time, our Master the Prophet (saw) began to teach the people the prayers known as “Ṣalli” and “Bārik.”

“O Allah, bless Muhammad and the members of his household, as You did bless the members of Abraham’s household… You are indeed praiseworthy and glorious.”

“O Allah, grant favors to Muhammad and the members of his household as You did grant favors to the members of the household of Abraham in the world… You are indeed praiseworthy and glorious.”[733] After offering his prayers of blessing and peace for our Master the Prophet (saw), the worshipper prays for his family and for the whole community of Muhammad. For this part of the ritual prayer, no specific words of prayer are prescribed. Different expressions of prayer may be recited.[734] The most common prayer recited in this part is the so-called “Rabbanā” prayer, which is found in the Holy Qur’an:

“Our Lord, give us good in this world and in the Hereafter, and protect us from the torment of the Fire.”[735] “Our Lord, forgive me, my parents, and the believers on the Day of Reckoning.”[736]

In addition to these prayers, certain ḥadīths indicate that our Master the Prophet (saw) recited various prayers when performing different parts of the ritual prayers, such as during the sitting down posture or any of the other prayer postures. Especially when he performed non-obligatory ritual prayers, our Prophet recited various prayers closely connected with the relevant place, time or condition. Some of these prayers are as follows:

Our Prophet made the following prayer after beginning the ritual prayer by saying Allāhu akbar:

“I have directed my face towards the One who has created the heavens and the earth, as a Hanif (one who turned to the Truth), and I am not of the idolaters. Indeed, my Ṣalāt (ritual prayer), my sacrifice, my living, my dying, is for Allah, the Lord of all that exists, without partner, and with this have I been ordered and I am of those who are Muslims. O Allah, You are the King, there is none worthy of worship except You. Glorified are You, You are My Lord, and I am Your servant. I have wronged myself and I admit my sin, so forgive all my sins. Verily, there is no one who forgives sins but You. And guide me to the best of manners, because no one may guide me to the best of manners except You. And turn me away from the evil of them, since no one may turn me away from the evil of them except You. I am here in obedience to You and I stand steadfast in Your cause. And I owe my existence to You and I shall return to You. I trust You, and I take refuge with You, [and] there is no refuge from You nor hiding place from You except (going) to You, I seek Your forgiveness, and I repent to you.”[737] “O Allah! Set me apart from my sins as you set the East and West apart from each other. O Allah! Clean me from my sins as You cleaned a white garment of its dirt.”[738]

At the posture of bowing down (rukūʿ), he prayed the following:

“O Allah, to You have I bowed, and in You have I believed, and to You have I submitted (in Islam), and You are my Lord. My hearing, my sight, my mind and my limbs are humbled to Allah…”[739]When he raised his head from the bowing, he prayed the following:

“O Allah, our Lord! To You is praise filling the heavens and the earth and filling whatever You wish of things afterward.”[740]

He prayed the following while prostrating:

“O Allah! To You have I prostrated, and in You have I believed, and to You have I submitted (in Islam), and You are my Lord, my face has prostrated to the One that created it, and granted its hearing and sight. Blessed is Allah, the Best of Creators!”[741] Our Master the Prophet (saw) made the following prayer when he was about to finish his ritual prayer:

“O Allah! Forgive me for what I have done and will do, before and after, and what I have done in hiding, and what I have done openly, and You are my Allah, there is no god but You.”[742] Although the Messenger of Allah (saw) used to make long prayers when he performed his supererogatory ritual prayers, he kept his obligatory prayers shorter, especially when he performed the obligatory ritual prayers in congregation so as to avoid distressing the people.

The person who performs a ritual prayer ends it by reciting prayers at the last sitting down posture with the words “al-Salāmu ʿalaykum wa raḥmat Allāh! (Allah’s peace and mercy be upon you!).”[743] Saying this expression of peace, in some sense, symbolizes the return of the person who performed the ritual prayer to this world again, because when he began his performance of the ritual prayer he cut all his ties to this world. Just as a person who meets a group of people greets them at first, a person who is finishing his prayer, which means that he is finishing his supplication and conversation with his Lord, returns to human society and continues his daily affairs by first saying greeting in his prayers to his right side and to his left side. He enjoys the feeling of peace as a result of performing this ritual prayer and the feeling of joy resulting from his fulfillment of his duty to his Lord. This feeling of peace and joy is manifested on his face and may even be noticed by other people. This is indicated in the Holy Qur’an by the following verse: “Muhammad is the Messenger of Allah. Those who follow him are harsh towards the disbelievers and compassionate towards each other. You see them kneeling and prostrating, seeking Allah’s bounty and His good pleasure: on their faces they bear the marks of their prostrations…”[744]

The person who just completed his ritual prayer will keep sitting and recite the following words: “Allahumma anta al-salāmu wa minka al- salāmu, tabārakta yā dhā ’ljalāl wa al-ikrām.” (O Allah! You are the Peace, and peace comes from You; Blessed are You, O Possessor of Majesty and Bounty.)”[745] After this, he may continue another supererogatory form of worship by reciting thirty-three times “Subḥān Allāh” (Allah be praised),” thirty-three times “al-Ḥamdu li’llāh (Praise be to Allah),” and thirty-three times “Allāhu akbar, (Allah is most great).” After reciting these expressions of glorifying Allah, he may continue to recite the following prayer: “Lā ilāha illā ‘llāhu waḥdahu lā sharīka lahu. Lahu al-mulku wa lahu al-ḥamdu wa huwa ʿalā kulli shayʾin qadīr. (There is no god but Allah, who has no partner, to Him belongs sovereignty and all praise is due Him, and He has power over everything).” Our Prophet gave the good news that whoever recites these prayers after ritual prayers, his sins will be forgiven, even if they are as abundant as the foam of the sea.[746]

The following event is related about the value of these expressions of glorifying Allah (tasbīḥ). Some poor Companions of the Prophet (saw) came to him and said, “The wealthy people will get much higher marks than us and they will have a permanent enjoyment (of the bliss in the Hereafter). This is because they pray like us and fast as we do. They have more money by which they perform the Hajj, and ʿUmra; they can struggle in the cause of Allah (swt) and give in charity. Upon hearing this, our Master the Prophet (saw) said, “I shall teach you something, and if you act upon it, you will be able to catch up with those who have surpassed you? Nobody will be able to overtake you and you will be better than the people amongst whom you live, except for those who will do the same as you. (I advise you to say:) “Subḥān Allāh,” “al-Ḥamdu li’llāh” and “Allāhu akbar” each thirty-three times after every (compulsory) ritual prayer.”[747] After reciting each of the expressions of glorifying Allah thirty-three times, verse number two hundred and fifty-five of the sūra al-Baqara, which was entitled by the Prophet (saw) as “Ayat al-Kursī”, is recited.[748] Our Master, the Prophet (saw), encouraged recitation of the Ayat al-Kursī after the obligatory ritual prayers when he said, “Anyone who recites the Ayat al-Kursī after the performance of an obligatory ritual prayer shall remain under the protection of Allah all the way until the next obligatory ritual prayer.”[749] He also said, “The only thing that prevents a person who recites the Ayat al-Kursī after every obligatory ritual prayer from entering Paradise is the fact that he has not died yet.”[750]

One of the most important issues concerning the performance of ritual prayers is to observe taʿdīl al-arkān, i.e., to observe its rules and etiquette properly. When our Master the Prophet (saw) described how to perform the ritual prayer such as how one should fulfill the standing up and how to perform the bowing down postures, he emphasized taʿdīl al-arkān by saying “until (the limbs) are satisfied.”[751] The term “satisfaction” in this context means that the movement to reach a certain posture is properly carried out; and at each posture one should completely stand still at least for a period long enough to say “subḥān Allāh.” Our Master the Prophet (saw) indicated the importance of performing the bowing and prostration postures properly without rushing when he said, “the worst act of stealing is stealing from the ritual prayer.”[752] This was because the ritual prayer is the pillar of the religion,[753] and it is the most appropriate form of remembering Allah the Almighty[754] through expressing one’s feeling of gratefulness towards Him and to beseech Him. The ritual prayer is the best act of worship that provides an occasion to draw closer to Allah (swt) [755]and it protects the one who performs it from being shameless and from doing bad actions.[756]

If the ritual prayer is performed properly, with due respect, to the greatness of the Almighty Creator, and with sincerity and consciousness of being a servant to Him, as our Master the Prophet (saw) explained, then it will be a light, a guide and a means for salvation on the Day of Judgement for the one who performed it.[757] And one who performs ritual prayers in this life will be awarded with Paradise in the Hereafter.[758]

[661] F2/277 Ibn Hajar, Fath al-Bari, II, 277.

[662] B793 al-Bukhari, al-Adhan, 122; N1314 al-Nasaʾi, al-Sahw, 67; T302 al-Tirmidhi, al-Salat, 110.

[663] B631 al-Bukhari, al-Adhan, 18.

[664] B135 al-Bukhari, al-Wuduʿ, 2.

[665] N2525 al-Nasaʾi, al-Zakat, 48.

[666] Al-Nisaʾ, 4: 43; al-Maʾida, 5: 6.

[667] D61 Abu Da’ud, al-Tahara, 31.

[668] B214 al-Bukhari, al-Wuduʿ, 54.

[669] Al-Baqara, 2: 144.

[670] D744 Abu Da’ud, al-Salat, 115, 116.

[671] B757 al-Bukhari, al-Adhan, 95.

[672] M275 Ibn Maja, al-Tahara, 3.

[673] Al-Baqara, 2: 238.

[674] M1203 Muslim, al-Masajid, 35.

[675] M1199 Muslim, al-Masajid, 33; D931 Abu Da’ud, al-Salat, 166, 167.

[676] B1216 al-Bukhari, al-ʿAmalu fi al-salah, 15.

[677] HM21656 Ibn Hanbal, V, 150.

[678] M966 Muslim, al-Salat, 117.

[679] M971 Muslim, al-Salat, 121.

[680] B1199 al-Bukhari, al-ʿAmal fi al-salah, 2.

[681] D909 Abu Da’ud, al-Salat, 160, 161.

[682] Al-Muʾminun, 23:2.

[683] Al-Baqara, 2:45.

[684] B5959 al-Bukhari, al-Libas, 93.

[685] M1241 Muslim, al-Masajid, 64.

[686] D90 Abu Da’ud, al-Tahara, 43.

[687] B212 al-Bukhari, al-Wuduʿ, 53.

[688] B510 al-Bukhari, al-Salat, 101.

[689] M1111 Muslim, al-Salat, 241.

[690] M968 Muslim, al-Salat, 119.

[691] M932 Muslim, al-Salat, 87; M935 Muslim, al-Salat, 89.

[692] B1203 al-Bukhari, al-ʿAmalu fi al-salah, 5.

[693] IM4171 Ibn Maja, al-Zuhd, 15; HM23894 Ibn Hanbal, V, 413.

[694] M543 Muslim, al-Tahara, 7.

[695] M896 Muslim, al-Salat, 54.

[696] D776 Abu Da’ud, al-Salat, 119-120; IM804 Ibn Maja, al-Iqama, 1.

[697] B744 al-Bukhari, al-Adhan, 89; T3423 al-Tirmidhi, al-Daʿawat, 32.

[698] Al-Muzzammil, 73: 20.

[699] M882 Muslim, al-Salat, 42.

[700] B413 al-Bukhari, al-Salat, 36.

[701] HM27118 Ibn Hanbal, VI, 302; D1466 Abu Da’ud, al-Witr, 20.

[702] B756 al-Bukhari, al-Adhan, 95.

[703] B4475 al-Bukhari, al-Tafsir, (al-Fatiha) 2.

[704] Al-Fatiha, 1: 6-7.

[705] IM853 Ibn Maja, al-Iqama, 14.

[706] M878 Muslim, al-Salat, 38.

[707] M1421 Ibn Maja, al-Iqama, 200.

[708] M1815 Muslim, al-Musafirin, 204.

[709] B90 al-Bukhari, al-ʿIlm, 28; B704 al-Bukhari, al-Adhan, 63.

[710] B707 al-Bukhari, al-Adhan, 65.

[711] Al-Baqara, 2: 43.

[712] Al-Hajj, 22: 77.

[713] N1046 al-Nasaʾi, al-Tatbiq, 8.

[714] M1199 Muslim, al-Masajid, 33.

[715] Al-Waqiʿa, 56:74.

[716] D869 Abu Da’ud, al-Salat, 146, 147; D871 Abu Da’ud, al-Salat, 146, 147.

[717] M868 Muslim, al-Salat, 28.

[718] M878 Muslim, al-Salat, 38.

[719] Al-Najm, 53: 62.

[720] M1100 Muslim, al-Salat, 231.

[721] Al-Aʿlaʾ, 87: 1.

[722] D869 Abu Da’ud, al-Salat, 146, 147.

[723] Al-ʿAlaq, 96: 19.

[724] M1083 Muslim, al-Salat, 215; D875 Abu Da’ud, al-Salat, 147, 148.

[725] T388 al-Tirmidhi, al-Salat, 169.

[726] T292 al-Tirmidhi, al-Salat, 102.

[727] B831 al-Bukhari, al-Adhan, 148.

[728] B6265 al-Bukhari, al-Istiʾdhan, 28.

[729] M897 Muslim, al-Salat, 55.

[730] IM911 Ibn Maja, al-Iqama, 27; N1267 al-Nasaʾi, al-Sahw, 32.

[731] T3477 al-Tirmidhi, al-Daʿawat, 64.

[732] Al-Ahzab, 33: 56.

[733] M907, M908 Muslim, al-Salat, 65, 66; B6357 al-Bukhari, al-Daʿawat, 32.

[734] See, M897, M899 Muslim, al-Salat, 55, 57; DM1377 al-Darimi, al-Salat, 86.

[735] Al-Baqara, 2: 201.

[736] Ibrahim, 14: 41.

[737] T3423 al-Tirmidhi, al-Daʿawat, 32; M1812 Muslim, al-Musafirin, 201.

[738] B744 al-Bukhari, al-Adhan, 89.

[739] T3423 al-Tirmidhi, al-Daʿawat, 32.

[740] T3423 al-Tirmidhi, al-Daʿawat, 32.

[741] T3423 al-Tirmidhi, al-Daʿawat, 32.

[742] T3423 al-Tirmidhi, al-Daʿawat, 32.

[743] N1320 al-Nasaʾi, al-Sahw, 70; D997 Abu Da’ud, al-Salat, 183, 184.

[744] Al-Fath, 48:29.

[745] M1335 Muslim, al-Masajid, 136; T298 al-Tirmidhi, al-Salat, 108.

[746] M1352 Muslim, al-Masajid, 146.

[747] B843 al-Bukhari, al-Adhan, 155.

[748] T2878 al-Tirmidhi, Fadaʾil al-Qurʾan, 2.

[749] MK2733 al-Tabarani, al-Muʿjam al-kabir, III, 83.

[750] MK7532 al-Tabarani, al-Muʿjam al-kabir, VIII, 114.

[751] B793 al-Bukhari, al-Adhan, 122.

[752] MU406 al-Muwattaʾ, Kasr al-salah, 23.

[753] BSH2807 al-Bayhaqi, Shuʿab al-al-Iman, 3, 39; HM22473 Ibn Hanbal, V, 245.

[754] Ta Ha, 20:14.

[755] Al-ʿAlaq, 96:19.

[756] Al-ʿAnkabut 29:45.

[757] HM6576 Ibn Hanbal, II, 169.

[758] HM18535 Ibn Hanbal, IV, 266.

THE FIVE DAILY OBLIGATORY RITUAL PRAYERS:

THE ASCENSION (MIʿRĀJ) OF THE BELIEVER

عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: كُنْتُ مَعَ النَّبِيِّ s فِى سَفَرٍ... قَالَ: “رَأْسُ الْأَمْرِ الْإِسْلاَمُ وَعَمُودُهُ الصَّلاَةُ...”

Muʿadh b. Jabal (ra) said, “I accompanied the Prophet (saw) on a journey. The Messenger of Allah (saw) said,
“The foremost part of the matter is Islam (submission to Allah by pronouncing the word of testimony (Kalimat al-Shahāda), and its pillar
is the ritual prayer (Ṣalāt)…”
(T2616 al-Tirmidhi, al-Iman, 8; HM22366 Ibn Hanbal, V, 231)

سَمِعْتُ جُنْدَبًا الْقَسْرِيَّ يَقُولُ: قَالَ رَسُولُ اللَّهِ s:

“مَنْ صَلَّى صَلاَةَ الصُّبْحِ فَهُوَ فِى ذِمَّةِ اللَّهِ...”

عَنِ عَبْدِ اللَّهِ بْنِ عُمَرَ أَنَّ رَسُولَ اللَّهِ s قَالَ:

“الَّذِى تَفُوتُهُ صَلاَةُ الْعَصْرِ كَأَنَّمَا وُتِرَ أَهْلَهُ وَمَالَهُ.”

عَنْ أَبِى هُرَيْرَةَ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ s يَقُولُ:

“أَرَأَيْتُمْ لَوْ أَنَّ نَهْرًا بِبَابِ أَحَدِكُمْ، يَغْتَسِلُ فِيهِ كُلَّ يَوْمٍ خَمْسًا، مَا تَقُولُ ذَلِكَ يُبْقِى مِنْ دَرَنِهِ؟.” قَالُوا: لاَ يُبْقِى مِنْ دَرَنِهِ شَيْئًا. قَالَ: “فَذَلِكَ مَثَلُ الصَّلَوَاتِ الْخَمْسِ، يَمْحُو اللَّهُ بِهَا الْخَطَايَا.”

قَالَ سَعِيدُ بْنُ الْمُسَيَّبِ: إِنَّ أَبَا قَتَادَةَ بْنَ رَبْعِىٍّ أَخْبَرَهُ قَالَ: قَالَ رَسُولُ اللَّهِ s: “قَالَ اللَّهُ عَزَّ وجَلَّ: إِنِّى فَرَضْتُ عَلَى أُمَّتِكَ خَمْسَ صَلَوَاتٍ وَعَهِدْتُ عِنْدِى عَهْدًا أَنَّهُ مَنْ جَاءَ يُحَافِظُ عَلَيْهِنَّ لِوَقْتِهِنَّ أَدْخَلْتُهُ الْجَنَّةَ وَمَنْ لَمْ يُحَافِظْ عَلَيْهِنَّ فَلاَ عَهْدَ لَهُ عِنْدِى.”

According to Jundab b. ʿAbdullah (ra), the Messenger of Allah
(peace and blessings be up on him) said, “He who prays the ritual fajr prayer (in congregation) is under the protection of Allah…”
(M1494 Muslim, al-Masajid, 262)

According to ʿAbdullah b. ʿUmar (ra), Allah’s Messenger (saw) said, “Whoever misses the late afternoon ritual (ʿAṣr) (intentionally) then it is as if he lost his family and property.”
(B552 al-Bukhari, Mawaqit al-Salat, 14; M1417 Muslim, al-Masajid, 200)

Abu Hurayra (ra) narrated that he heard the Messenger of Allah (saw) saying, “If there was a river at the door of anyone of your houses and he took a bath in it five times a day, would you notice any dirt on him?” They said, “Not a trace of dirt would be left.” The Messenger of Allah (saw) then said, “That is the example of the five ritual prayers with which Allah blots out sinful deeds.”
(B528 al-Bukhari, Mawaqit al-salah, 6)

According to the narration of Saʿid b. al-Musayyab, on the authority of Abu Qatada b. Rabʿiyy (ra), the Messenger of Allah (saw) said, “Allah the Exalted said, ‘I made five times ritual prayers obligatory on your people, and I took a guarantee that if anyone observes them regularly at their appointed times, I shall admit him to Paradise; if anyone does not offer them regularly, there is no such guarantee of Mine for him.’”
(D430 Abu Da’ud, al-Salat, 9)

When the Master of masters was in Mecca one night, angel Jibril came into his room by splitting open the roof. Jibril went on to open up the chest of the Prophet (saw), washed it with Zamzam water, and filled his chest up with wisdom and faith. Then holding his hands, he took him up to the heavens. During their journey through the levels of heaven, our beloved Prophet came to meet prophets such as Adam, Idris, Moses, Jesus and Abraham, and had an opportunity to converse with them. He came back from this miraculous journey to the Most Compassionate (al-Rahman) with great gifts. Perhaps, the best of these gifts were the five daily ritual prayers, which Allah the Exalted made equal to fifty ritual prayers.[759]

Indeed the Prophet (saw) performed the ritual prayer from the very beginning of his prophethood (risāla), and the Meccan polytheists went to lenghts to prevent him from praying.[760] At first, the obligatory ritual prayers were performed in two cycles (rakʿas). After the Hijra or emmigration, they were increased to four rakʿas.[761] And finally at the Miʿraj, the five daily ritual prayers were bestowed upon the Muslims as a gift.

Ritual prayer was also an act of worship that was made obligatory for previous religious communities.[762] Allah the Almighty said “… ritual prayer is obligatory for the believers at prescribed times,”[763] and wanted believers to organize their daily life according to the times of worship. In Islam the motive behind the ritual prayer is to discipline the members of the community and to secure a strong concsiousness of Allah (swt) through making the ritual prayer, which teaches the individual to resist against difficulties and to be patient,[764] obligatory upon Muslims. Thus performance of a ritual prayer on time supports the self-discipline of this person by helping him to acquire certain merits such as using time efficiently, observing designated times and keeping one’s schedule in order. As such, the ritual prayer inspires people to perform acts of worship regularly. That is why the Prophet (saw) considered it as the essence of Islam when he said, “The head of the matter is Islam (submission to Allah by pronouncing the words of testimony (kalimat al-Shahāda), and its pillar is the ritual prayer (Ṣalāt).”[765]

The most beautiful way of making sure that the servant draws closer to his Creator and acquires His forgiveness and mercy is to perform ritual prayers at fajr, zuhr, ‘asr, maghrib and ‘isha’.

A Muslim wakes up to the day with the call to ritual prayer (adhān) At dawn, he gets up full of energy inspired by the good news and words that are found recited only in the call to the fajr prayer, which are “The ritual prayer is better than sleep.” This spiritual joy and peace drawn from being in the presence of the Exalted Creator with a clear mind continues throughout the day. One should consider it as a grave loss, if one misses the invitation of Allah the Almighty to the first meeting of the day, since He says in the Holy Qur’an, “… And perform the fajr prayer, since the fajr prayer is always witnessed.”[766] Based upon this verse and according to the Prophetic saying, angels of the day and angels of the night get together during the time of the fajr ritual prayer[767] and bear witness to the performance of this ritual prayer which takes place at the most blessed time of the whole day. When our Master the Prophet (saw) said, “He who performs the fajr ritual prayer is under the protection of Allah,”[768] he also said that the person who attaches himself to his Lord before sunrise by performing the ritual prayer at fajr begins acquiring His mercy. This ritual prayer is so important that the Messenger of Allah (saw) described even the two rakʿas Sunna, which is advised to be performed before the obligatory two rakʿas, as “better than this world and what it contains.”[769]

According to some narrations,[770] the Messenger of Allah (saw) and his Companions (ra) stopped to take a rest when they were returning from the Hudaybiya Expedition, and according to some other reports,[771] they stopped to take a rest when they were returning from the Khaybar Expedition. In both of these reports, when the Messenger of Allah (saw) asked, “Who shall guard us?” his beloved muʾadhdhin (the person who publicly makes the call to prayer) Bilal al-Ḥabashi came forth and said, “I will.” Then the Prophet (saw) asked, “What if you fall asleep?” and Bilal replied insistently, “No (I will not fall asleep).” After this conversation, the group took a rest and slept with the feeling of security that Bilal would wake them up. However, because of the heavy conditions of the long journey, just like all the other travellers, Bilal was also overwhelmed by sleep. The time of the fajr ritual prayer came to an end and the sun had risen by the time they began to get up one after another. ʿUmar (ra) was the first to get up and he said to his comrades, “Speak up (so that the Messenger of Allah (saw) may get up).” Having heard the Companions (ra) speaking amongst themselves our beloved Prophet got up and with the Companions (ra) made up for the missed performance of their morning ritual prayer. After completing the ritual prayer the Prophet (saw) said, “If anyone of you (misses the performance of a ritual prayer) because of sleeping or due to forgetfulness, let him follow this way.”[772]

As the Prophet (saw) stated, “There is no (supererogatory) ritual prayer after the time of the fajr ritual prayer (begins), except for the two prostrations (i.e., Sunna ritual prayer with two rakʿas).”[773] Our Master the Prophet (saw) used to recite the Qur’anic Suras, “Disbelievers (al-Kafirun)” and “Purity (al-Ikhlas)” in turn after reciting the Sura Fatiha and then make two rakʿas of the Sunna ritual prayer at the fajr.[774] According to the narration of our mother ʿAʾisha (ra), when the muʾadhdhin made the call to ritual prayer, the Messenger of Allah (saw) used to get up when the sky began to lighten and he would perform two cycles (rakʿas) of Sunna ritual prayer; then he used to wait either by laying down on his right side[775] or by talking to his wife[776] until the muʾadhdhin made the second call to prayer (iqāma), which calls the worshippers to commence the obligatory ritual prayer.

When the Messenger of Allah (saw) led the obligatory part of the fajr ritual prayer, he would keep recitation of other Qur’anic verses at a moderate length after reciting the Sura al-Fatiha of the Holy Qur’an. Abu Barza said that he sometimes recited between sixty to a hundred verses.[777] However, it also happened that the Prophet (saw) completed the fajr ritual prayer reciting the Suras Daybreak (al-Falaq) and People (al-Nas) with two rakʿas after the Sura al-Fatiha.[778] It seems that he took into account his situation and the situation of the people in the congregation when he decided how long the recitation from the Holy Qur’an should be after the Sura al-Fatiha. As a matter of fact, once when the Prophet of Mercy was leading the performance of a ritual prayer he heard a child, who was with his mother in the congregation, crying, so he ended by reciting the short Suras of the Holy Qur’an. Later, he explained that by doing this he wanted to prevent the child from bothering his mother even more.[779] It is important to note that female Companions (ra) did not have to perform the ritual prayer in congregation behind our Master the Prophet.[780]

After the performance of the fajr ritual prayer, no other ritual prayer was performed until the sun rose to a certain point.[781] This time period lasted almost 40-45 minutes. Our beloved Master used to take advantage of this period by remaining sitting at the place where he performed the ritual prayer and talking to his Companions (ra).[782] Subsequently, when the sun had risen to a certain point, he would perform the forenoon (Ṣalāt al-Ḍuḥa) ritual prayer. Bara b. ʿAzib (ra) reported that during all the eighteen journeys that they spent together, the Messenger of Allah (saw) always performed this two-rakʿa prayer before noon.[783]

The believer is the one who gets up before sunrise, performs the wudu’, and prays his fajr ritual prayer. Thus, he begins the day after the sunrise with a feeling of peace resulting from worshipping his Lord. As time passes by, he gets tired … When the sun is at the zenith point, it is time to get some rest. When the sun moves a little to the west from the zenith point, it is time to stand up in front of the Divine Presence… this is the time to refresh the soul, which has gotten tired due to a process of struggle that has lasted for hours… At that moment the call to ritual prayer reaches out. By the call to ritual prayer, isolation from the world and worldly affairs begins… A delightful peace embraces the soul.

The afternoon prayer (Ṣalāt al-Ẓuhr) is performed immediately after the sun inclines towards the west.[784] However, in places, like the Arabian Peninsula, where the summer is really scorching, the beginning of the time of the zuhr ritual prayer coincides with very high temperatures. This is why the Prophet of Mercy advised us to delay the performance of the afternoon ritual prayer for a while, by saying, “Pray the afternoon ritual prayer when it becomes (a bit) cooler as the severity of heat is (as if) from the raging of the Hell-fire.”[785]

When the sun’s effect starts to diminish and the shadows of things grow either as much as or twice their height, that is the time that the afternoon ritual prayer comes to an end and the time of the late afternoon ritual prayer (Ṣalāt al-ʿAṣr) begins. The time between noon and the late afternoon is the hottest part of the day. Just as people who live in hot countries today, the Companions (ra) used to also take advantage of this time by taking a nap, which is called “qaylūla;” and when the effect of the heat lessened they would rise and return to their occupations to earn their livelihood. Thus, our Prophet warned his Companions (ra) not to miss the ‘asr prayer in their rush to return to their occupation, by saying, “Whoever leaves the late afternoon ritual prayer (ʿAṣr), all his (good) deeds will be annulled,”[786] and by saying, “Whoever misses the ‘asr ritual prayer (intentionally) then it is as if he lost his family and property.”[787]

In the Holy Qur’an, Allah (swt) says, “Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.”[788] There are various interpretations regarding the meaning of the “middle prayer” in this context. Some scholars interpreted this as the zuhr prayer since it is performed immediately after the sun passes the zenith point.[789] However, the Prophetic ḥadīth saying that “The middle prayer is the ‘asr prayer”[790] settles the issue. Similarly, ʿAbd Allah b. ʿAbbas (ra), a cousin of the Prophet and a knowledgeable scholar, reported how the Messenger of Allah (saw) cursed the unbelievers when he could not perform the ‘asr prayer because of the sever war conditions: “They (the unbelievers) prevented us from offering the middle prayer (i.e., ʿAṣr prayer). May Allah fill their houses and their graves with Hell-fire!”[791]

Our Master the Prophet (saw) prohibited the performance of a ritual prayer during certain times: after the performance of the fajr ritual prayer until the sun rose at the horizon; when the sun was at the zenith point; and after the performance of the late afternoon ritual prayer until the sun set. The reason behind this prohibition was that during these times the followers of false religions, such as the pagans, used to prostrate to the sun.[792]

As the day comes closer to the end and the sun sets, the time of a new ritual prayer begins. A believer must be quick in responding to the call of our Almighty Lord. This is because the period in which to perform the sunset ritual prayer (Ṣalāt al-Maghrib) is the shortest compared to the periods of the other ritual prayers. This is why our beloved Prophet said, “My umma will remain well, so long as they would not delay the sunset ritual prayer until the stars shine brightly just like a network,”[793] and encouraged us to perform the sunset ritual prayer as soon as its time begins. Salama b. Akwa, one of the Companions (ra) of the Prophet (saw), said that they used to perform the sunset prayer immediately after the sun set.[794] Rafiʿ b. Hadij (ra) expressed the sensitivity of the Companions (ra) of the Prophet (saw) regarding this issue, as he said, “We used to offer the sunset ritual prayer with the Prophet (saw) and after finishing the prayer one of us might go away and could still see as far as the spot where one’s arrow might reach when shot by a bow.”[795]

ʿAbd Allah b. ʿUmar, a great Companion (ra), who was well known for his love of worship, used to say, “The sunset ritual prayer is the odd number prayer (witr) of the daytime ritual prayers.”[796] When the Messenger of Allah (saw) led the sunset ritual prayer during the summer times, he used to recite longer Suras from the Noble Qur’an, since the time period of the sunset ritual prayer during the summer time is longer than it is during the winter time. The Sura named, “Aʿraf” (The Heights) is one of these longer Suras. Zayd b. Thabit (ra), having knowledge of this, suspected that Marwan recited small Suras of the Holy Qur’an during the sunset prayers and he did not approve of this, so he asked him, “O ʿAbd al-Malik! Do you recite the shorter Suras, al-Ikhlas and al-Kawthar (Purity and Abundance) during the sunset ritual prayer?” When Marwan said, “Yes,” Zayd b. Thabit warned him as follows: “I swear by Allah that I saw the Messenger of Allah reciting one of the two longer Suras, ‘Alif lām mīm sād’ (the Aʿraf) Sura, during it.”[797] The last ritual prayer led by the Messenger of Allah (saw) before his death was a sunset ritual prayer, and in this ritual prayer he recited the Sura, al-Mursalat ([Winds] Sent Forth).[798]

The last ring that makes up the chain of the five daily ritual prayers, which are among the essentials of our religion, is the ‘isha’ ritual prayer (Ṣalāt al-ʿIshāʾ). When the time of the sunset ritual prayer is over, the time of the ‘isha’ ritual prayer begins, and it lasts until the beginning of the time of the fajr ritual prayer. The ‘isha’ ritual prayer means that a believer at the end of the day stands up in front of the presence of the Lord, and ends the day by worshipping Him. This is why it is advised that one should perform it as late as possible since it should be the last thing one does in that day.[799] In this regard, Muʿadh b. Jabal (ra) narrated this event: “Once we were waiting for the Messenger of Allah (saw) to lead the ‘isha’ ritual prayer. He did not come for such a long time that we began to think that he might not come. One of us said, ‘(Perhaps) the Messenger of Allah (saw) has already performed the ‘isha’ ritual prayer, and so he will not appear (to lead the ‘isha’ ritual prayer tonight).’ Then the Messenger of Allah (saw) arrived. We said to him, ‘O Messenger of Allah! We thought you would not come and one of us even said, ‘(Perhaps) the Messenger of Allah (saw) has already performed the ‘isha’ ritual prayer, and so he will not appear (to lead the ‘isha’ ritual prayer).’ Having heard this, the Messenger of Allah (saw) said, ‘Perform this ritual prayer in the darkness of the night! You are elevated above other religious communities because of this ritual prayer since no other community before you performed it.’”[800]

Because the Bedouins used to be busy with their camels until it got dark, they began to call this ritual prayer “ʿatama” (darkness), but the Noble Prophet did not approve of the name ʿatama, and asked his followers to call this ritual prayer ʿIshāʾ,[801] that is “the ritual prayer that is performed when it gets dark, as it is called in Allah’s Book.”[802] The two ritual prayers that are the most difficult for the hypocrites are the ‘isha’ and the fajr ritual prayers.[803] This is the reason why attending these ritual prayers regularly may be a sign of a person’s true submission to Allah (swt) and sincerity in his belief. Our Prophet even gave the good news that if a person performs the ‘isha’ and the fajr ritual prayers in congregation, this person is considered as if he spent all night performing ritual prayers.[804] The Prophet (saw) described these ritual prayers such that one should perform them even if he had to do so by crawling. Yet even these precious times, despite their great value and virtue, were never properly appreciated.[805]

The Witr ritual prayer is an independent ritual prayer performed after the ‘isha’ ritual prayer. Different reports identify the number of the rakʿas of the Witr ritual prayer differently, as five, three or only one.[806] Although during Ramadan, it is performed in congregation after the Tarāwīḥ ritual prayer, generally it is performed individually. It should be performed on time, but if one cannot perform it on time it may also be made up later (qaḍā). The Messenger of Allah (saw) emphasized the importance of this ritual prayer, when he said, “Allah the Exalted has given you an extra prayer which is better for you than the red camels (i.e., high breed camels). This is the Witr, which Allah has appointed for you between the ‘isha’ prayer and the daybreak,”[807] and “The Witr is a real (duty), so he who does not observe it does not belong to us.”[808]

The Prophet (saw), who did not neglect worshipping Allah during the night as well as the day, used to perform the Witr ritual prayer after he performed the Tahajjud ritual prayer.[809] According to reports from our respected mother ʿAʾisha (ra), the Noble Messenger performed the Tahajjud ritual prayer while she slept in the room and then when he wanted to perform the Witr ritual prayer, he would wake her up and so she would perform the Witr ritual prayer with him.[810] Accordingly, the Prophet (saw) seems to have performed the Witr ritual prayer very late in the night. Indeed he asked that the Witr ritual prayer should definitely be performed before the fajr ritual prayer.[811] Moreover, ʿAʾisha (ra) said, “Anyone who is afraid that he shall sleep until the fajr ritual prayer time, should perform the Witr before going to sleep; but anyone who feels that he is likely to wake up at the end of the night should perform it then.”[812]

Our mother ʿAʾisha (ra) was able to give us detailed report about the life of the Prophet (saw) at home, including how he worshipped while he was away from other people. When she was asked, she informed her listeners about the Sunna ritual prayers, which the Messenger of Allah (saw) performed together with the obligatory ritual prayers, in this fashion: “Before the afternoon ritual prayer, he used to perform four rakʿas in my house; then he would go out and lead the people in the ritual prayer; then he would come back and perform two more rakʿas. When he led the people in the sunset ritual prayer, he used to come back and perform the two rakʿas at home. Then he would lead the people in the ‘isha’ ritual prayer, and following that he would enter my house and pray two rakʿas. He would perform nine rakʿas during the night, including the Witr. At night he would pray for a long time standing and for a long time sitting, and when he recited the Holy Qur’an while standing, he would bow and prostrate himself from the standing position, and when he recited while sitting, he would bow and prostrate himself from the sitting position, and when it was fajr he would perform two rakʿas.”[813] In a different transmission of this ḥadīth, there is an additional statement, “He used to perform two rakʿas before the obligatory zuhr prayer, and then he would go to perform (the obligatory ritual prayer in congregation).”[814]

The ritual prayer, which is the best to indicate the servitude of the servant of Allah, has various aims. The five daily obligatory ritual prayers are a continuous connection and communication with Allah (swt). The heart of the servant, who meets his Lord during the performance of the ritual prayer, is filled with peace every time he remembers Allah.[815] He knows that he is always together with Allah and that he is under Allah’s supervision. The ritual prayer, which is only properly performed with this understanding, protects the human being from committing any improper and evil behavior,[816] and it redeems the sins committed in between the ritual prayers.[817] Furthermore, the five daily ritual prayers endow people with the notion of organizing their daily affairs and using their time efficiently. The day of a Muslim begins with the fajr ritual prayer and the day is divided into reasonable portions by the other daily ritual prayers and ends with the ‘isha’ ritual prayer. Performance of the five daily ritual prayers in congregation indicates the mutual support among, and solidarity of, the Muslims.

The ritual prayer was made obligatory during the Prophet’s ascent to Heaven (Miʿrāj); it is a gift from the Heights… A person who performs the ritual prayer goes through this sacred journey himself. If it is performed properly in accordance with its aim, it becomes the “Miʿrāj” (Ascent to Heaven) of a believer. The performance of the five ritual prayers makes sure that a believer undergoes a process of purification and protection five times a day. … Indeed, the Prophet (saw) makes the following analogy to exemplify this purification: “If there was a river at the door of anyone of your houses and he took a bath in it five times a day, would you notice any dirt on him?” The Companions (ra) said, “Not a trace of dirt would be left.” The Messenger of Allah (saw) then said, “That is the example of the five ritual prayers with which Allah blots out sinful deeds.”[818] Furthermore, Allah gave the following good news to His Prophet, about those who properly perform the ritual prayer: “I made five times’ prayers obligatory on your people, and I took a guarantee that if anyone observes them regularly at their appointed times, I shall admit him to Paradise; if anyone does not offer them regularly, there is no such guarantee of Mine for him.”[819]

We should not forget that those who do not attend the invitation of their Lord by the call to ritual prayers, and those who do not fortify themselves in their servitude to Allah (swt) by bowing down and prostrating before Him, in short, those who do not pay proper attention to their ritual prayers are reproached in the Holy Qur’an by the following verse: “So woe to those who pray but are heedless of their prayer!”[820] On the one hand, there are verses in the Holy Qur’an stating that those who ridicule ritual prayers are not able to use their reason,[821] and that the thing that prevents man from performing ritual prayers is Satan.[822] On the other hand, it is comforting to read in the Holy Qur’an that the ritual prayer performed humbly[823] will protect believers from doing evil acts.[824] The believer asks help from Allah (swt) by means of his ritual prayer,[825] he is purified, refreshed and acquires strength by means of ritual prayer, which is the key to Paradise[826] and the pillar of the religion. Thus, he always prays the following way: “O Lord, grant that I and my offspring may keep up the ritual prayer. Our Lord, accept my request.”[827]

[759] B349 al-Bukhari, al-Salat, 1; M415 Muslim, al-Iman, 263.

[760] Al-ʿAlaq, 96:9-10.

[761] B395 al-Bukhari, Manaqib al-ansar, 48.

[762] Al-Baqara, 2: 83; Yunus, 10/87; al-Anbiyaʾ, 21: 73.

[763] Al-Nisaʾ, 4: 103.

[764] Al-Baqara, 2: 153.

[765] T2616 al-Tirmidhi, al-Iman, 8; HM22366 Ibn Hanbal, V, 231.

[766] Al-Israʾ, 17: 78.

[767] B648 al-Bukhari, al-Adhan, 31; M1473 Muslim, al-Masajid, 246.

[768] M1494 Muslim, al-Masajid, 262.

[769] M1688 Muslim, al-Musafirin, 96.

[770] HM3710 Ibn Hanbal, I, 391.

[771] M1560 Muslim, al-Masajid, 309; D435 Abu Da’ud, al-Salat, 11.

[772] HM3657 Ibn Hanbal, I, 386.

[773] T419 al-Tirmidhi, al-Salat, 193; D1278 Abu Da’ud, al-Tatawwuʿ, 10.

[774] T417 al-Tirmidhi, al-Salat, 191; IM1148 Ibn Maja, al-Iqama, 102.

[775] B626 al-Bukhari, al-Adhan, 15.

[776] B1161 al-Bukhari, Tahajjud 24; M1732 Muslim, al-Musafirin, 133.

[777] B547 al-Bukhari, Mawaqit al-salah, 13.

[778] N5436 al-Nasaʾi, al-Istiʿadha, 1.

[779] B707 al-Bukhari, al-Adhan, 65.

[780] B707 al-Bukhari, al-Adhan, 65. B578 al-Bukhari, Mawaqit al-salah, 27; M1457 Muslim, al-Masajid, 230.

[781] B586 al-Bukhari, Mawaqit al-salah, 31.

[782] M1525 Muslim, al-Masajid, 286.

[783] D1222 Abu Da’ud, Safar, 7; T550 al-Tirmidhi, al-Jumʿa, 41.

[784] M1404 Muslim, al-Masajid, 188; B771 al-Bukhari, al-Adhan, 104.

[785] B538 al-Bukhari, Mawaqit al-salah, 9; M1398 Muslim, al-Masajid, 182.

[786] B553 al-Bukhari, Mawaqit al-salah, 14.

[787] B552 al-Bukhari, Mawaqit al-salah, 14; M1417 Muslim, al-Masajid, 200.

[788] Al-Baqara, 2: 238.

[789] T182 al-Tirmidhi, al-Salat, 19; MU317 al-Muwattaʾ, Salat al-jumʿa, 8.

[790] T181 al-Tirmidhi, al-Salat, 19; HM20417 Ibn Hanbal, V, 14.

[791] HM2745 Ibn Hanbal, I, 302; D409 Abu Da’ud, al-Salat, 5.

[792] B586 al-Bukhari, Mawaqit al-salah, 31; M1930 Muslim, al-Musafirin, 294.

[793] DM1240 al-Darimi, al-Salat, 17; D418 Abu Da’ud, al-Salat, 6.

[794] B561 al-Bukhari, Mawaqit al-salah, 18.

[795] B559 al-Bukhari, Mawaqit al-salah, 18; M1441 Muslim, al-Masajid, 217.

[796] MU276 al-Muwattaʾ, Salah al-layl, 3.

[797] N990 al-Nasaʾi, Iftitah, 67; B764 al-Bukhari, al-Adhan, 98.

[798] B4429 al-Bukhari, al-Maghazi, 84.

[799] D46 Abu Da’ud, al-Tahara, 25; N535 al-Nasaʾi, al-Mawaqit, 20.

[800] HM22416 Ibn Hanbal, V, 237; D421 Abu Da’ud, al-Salat, 7.

[801] Al-Nūr, 24: 58.

[802] M1456 Muslim, al-Masajid, 229.

[803] M1482 Muslim, al-Masajid, 252.

[804] D555 Abu Da’ud, al-Salat, 47; T221 al-Tirmidhi, al-Salat, 51.

[805] B615 al-Bukhari, al-Adhan, 9; M981 Muslim, al-Salat, 129.

[806] D1422 Abu Da’ud, al-Witr, 3; N1713 al-Nasaʾi, Qiyam al-layl, 40.

[807] D1418 Abu Da’ud, al-Witr, 1.

[808] D1419 Abu Da’ud, al-Witr, 2.

[809] M1729 Muslim, al-Musafirin, 130.

[810] B997 al-Bukhari, al-Witr, 3; M1141 Muslim, al-Salat, 268.

[811] T469 al-Tirmidhi, al-Witr, 12.

[812] MU272 al-Muwattaʾ, Salat al-layl, 3.

[813] M1699 Muslim, al-Musafirin, 105.

[814] HM26339 Ibn Hanbal, VI, 216.

[815] Al-Raʿd, 13: 28.

[816] Al-ʿAnkabut 29: 45.

[817] M551 Muslim, al-Tahara, 15.

[818] B528 al-Bukhari, Mawaqit al-salah, 6; M1522 Muslim, al-Masajid, 283.

[819] D430 Abu Da’ud, al-Salat, 9; IM1403 Ibn Maja, Iqamat al-salawat, 194.

[820] Al-Maʿun, 107: 4-5.

[821] Al-Maʾida, 5: 58.

[822] Al-Maʾida, 5: 91.

[823] Al-Muʾminun, 23: 2.

[824] Al-ʿAnkabut 29: 45.

[825] Al-Baqara, 2: 153.

[826] T4 al-Tirmidhi, al-Tahara, 1; HM14717 Ibn Hanbal, III, 341.

[827] Ibrahim, 14: 40.

CONGREGATIONAL RITUAL PRAYERS (ṢALĀT AL-JAMĀ‘A):

TURNING COMMUNALLY TOWARDS ALLAH

عَنْ أَبِى سَعِيدٍ قَالَ: قَالَ رَسُولُ اللَّهِ s: “إِذَا رَأَيْتُمُ الرَّجُلَ يَتَعَاهَدُ الْمَسْجِدَ فَاشْهَدُوا لَهُ بِالْإِيمَانِ” فَإِنَّ اللَّهَ تَعَالَى يَقُولُ: ﴿إِنَّمَا يَعْمُرُ مَسَاجِدَ اللَّهِ مَنْ آمَنَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَقَامَ الصَّلاَةَ وَآتَى الزَّكَاةَ﴾ الْآيَةَ

According to Abu Saʿid (al-Khudri) (ra), the Messenger of Allah (saw) said, “If you see a man who comes to the mosques (masjid) regularly, then bear witness to his faith! This is because Allah, the Exalted, says,
‘The only ones who tend Allah’s places of worship are those who believe in Allah and the Last Day, who keep up the prayer, who pay the prescribed alms, and who fear no one but Allah …’”
(Al-Tawba, 9: 18; T2617 al-Tirmidhi, al-Iman, 8; IM802 Ibn Maja, al-Masajid, 19)

عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ: أَنَّ رَسُولَ اللَّهِ s قَالَ: “صَلاَةُ الْجَمَاعَةِ تَفْضُلُ صَلاَةَ الْفَذِّ بِسَبْعٍ وَعِشْرِينَ دَرَجَةً.”

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s قَالَ: “حِينَ يَخْرُجُ الرَّجُلُ مِنْ بَيْتِهِ إِلَى مَسْجِدِهِ، فَرِجْلٌ تُكْتَبُ حَسَنَةً وَرِجْلٌ تَمْحُو سَيِّئَةً.”

عَنْ أَبِى مَسْعُودٍ قَالَ: كَانَ رَسُولُ اللَّهِ s يَمْسَحُ مَنَاكِبَنَا فِى الصَّلاَةِ وَيَقُولُ: “اسْتَوُوا وَلاَ تَخْتَلِفُوا، فَتَخْتَلِفَ قُلُوبُكُمْ...”

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s قَالَ: “مَنْ غَدَا إِلَى الْمَسْجِدِ وَرَاحَ أَعَدَّ اللَّهُ لَهُ نُزُلَهُ مِنَ الْجَنَّةِ كُلَّمَا غَدَا أَوْ رَاحَ.”

ʿAbd Allah b. ʿUmar (ra) reported that Allah’s Messenger (saw) said, “The ritual prayer performed in congregation is twenty-seven times superior to the ritual prayer performed by a person alone.”
(B645 al-Bukhari, al-Adhan, 30; M1477 Muslim, al-Masajid, 249)

According to Abu Hurayra (ra), the Prophet (saw) said, “When a man goes out of his house to go to the mosque then with one step a merit is recorded for him and with the other a sin of his is erased.”
(N705 al-Nasaʾi, al-Masajid, 14; HM8240 Ibn Hanbal, II, 320)

Abu Masʿud (ra) said, “The Messenger of Allah (saw) used to touch our shoulders in prayer and say, ‘Keep straight, don’t stand uneven, lest there would be dissension in your hearts! …’”
(M972 Muslim, al-Salat, 122)

According to Abu Hurayra (ra), the Prophet (saw) said, “Whoever goes to the mosque at fajr and in the evening (for the congregational prayer), Allah will prepare for him an honorable place in Paradise for (what he has done) at fajr and in the evening.”
(B662 al-Bukhari, al-Adhan, 37; M1524 Muslim, al-Masajid, 285)

The Blessed Prophet seems to have indicated that the time for his departure from this world was getting closer by saying his farewells to his community during the well-known Farewell Pilgrimage (Ḥajj al-Wadā’). Indeed, a short while after returning from the Farewell Pilgrimage he fell ill. Although he was ill, he still paid special attention in going to the mosque and leading the ritual prayers for his Companions (ra). At last, on a Thursday[828] at the time of the ‘isha’ ritual prayer, the call to ritual prayer (adhān) was made, people gathered, but the Noble Messenger did not come to the mosque. Everybody was waiting for him. Then the Prophet (saw), who was lying in his bed, asked “if people had performed the ritual prayer.” In fact, they had not performed the ritual prayer yet and they did not intend to do so without the Prophet (saw) leading them. Thus, the Prophet (saw) washed his body and tried to get up, but he could not. He fainted. When he recovered, he asked again if the people had performed the ritual prayer. However, the people were still waiting for him. He tried again to get up and do his wudu’s, but he again collapsed. Finally, he regained consciousness for the third time, washed himself three times, got prepared, but then for the third time fainted. He finally understood that he did not have the strength to go to the mosque. Nevertheless, somebody would have to lead the ritual prayer. Thus, he sent someone to tell Abu Bakr (ra) to lead the prayer. At a point at which he felt a little better, he went to the mosque for the zuhr prayer with the assistance of ‘Ali and ‘Abbas (ra), but even then it was clear that the Prophet (saw) was walking with great difficulty. He participated in the performance of the ritual prayer led by Abu Bakr.[829] But after that, he was never able to get out of his room. He was getting weaker and weaker. On Monday, as he felt himself somehow better, he took off the curtain of the window on the side of the mosque and watched how his Companions (ra) performed the ritual prayer. They were in rows and performing the fajr ritual prayer led by Abu Bakr. Having seen their situation, the Prophet (saw) felt good, smiled, and thanked Allah (swt). His Companions saw the Prophet (saw) standing by the window, and became happy and excited hoping that he would join them again. However, the Prophet (saw) could only make signs indicating that they should finish their ritual prayer and then he closed the curtain. It was the last time[830] that the Companions (ra) saw the Messenger of Allah (saw) alive, as he died before noon of that day.[831]

During the early years of Islam in Mecca, when no mosque had been built, the Prophet (saw) use to perform the ritual prayers secretly with the first group of Muslims in the house of Arqam b. Abu al-Arqam (ra), which became known as Dār al-Arkām.[832] When ʿUmar (ra) accepted Islam, the Companions (ra) of the Prophet (saw) were able to perform a ritual prayer for the first time in the vicinity of the Kaʿba.[833] As time passed, people of Medina accepted Islam and Abu Umama Asʿad b. Zurara (ra(, one of the first Muslims in Medina, built a mosque in Medina and led ritual prayers in congregation until the emigration of the Prophet (saw) to Medina.[834] During his emigration from Mecca to Medina the Prophet (saw) performed ritual prayers in Quba when he stayed there,[835] and he led the first Friday congregational ritual prayer in Bani Salim’s mosque in the Ranuna Valley.[836] After the construction of the mosque of the Prophet (saw) in Medina, the Prophet (saw) led all obligatory ritual prayers in congregation until his death and he advised his Companions (ra) all the time to join the congregation of ritual prayer. This was because to go to the mosque regularly, to perform ritual prayers in congregation and to maintain the mosques were among the signs of being a Muslim. In this regard the Prophet (saw) said, “If you see a man who comes to the mosque (masjid) regularly, then bear witness to his faith! This is because Allah, the Exalted, says, ‘The only ones who tend Allah’s places of worship are those who believe in Allah and the Last Day, who keep up the prayer, who pay the prescribed alms, and who fear no one but Allah …’”[837]

There was, indeed, only one single aim behind the people’s emigration to Medina as a group, of matching the inhabitants of Medina and the Muhajirun from Mecca as brothers, of constructing a mosque where people could worship altogether, of searching for a form of invitation to call people to get together in the Divine Presence, and of the fact that there was a social dimension in all essential acts of worship prescribed by Islam. This single aim was to establish a society with an Islamic identity and to inform it with the consciousness of a single community clinging to the same belief. Certainly, the goal of Islam was not to have randomly gathered masses. It was intended to create a society, which was made of conscious human beings who clinged to the same goals. This is why the ritual prayer, perhaps the most important thing after having faith, is designed as something to be “performed in congregation” so as to support the cultivation of such a consciousness. Thus, although the ritual prayer is essentially something performed individually, it acquired a social character.

The congregation made up of Muslims, who are gathered to perform the ritual prayer in mosques, is the name of the spiritual society in which the egos of individuals are melted down; in which individuals leave their personal goals aside for the sake of noble goals. This group is a special group in which a common feeling, spirit, and consciousness are embodied. This is why the congregation, which assembles to perform the ritual prayer and which excludes all kinds of material and selfish interests, is a noble group. Its only goal is to please Allah (swt). Since this group, made up of faithful individuals, spiritually transforms and educates its members, the faithful depart from the mosque in a rejuvenated and refreshed condition after the performance of the ritual prayer. To confirm this, the Noble Messenger enumerated the beautiful properties, which were acquired by the ritual prayer in congregation, as follows: “He who performed wudu’ for ritual prayer and performed it properly and then went (to observe) obligatory ritual prayer and offered it along with people or with the congregation or in the mosque, Allah would pardon his sins.”[838] Anas b. Malik (ra) reported from the Prophet (saw) that he said, “Whoever performs the ritual prayer for Allah for forty days in congregation, catching the first Takbīr, two absolutions are written for him: deliverance from the fire, and deliverance from hypocrisy.”[839]

The Messenger of Allah (saw) informed us that the more populous the congregation is the better the ritual prayer is and the more merit it provides.[840] He also advised us that women should not be deprived of this source of mercy on the condition that they respect certain measures and said, “Do not prevent the female servants of Allah from visiting the mosques of Allah, but they may come to the mosque without having themselves perfumed.”[841] Our Master the Prophet (saw) also encouraged children just like women to participate in the atmosphere of the mosque and to perform in congregation.[842] He did not prevent children from going to the mosque; to the contrary he said that when he heard a child crying, he kept the ritual prayer short so that the child would not bother its mother.[843] It is noteworthy to remember that female Companions (ra) of the Prophet (saw), who understood the blessing in the ritual prayer performed in congregation, participated in the congregation behind the Prophet (saw) for the fajr ritual prayer.[844]

By continuing to participate in the congregation of the ritual prayer, a Muslim wants to acquire the divine mercy and blessing. It is also hoped that petitionary prayers made in congregation may be worthier in the presence of Allah. As our Master the Prophet (saw) said, “The ritual prayer in congregation is twenty seven times superior to the ritual prayer offered individually.”[845]

Additionally, performing ritual payers in congregation also protects from all kinds of heresy and deviation by keeping the individual away from places and groups where useless and sinful acts are committed. Indeed, the Prophet (saw) even told Abu al-Dardaʾ (ra) that when there are three people together but they do not perform the ritual prayer in congregation, then Satan will encompass and subjugate them. He further said, “So perform the ritual prayer in congregation, for the wolf eats only the straggling animal!”[846] This warning informs us, in the best manner, how the consciousness of community is connected to the spirit of congregation, otherwise the individual left alone would be lost and societies made up by individuals without congregation would be disintegrate.

There is a special emphasis in the Noble Qur’an that ritual prayers should be performed in congregation even under all kinds of terrible conditions such as war.[847] In fact, the Messenger of Allah (saw) and his Companions (ra) continued to perform the ritual prayer in congregation during the Battle of Dhat al-Riqʿa.[848] The Messenger of Allah (saw) did not tolerate a laid-back attitude regarding the performance of ritual prayers in congregation. In fact, once when he saw that only a small number of people attended the ‘isha’ prayer, he got quite angry. He even expressed his feeling that it might be a proper forewarning to burn the house of those who did not attend the congregation. He went on to state, “If anyone of them had known that he would get a bone covered with good meat, he would definitely attend the ‘isha’ ritual prayer.”[849] This statement clearly demonstrates how he viewed the attendance of ritual prayers in congregation.

The Prophet (saw) was not pleased when his community failed to acquire the goodness and merit drawn by the performance of ritual prayers in congregation. This is why he encouraged his Companions (ra) by mentioning the virtues of performing ritual prayers in congregation. Thus, the Messenger of Allah (saw) said, “When a man goes out of his house to go to the mosque, then with one step a merit is recorded for him and by the other a sin of his is erased.”[850] As such he indicated that if the person whose house is the farthest to the mosque would benefit the most when he attended a ritual prayer in congregation.[851] He also said that anyone who attended the congregation for the performance of the ‘isha’ ritual prayer was considered as if he had spent half of the night performing acts of worship, and if he attended the congregation for both the ‘isha’ and fajr ritual prayers, then this person was considered as if he had spent all night performing acts of worship.[852] Furthermore, the Prophet (saw) warned those who did not come to the mosque for Friday congregational ritual prayer by saying that their heart would be closed to Islam.[853] He also said that failure to attend the congregation for the ‘isha’ and fajr ritual prayers was the custom of hypocrites (munāfiqūn).[854] In actual fact, at that time the community knew that those who claimed to be Muslims even though they did not accept Islam were the ones that did not attend the ‘isha’ and fajr ritual prayers. The Messenger of Allah (saw) said regarding the two above-mentioned groups, “If they knew the reward of ‘isha’ and fajr ritual prayers in congregation, they would come to perform them even if they had to crawl.”[855] Accordingly, except for the Friday ritual prayer which is required to be performed in congregation,[856] we can find evidence in the Prophetic traditions of an emphasis on attending the congregation to perform especially the fajr and ‘isha’ ritual prayers.

After the Prophet (saw), his Companions (ra) maintained his emphasis on participating in congregational ritual prayers. Indeed, when Sulayman b. Abu Hasma (ra) did not attend the faja prayer one day, ʿUmar (ra) wondered if something had happened to him. So he wanted to visit his house on his way to the market to confirm that all was well with him. On his way, ʿUmar (ra) saw Sulayman’s mother Shifaʾ Umm Sulayman and asked her, “I did not see Sulayman in the congregation at the fajr ritual prayer.” She replied that Sulayman had overslept and had been unable attend the fajr prayer, because he had spent all his night performing ritual prayer. Having heard this reply, ʿUmar (ra) indicated his disapproval of this by saying, “Attention to the congregation for the fajr ritual prayer is better than spending all night performing ritual prayers.”[857] Based on the warnings of our Prophet, we understand that ritual prayers that are performed in congregation are the obligatory ritual prayers. Other than these, because of their essential character, which requires participation of people, certain other ritual prayers such as the Feast (Eid), the Tarawih, the Khusuf-Kusuf, the Drought, and the Janaiz ritual prayers have been performed in congregation since the time of the Prophet.[858] The Noble Messenger also performed congregational ritual prayers that are not performed on a certain time. For example, during the Battle of the Ditch (Khandaq), they performed the afternoon, late afternoon and sunset ritual prayers together and later than their regular time.[859] Similarly, when they fell asleep during a military campaign and could not perform the fajr ritual prayer on time, they performed it in congregation later after the sun rose.[860] Thus the Prophet (saw) provided us with examples of performing ritual prayers that were not performed on time in congregation, depending on opportunity and relevant conditions.

When the time of a ritual prayer began, the Prophet (saw) used to stop whatever he was busy with at home and go to the mosque to perform the ritual prayer.[861] Similarly, he had always stated the necessity and importance of participating in the ritual prayer congregation for those who do not have a valid excuse. Indeed, once Ibn Umm Maktum (ra), a blind Companion, asked the Prophet (saw) permission to perform ritual prayers at home on the ground that there was nobody to take him to the mosque. Then the Prophet (saw) asked whether he heard the call to the ritual prayer from his house. Having heard the answer to be in the affirmative, the Prophet (saw) said, “Then, respond to (the invitation),”[862] and thus he advised him not be deprived from the merit acquired by performing ritual prayers in congregation. The Prophet (saw) did give permission to people to refrain from attending congregational ritual prayers if they were afraid of something, or sick,[863] or if the weather conditions, such as cold and rainy nights, make it quite difficult to do so.[864] In accordance with the Islamic principle of convenience, the following are considered among valid excuses to fail to attend congregation: heavy snow, flood, mud, disability, taking care of a sick person, lack of security, searching for a missing item and funeral services.[865]

The Messenger of Allah (saw) advised that if two persons get together, the older should lead the ritual prayer and they should recite the call to ritual prayer and perform their ritual prayer;[866] if they are three people, the one who recites the Holy Qur’an best should lead the ritual prayer.[867] Thus he taught the principles of the congregational ritual prayers. For example, according to Ibn ʿAbbas’ report, when he was a small child, one night, he stayed at the Prophet’s house. When the Prophet (saw) started performing a ritual prayer, he began performing the ritual prayer following the Prophet (saw) on his left side. As the Prophet (saw) became aware of this, he took him to his right side and led the ritual prayer.[868]

The first and foremost precondition of performing ritual prayers is to line up in rows. The Prophet (saw) described keeping rows evenly, as a part of the ritual prayer in congregation, makes it beautiful,[869] or even completes and perfects it.[870] In fact, the Prophet (saw) stated that angels draw themselves up in rows before Allah and asked his Companions (ra) to make rows in the way angels do. Thus he said, “They (Angels) make the first row complete and keep close together in the row.”[871] The Messenger of Allah (saw) also emphasized that rows must be even; he used to check if the rows were even before starting to lead ritual prayers.[872] Touching the shoulders of people in rows, he used warn them by saying, “Keep straight, don’t be irregular, otherwise there would be dissension in your hearts!..”[873]

He prescribed that the imām should stand before the first row at the center, and accordingly people should close up the gap.[874] He advised that knowledgeable and wise people preferably stand behind the imām.[875] When he said, “Allah and His angels bless those who are at the first rows,”[876] he was indicating the importance of not simply standing at the first row, but rather keeping the rows even and in order, in accordance with the importance and value of the ritual prayer. Neglecting the order, when people hesitated to join the row before them, the Prophet (saw) warned them by saying, “Allah may leave them behind (His mercy).”[877] The Prophet (saw) said that for men, the first row is the most virtuous, for the women the last row is the most virtuous.[878] And he made children make rows in between these two groups.[879]

The purpose of the rule to keep rows straight is to keep Muslims together formally and spiritually. In the order of rows, people stand shoulder to shoulder without paying attention to social class, official position or ranking. As such, rows reflect a kind of unity and harmony within the society. If rows are not kept tight in this manner, the Prophet (saw) said that devils would run through the gaps of loosely ordered rows.[880] This is why when he saw a man who followed the imām in performing a ritual prayer without joining the row, he told this person to perform his ritual prayer anew.[881] It seems that the first knit of the social texture was the even and tight rows made at the performance of ritual prayers. It was as if some kind of gap or looseness in the first row of the ritual prayer would affect all the other rows and also the social cohesion would be damaged. It is the first step in beseeching Allah (swt) for His mercy to make rows evenly when performing ritual prayers in congregation. This is why the Noble Messenger said that Allah Almighty would have mercy upon those who filled the gaps in rows, while He would take His mercy away from those who left gaps in rows.[882]

The Messenger of Allah (saw) taught his Companions (ra) the manners needed for the congregation. He advised them to go to the mosque in a dignified and calm manner, on time without rushing. Furthermore, he advised those who came to the mosque after the ritual prayer in congregation started to join the congregation immediately and complete the missing rakʿas later on.[883] Indeed our Prophet gave the good news that a person earns merit and receives the prayers of angles as long as he is in the mosque just as if he was literally performing the ritual prayer all that time.[884] The Prophet (saw) asked people to pay attention to the following issues: A person who follows an imām in performing a ritual prayer must not bow down or prostrate before the imām does,[885] he must follow the movements of the imām simultaneously,[886] and he must silently listen to the imām when he recites the Holy Qur’an.[887] He commanded that women should make a row behind men so that people could join the congregation comfortably. In accordance with the dress codes of that culture, he commanded that women should not get up from prostration before the men, who are dressed with robes or with lower garments (izār, i.e., any lower garment tied to the waist covering the lower half of the body), get up from prostration.[888] Furthermore, by staying for while after the performance of ritual prayers in congregation, the Messenger of Allah (saw) gave priority to women to exit the mosque.[889] In this way the women could leave without being disturbed by the crowd.

Other regulations commanded by the Messenger of Allah (saw) concern observing basic social relations and cleanliness. When one comes to the mosque, one must put on beautiful and clean garments, as much as possible, and pay attention to overall bodily cleanliness.[890] To conform to this, one must perform a ghusl at least once a week, preferably on Friday, and attend the Friday ritual prayer after this ghusl.[891] One must also clean one’s teeth.[892] In addition to these wudu’s and cleaning rituals, the Prophet (saw) commanded us to keep away from attending the congregation if one ate food with a heavy smell, which might disturb others, such as onion and garlic.[893] All these commands and warnings of the Prophet (saw) were meant to prevent situations that might damage the spiritual atmosphere of the ritual prayer and disturb people who attend the congregation. Based on this, it seems that people today should be careful about the smell of smoke from cigarettes and pay careful attention to the cleanliness of their socks.

Performing ritual prayers in congregation is one of the most important sunnas, inherited from the Prophet (saw), with all its benefits concerning this life and the life in the Hereafter. In fact, the following comment of Ibn Masʿud is quite noteworthy in this regard: “He who would like to meet Allah tomorrow as a Muslim should continue to observe these ritual prayers where and when a call is announced for them, for Allah has laid down for your Prophet the paths of right guidance, and these (ritual prayers) are among the paths of right guidance. If you perform your ritual prayer in your house as a man who stays away (from the mosque) performs his ritual prayer in his house, you would have abandoned the practice of your Prophet, and if you abandon the practice of your Prophet, you go astray…”[894]

The Messenger of Allah (saw) paid special attention to performing his ritual prayers in congregation until the end of his life. He advised his Companions (ra) to do this as well and gave them good news concerning merit for this if they observed it. This is because it is the congregation that turns an ordinary crowd into an organized society and shows that people are equal in the eyes of Allah (swt) and that brotherhood in religion is better than all other things.

Performing ritual prayers in congregation provides an opportunity to build mutual love and support among individuals. It also provides an opportunity for those who know to educate those who do not know and to enhance social communication among individuals. It creates the best opportunity to socialize the individual who is more and more isolated from others because of modern daily occupations. Furthermore, performing ritual prayers in congregation is quite important as it helps people to know the sorrows and joys of fellow Muslims. In a society which upholds the mosque and congregation for the ritual prayer, miscommunication or disorder is quite unlikely to occur.

Performance of the ritual prayer in congregation is like emigrating from one’s house, work, and worldly affairs to the house of Allah (al-Ḥaqq) and to His presence. The reward of such an emigration is described by the Noble Messenger as follows: “Allah will prepare for him who goes to the mosque (every) morning and in the afternoon (for the congregational prayer) an honorable place in Paradise with good hospitality for (what he has done) every morning and afternoon.”[895]

[828] SHI1235 al-Suyuti, Sharhu Sunani Ibn Maja, s. 87.

[829] B687 al-Bukhari, al-Adhan, 51; M936 Muslim, al-Salat, 90.

[830] B680 al-Bukhari, al-Adhan, 46; M944 Muslim, al-Salat, 98.

[831] HS6/72 Ibn Hisham, al-Sira, VI, 72.

[832] BH1/457 al-Halabi, al-Sira al-Halabiyya, 1/457.

[833] HS2/186 Ibn Hisham, al-Sira, II, 186.

[834] ST1/239 Ibn Saʿd, al-Tabaqat, 1, 239.

[835] ST4/311 Ibn Saʿd, al-Tabaqat, IV, 311.

[836] HS3/22 Ibn Hisham, al-Sira, III, 22.

[837] Al-Tawba, 9:18; T2617 al-Tirmidhi, al-Iman, 8; IM802 Ibn Maja, al-Masajid, 19.

[838] M549 Muslim, al-Tahara, 13.

[839] T241 al-Tirmidhi, al-Salat, 64.

[840] D554 Abu Da’ud, al-Salat, 47; HM21588 Ibn Hanbal, V, 141.

[841] D565 Abu Da’ud, al-Salat, 52; DM1309 al-Darimi, al-Salat, 57.

[842] HM23299 Ibn Hanbal, V, 344.

[843] B707 al-Bukhari, al-Adhan, 65; M1056 Muslim, al-Salat, 192.

[844] B578 al-Bukhari, Mawaqit al-salah, 27; M1457 Muslim, al-Masajid, 230.

[845] B645 al-Bukhari, al-Adhan, 30; M1477 Muslim, al-Masajid, 249.

[846] D547 Abu Da’ud, al-Salat, 46; N848 al-Nasaʾi, al-Imama, 48.

[847] Al-Nisaʾ, 4: 102.

[848] M1949 Muslim, al-Musafirin, 311.

[849] M1481 Muslim, al-Masajid, 251; B644 al-Bukhari, al-Adhan, 29.

[850] N706 al-Nasaʾi, al-Masajid, 14; HM8240 Ibn Hanbal, II, 320.

[851] D556 Abu Da’ud, al-Salat, 48; IM782 Ibn Maja, al-Masajid, 15.

[852] D555 Abu Da’ud, al-Salat, 47;T221 al-Tirmidhi, al-Salat, 51.

[853] M2002 Muslim, al-Jumʿa, 40; IM1125 Ibn Maja, al-Iqama, 93.

[854] B657 al-Bukhari, al-Adhan, 34; MU292 al-Muwattaʾ, Salat al-al-Jumʿa, 2.

[855] B615 al-Bukhari, al-Adhan, 9; M981 Muslim, al-Salat, 129.

[856] Al-Jumuʿa 62: 9.

[857] MU296 al-Muwattaʾ, Salat al-Jumʿa, 2.

[858] M1499 Muslim, al-Masajid, 266; B117 al-Bukhari, al-ʿIlm, 41.

[859] N623 al-Nasaʾi, al-Mawaqit, 55; HM3555 Ibn Hanbal, I, 375.

[860] M1560 Muslim, al-Masajid, 309.

[861] B676 al-Bukhari, al-Adhan, 44.

[862] M1486 Muslim, al-Masajid, 255; D552 Abu Da’ud, al-Salat, 46.

[863] D551 Abu Da’ud, al-Salat, 46.

[864] B666 al-Bukhari, al-Adhan, 40; M1601 Muslim, al-Musafirin, 23.

[865] “Cemaat”, DİA, VII, 289.

[866] B630 al-Bukhari, al-Adhan, 18.

[867] M1529 Muslim, al-Masajid, 289.

[868] B859 al-Bukhari, al-Adhan, 161; M1791 Muslim, al-Musafirin, 184.

[869] M977 Muslim, al-Salat, 126; B722 al-Bukhari, al-Adhan, 74.

[870] M975 Muslim, al-Salat, 124.

[871] M968 Muslim, al-Salat, 119; D661 Abu Da’ud, al-Salat, 93.

[872] M979 Muslim, al-Salat, 128.

[873] M972 Muslim, al-Salat, 122.

[874] D681 Abu Da’ud, al-Salat, 98.

[875] M974 Muslim, al-Salat, 123.

[876] D664 Abu Da’ud, al-Salat, 93; N812 al-Nasaʾi, al-Imama, 25.

[877] M982 Muslim, al-Salat, 130.

[878] M985 Muslim, al-Salat, 132; T224 al-Tirmidhi, al-Salat, 52.

[879] HM23299 Ibn Hanbal, V, 344.

[880] D667 Abu Da’ud, al-Salat, 93; N816 al-Nasaʾi, al-Imama, 28.

[881] D682 Abu Da’ud, al-Salat, 99; DM1317 al-Darimi, al-Salat, 61.

[882] D666 Abu Da’ud, al-Salat, 93; N820 al-Nasaʾi, al-Imama, 31.

[883] B908 al-Bukhari, al-Jumʿa, 18; M1359 Muslim, al-Masajid, 151.

[884] B477 al-Bukhari, al-Salat, 87.

[885] DM1350 al-Darimi, al-Salat, 72.

[886] M930 Muslim, al-Salat, 86.

[887] M905 Muslim, al-Salat, 63.

[888] B362 al-Bukhari, al-Salat, 6.

[889] B837 al-Bukhari, al-Adhan, 152.

[890] D343 Abu Da’ud, al-Tahara, 127; IM1097 Ibn Maja, al-Iqama, 83.

[891] M1963 Muslim al-Jumʿa, 9.

[892] M589 Muslim, al-Tahara, 42.

[893] M1252 Muslim, al-Masajid, 72.

[894] M1488 Muslim, al-Masajid, 257.

[895] B662 al-Bukhari, al-Adhan, 37; M1524 Muslim, al-Masajid, 285.

LEADING THE PRAYER (IMAMA):

GUIDING THE COMMUNITY

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ s: “لِيُؤَذِّنْ لَكُمْ خِيَارُكُمْ وَلْيَؤُمَّكُمْ قُرَّاؤُكُمْ.”

According to Ibn ʿAbbas (ra), the Messenger of Allah (saw)
said, “Let the best among you call the adhān (be the muazzin) for you, and the best in reciting the Holy Qur’an act as your imāms.”
(D590 Abu Da’ud, al-Salat, 60)

عَنْ أَبِى مَسْعُودٍ الْأَنْصَارِيِّ، قَالَ: قَالَ رَسُولُ اللَّهِ s: “يَؤُمُّ الْقَوْمَ أَقْرَؤُهُمْ لِكِتَابِ اللَّهِ، فَإِنْ كَانُوا فِى الْقِرَاءَةِ سَوَاءً، فَأَعْلَمُهُمْ بِالسُّنَّةِ... وَلاَ يَؤُمَّنَّ الرَّجُلُ الرَّجُلَ فِى سُلْطَانِهِ، وَلاَ يَقْعُدْ فِى بَيْتِهِ عَلَى تَكْرِمَتِهِ إِلاَّ بِإِذْنِهِ.”

عَنْ أَبِى هُرَيْرَةَ، عَنِ النَّبِيِّ s قَالَ: “إِذَا صَلَّى أَحَدُكُمْ بِالنَّاسِ فَلْيُخَفِّفْ، فَإِنَّ فِيهِمُ السَّقِيمَ وَالضَّعِيفَ وَالْكَبِير،َ ﴿فَإِذَا﴾ صَلَّى أَحَدُكُمْ لِنَفْسِهِ فَلْيُطَوِّلْ مَا شَاءَ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “الْإِمَامُ ضَامِنٌ وَالْمُؤَذِّنُ مُؤْتَمَنٌ، اللَّهُمَّ أَرْشِدِ الْأَئِمَّةَ وَاغْفِرْ لِلْمُؤَذِّنِينَ.”

حَدَّثَنِى أَبُو هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“وَسِّطُوا الْإِمَامَ وَسُدُّوا الْخَلَلَ.”

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s أَنَّهُ قَالَ: “إِنَّمَا جُعِلَ الْإِمَامُ لِيُؤْتَمَّ بِهِ، فَلاَ تَخْتَلِفُوا عَلَيْهِ، فَإِذَا رَكَعَ فَارْكَعُوا، وَإِذَا قَالَ سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ، فَقُولُوا: رَبَّنَا لَكَ الْحَمْدُ، وَإِذَا سَجَدَ فَاسْجُدُوا، وَإِذَا صَلَّى جَالِسًا فَصَلُّوا جُلُوسًا أَجْمَعُونَ، وَأَقِيمُوا الصَّفَّ فِى الصَّلاَةِ، فَإِنَّ إِقَامَةَ الصَّفِّ مِنْ حُسْنِ الصَّلاَةِ.”

Abu Masʿud al-Ansari (ra) reported that Allah’s Messenger (saw) said, “The one who is most versed in Allah’s Book should act as the imām for the people. But if they are equally versed in reciting it, then the one who has most knowledge regarding the Sunna … No man should lead the performance of a ritual prayer where another has authority, or sit in his place of honor in his house, without his permission.”
(M1532 Muslim, al-Masajid, 290)

According to Abu Hurayra (ra) the Prophet (saw) said, “When any one of you leads the people in prayer, let him make it short, for among them there may be the ill, the weak and the elderly. And when any one of you prays by himself, let him make it as long as he wishes.”
(N824 al-Nasaʾi, al-Imama, 35)

Abu Hurayra (ra) reported that Allah’s Messenger (saw) said,
“The imām is answerable and the muazzin is entrusted. O Allah! Guide the imāms and pardon the muazzin.”
(T207 al-Tirmidhi, al-Salat, 39)

Abu Hurayra (ra) reported that the Prophet (saw) said, “Have the imām at the center and close up the gaps.”
(D681 Abu Da’ud, al-Salat, 98)

According to Abu Hurayra (ra), the Prophet (saw) said, “The imām is (appointed) to be followed. So do not differ from him, bow when he bows, and say, ‘Rabbanā laka al-ḥamd’ when he says, ‘Samiʿ Allāhu liman ḥamida”; and if he prostrates, prostrate (after him), and if he prays sitting, pray sitting all together, and straighten the rows for the prayer, as the straightening of the rows is amongst those things which make your prayer a correct and a perfect one.”
(B722 al-Bukhari, al-Adhan, 74)

Khazraj and Aws were the two major tribes of the Ansar (i.e., Helpers of the Prophet (saw) and Meccan Muslims). The clan of the Banu ʿAmr b. ʿAwf inhabited Quba, a small town some three miles away from Medina.[896] When the Prophet Muhammad (saw) emigrated from Mecca he visited on his way to Medina the home of the Banu ʿAmr b. ʿAwf and built the first masjid, prayer house, there[897]; the first Friday ritual prayer was performed in this masjid.[898] During his emigration, the Prophet (saw) stayed in Quba for fourteen days,[899] living among the Banu ʿAmr b. ʿAwf, and he led the ritual prayers. Later on, when the Prophet (saw) was in Medina, he heard that the members of this clan had begun to fight among themselves.[900] The Prophet (saw) investigated this state of affairs, and it seemed that the situation was critical. Thus, after leading the afternoon ritual prayer, he set out with some of his Companions (ra) to end the fighting among these tribal brothers. It is possible that he may have been late to lead the late afternoon ritual prayer because of the situation in Quba. Thus he called his muazzin, Bilal (ra), and told him, “O Bilal! When the time of late afternoon ritual prayer comes, and if I do not come back, let Abu Bakr lead the ritual prayer.” Bilal followed this instruction. When the time of the ‘asr prayer came and the Prophet (saw) had not returned, Bilal informed Abu Bakr (ra) about the instruction of the Prophet (saw) and asked him to lead the ritual prayer. Abu Bakr accepted his request and did so. While they were performing the ritual prayer, the Noble Prophet arrived. He went through the lines of people performing the ritual prayer, towards the front row and stood behind Abu Bakr joining in the congregational ritual prayer. At that moment Abu Bakr did not notice the arrival of the Prophet (saw) because he was concentrating on performing his ritual prayer. Then the Companions (ra) began to clap their hands to indicate that the Messenger of Allah (saw) had returned. As the sound of their clapping increased, Abu Bakr noticed the noise, turned around, and saw the Messenger of Allah. He immediately tried to move backwards so that the Prophet (saw) might assume the position of the imām, as he was the rightful custodian of this position. However, the Messenger of Allah (saw) made a gesture to signal that Abu Bakr (ra) should continue leading the ritual prayer. However, the noble Abu Bakr opened his hands towards the heaven, praised Allah, and moved back to the first row. Our Master the Prophet (saw) moved forward to the place of the imām and led the remaining part of the ritual prayer. After the performance of the ritual prayer, the Prophet (saw) turned to his Companions (ra) and said that when people perform a ritual prayer and need to get the attention of the imām, the men should say “Subḥān Allāh” and the women should clap their hands. Then he addressed Abu Bakr and asked, “O Abu Bakr! Why did you not stay at your place when I made the gesture to indicate that you should continue the ritual prayer?” Abu Bakr’s answer shows both his respect for the Messenger of Allah (saw) and the importance of propriety, qualification, and eligibility. He said, “It is because it would not be proper that the son of Abu Kuhafa should lead the ritual prayer in front of the Messenger of Allah.”[901]

Being an imām meant both leading the congregation during the ritual prayer and leading the society outside the mosque. Furthermore, his duties include caring for people and sharing their joys. The position of being an imām has been a responsibility and a trust (amāna) inherited from the Prophet (saw) since the day he entrusted it to Abu Bakr[902] (ra) after he became ill before his death.

During the early period of Muslim history, the expression “the office of the imām” (imāma), indicated that the position assumed full responsibility for all matters of society, including governmental, military, legal, and religious. The term imām was the person who assumed responsibility for this office. This point of view was closely connected with the fact that because an imām led the community in performing their ritual prayers, he would also lead them in all their other affairs. Just as leading the performance of ritual prayers was among the religious duties of an administrator,[903] the title ‘imām’ identified the person who led the ritual prayers as well as the one who governed society. All of these properties were exemplified by the leadership of the Prophet. However, in time as Muslim society grew and Islam began to dominate vast lands, and Muslim administration became quite complicated. Consequently, different aspects of social life required separate offices of responsibility. Thus, in the contemporary world when we talk about a person being an imām we mean the person who leads the ritual prayers in congregation, and the person who serves the needs of people in religious affairs. The first imām in Islam was the Prophet (saw) and he learned how to carry out this responsibility from the angel Jibril.[904] Furthermore, Islamic sources report that during his journey to heaven (Miʿrāj) the Prophet (saw) even led the ancient prophets as imām in congregational ritual prayer.[905] Our beloved Prophet continued leading the ritual prayers for his community throughout his life, and he used to select one person to lead the ritual prayers when he was outside Medina.[906] While for the neighboring tribes he appointed some of his Companions (ra) as imāms.[907] It is true that the Noble Messenger did perform some ritual prayers as a part of a congregation following one of his Companions; still, these were really exceptional cases.[908] For instance, when he fell ill just before his death, he made Abu Bakr (ra) responsible to lead the ritual prayers; and he performed his ritual prayers, inasmuch as his health conditions allowed, behind Abu Bakr as the latter led its performance.[909]

After the time of the Messenger of Allah (saw), the first four caliphs assumed the responsibility to lead prayers. They did not hand it over to others unless they had important reasons. Indeed, we know that ʿUmar and ʿAli (ra) were martyred as they were leading the ritual prayers. However, despite the fact that leading the ritual prayers was considered the foremost responsibility of a governor of a region, it is known that they also appointed official imāms to lead ritual prayers along with governors of those regions.[910] Serving as an imām is a prophetic service; serving as an imām is a sacred duty because it means to continue the responsibility and trust (amāna) of the Prophet. In a sense, it means to represent him. This is why, just as it is true for all religious services, one should assume the responsibility of being an imām not for the sake of some material benefit but simply for the sake of pleasing Allah. This attitude was exemplified in the best manner by the Prophet (saw) himself and later on by those who assumed this trust. Nonetheless, because of certain social and historical conditions, social life became more and more complicated and a division of work within society was needed. Consequently, the responsibility to lead the ritual prayers, as well as other religious duties, unavoidably turned into a kind of profession. Muslim scholars have maintained that imāms are not paid a salary for leading the ritual prayers, but rather because they maintain the mosques and serve the religious needs of the people. Indeed, every Muslim is, in a sense, a man or woman of his/her religion and has the responsibility to assume religious duties. However, in practice every Muslim may not have the proper education, experience, and the ability to carry out religious duties. This is why leading the ritual prayers became institutionalized as result of its function, which was to provide guidance and help people with regard to religious matters. To be precise, leading the ritual prayers simply consists of learning the religion accurately, teaching it, and assisting people to perform their religious duties properly. It does not mean the acquisition of a privileged position with regard to religious matters.

On various occasions, the Prophet (saw) spoke of the most important qualifications that an imām must have. He frequently emphasized that a person who would lead the ritual prayers must be “the best in reciting the Holy Qur’an.”[911] At the beginning, because the number of Muslims was small, those who knew the largest amount of the Holy Qur’an used to lead the performance of ritual prayers. This is the reason why Salim, the freed slave of Abu Huzayfa, Abu Bakr, ʿUmar, Abu Salama, Zayd and ʿAmir b. Rabiʿa (ra) led the ritual prayers on different occasions.[912] However, later on, it is clear that the people who were chosen to lead the ritual prayers were not only chosen because of their knowledge of the Holy Qur’an by heart, but also because of their ability to understand and give Judgements on religious matters, because of their observance of the religious rules, and because of the good repute that they had within society. These additional criteria seem to be the reason why the Prophet (saw) chose Abu Bakr (ra) from among many people who knew the Holy Qur’an by heart.[913] It is apparent that individuals were appointed as imāms in neighboring tribes to lead the ritual prayers due to their ability to fulfill this important job and the impression that they would have on the people whom they served. When the Prophet (saw) said, “Let the best among you call the adhān (be the muazzin) for you, and the best in reciting the Holy Qur’an act as your imām,”[914] he used the term qurrāʾ (reciting the Holy Qur’an). This term, in fact, indicates knowledge of the Holy Qur’an, hence it means “the most knowledgeable.”[915] Certainly, later on it is generally accepted that the person who is supposed to lead the performance of ritual prayers must know not only how to recite the Holy Qur’an, but also the religious sciences at the highest level.[916]

Because knowledgeable scholars/imāms are the heir to the prophets, they will make the effort to not only be the most knowledgeable among the people whom they are supposed to lead in the ritual prayers, but also be the best role-model by their behavior. This is because the imām should lead society in performing congregational ritual prayers as well as provide good examples by his knowledge and dignity. Those who occupy the position of the imām without being worthy of it would not be accepted by their society and thus would fail to inspire the society which they were supposed to serve. The blessed Prophet mentioned that “those imāms who are loved by their congregation”[917] will be among those who will be rewarded by Allah (swt). This suggests that it is more fitting to appoint imāms from among the people who are esteemed by them.

The Messenger of Allah (saw) gave the following advice to his Companions: “The one who is most versed in Allah’s Book should act as the imām for the people. But if they are equally versed in reciting it, then the one who is most knowledgeable regarding the Sunna… No man should lead the performance of a ritual prayer where another has authority, or sit in the place of honor in his house, without his permission.”[918] Certainly, all these requirements indicate that an imām must be among the most perfect and efficient people within society. On the one hand, his perfection depends on his knowledge and education. The fact that the Prophet (saw) emphasized knowledge concerning the Holy Qur’an and the Prophetic traditions as the primary qualifications of an imām demonstrate that an imām must be very knowledgeable in the religious sciences, in fact, reaching a certain level of proficiency. On the other hand, the effectiveness of an imām within his society includes properties concerning his personality, such as being a virtuous person, having a good repute, and being well-received. This is why the Messenger of Allah (saw) advised that when there were two people with equal qualifications regarding knowledge, then the older or more respected one must be the imām or at least perform his ritual prayer right behind the imām. He did not like that a person who was not respected within society should lead the performance of the ritual prayer,[919] although he advised that “a Muslim should perform his ritual prayer even when a sinful person leads the performance of the ritual prayer.”[920] However, there is no contradiction between these two counsels. While the former indicates the ideal situation, the latter might be understood as advice to take into account based upon practical conditions. If a sinful person happens to lead the ritual prayer, one may still perform the ritual prayer following this person as the imām; thus he observes the principle of religious brotherhood in Islam.

It is reported that the Caliph ʿUmar (ra) sometimes asked Ubayy b. Kaʿb and sometimes Tamim al-Dari (ra) to be an imām and lead the ritual prayers. He considered the alternation to be a good thing. Commentators on ḥadīths went onto interpret this alternation to mean that the requirements for an imām might differ depending on specific situations.[921]

In our time, the imāms assume their duty by the appointment of relevant offices; they must be well qualified to carry out their duty, be very knowledgeable, and have respectable character traits so that they are honored within their society. As for the mosques where there is no appointed imām to serve the community, or when people want to perform ritual prayers in congregation outside the mosque, then the advice reported from the Prophet (saw) must be taken into account.

We should affirm at this juncture that the imām must be a sound sane male, who has reached or passed his adolescence. However, some sources do include a report that the Messenger of Allah (saw) gave permission to Umm Waraqa, an elderly female Companion (ra), to lead ritual prayers for her household, which consisted of an elderly male and a slave.[922] However, this was more likely an exceptional situation applicable only among the members of a household. Furthermore, whether this report is sound is still an issue of debate among scholars. Consequently, this report may not be eligible to be followed. Indeed, on this issue, there are some other contradictory weak reports, according to which the Prophet (saw) stated that women may not serve as an imām to lead the ritual prayers of men.[923] Consequently, the historical practice either during the lifetime of the Prophet (saw), or later on, is such that the duty of being an imām to lead ritual prayers has always been assumed by men. Muslim (legal) scholars are in agreement in this regard.[924] Nevertheless, the wives of the Prophet (saw), ʿAʾisha and Umm Salama (ra) did assume the position of the imām to lead the ritual prayers for a congregation of women. Based on this, it was agreed that women may assume the position of an imām for other women.[925] As for the case of children to assume to role of an imām, it is reported that ʿAmr b. Salima (ra) was appointed as the imām for the tribe of Bani Jarman.[926] But then again, this seems to be an isolated case, based on the fact that there was nobody else in that tribe who knew the Holy Qur’an properly to lead the ritual congregational prayer.

The Messenger of Allah (saw) used to straighten the prayer rows by touching the shoulders of the people in the congregation.[927] Then he would go to the front of the congregation and would encourage those who were wiser and more knowledgeable and older to stand behind him during the ritual prayer.[928] He used to tell people to remind the imām if he makes a mistake or forgets something.[929]

The Prophet (saw) was careful regarding the length of the recitation of the Holy Qur’an when he led the performance of the ritual prayers. The Companions (ra) who transmitted information on this issue reported that he used to make the first two rakʿas (cycles) of the afternoon ritual prayer longer, and the last two rakʿas shorter; and he used to keep all the rakʿas of the late afternoon ritual prayer shorter. He used to recite the shorter detailed (mufassal) Suras (between Sura 92, al-Layl (The Night), and Sura 114, al-Nas (The People) at the two rakʿas of the sunset ritual prayer; he used to recite the Suras with medium length (between Sura 85, al-Buruj (The Towering Constellations) and Sura 92, al-Layl (The Night) at the first two rakʿas of the ‘isha’ ritual prayers; and he used to recite the longer Suras (between Sura 49, al-Hujurat (The Private Rooms), and Sura 85, al-Buruj (The Towering Constellations) at the two rakʿas of the sunset ritual prayer.[930] It was also reported that the Prophet (saw) “used to lengthen the first rakʿa of the ritual prayer until the noise of feet of the new comers stopped”[931] so that the late comers to the ritual prayer could join them.

The Prophet (saw) ardently warned his Companions (ra), who led the ritual prayer, against keeping it too long, and asked them to keep in mind that in the congregation there may be elderly, sick, or weak people, or people who had pressing business.[932] Our Master the Prophet (saw) set the rule on this issue when he gave advice to ʿUthman b. Abi al-ʿAs (ra), who had attracted the Prophet’s attention because of his intelligence and interest in religion. Before sending ʿUthman b. Abi al-ʿAs to Taʾif as a governor, the Prophet (saw) said,“O ‘Uthman! Keep the ritual prayer short and estimate the people based upon the weakest among them, for among them are the elderly, the young, the sick, those who live far from the mosque, and those who have things to take care of.”[933]

The Messenger of Allah (saw) was very careful about this issue. Once, having heard the crying of a child, he kept the ritual prayer short, and later on explained that he did so because he did not want the child to disturb his mother.[934] On another occasion, he got angry when he heard that a person was unable to join the congregation for the fajr ritual prayer because that specific imām kept it too long.[935] He warned the imāms against such a result by saying, “When any one of you leads the people in ritual prayer, let him make it short, for among them are the sick, the weak, and the elderly. And when any one of you performs the ritual prayer by himself, let him make it as long as he wishes.”[936] One of those who got such a warning was Muʿadh b. Jabal (ra). He used to lead his neighborhood congregation in ritual prayers. On one occasion, he came into the masjid, assumed the position of the imām, and began reciting either Sura 2, al-Baqara (the Cow) or Sura 4, Women (al-Nisaʾ) of the Holy Qur’an. A person in the congregation, having estimated that the performance of the ritual prayer would take too long, ended his ritual prayer by uttering the salutation. Then he performed his ritual prayer on his own and left the masjid. Later on, they asked him whether he had become a munāfiq (hypocrite), he retorted furiously, “No, I take an oath to Allah, I am not a munāfiq. But I will inform the Prophet (saw) about this in the morning.” Next day, he visited the Prophet (saw) and complained as following, “O Messenger of Allah! We are a people who carry water by their camel, we work throughout the day. Muʿadh came to us to lead the performance of our ritual prayer and recited either the Qur’anic Sura al-Baqara (the Cow) or al-Nisa (Women). Then I stopped following the ritual prayer in congregation and performed the ritual prayer alone. And they accused me of being a munāfiq.” Having heard this, the Prophet (saw) turned to Muʿadh and warned him to take the conditions of the congregation into account by saying, “Are you putting the people to trial? It would have been better if you had recited Suras like Sabbiḥ isma Rabbika al-aʿlā (87), or Wa al-shamsi wa al-ḍuḥaha (91).”[937]

The soundness of the ritual prayer of the congregation depends on the soundness of the ritual prayer of the imām. If his ritual prayer is properly performed, then the ritual prayer of the congregation is also properly performed. Indeed, the Messenger of Allah (saw) said, “The imām is the guarantor (of the ritual prayer of those who follow in the congregation), the muazzin is the one to whom people rely on (in keeping the time of ritual prayers). O Allah! Let imāms succeed in fulfilling (their responsibility as guarantor), and forgive muazzins (of their possible mistakes)!”[938] This is the reason for why it is enough to put a cover or barrier (sutra) in front of the imām. This means that it does not need to be added again in front of the praying congregation to prevent the people passing.[939] However, if the imām makes an error or fails to properly perform the ritual prayer in some way, the ritual prayer of the congregation will be fine and the imām will assume the responsibility thereof.[940]

After completing the performance of the ritual prayer, the Noble Messenger usually would turn to the congregation from his right side,[941] and occasionally he would speak to them.[942] Certainly, the imām must be concerned with his congregation in all respects. Moreover, the Messenger of Allah (saw) asked that anyone who “supplicates to Allah specifically for himself and ignores others, while leading people in ritual prayer” should not lead the performance of a ritual prayer and confirmed that if an imām acted this way then “he deceived them.”[943]

The people participating in the congregation have responsibilities to the imām as well. Their notable responsibilities are the following: when the imām comes in and the congregation is called to start the ritual prayer (iqāma), they must stand up, follow the imām and start the performance of ritual prayer,[944] and listen to the imām reciting the Holy Qur’an.[945] If the imām makes a mistake, they should alert him; male members of the congregation should say “subḥān Allāh,” and female members should clap their hands to do this.[946] When the imām finishes reciting the Fatiha (the Opening Sura) the congregation should say “āmīn.”[947] When he says “Allāhu akbar,” they should say it after him; they should not bow down or prostrate before the imām, nor should they raise their heads from prostration before the imām does so.[948] In fact, the Messenger of Allah (saw) warned his congregation once concerning this matter with the following words: “The imām is (appointed) to be followed. So do not differ from him, bow when he bows, and say, “Rabbanā laka al-ḥamd” if he says “Samiʿ Allāhu liman ḥamida”; and if he prostrates, prostrate (after him), and if he prays sitting, pray sitting all together, and straighten the rows for the prayer, as the straightening of the rows is amongst those things which make your prayer a correct and perfect one.”[949]

All in all, the miḥrāb, a niche where the imām stands to lead the ritual prayer, is the post of the Prophet. After he handed this position to Abu Bakr (ra) to lead the performance of ritual prayers, it came to mean that every imām who leads the ritual prayers is, in some sense, a deputy and representative of the Prophet (saw). This is the reason for why a person who wants to serve as an imām must have knowledge, experience, a mature personality, and sincerity. To be an imām literally means to lead people. Thus, an imām must stand at the forefront in social life, just as he stands before the congregation during the performance of the ritual prayers. This is because he is the leader of not only those who come to the mosque to perform ritual prayers but also of those who do not come to the mosque. He must be a role model for doing good deeds and a source of peace. Those who have this consciousness of social responsibility and who possess the required perfection and effectiveness are eligible to be an imām.

Indeed, imāms are to be found with the people throughout their lives: When they are born, when they learn about religion, when they get married, when they perform ritual prayers, when they organize religious celebrations by reciting the mawlid (poetry relating to the birth of the Prophet), and when they die. Imāms are to be found with people in all different aspects of human life. They play an important role in teaching good behaviors to people, in encouraging children to adopt good moral traits, in making people remember their relations with their neighbors, in helping people love each other, and in endorsing people to support each other as members of one community. In Turkey the imāms are known to have been the people who lead the way in fighting for freedom (i.e., the war of Turkish Independence after World War I), by saying, “One may not pray the Friday ritual prayer, if one is not free.” Thus, based upon such motivation they helped free the country from the occupation of the enemy and acquired freedom.

[896] FK4/322 al-Munawi, Fayd al-qadir, IV, 322.

[897] IF7/245 Ibn Hajar, Fath al-bari, VII, 245.

[898] ST3/118 Ibn Saʿd, Tabaqat, III, 118.

[899] IF7/244 Ibn Hajar, Fath al-bari, VII, 244.

[900] N794 al-Nasaʾi, al-Imama, 15.

[901] N794 al-Nasaʾi, al-Imama, 15; B1218 al-Bukhari, al-ʿAmalu fi al-salah, 16; M949 Muslim, al-Salat, 102; MU395 al-Muwatta’, Qasr al-salah, 20.

[902] M943 Muslim, al-Salat, 97.

[903] “İmam,” DİA, XXII, 178.

[904] HM3081 Ibn Hanbal, I, 333.

[905] ST1/214 Ibn Saʿd, Tabaqat, I, 214.

[906] D2931 Abu Da’ud, al-Kharaj, 3.

[907] D531 Abu Da’ud, al-Salat, 39; ST3/118 Ibn Saʿd, Tabaqat, III, 118.

[908] D152 Abu Da’ud, al-Tahara, 5.

[909] M936 Muslim, al-Salat, 90.

[910] “İmam”, DİA, XXII, 188. ****

[911] M1529 Muslim, al-Masajid, 289.

[912] B7175 al-Bukhari, al-Ahkam, 25.

[913] İŞ2/299 Ibn Battal, Sharh Sahih al-Bukhari, II, 299; İR4/120 Ibn Rajab, Fath al-bari, IV, 120.

[914] D590 Abu Da’ud, al-Salat, 60.

[915] MT2/337 ʿAli al-Qari, Mirqat al-mafatih, II, 337.

[916] AU5/297 ʿAyni, Umdat al-qari, V, 297.

[917] T1986 al-Tirmidhi, al-Birr, 54.

[918] M1532 Muslim, al-Masajid, 290.

[919] T358 al-Nasaʾi, al-Salat, 149.

[920] D2533 Abu Da’ud, al-Jihad, 33.

[921] İŞ4/147 Ibn Battal, Sharh Sahih al-Bukhari, IV, 147.

[922] D592 Abu Da’ud, al-Salat, 61; HM27826 Ibn Hanbal, VI, 404.

[923] IM1081 Ibn Maja, Iqamat al-Salawat, 78.

[924] “İmam,” DİA, XXII, 188.

[925] BS1961 al-Bayhaqi, al-Sunan al-kubra, I, 542; MA5080 ʿAbd al-Razzaq, Musannaf, III, 140; “İmam,” DİA, XXII, 189.

[926] D585 Abu Da’ud, al-Salat, 60; N790 al-Nasaʾi, al-Imama, 11.

[927] M972 Muslim, al-Salat, 122.

[928] M972 Muslim, al-Salat, 122; N813 al-Nasaʾi, al-Imama, 26.

[929] HM16812 Ibn Hanbal, IV, 74.

[930] HM8348 Ibn Hanbal, II, 330.

[931] HM19359 Ibn Hanbal, IV, 356.

[932] B90 al-Bukhari, al-ʿIlm, 28; T236 al-Tirmidhi, al-Salat, 61.

[933] IM987 Ibn Maja, al-Iqama, 48; N673 al-Nasaʾi, al-Adhan, 32.

[934] B708 al-Bukhari, al-Adhan, 65; B868 al-Bukhari, al-Adhan, 163.

[935] B704 al-Bukhari, al-Adhan, 63.

[936] N824 al-Nasaʾi, al-Imama, 35.

[937] M1040 Muslim, al-Salat, 178; B705 al-Bukhari, al-Adhan, 63; B6106 al-Bukhari, al-Adab, 74.

[938] T207 al-Tirmidhi, al-Salat, 39.

[939] T335 al-Tirmidhi, al-Salat, 133; N137 al-Nasaʾi, al-Tahara, 103.

[940] IM983 Ibn Maja, al-Iqama, 47.

[941] HM12384 Ibn Hanbal, III, 133.

[942] M5937 Muslim, al-Ruʾyaʾ, 23; T2294 al-Tirmidhi, al-Ruʾyaʾ, 10.

[943] D90 Abu Da’ud, al-Tahara, 43; HM22596 Ibn Hanbal, V, 259.

[944] M1365 Muslim, al-Masajid, 156.

[945] N920 al-Nasaʾi, al-Iftitah, 28; T312 al-Tirmidhi, al-Salat, 116; HM23310 Ibn Hanbal, V, 345.

[946] B1204 al-Bukhari, al-ʿAmalu fi al-salat, 5; M954 Muslim, al-Salat, 106.

[947] N930 al-Nasaʾi, al-Iftitah, 34; T250 al-Tirmidhi, al-Salat, 71.

[948] IM960 Ibn Maja, al-Iqama, 41.

[949] B722 al-Bukhari, al-Adhan, 74; M930 Muslim, al-Salat, 86; N833 al-Nasaʾi, al-Imama, 40.

THE FRIDAY RITUAL PRAYER:

THE WEEKLY CONGREGATION

عَنْ أَبِى هُرَيْرَةَ أَنَّ النَّبِيَّ s قَالَ: “خَيْرُ يَوْمٍ طَلَعَتْ عَلَيْهِ الشَّمْسُ يَوْمُ الْجُمُعَةِ فِيهِ خُلِقَ آدَمُ وَفِيهِ أُدْخِلَ الْجَنَّةَ وَفِيهِ أُخْرِجَ مِنْهَا وَلاَ تَقُومُ السَّاعَةُ إِلاَّ فِى يَوْمِ الْجُمُعَةِ.”

According to Abu Hurayra (ra), the Prophet (saw) said, “The best day on which the sun has risen is Friday; on it Adam was created. On it he was made to enter Paradise, and on it he was expelled from it. And the last hour will take place on no day other than Friday.”
(M1977 Muslim, al-Jumʿa, 18)

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s قَالَ: “مَنِ اغْتَسَلَ ثُمَّ أَتَى الْجُمُعَةَ فَصَلَّى مَا قُدِّرَ لَهُ ثُمَّ أَنْصَتَ حَتَّى يَفْرُغَ مِنْ خُطْبَتِهِ ثُمَّ يُصَلِّى مَعَهُ غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ الْأُخْرَى وَفَضْلُ ثَلاَثَةِ أَيَّامٍ.”

عَنْ حَفْصَةَ زَوْجِ النَّبِيِّ s أَنَّ النَّبِيَّ s قَالَ: “رَوَاحُ الْجُمُعَةِ وَاجِبٌ عَلَى كُلِّ مُحْتَلِمٍ.”

عَنْ أَبِى الْجَعْدِ الضَّمْرِيِّ وَكَانَ لَهُ صُحْبَةٌ قَالَ: قَالَ النَّبِيُّ s: “مَنْ تَرَكَ الْجُمُعَةَ ثَلاَثَ مَرَّاتٍ تَهَاوُنًا بِهَا طُبِعَ عَلَى قَلْبِه.”

حَدَّثَنَا كَثِيرُ بْنُ عَبْدِ اللَّهِ بْنِ عَمْرِو بْنِ عَوْفٍ الْمُزَنِيُّ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ s قَالَ: “إِنَّ فِى الْجُمُعَةِ سَاعَةً لاَ يَسْأَلُ اللَّهَ الْعَبْدُ فِيهَا شَيْئًا إِلاَّ آتَاهُ اللَّهُ إِيَّاهُ.”

Abu Hurayra (ra) reported that the Prophet (saw) said, “He who performs the ghusl and then comes for the Friday ritual prayer and then prays what was fixed for him, then keeps silent till the imām finishes the sermon, and then prays along with him, his sins between that time and the next Friday would be forgiven, and even for three days more.”
(M1987 Muslim, al-Jumʿa, 26)

According to Hafsa (ra), the wife of the Prophet (saw), he
said, “Going to Friday prayer is obligatory for everyone who has reached the age of puberty.”
(N1372 al-Nasaʾi, al-Jumʿa, 2)

Jabir b. ʿAbd Allah (ra) reported that the Messenger of Allah (saw) said, “Whoever abandons Friday (ritual prayer) three times, for no necessary reason, Allah will place a seal over his heart.”
(IM1125 Ibn Maja, al-Iqama, 93)

Kathir b. ʿAbd Allah b. ʿAmr b. ʿAwf al-Muzani reported from his father (ra), who reported from his grandfather, that the Prophet (saw) said, “On Friday there is an hour in which the servant does not ask Allah for anything except that Allah grants it to him.”
(T490 al-Tirmidhi, al-Jumʿa, 2)

The city of Medina was first acquainted with Islam through the ten people who accepted Islam after the first treaty of ʿAqaba. These Medinan people, who listened to the call of the Prophet (saw) in Mecca and became Muslims, introduced Islam to their hometown when they returned. The following year, a much larger group went to Mecca and made a treaty with the Prophet. They promised the Prophet (saw) that if he and the Meccan Muslims wanted to emigrate to Medina they would protect them. When the pressure of the Meccan polytheists upon the Muslims became too difficult to bear, the Prophet (saw) began to allow his Companions (ra) to emigrate to Medina. Subsequently, one Meccan Muslim group after another began to go to Medina. After many of them had moved to the city of Medina, the Muslims, both the Medinan and the Meccan, began to feel the need to have a special day during the week when they could get together and build a stronger sense of community. The Prophet (saw) had still not emigrated to the city of Medina. Thus, they wanted one of the days of the week to be celebrated as a festival day. They knew that Christians who lived in Medina had adopted Sunday as a festival day. Similarly, Jews had adopted Saturday as their day of festival.[950] One day before Saturday until noon time, Jews used to open up a market place in Medina in order to prepare for their Saturday.[951]

Musʿab b. ʿUmayr (ra), who led the ritual prayers in Medina wrote a letter to the Prophet (saw) to let him know about this desire of the Muslims in Medina, whose numbers were increasing every day. The Prophet (saw) responded by allowing the Muslims of Medina to celebrate a festival day on the day that Jews spent preparing for their Saturday; the day they called Aruba, which means the day before the day of festival. He requested Musʿab to lead a ritual prayer with two rakʿas in congregation and to give a sermon along with it. Following the order of the Prophet (saw), Musʿab had twelve people follow him and he led them in the ritual prayer. They also celebrated that day by sacrificing a sheep. This ritual prayer performed in Medina became known in the history of Islam as the first ‘Friday ritual prayer.’[952]

The Prophet (saw), however, performed the Friday ritual prayer much later than them; it was during his emigration from Mecca to Medina. When the Messenger of Allah (saw) reached the Ranuna region, where the tribe of Salim b. ʿAwf lived, it was time to perform the Friday ritual prayer. Thus he led, for the first time, the performance of Friday ritual prayer and gave the first Friday sermon at this blessed place, which would always be remembered as the “Masjid of the Friday Ritual Prayer.”[953] After this event, Friday (Jumʿa), which means in Arabic “to gather, to bring together,” or “the day of congregation,” was set up as the weekly day of festival during which Muslims got together.

From then on, Friday acquired a special importance in the eyes of Muslims. Friday acquired a special meaning for them because of certain activities carried out during it, such as coming together and developing a sense of community, holding meetings to discuss issues, reviewing current affairs, and remembering Allah (swt) by listing to a sermon and performing the ritual prayer. The following statements of the Prophet (saw) indicate how Muslims conceived Friday: “The best day on which the sun has risen is Friday; on it Adam was created. on it he was made to enter Paradise, on it he was expelled from it. And the last hour will take place on no day other than Friday,”[954] and “Among the most excellent of your days is Friday.”[955]

The two factors that make Friday such a valued day is the Friday ritual prayer and the sermon given just before it. Our Master the Prophet (saw) asked Muslims to come to the Friday ritual prayer as early as possible. He said, “When it is a Friday, the angels stand at the gate of the mosque and keep on writing the names of the persons coming to the mosque in succession according to their arrivals. The example of the one who enters the mosque in the earliest hour is that of one offering a camel (in sacrifice). The one coming next is like the one offering a cow and then a ram and then a chicken and then an egg respectively. When the imām comes out to give the sermon (khuṭba), they (i.e., angels) fold their papers and listen to the remembrance (i.e., the khuṭba).”[956] The Messenger of Allah (saw) said that the person who washes himself and goes to the mosque early and listens to the sermon silently is given for each step he takes the reward of one year in which a person fasts every day and performs acts of worship during every night.[957] He requested the Muslims to recite ṣalawāt for him frequently, and said that he would always be told about it.[958] He also said, “He who performs the ghusl and then comes for the Friday ritual prayer and then prays what was fixed for him, then keeps silent till the imām finishes the sermon, and then prays along with him, his sins between that time and the next Friday will be forgiven, and even for three days more.”[959]

The Prophet (saw) asked the Muslims to make special preparation for the Friday ritual prayer on this day and said, “Every adult should perform the ghusl on Friday, use miswāk (toothbrush) and apply some perfume.”[960] Some Companions (ra) took the advice of the Messenger of Allah (saw) concerning the performance of the ghusl on Friday as a definite command and followed it accordingly. However, Ibn ʿAbbas and ʿAʾisha (ra), who were among the most talented legal experts in properly identifying the reasons behind the acts and behaviors of the Prophet (saw), considered this not as a definite command, but rather a request taking the condition and situation of the time into account. When he was asked whether the performance of the ghusl is obligatory (farḍ), Ibn ʿAbbas replied that performing the ghusl was advised in order to clean oneself, but it was not compulsory. Moreover, he explained the reasons for why the Messenger of Allah (saw) asked people to make the ghusl, “The people were poor and used to wear woolen clothes, and would carry loads on their backs. Their mosque was small and its roof was lowered down. It was a sort of trellis of vine. The Messenger of Allah (saw) once came out on a hot day and the people perspired profusely in the woolen clothes so much so that the foul smell emitted from them caused discomfort to everyone. When the Messenger of Allah (saw) smelled the foul odor, he said, ‘O people, when this day (Friday) comes, you should take a bath and every one should anoint himself with the best oil and perfume one has.’” Ibn ʿAbbas then went on to say, “Then Allah, the Exalted, provided wealth (to the people) and they wore clothes other than woolen material, and were spared from work, and their mosque became vast. The foul odor that caused discomfort to them simply ceased to exist.”[961]

ʿAʾisha (ra) explained the request of the Prophet (saw) to the people to perform the ghusl on Friday in a similar manner. She said that people were advised to perform the ghusl after their work before coming to perform the Friday ritual prayer.[962] It is also reported that the Prophet (saw) advised his Companions (ra) that they should have two pairs of clothes, one for using on Fridays and the other one for using on other days.[963] This explanation may be considered in a similar vein as the one above. The Messenger of Allah (saw) asked the Muslims to perform the ghusl once a week[964] by saying, “Every Muslim man has to perform the ghusl one day in every seven days, and that is on Friday.”[965] This also demonstrates the sensitivity of the Prophet (saw) to the issue of cleanliness and hygiene.

The responsibility that must be fulfilled on a Friday is the participation in the Friday ritual prayer. This responsibility is stated in the Qur’anic verse as, “Believers! When the call to prayer is made on the day of congregation, hurry towards the reminder of Allah and leave off your trading– that is better for you, if only you knew”[966] as well as in the following ḥadīth: “Going to jumuʿa is obligatory for everyone who has reached the age of puberty.”[967] This is the reason the Messenger of Allah (saw) recommended that if a man missed the Friday ritual prayer without any valid excuse, he should donate as much charity as he was able to give.[968] In other ḥadīths, the Prophet (saw) cautioned us by saying that if a man missed the Friday ritual prayer three times consecutively without any valid excuse,[969] his heart would be sealed off.[970] Certainly, if any person neglects the Friday and the ritual prayer, which are held as essential in our religion, then it is possible that this person’s formerly receptive heart may be sealed to the spiritual atmosphere of Friday and be deprived of its benefits and blessings. However, it is important to know that if the person has a valid excuse he does not have to participate in the congregation of the Friday ritual prayer. For instance, the Battle of Hunayn took place during a very rainy Friday and our Master the Prophet (saw) asked people to instead perform their afternoon ritual prayer wherever they were.[971] Furthermore, on a Friday, Ibn ʿUmar (ra) heard that Saʿid b. Zayd, who was one of the Companions (ra) who were given good tidings of going to Paradise, had fallen ill. Ibn ʿUmar (ra) immediately got on his mount and went to visit Saʿid, even though the time of the Friday ritual prayer was approaching. Thus, he was not able to participate in the Friday congregational ritual prayer.[972] It is important to note that the Messenger of Allah (saw) did not make the attendance of the Friday ritual prayer compulsory for slaves, women, children and the ill.[973] However, it is well attested that during the ‘Asr al-Sa’ada women attended the Friday congregational prayer and that the Prophet (saw) used to advise them to not put on perfume when they came to perform the Friday ritual prayer.[974]

Ibn ʿAbbas (ra), the cousin of our Master the Prophet, reported that the Messenger of Allah (saw) used to perform a supererogatory ritual prayer with two rakʿas before the obligatory Friday ritual prayer.[975] He used to remind those who were late to the congregation to perform a ritual prayer at least with two rakʿas.[976] This supererogatory ritual prayer was called “taḥiyyāt al-masjid” (greeting the Mosque).

After the performance of the supererogatory ritual prayer, the Prophet (saw) would go on to do the Friday sermon. When he walked up to the minbar (the elevated pulpit where the Friday sermon is delivered) he would greet the congregation[977] and his muazzin Bilal (ra) would recite the call for the ritual prayer. This custom continued during the time of Abu Bakr and ʿUmar (ra).[978] However, when ʿUthman (ra) became the caliph and the number of the Muslim population increased, he ordered that the call for the ritual prayer to be recited a second time.[979] Today, for Friday congregation they recite the sala (a call to prayer before the adhān to remind people to go to the mosque and spend some time therein), the adhān for the people outside (the adhān calling people outside to come to the mosque for the performance of the ritual prayer) and the adhān for people inside the Mosque (the adhān recited inside the mosque just before the beginning of the Friday sermon). This custom can be traced back to Caliph ʿUthman’s order to call an additional adhān.[980]

After Bilal recited the adhān, the Messenger of Allah (saw) would give a twofold sermon; he would sit down between these two parts of the sermon.[981] His sermons would include the recitation of many Qur’anic verses, but they would also include clarification and discussion of what was going on in their daily life. In many ways, the sermon signified the weekly gathering of the Muslims of Medina.[982]

The most important aspect of the Friday congregation was that they should take the sermon seriously and listen to it silently. The following event, which is an interesting one, happened in front of the Prophet (saw) and provided an occasion for him to instruct his followers how to behave during the time when the Friday sermon was delivered. According to Jabir b. ʿAbd Allah’s report, the Prophet (saw) was giving the sermon on a Friday when a caravan from Damascus arrived. For many of the Companions (ra) in the congregation buying the goods that were brought by the caravan was quite essential. Hence, they began to lose their attention with regard to the Friday sermon. They ignored what the Prophet (saw) was saying to them and left the mosque. By the end of it only twelve individuals were left in the mosque.[983] The Prophet (saw) expressed his grief and anger concerning what the majority of the Companions (ra) had done by saying, “By He (Allah, the Almighty), at whose hand is my existence, if all of you had followed them and none of you were left here, this valley would flow like a flood of fire.”[984] Furthermore, Allah, the Almighty, warned them by saying, “Yet they scattered towards trade or entertainment when they observed it, and left you [Prophet] standing there. Say, ‘Allah’s gift is better than any entertainment or trade: Allah is the best provider.’”[985] After this event, the Messenger of Allah (saw) prohibited trading, the reading of poetry, making announcements about lost items and organizing group meetings in the Mosque during the Friday ritual prayer period.[986] Moreover, since the Friday ritual prayer and Friday sermon were included in “remembering Allah,”[987] the Messenger of Allah (saw) requested that the sermon be listened to quietly; he did not approve of any talk when the sermon was being delivered, even to the extent of cautioning another person from speaking during the sermon.[988]

After the sermon was delivered, the two rakʿas of obligatory Friday ritual prayer were performed.[989] The ritual payer used to be performed immediately after the sun moved away from the zenith point,[990] and they would finish the performance of the Friday ritual prayer before the shadow of an object became as long as its height; and when the length of the shadow exceeded the height of the object.[991] Nevertheless, at rare occasions the Prophet (saw) performed the Friday ritual prayer early on the days when it was very cold and he delayed its performance until it got cooler on the days when it was quite hot.[992] Our Master the Prophet (saw) sometimes used to recite the Qur’anic Suras 62, al-Jumuʿa and 63 al-Munafiqun,[993] and sometimes suras 87, al-Aʿla and 88, al-Ghashiya during the Friday ritual prayers.[994]

The Messenger of Allah (saw) spoke about a special time on Friday, which passes between the time when the muazzin calls to start the obligatory ritual prayer and the end of the ritual prayers.[995] He said, “And in it there is an hour in which the Muslim worshipper would not stand in ritual prayer asking Allah for anything except that He would give it to him.”[996] There are divergent reports in ḥadīths about the exact time of this special moment. It may be pointed out here that there are traditions that also recommend to Muslims to come to the Friday ritual prayer early and wait in the Mosque for the time of the ritual prayer. Perhaps, the special moment in which Allah grants the prayers of His servants is located sometime in between before the beginning of the time of the Friday ritual prayer and its end. This is the reason why Muslims should, during this time, be reciting prayers before and after the ritual prayer, as well as focusing their attention on the Qur’anic verses of prayer, which are recited by the imām, and similar Qur’anic verses that are recited at the sitting posture, the al-taḥiyyāt (greetings). We should continue to remember and pray to Allah (swt) until the evening of that day, even after the performance of the Friday ritual prayer by taking heed of the Qur’anic verse, “Then when the prayer has ended, disperse in the land and seek out Allah’s bounty. Remember Allah often so that you may prosper,”[997] and the various ḥadīths pointing out that this precious moment of Friday was to be found after the late afternoon ritual prayer.[998]

When the two rakʿas of obligatory Friday ritual prayer ended, the Messenger of Allah (saw) used to go to his home and perform two rakʿas of supererogatory ritual prayer.[999] He also advised those who wanted to perform more ritual prayers after the obligatory Friday ritual prayer to perform four rakʿas of supererogatory ritual prayer.[1000] Thus, performing a supererogatory ritual prayer after the obligatory Friday ritual prayer was a sunna of the Prophet. After the performance of the Friday ritual prayer, he as well as his Companions (ra) used to take a midday sleep (qaylūla).[1001]

Having associated Friday as the weekly day of festival, the Prophet (saw) taught his Companions (ra) what was obligatory on this day and what should be avoided. He explained that fasting only on Friday among all other weekdays was prohibited, “None of you should fast on Friday unless he fasts a day before or after it!”[1002] Once on a Friday, the Prophet (saw) went to visit his wife Juwayriyya (ra) and found her fasting. He asked her, “Did you fast yesterday?” Juwayriyya replied, “No (I did not).” Then the Messenger of Allah (saw) said, “Do you want to fast tomorrow?” and Juwayriyya said, “No (I will not).” Thus, the Messenger of Allah (saw) asked her to break her fast.[1003]

The statements reported from the Prophet (saw) seem to indicate that Jews and Christians disagreed on the day that is blessed and precious for Allah (swt). Jews made their holy day Saturday, and the Christians altered the latter with Sunday. Islam, the last religion, is distinguished from these other two by maintaining Friday to be the special day designated by Allah.[1004] Indeed, the Messenger of Allah (saw) made the following explanation in this regard: “We are the last (to come to this world), but (will be) the foremost on the Day of Resurrection even though the former nations were given the Holy Scriptures before us. This was their day, the celebration of which was made compulsory for them but they differed about it. So Allah gave us the guidance for it and all the other people are behind us in this respect: the Jews’ (holy day is) tomorrow (i.e., Saturday) and the Christians’ (is) the day after tomorrow (i.e., Sunday).”[1005]

The Qur’anic verses and ḥadīths indicate that Friday was accepted in our religion as the most graceful and blessed day of the week. It was conceived by Muslims as a day of meeting and festival when people get together and do their weekly assembly. However, unlike the case of the Jews and the Christians, the fact that the special day of worship is a festival day did not lead to taking it as a holiday where people are obliged not to work. As the above-mentioned Qur’anic verse confirms, although trading is forbidden so that people may perform the ritual prayer, after the performance of the ritual prayer, work may continue. People have the right to continue their business and daily work after the performance of the Friday ritual prayer. Still, at the same time the Muslims were advised to remember Allah throughout the day, “Then when the prayer has ended, disperse in the land and seek out Allah’s bounty. Remember Allah often so that you may prosper.”[1006]

[950] MA5144 ʿAbd al-Razzaq, Musannaf, III, 159; IF2/355 Ibn Hajar, Fath al-bari, II, 355.

[951] “Cuma,” DİA, VIII, 85.

[952] ST3/118, Ibn Saʿd, Tabaqat, III, 118.

[953] AV3/283 Azimabadi, Awn al-maʿbud, III, 283; SU4/154 al-Suhayli, al-Rawd al-Unuf, IV, 154.

[954] M1977 Muslim, al-Jumʿa, 18.

[955] D1047 Abu Da’ud, al-Salat, 200, 201; N1375 al-Nasaʾi, al-Jumʿa, 5.

[956] B929 al-Bukhari, al-Jumʿa, 31; M1984 Muslim, al-Jumʿa, 24.

[957] T496 al-Tirmidhi, al-Jumʿa, 4; D345 Abu Da’ud, al-Tahara, 127.

[958] D1531 Abu Da’ud, al-Witr, 26; IM1085 Ibn Maja, al-Iqama, 79.

[959] M1987 Muslim, al-Jumʿa, 26.

[960] M1960 Muslim, al-Jumʿa, 7; MU144 al-Muwatta’, al-Tahara, 32.

[961] D353 Abu Da’ud, al-Tahara, 128; HM2419 Ibn Hanbal, I, 269.

[962] B903 al-Bukhari, al-Jumʿa, 16; M1959 Muslim, al-Jumʿa, 6.

[963] MU241 al-Muwatta’, al-Jumʿa, 8; IM1096 Ibn Maja, al-Iqama, 83.

[964] B3487 al-Bukhari, al-Anbiyaʾ 54; M1963 Muslim, al-Jumʿa, 9.

[965] N1379 al-Nasaʾi, al-Jumʿa, 8.

[966] Al-Jumʿa 62:9.

[967] N1372 al-Nasaʾi, al-Jumʿa, 2.

[968] D1053 Abu Da’ud, al-Salat, 204, 205; N1373 al-Nasaʾi, al-Jumʿa, 3.

[969] IM1126 Ibn Maja, al-Iqama, 93; HM22925 Ibn Hanbal, V, 300.

[970] IM1125 Ibn Maja, al-Iqama, 93.

[971] D1057 Abu Da’ud, al-Salat, 206, 207; MK498 al-Tabarani, al-Muʿjam al-kabir, 1/189.

[972] B3990 al-Bukhari, al-Maghazi, 10.

[973] D1067 Abu Da’ud, al-Salat, 208, 209.

[974] MŞ5157 Ibn Abu Shayba, Musannaf, al-Salawat, 340.

[975] IM1129 Ibn Maja, al-Iqama, 94.

[976] M2024 Muslim, al-Jumʿa, 59.

[977] M1109 Ibn Maja, al-Iqama, 85.

[978] N1395 al-Nasaʾi, al-Jumʿa, 15.

[979] B915 al-Bukhari, al-Jumʿa, 24.

[980] AV3/302 Azimabadi, Awn al-maʿbud, III, 302.

[981] M1995 Muslim, al-Jumʿa, 34; B920 al-Bukhari, al-Jumʿa, 27.

[982] N1519 al-Nasaʾi, al-Istisqaʾ, 10.

[983] M1997 Muslim, al-Jumʿa, 36.

[984] SI6877, Ibn Hibban, al-Sahih, XV, 299.

[985] Al-Jumʿa, 62:11.

[986] HM6676 Ibn Hanbal, II, 180.

[987] B881 al-Bukhari, al-Jumʿa, 4; M1964 Muslim, al-Jumʿa, 10.

[988] B934 al-Bukhari, al-Jumʿa, 36; M1965 Muslim, al-Jumʿa, 11.

[989] N1421 al-Nasaʾi, al-Jumʿa, 37; IM1064 Ibn Maja, al-Iqama, 73.

[990] B904 al-Bukhari, al-Jumʿa, 16.

[991] B4168 al-Bukhari, al-Maghazi, 36; M1993 Muslim, al-Jumʿa, 32.

[992] B906 al-Bukhari, al-Jumʿa, 17.

[993] M2031 Muslim, al-Jumʿa, 64.

[994] M2028 Muslim, al-Jumʿa, 62; D1125 Abu Da’ud, al-Salat, 234, 236.

[995] T490 al-Tirmidhi, al-Jumʿa, 2; IM1138 Ibn Maja, al-Iqama, 99.

[996] T490 al-Tirmidhi, al-Jumʿa, 2; M1969 Muslim, al-Jumʿa, 13.

[997] Al-Jumʿa 62:10.

[998] T491 al-Tirmidhi, al-Jumʿa, 2; HM7674 Ibn Hanbal, II, 273.

[999] M2040 Muslim, al-Jumʿa, 71.

[1000] M2037 Muslim, al-Jumʿa, 68.

[1001] B941 al-Bukhari, al-Jumʿa, 41; M1991 Muslim, al-Jumʿa, 30.

[1002] B1985 al-Bukhari, al-Sawm, 63.

[1003] B1986 al-Bukhari, al-Sawm, 63.

[1004] M1982 Muslim, al-Jumʿa, 22.

[1005] B876 al-Bukhari, al-Jumʿa, 1; M1978 Muslim, al-Jumʿa, 19.

[1006] Al-Jumʿa 62:10.

THE FRIDAY SERMON (KHUTBA):

ADDRESSING PEOPLE FROM THE PULPIT (MINBAR)

عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ: كَانَتْ صَلاَةُ رَسُولِ اللَّهِ s قَصْدًا وَخُطْبَتُهُ قَصْدًا، يَقْرَأُ آيَاتٍ مِنَ الْقُرْآنِ وَيُذَكِّرُ النَّاسَ.

According to Jabir b. Samura (ra), “The prayer offered by the Messenger of Allah (saw) was moderate, and the sermon given by him was (also) moderate. He would recite a few verses from the Holy Qur’an (in the sermon) and exhort the people.”
(D1101 Abu Da’ud, al-Salat, 221, 223)

عَنِ ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ s قَالَ: “الْحَمْدُ لِلَّهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا وَمِنْ سَيِّئَاتِ أَعْمَالِنَا، مَنْ يَهْدِهِ اللَّهُ فَلاَ مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلاَ هَادِىَ لَهُ، وَأَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ...”

عَنْ عَبْدِ الرَّحْمَنِ قَالَ سَمِعْتُ ابْنَ عَبَّاسٍ قَالَ: خَرَجْتُ مَعَ النَّبِيِّ s يَوْمَ فِطْرٍ أَوْ أَضْحَى فَصَلَّى ثُمَّ خَطَبَ ثُمَّ أَتَى النِّسَاءَ فَوَعَظَهُنَّ وَذَكَّرَهُنَّ وَأَمَرَهُنَّ بِالصَّدَقَةِ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ، ثُمَّ أَتَى الْجُمُعَةَ فَاسْتَمَعَ وَأَنْصَتَ، غُفِرَ لَهُ مَا بَيْنَهُ وَبَيْنَ الْجُمُعَةِ، وَزِيَادَةُ ثَلاَثَةِ أَيَّامٍ، وَمَنْ مَسَّ الْحَصَى فَقَدْ لَغَا.”

On the authority of Ibn ʿAbbas (ra), the Prophet (saw) said (when he began giving the sermon), “Praise is to Allah, we praise Him and we seek His help. We seek refuge with Allah from the evil of ourselves and from our bad deeds. Whosoever Allah guides there is none who can lead him astray; and whosoever Allah leaves astray, no one can guide. I bear witness that none has the right to be worshiped but Allah, alone with no partner or associate, and that Muhammad is His servant and His Messenger…”
(IM1893 Ibn Maja, al-Nikah, 19; M2007 Muslim, al-Jumʿa, 45)

According to ʿAbd al-Rahman, Ibn ʿAbbas (ra) said, “I went out with the Prophet (saw) on the day of ʿId al-Fitr (Ramadan Festival) or ʿId al-Adha (Festival of Sacrifice). The Prophet (saw) led the performance of the ritual prayer (of the festival) and then delivered the khuṭba (sermon) and then went towards the women, preached, and advised them and ordered them to give alms.”
(B975 al-Bukhari, al-ʿIdayn, 16)

Abu Hurayra (ra) reported that Allah’s Messenger (saw) said, “He who performs the wudu’ well, then comes to Friday prayer, listens (to the sermon), keeps silent, all (his sins) between that time and the next Friday would be forgiven with three days more, and he who distracts himself playing with pebbles is interrupting and is engaged in useless activity.”
(M1988 Muslim, al-Jumʿa, 27)

The Prophet (saw) decided to emigrate from Mecca because of the injustice and pressure caused by the polytheists, and together with Abu Bakr he set out towards Medina. On a Friday, the Messenger of Mercy arrived at the Ranuna Valley, where the Banu Salim b. ʿAwf was dwelling. During the afternoon the people were called to assemble with the words, “Come to prayer!” That day in Medina the Prophet (saw) led the performance of the Friday ritual prayer for the first time in the mosque that became known as the “The Mosque of Friday.” Afterwards, he addressed the people who participated in the congregation. After pronouncing praises and glorification of Allah, he continued by saying,

“O people, send something for yourself before (you go to the Hereafter). You all know very well, and I swear to Allah that each of you shall fall (at the end and die) and leave his herd without a shepherd. And his Lord, without the mediation of an interpreter or a veil separating him from the Lord, shall ask him: ‘Did not (my) Messenger come and announce (the religion)? Did not I give you properties, did not I give you good things which I bestowd? What did you prepare for yourself?’ And such a person shall look around in vain, he shall not see anything. Then he shall look before him, and shall see only Hell. To avoid this, let everybody protect his face (himself) from the hellfire. Let him do it, even if by half a palm date. If he cannot do it so, (let him protect himself from the hellfire) by a sweet word. Indeed, all good deeds may be rewarded by ten to a hundred times more. May Allah give you peace, mercy and blessing.”[1007]

With the performance of the first Friday ritual prayer led by the Prophet (saw) and the Friday sermon delivered by him, Friday was fixed as the day of gathering and assembly for the Muslims. With regards to the sermon, customarily the sermon was delivered before the Friday ritual prayer.

The Prophet (saw) used to greet the congregation first, when he walked up the minbar.[1008] Then he would begin his sermon, he praised and exalted Allah in light, pure, and blessed words.[1009] His praise and exaltation of Allah were as follows: “Al-ḥamdu li’llāhi naḥmaduhu wa nastaʿīnuhu wa naʿūdhu bi’llāhi min shurūri anfusinā wa min sayyiʾāti aʿmālinā, man yahdihi allāhu falā muḍilla lahu, wa man yuḍlil falā hādī lahu. (Praise is to Allah, we praise Him and we seek His help. We seek refuge with Allah from the evil of ourselves and from our bad deeds. Whosoever Allah guides there is none who can lead him astray; and whosoever Allah leaves astray, no one can guide.)”[1010] Then he would pronounce the words of testimony, “Wa ashadu anna lā ilāha illā Allāh waḥduhu lā sharika lahu, wa anna Muḥammadan ʿabduhu wa rasūluhu. (I bear witness that none has the right to be worshiped but Allah, alone with no partner or associate, and that Muhammad is His Servant and His Messenger).”[1011] According to some reports he would add the following phrases, “He sent him before the coming of the last hour with truth giving good tidings and warning. He, who obeys Allah and His Messenger, follows the right path; and he who disobeys them shall harm none except himself, and he will not harm Allah in the least.”[1012] The Messenger of Allah (saw) said that “A sermon (khuṭba) in which the words of testimony are missing is like a hand cut off from the body.”[1013] After praising and exalting Allah and pronouncing the word of testimony, the Prophet (saw) used to read the following prayer: “Anyone who disobeys them (Allah and His Messenger) goes astray. O Allah, our Lord! We beseech you, to make us from those who obey You and obey Your Messenger, and follow what You like, and abstain from Your anger; we are due to You and we belong to You.”[1014] Subsequently he would begin the specific topic of the sermon.[1015] He often recited some Qur’anic verses related to the topic of the day and gave advice concerning it.[1016] Although the Prophet (saw) delivered more than five hundred sermons during the time he lived in Medina, which was a little more than ten years, only a few of his sermons were transmitted. The reason behind this may be due to the fact that he generally recited Suras and verses from the Holy Qur’an in his Friday sermons. It is reported that he recited verses in some of these sermons from Sura 84, al-Inshiqaq,[1017] which describes the end of the world and the beginning of the Hereafter, Sura 43, al-Zuhruf,[1018] which describes the punishment in the hellfire, and Sura 50, al-Qaf.[1019]

It is evident that the topics of the Friday sermons were related to issues of daily life. According to the report of Anas b. Malik (ra), once when the Messenger of Allah (saw) was delivering the Friday sermon, a man came in and the following conversation took place between them: “O Messenger of Allah, livestock are dying and the roads are cut off (because of the drought); please pray to Allah for rain.” The Messenger of Allah (saw) raised both his hands and said, “‘O Allah! Bless us with rain! O Allah! Bless us with rain. O Allah! Bless us with rain (help us)!’ In a short time, the rain started and it continued for a week. The next Friday, a person came to the mosques when the Messenger of Allah (saw) was delivering the Friday khuṭba and said, “O Messenger of Allah! The livestock are dying and the roads are cut off. Please pray to Allah to withhold the rain.” Again the Messenger of Allah (saw) raised both his hands and said, “O Allah! Round about us and not on us. O Allah! Bestow (the rain) on the plateaus, on the mountains, on the hills, in the valleys and on the places where trees grow.” Anas reported that the rain stopped and they went out walking in sunny weather.[1020] In addition to the Friday ritual prayer there were the ritual prayers of ʿId al-Fitr (Ramadan Festival) and ʿId al-Adha (Festival of Sacrifice). For these, the Prophet (saw) first would lead the ritual prayer and afterwards deliver the sermon.[1021] Ibn ʿAbbas reported the practice of the Prophet (saw) as follows: “I went out with the Prophet (saw) on the day of ʿId al-Fitr or ʿId al-Adha. The Prophet (saw) led the performance of the ritual prayer (of the festival) and then delivered the khuṭba and then went towards the women, preached, and advised them and ordered them to give alms.”[1022] ʿAta b. Abi Rabah, one of the Successors (of the Companions) who knew that the Prophet (saw) delivered a second sermon (to the women) after the ritual prayer of festival, lamented the fact that people of his time had abandoned this practice of the Prophet.[1023] In fact, the Prophet (saw) encouraged women to come to the mosque and listen to the sermon. He said, “Don’t prevent your women from going to the mosque when they seek your permission.”[1024] By the command of the Messenger of Allah (saw), all women, elderly or young, married or unmarried, used to participate in the performance of the ritual prayers for the festivals. Even women who were in their menstruation period used come to the Mosque; sitting behind those who performed the ritual prayer, they would recite the takbīr, supplications, and listen to the sermon with the rest of the congregation.[1025] Generally, the Prophet (saw) delivered the sermons of ʿId al-Fitr and ʿId al-Adha either on a mount or by leaning against a bow or a stick.[1026] After praising and exalting Allah, he would recite the words of testimony, and then he usually would read a Sura from the Holy Qur’an and recite some prayers.[1027] The Prophet (saw) would also recite the takbīr when he delivered sermons on the day of a festival.[1028]

In addition to the ritual prayers of Friday, ʿId al-Fitr and ʿId al-Adha, the Prophet (saw) delivered sermons on different occasions.[1029] When he felt the need to warn or inform people on a definite issue,[1030] he delivered sermons similar to those that he did on Fridays and festivals.[1031] On the day when the son of the Prophet (saw), Ibrahim, died, the sun was eclipsed; and people started saying that “The sun was eclipsed because of the death of Ibrahim.” First, the Prophet (saw) led the performance of a ritual prayer with a longer standing posture and longer bowing posture. When they finished performing the ritual prayer, the eclipse was over. Afterwards, the Messenger of Allah (saw), after praising and glorifying Allah, delivered a sermon to the people. He said, “Certainly, the sun and the moon are two signs of Allah; they are not eclipsed on account of anyone’s death or on account of anyone’s birth. So when you see them (in eclipse), glorify and supplicate Allah, perform ritual prayer, give alms. O community of Muhammad! None is more indignant than Allah when His servant or maid commits fornication. O community of Muhammad! By Allah, if you knew what I know, you would weep much and laugh little.”[1032] According to a different tradition, our Master the Prophet (saw) said as part of this sermon that while he was performing the ritual prayer, he saw Paradise and Hell and the condition of some of the people in them.[1033] All of these traditions confirm that the Prophet (saw) delivered sermons on different occasions either to correct false beliefs—as was the case for the above occasion—or to eliminate tension between people, or to eliminate certain misunderstandings and concerns.[1034]

The Prophet (saw) also taught the following to be read at sermons of marriage ceremonies and similar situations: “Praise be to Allah, we seek His help and His forgiveness. We seek refuge in Allah from the evil of ourselves and from our bad deeds. Whomsoever Allah guides will never be led astray, and whomsoever Allah leaves astray, no one can guide. I bear witness that there is none worthy of worship except Allah, and I bear witness that Muhammad is His Servant and Messenger.”

After this introduction, our Master used to recite the following three verses: “You who believe, be mindful of Allah, as is His due, and make sure you devote yourselves to Him, to your dying moment,”[1035] “People, be mindful of your Lord, Who created you from a single soul, and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of Allah, in whose name you make requests of one another. Beware of severing the ties of kinship: Allah is always watching over you,”[1036] and “Believers, be mindful of Allah, speak in a direct fashion and to good purpose, and He will put your deeds right for you and forgive you your sins. Whoever obeys Allah and His Messenger will truly achieve a great triumph.”[1037] The Prophet (saw) was a talented orator, he was well-versed, he spoke eloquently, and in a graceful manner. His wife, ʿAʾisha (ra), who was one of the people who knew the Prophet (saw) best, informed the Muslims that the Noble Messenger did not speak hurriedly, he would speak clearly in such a way that his audience were able to memorize his words.[1038] He could convey many things with few words and there was no need to add more or subtract from his expression. He was never rude to his audience nor did he scorn them.[1039] At that time, the Arabs were well known for competing against each other in order to be recognized as eloquent speakers, which was esteemed in Arab society. In this regard, the success of the Messenger of Allah (saw) was important and he used his skills at every occasion. This is because it was an efficient way to introduce Islam to the people. In fact, being an eloquent speaker, our beloved Prophet influenced the Arabs quite deeply with the Qur’anic verses which he recited.

Jabir b. Samura (ra) relates that “the ritual prayer performed by the Messenger of Allah (saw) was moderate, and the sermon given by him was (also) moderate. He would recite a few verses from the Holy Qur’an (in the sermon) and exhort the people.”[1040] Accordingly, in his sermons, the Prophet (saw) addressed people in a precise manner with short statements of advice.[1041] He even instructed his followers that sermons should be kept succinct.[1042] Following this command, once when ʿAmmar b. Yasir (ra) delivered a sermon, he kept it brief and spoke eloquently to the congregation. The congregation liked his sermon, and they expressed their appreciation by saying, “Would that you had lengthened your sermon!” ʿAmmar b. Yasir responded to them by relating the ḥadīthʿ that he had heard from the Prophet: “The lengthening of the ritual prayer by a man and the shortness of the sermon are signs of his understanding. So lengthen the ritual prayer and shorten the sermon, for there is charm (in precise) expression.”[1043] At certain occasions it was known that the Prophet (saw) paused during the deliverance of his sermon and even responded to questions that were posed to him.[1044] However, he did not always keep to that arrangement. Every so often he did not allow any questions to be posed while he was delivering his sermon, and if it was posed he would refuse to respond to it. Anas b. Malik reported that on a Friday while the Prophet (saw) was on the minbar, a man came in, interrupted his sermon, and asked, “O the Messenger of Allah! When is the Last Hour?” People in the congregation told him to be silent, but the man repeated his question three times. Our Master did not answer this man, and finished leading the Friday ritual prayer. Then he asked, “Where is the one who asked when the Hour shall take place?” The man said, “It was I, O Messenger of Allah!” Then the Prophet (saw) asked, “What have you prepared for it?” The man said, “I have not prepared very much of ritual prayer or fasting for it, but I love Allah and His Messenger.” Thus the Messenger of Allah (saw) said, “A man shall be with whomever he loves, and you shall be with whomever you love.”[1045]

It was the Prophet’s sincerity and close relation with the congregation that made his discourse influential. He used to look directly at the congregation when he spoke.[1046] That is, he had eye-contact with them, and he made gestures supporting his words.[1047] He would speak louder after reciting the praises and the exaltation of Allah (swt).[1048] For example, once when he described events that would take place at the end of the world and after it, his eyes turned red, his voice got louder, and he became passionate. To indicate that the Last Hour of this world was closer than one may expect, he put his index finger and middle finger together to illustrate the nearness.[1049] In effect, he had all the abilities required for an influential orator.

When he delivered his sermon, he did not only pay attention to his speech but the way he and the congregation were situated in the mosque.[1050] During the early period in Medina, the Prophet (saw) gave his sermons standing up by leaning against a palm date tree trunk. However, later on, he began to notice some weakness in his feet, and he is reported to have said, “It has become difficult for me to stand at this position.” Having heard this, Tamim al-Dari, one of his Companions, suggested that they build a minbar for him so that the congregation could see and hear the Prophet (saw) better, and the Prophet (saw) could deliver his sermon without any distress. Having discussed the issue with his Companions, the Prophet (saw) had Mina, the slave of his uncle ʿAbbas, build a platform with three steps. The plan was that the Prophet (saw) could use one of these steps to sit down. There are many reports in the ḥadīth collections stating that when the Prophet (saw) began delivering his sermons on this minbar, the trunk of the date-palm on which he used to recline to deliver his sermons lamented.[1051]

It is also known that the Messenger of Allah (saw) sometimes, depending on the specific situations, delivered his sermons on a mount to make certain that the congregation could hear and see him better. These sermons, which were delivered outside in the open air, used to have a much larger audience. This is the reason why the Prophet (saw) had to make certain that people at the further end of the congregation could hear him. For that reason he would have somebody in the crowd repeat his words loudly. For instance, when the Prophet robed in a red colored cloth delivered a sermon on a mule, ʿAli, his cousin, loudly repeated what the Messenger of Allah (saw) said so that all of the congregation could hear him.[1052] Indeed, as an indicator of his concern and attention to the congregation the following incident might be reported. On a religious festival day, the Prophet (saw) became aware of the fact that women in the congregation could not hear the sermon. Afterwards, he went towards them, and gave them some advice and counsel.[1053] On a different occasion, while delivering a sermon, he saw a man sitting at a very sun-drenched place instead of under a shade so he asked the man to find a shade for himself.[1054]

The Prophet (saw) was quite careful that the congregation listened to the sermon sincerely and serenely. This was because the sermon, the khuṭba, is remembrance of Allah, and we should listen to it, just as angels listen to it.[1055] According to Jabir b. ʿAbd Allah’s report, the Prophet (saw) was once in the middle of delivering the Friday sermon when a trade caravan arrived from Damascus. The Companions (ra) began to lose their attention with regard to the Friday sermon, forgetting that the Prophet (saw) was speaking to them, and hastened toward the caravan. There were only twelve people left of the congregation.[1056] This event made our beloved Prophet sorrowful and provided the occasion for the revelation of the following verse: “Yet they scatter towards trade or entertainment whenever they observe it, and leave you [Prophet] standing there. Say, ‘Allah’s gift is better than any entertainment or trade: Allah is the best provider.’”[1057] Allah (swt) in the Holy Qur’an has ordered us to listen silently to the imām while performing the ritual prayer and delivering the Friday sermon.[1058] He said, “So pay attention and listen quietly when the Holy Qur’an is recited, so that you may be given mercy.”[1059] The Prophet (saw) also asked us to pay full attention to the sermon by saying, “On Friday while the imām is delivering the sermon, even if you ask your Companion to be quiet, you have in fact yourself spoken inappropriately.”[1060] The Messenger of Allah (saw) informed us about the reward acquired by attending the Friday ritual prayer, listening to the sermon carefully and quietly when he said, “He who performs the wudu’ well, then comes to Friday prayer, listens (to the sermon), keeps silent, all (his sins) between that time and the next Friday would be forgiven with three days more, and he who distracts himself playing with pebbles is interrupting and is engaged in useless activity (lagha).”[1061] On a Friday, while the Prophet (saw) was delivering the sermon, a man came in and moved towards the front row pushing people aside. The Prophet (saw) said to him, “Sit down, for you have annoyed (people) and you are late.”[1062] This warning also gives us a lesson about the manners of listening to the Friday sermon. In a different ḥadīth, the Prophet (saw) warned us as follows: “Attend the remembrance (the sermon on Friday) and sit near to the imām, for a man keeps himself away until he will be left behind at the time of entering Paradise though he enters it.”[1063] There are certain guidelines of the Messenger of Allah (saw) of how to best attend the sermon. The Prophet (saw) proscribed against people sitting on their posterior with their thighs and legs drawn up to the stomach, wrapping their arms around the leg on a Friday while the imām was delivering the sermon,[1064] probably because such a posture may cause one to fall asleep, the wudu’ may become invalid and clothes may slip. Furthermore, he requested that if a person comes to the mosque while the imām was delivering a sermon, he should perform a ritual prayer with two rakʿas,[1065] and if a person feels sleepy while he is in the mosque, he should not face the direction of the Kaʿba or he should change place and sit down at some other spot to stay awake.[1066] All the sermons of the Prophet (saw), especially the farewell sermon, were closely related to the material and spiritual aspects of life; they featured lessons that instructed people how to solve individual and social problems. Indeed, in Islamic culture and in religious life, sermons were so designed to respond to the needs of the congregation and the society at large. Sermons, which were delivered by the Prophet (saw) as well as by Muslim scholars later on, functioned as part of the instruments of educating the Muslim community. The sermons always included messages emphasizing the religious and human values and encouraging social unity and solidarity. Thus, the khaṭīb, i.e., the preacher or person who delivers a sermon should always convey good news and hope to people as well as caution them. He should adopt an informative and tolerant language. He should speak clearly, in a way that may be understood by all kinds of people. He should not speak in a harsh manner that discourages people or causes tension and debates among the congregation and that pushes members of the congregation away from the mosque and attending acts of worship. The khaṭīb should make sure that the information he is conveying is true, consistent, and is presented in a coherent manner. He should also know that the use and intonation of words, gestures and signs are essential for a good sermon to be effective. Thus the khaṭīb should pay attention to improving his skills in this regard.

The sermon that is given weekly should include good advice concerning the expectations and needs of the society. The sermons that are heard by millions of people every week provide a great opportunity for informal education. This is why those who prepare the sermons and those who deliver them as well as those who listen to them should be careful to take advantage of this kind of education.

[1007] HS3/30 Ibn Hisham, al-Sira, III, 30; KU16101 Muttaqi al-Hindi, Kanz al-ʿummal, VI, 367-368.

[1008] IM1109 Ibn Maja, al-Iqama, 85; MA5282 ʿAbd al-Razzaq, Musannaf, III, 193.

[1009] D1096 Abu Da’ud, al-Salat, 221, 223; M2007 Muslim, al-Jumʿa, 45.

[1010] IM1893 Ibn Maja, al-Nikah, 19; M2007 Muslim, al-Jumʿa, 45.

[1011] IM1893 Ibn Maja, al-Nikah, 19.

[1012] D1097 Abu Da’ud, al-Salat, 221, 223.

[1013] D4841 Abu Da’ud, al-Adab, 19; HM8499 Ibn Hanbal, II, 343.

[1014] D1098 Abu Da’ud, al-Salat, 221, 223.

[1015] B926 al-Bukhari, al-Jumʿa, 29.

[1016] D1101 Abu Da’ud, al-Salat, 221, 223.

[1017] MA5286 Abd al-Razzaq, Musannaf, III, 194.

[1018] HM18125 Ibn Hanbal, IV, 223.

[1019] D1100 Abu Da’ud, al-Salat, 221, 223.

[1020] B1014 al-Bukhari, al-Istisqaʾ, 7; N1519 al-Nasaʾi, al-Istisqaʾ, 10.

[1021] B957 al-Bukhari, al-ʿIdayn, 7; HM1902 Ibn Hanbal, I, 220.

[1022] B975 al-Bukhari, al-ʿIdayn, 16.

[1023] M2047 Muslim, al-ʿIdayn, 3.

[1024] M988 Muslim, al-Salat, 134.

[1025] B971 al-Bukhari, al-ʿIdayn, 12; DM1643 al-Darimi, al-Salat, 223.

[1026] HM16064 Ibn Hanbal, III, 485; HM18682 Ibn Hanbal, IV, 283.

[1027] MA5655 ʿAbd al-Razzaq, Musannaf, III, 287.

[1028] BS6306 al-Bayhaqi, al-Sunan al-kubra, III, 428.

[1029] HM4583 Ibn Hanbal, II, 11.

[1030] HM12309 Ibn Hanbal, III, 127.

[1031] M2353 Muslim, al-Zakat, 70.

[1032] M2089 Muslim, al-Kusuf, 1; M2102 Muslim, al-Kusuf, 10.

[1033] B86 al-Bukhari, al-ʿIlm, 24; M2091 Muslim, al-Kusuf, 3.

[1034] B923 al-Bukhari, al-Jumʿa, 29.

[1035] Al ʿImran, 3: 102.

[1036] Al-Nisaʾ, 4: 1.

[1037] Ahzâb, 33: 70-71; N1405 al-Nasaʾi, al-Jumʿa, 24; DM2233 al-Darimi, al-Nikah, 20; HN3/105 Hashiya al-Sindi ʿala al-Nasaʾi, III, 105.

[1038] T3639 al-Tirmidhi, al-Manakib, 9; D4839 Abu Da’ud, al-Adab, 18.

[1039] TSH226 al-Tirmidhi, al-Shamaʾil, 97.

[1040] D1101 Abu Da’ud, al-Salat, 221, 223.

[1041] D1107 Abu Da’ud, al-Salat, 223, 225.

[1042] D1106 Abu Da’ud, al-Salat, 223, 225.

[1043] M2009 Muslim, al-Jumʿa, 47.

[1044] N5379 al-Nasaʾi, al-Zina, 122; D3631 Abu Da’ud, al-ʾAqdiya, 29.

[1045] T2385 al-Tirmidhi, al-Zuhd, 50; BS5930 al-Bayhaqi, al-Sunan al-kubraʾ, III, 318; SH1796 Ibn Huzayma, al-Sahih, III, 149.

[1046] T509 al-Tirmidhi, al-Jumʿa, 14.

[1047] TŞ226 al-Tirmidhi, al-Shamaʾil, 97; N1413 al-Nasaʾi, al-Jumʿa, 29; M2005 Muslim, al-Jumʿa, 43.

[1048] M2006 Muslim, al-Jumʿa, 44.

[1049] M2005 Muslim, al-Jumʿa, 43.

[1050] B927 al-Bukhari, al-Jumʿa, 29; BS5916 al-Bayhaqi, al-Sunan al-kubraʾ, III, 314.

[1051] IM1414 Ibn Maja, al-Iqama, 199; B3585 al-Bukhari, Menâkıb, 25; T505 al-Tirmidhi, al-Jumʿa, 10; DM32 al-Darimi, al-Muqaddima, 6.

[1052] D4073 Abu Da’ud, al-Libas, 18.

[1053] M2045 Muslim, al-ʿIdayn, 2.

[1054] BS5914 al-Bayhaqi, al-Sunan al-kubraʾ, III, 313; HM15600 Ibn Hanbal, III, 427.

[1055] B881 al-Bukhari, al-Jumʿa, 4.

[1056] M1997 Muslim, al-Jumʿa, 36.

[1057] Al-Jumʿa 62: 11.

[1058] TT13/350 Tabari, Jamiʿ al-Bayan XIII, 350.

[1059] Al-A’râf, 7: 204.

[1060] M1965 Muslim, al-Jumʿa, 11.

[1061] M1988 Muslim, al-Jumʿa, 27.

[1062] IM1115 Ibn Maja, al-Iqama, 88.

[1063] D1108 Abu Da’ud, al-Salat, 224, 226; AV3/321 Azimabadi, Awn al-mabʿud, III, 321.

[1064] D1110 Abu Da’ud, al-Salat, 226, 228; T514 al-Tirmidhi, al-Jumʿa, 18; TA3/37 Mubaraqpuri, Tuhfat al-ʾahwazi, III, 37.

[1065] B1166 al-Bukhari, al-Tahajjud, 25.

[1066] HM4741 Ibn Hanbal, II, 23; D1119 Abu Da’ud, al-Salat, 231, 233.

THE FUNERAL RITUAL PRAYER:

THE LAST OBLIGATION FOR THE BROTHER/SISTER IN ISLAM

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “لِلْمُؤْمِنِ عَلَى الْمُؤْمِنِ سِتُّ خِصَالٍ: يَعُودُهُ إِذَا مَرِضَ، وَيَشْهَدُهُ إِذَا مَاتَ، وَيُجِيبُهُ إِذَا دَعَاهُ، وَيُسَلِّمُ عَلَيْهِ إِذَا لَقِيَهُ، وَيُشَمِّتُهُ إِذَا عَطَسَ، وَيَنْصَحُ لَهُ إِذَا غَابَ أَوْ شَهِدَ.”

Abu Hurayra (ra) reported that the Messenger of Allah (saw)
said, “There are six things due from the believer to another believer:
visiting him when he is ill, attending to his funeral when he dies, accepting his invitation when he invites, giving him a greeting when he meets him, praying for blessing to be upon him when he sneezes, and treating him sincerely when he is absent and when he is present.”
(T2737 al-Tirmidhi, al-Adab, 1; N1940 al-Nasaʾi, al-Janaʾiz, 52)

أَنَّ أَبَا هُرَيْرَةَ d قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مَنْ شَهِدَ الْجَنَازَةَ حَتَّى يُصَلَّى فَلَهُ قِيرَاطٌ وَمَنْ شَهِدَ حَتَّى تُدْفَنَ كَانَ لَهُ قِيرَاطَانِ.” قِيلَ: وَمَا الْقِيرَاطَانِ؟ قَالَ: “مِثْلُ الْجَبَلَيْنِ الْعَظِيمَيْنِ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ s يَقُولُ:

“إِذَا صَلَّيْتُمْ عَلَى الْمَيِّتِ فَأَخْلِصُوا لَهُ الدُّعَاءَ.”

عَنْ عَوْفِ بْنِ مَالِكٍ الْأَشْجَعِيِّ قَالَ: سَمِعْتُ النَّبِيَّ s وَصَلَّى عَلَى جَنَازَةٍ يَقُولُ: “اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ، وَاعْفُ عَنْهُ وَعَافِهِ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ، وَاغْسِلْهُ بِمَاءٍ وَثَلْجٍ وَبَرَدٍ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ، وَأَهْلاً خَيْرًا مِنْ أَهْلِهِ، وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ، وَقِهِ فِتْنَةَ الْقَبْرِ وَعَذَابَ النَّارِ.”

According to Abu Hurayra’s (ra) narration, the Messenger of Allah (saw)
said, “Whoever attends the funeral procession until they perform the ritual funeral prayer for it will get a reward equal to one qirāṭ, and whoever accompanies the deceased until burial, will get a reward equal to two qirāṭs.” It was asked, “What are two qiraṭs like?” He replied, “Like two huge mountains.”
(B1325 al-Bukhari, al-Janaʾiz, 58; M2189 Muslim, al-Janaʾiz, 52)

Abu Hurayra (ra) reported that the Prophet (saw)
said, “When you pray over the dead, make a sincere supplication for him.”
(D3199 Abu Da’ud, al-Janaʾiz, 54, 56)

ʿAwf b. Malik (ra) narrated that the Prophet (saw) said a prayer on the dead body, and I remembered his prayer:
“O Allah! Forgive him, have mercy upon him, give him peace and absolve him. Receive him with honor and make his grave spacious; wash him with water, snow and hail. Cleanse him from faults as You would cleanse a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate.
Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire.”
(M2234 Muslim, al-Janaʾiz, 86)

Once when the Prophet (saw) was sitting with his Companions (ra) a funeral procession passed by them and the people sitting with the Prophet (saw) began to relate to each other good memories of the deceased. Then the Prophet (saw) said three times, “It has been affirmed to him.” Then another funeral procession passed by them and the same people shared bad memories of the deceased. The Prophet (saw) again said three times, “It has been affirmed to him.” ʿUmar (ra) pondered what the Prophet (saw) meant by these words so he asked him, “O Messenger of Allah! May my parents be sacrificed for you! When the funeral procession passed and we related good memories of the deceased, you said three times, “It has been affirmed to him.” When another funeral procession passed and the deceased was spoken of concerning his bad deeds you again said, “It has been affirmed to him.” The Messenger of Allah (saw) responded, “Whomsoever you remember with good recollections, he becomes eligible for Paradise, and whomsoever you remember with bad recollections, he becomes eligible for Hell. This is because you are the witnesses of Allah on earth.”[1067]

The funeral ritual prayer is the last duty of the Muslims, their last testimony and their last prayer for their brothers and sisters in Islam before saying farewell to them as their journey to the Hereafter begins. Thus, at the last gathering of friends, if the people who attend the funeral ritual prayer bear witness to him being a good person, expressing his virtues, if they ask Allah’s forgiveness for and mercy upon their friend, this would be a valid pronouncement of the goodness and righteousness of the person who left the worldly life behind.

The Messenger of Allah (saw) affirmed that the testimony for good conduct of a person even by two people will insure Paradise.[1068] He informed us that if a large group of people attended the funeral ritual prayer and prayed to Allah (swt) to forgive the deceased person, their prayers would be accepted by Him.[1069] It is also said that if three rows of people attended the funeral ritual prayer of a deceased person, it would insure that the deceased would be forgiven and go to Paradise.[1070] This is why the Prophet (saw) commanded us to attend the funeral ritual prayer of every Muslim who passed on by saying, “Perform ritual prayer for every deceased person.”[1071] He considered this as a duty of the believers to each other.[1072] The Noble Messenger said, “Whoever attends the funeral procession until they perform the funeral ritual prayer for it will get a reward equal to one qirāṭ, and whoever accompanies the deceased until burial will get a reward equal to two qirāṭs.” It was asked, “What are two qirāṭs like?” He replied, “Like two huge mountains.”[1073] Similarly, our beloved Prophet indicated that the funeral ritual prayer is an act bringing rewards to those who performed it inasmuch as it draws mercy upon the deceased person. He said, “Whoever washes a deceased person, shrouds him, embalms him, carries him and performs the ritual funeral prayer for him, and does not disclose what he has seen of the private conditions of the deceased, he will emerge from his sins as on the day his mother bore him.”[1074]

Although we will not relay here traditions about the details of the performance of the funeral ritual prayer, it has been transmitted to us since the ‘Asr al-Sa’ada as an uninterrupted practice. It was reported that the Prophet (saw) performed this ritual prayer, which seems to be more like a prayer in the ordinary sense, at the standing posture. After reciting the takbīr, he would put his right hand on the left hand;[1075] recite the Fātiḥa[1076] (the Opening Sura of the Holy Qur’an) and other special prayers. He recited takbīr four times during this ritual prayer.[1077] At the end of the funeral ritual prayer, our Master the Prophet (saw) supplicated to Allah using the following words: “O Allah! forgive those of us who are living and those of us who are dead, those of us who are present and those of us who are absent, our young and our old, our male and our female. O Allah, to whomsoever of us You give life, grant him life as a believer, and whomsoever of us You take in death, take him in death as a follower of Islam. O Allah, do not withhold from us the reward (of faith) and do not lead us astray after the death of this person.”[1078] He also emphasized offering good prayers after the deceased person and said, “When you pray over the dead, make a sincere prayer for him.”[1079] He made such long prayers to Allah (swt) for the deceased d that people felt they would love to have been these deceased persons for whom the Prophet (saw) had made such supplications. Indeed, once after the funeral ritual prayer the Prophet (saw) made such a prayer and ʿAwf b. Malik (ra) admired it so much that he could not stop himself from saying, “I earnestly desired that I was this dead body.” This prayer of the Prophet (saw) was as follows: “O Allah! Forgive him, have mercy upon him, give him peace and absolve him. Receive him with honor and make his grave spacious; wash him with water, snow and hail. Cleanse him from faults as You would cleanse a white garment from impurity. Requite him with an abode more excellent than his abode, with a family better than his family, and with a mate better than his mate. Admit him to the Garden, and protect him from the torment of the grave and the torment of the Fire.”[1080] Although the Messenger of Allah (saw) did not identify any definite time to perform the funeral ritual prayer,[1081] he forbade the performance of the funeral ritual prayer and the burial of the deceased at the so-called inappropriate times, i.e., when the sun rose, when it was at the zenith point, and when it set.[1082] Except for these three times, the funeral ritual prayer might be performed even in the middle of the night.[1083]

The funeral ritual prayer has generally been performed outside of mosques since the time of the Prophet. However, there is no prohibition indicating that the funeral ritual prayer cannot be performed inside the mosque. To the contrary, the Messenger of Allah (saw) led the performance of the ritual prayer for Suhayl b. Bayda inside the mosque,[1084] and his Companions (ra) sometimes did the same.[1085] These examples show that, if necessary, the funeral ritual prayer may be performed inside the mosques.

The performance of the funeral ritual prayer is communally obligatory (farḍ al-kifāya), that is, each and every Muslim does not have a responsibility, but Muslims have a responsibility as a community, and when some of them carry it out, it would be sufficient for all of the community. Just like the other ritual prayers that may be performed in congregation, women may participate in the congregation for funeral prayers. In fact, the wives of the Prophet (saw) approved of participating in congregations for funeral ritual prayer.[1086] The fact that during the periods after the Prophet (saw) women did not participate in the funeral ritual prayers was the result partly of unavailability of proper places and partly of the social misapprehension of the place of women in society.

The Messenger of Allah (saw) strongly encouraged his Companions (ra) to participate in the congregation for funeral ritual prayers and he was quite vigilant on this issue; he tried always to attend and lead the performance of the funeral ritual prayer of children,[1087] even of babies,[1088] without discriminating between young and old, women and men. He personally took care of the funeral services,[1089] and he made supplications to Allah (swt) to have mercy upon the deceased, as the following examples demonstrate.

One day the Messenger of Allah (saw) noticed that he had not seen the black servant woman who was known to clean the masjid of Medina. When he inquired about her, he was told that she had died the last night. The Prophet (saw) reproached them by saying, “Why did not you let me know?” Probably, the Companions (ra), who knew that the funeral ceremony should be held as soon as possible,[1090] did not want to disturb the Prophet (saw) by this event, because they thought that this was not an important issue for which to wake the Prophet (saw) because he was sleeping. However, since the Prophet (saw) considered all people as equals, he repeated the funeral ceremony for this servant woman and led the funeral ritual prayer. Concerning this matter he said, “Verily, these graves are full of darkness for their dwellers. Verily, the Mighty and Glorious Allah illuminates them for their occupants due to my prayer over them.”[1091] Once when the Messenger of Allah (saw) was passing by the Baqi Cemetery he saw a newly built grave. He asked who was buried therein. They told him that a freed slave woman was buried there. They did not tell the Prophet (saw) when they had buried her because the Prophet (saw) had been sleeping. He told them, “Inform me, when anyone among you dies, while I am still among you. This is because my performance of ritual prayer for this person is a mercy.”[1092] With this attitude, the Prophet (saw) emphasized that it was compulsory for Muslims to perform funeral ritual prayer for each Muslim who dies, no matter what the social status of this person. He also indicated how his performance of funeral ritual prayers was important. Thus, he performed additional funeral ritual prayers for those whose funeral ritual prayer he could not attend, thinking that it would be an occasion for them to receive divine blessing and forgiveness.[1093] The Messenger of Allah (saw) made an effort to attend the funeral ritual prayer of every Muslim; he did not want to leave any Muslim out of his prayers. However, the Prophet (saw) was not able to attend the funeral of the Abyssinian Negus when he died because Abyssinia was very far away from Medina. Still, he called his Companions (ra) to a place outside Medina and there he led the funeral ritual prayer for the Negus in absentia, for the Negus had already been buried in Abyssinia.[1094] However, we should be cautious not to jump to conclusions about these actions of the Prophet (saw) and therefore not assume that the Prophet (saw) established a sunna to perform the funeral ritual prayer for each person who died far away in absentia. The performance of the funeral ritual prayer in absentia for the Negus was simply an expression of the Prophet’s respect for his trustworthiness. In fact, there were many of his Companions (ra) who died far from the Prophet (saw) but for whom he did not perform the funeral ritual prayer in absentia.[1095] Therefore, although it is allowed to perform a funeral ritual prayer, in the absence of a dead body, it is not obligatory to do so, even for a deceased person for whom for some reason no funeral ritual prayer was performed. In principle, a funeral ritual prayer must be performed for each individual deceased person. However, if many people died at once, for some reason, such as in natural disasters and wars, it is permitted to perform a funeral ritual prayer for all of them together.[1096] There are traditions of the Prophet (saw) according to which he ordered the martyrs of the Battle of Uhud to be buried without the ritual washing and the performance of a funeral ritual prayer.[1097] This order of the Prophet (saw) was interpreted to mean that martyrs merit Paradise for sacrificing their own life and for that reason no funeral ritual prayer for them is needed. Nevertheless, it may be more appropriate to understand this order of the Prophet (saw) to be closely connected to specific conditions of that time, rather than an order that was meant to be the general rule on this matter. Given the fatigue of the battle that had just ended, the anxiety people felt at the place where the battle was fought, and the material difficulties resulting from the war conditions,[1098] we may imagine how difficult it would have been to wash and bury those killed in the way deceased people were ordinarily washed and buried. Thus, it would be more appropriate to understand the order of the Prophet (saw) to bury the martyrs without performing a funeral ritual prayer as an order closely connected to their current circumstances and should be taken to mean that it was permission to proceed by the same token if one finds oneself under similar conditions. In fact, it is clearly recorder in many ḥadīth sources that the Prophet (saw) led the performance of the funeral ritual prayer for his uncle Hamza (ra), who became a martyr at the Battle of Uhud,[1099] and that he performed the funeral ritual prayer for other martyrs at Uhud later on.[1100] Indeed, to perform a funeral ritual prayer meant to offer prayers and best wishes for the deceased believer in his/her journey from this world to the other world. It would be improper not to offer the funeral ritual prayer for martyrs when no other Muslims, including infants, were deprived of this last prayer. Indeed, the Muslims performed the funeral ritual prayer even for our beloved Prophet himself, when he died, even though he was the most beloved servant of Allah (swt), and all of his sins are known to have been forgiven by Allah.[1101] The Prophet (saw) showed respect to all the departed without discriminating among them according to their faith.[1102] He even attended the funeral ceremonies of those who pretended to be Muslim, even though they were not Muslim. According to many ḥadīths, he even led the funeral ritual prayer of ʿAbd Allah b. Ubayy b. Salul, who was one of the leading individuals of the hypocrites. Though, after this event he was cautioned through revelation[1103] to not lead the funeral ritual prayer of any known hypocrite.[1104] The religion of Islam puts a special emphasis on the rights of people. A believer should ask for forgiveness from people for his wrongdoings and should come to the presence of Allah freed from the burden of the rights of any other person, that is, being in debt to them. Indeed, responding to the imām’s suggestion at the funeral ritual prayer, it is recommended that the people give up their legitimate claims—if they have any—over the deceased person; the purpose of doing this is to send the deceased on his last journey freed from any responsibility towards any other people. Indeed, this is a such a vital issue that the Messenger of Allah (saw) refrained from leading the performance of the ritual prayer of those who died with an illegal claim to the public property as their own property or with some debt to others; instead he asked his Companions (ra) to lead the performance of the funeral ritual prayer of such people.[1105]

For instance, a Muslim of the Ashjaʿ tribe died during the Battle of Khaybar. However, the Prophet (saw), contrary to his general behavior, refrained from leading the performance of the funeral ritual prayer. He instead requested some other people who were present to do it by saying to them, “Perform the funeral ritual prayer for your friend.” The Companions (ra) could not understand this attitude of the Prophet (saw) and their perplexity was reflected on their face. Having seen their puzzlement, the Messenger of Allah (saw) explained his negative attitude toward this funeral with the following words, “Your Companion misappropriated the booty in the path of Allah (fi sabilillah).”[1106] In general, whenever they brought a deceased person before the Messenger of Allah (saw) for the funeral ritual prayer, he used to inquire from them whether this person had any debt owing to the people; if he had debt then whether he left enough property to pay for his debt; if not, whether anybody in the congregation would undertake to pay his debt. Only after making sure that his debt would be paid by somebody would the Messenger of Allah (saw) lead the funeral ritual prayer.[1107] Otherwise he did not participate in it, but left this duty to his Companions (ra).[1108] This attitude of the Prophet (saw) implies that one must pay his debt concerning the rights of other people without postponing it, acquire forgiveness of their possible legitimate claims, and go to the presence of Allah freed from all kinds of impurities. Nevertheless, when the city state of Medina began to acquire a lot of wealth, then the Prophet (saw) began to pay the debts of those who died from the treasury and helped them meet their Lord without owing any debt. Thus he said, “I am closer to believers than themselves, so if a Muslim dies while in debt, I am responsible for the repayment of his debt, and whoever leaves wealth (after his death) it will belong to his heirs.”[1109] It is also well known that the Prophet (saw) did not lead the performance of the funeral ritual prayer of those who committed suicide. For example, once he got to know that an injured person could not bear his pain and committed suicide with his own arrow and on that occasion the Messenger of Allah (saw) refrained from leading the performance of the funeral ritual prayer.[1110] However, this behavior of the Prophet (saw) should not be interpreted to mean that no funeral ritual prayer is performed for those who commit suicide. With the above cases of debt being taken into consideration, his attitude should rather be interpreted to mean that the Prophet (saw) wanted the people to be sensitive to such issues.[1111] The Messenger of Allah (saw) wanted the attention of the people in order for them to know what a grave sin it was to commit suicide and to indicate that he did not approve of such an action at all. He wanted to keep people away from attempting such actions.[1112] Thus, since the funeral ritual prayer was performed for everybody who died as a Muslim, it was also performed for those who died by committing suicide. Indeed, the Prophet (saw) led the performance of the funeral ritual prayer for people who committed a grave sin, such as adultery, and repented for it.[1113]

The Messenger of Allah (saw) was quite sensitive about the performance of the funeral ritual prayers. However, in modern times, his sensitivity seems to have been replaced by an utter laxity and carelessness. Although people may easily communicate and correspond with each other today, the consciousness of the responsibility of the Muslim has become ineffectual. Hence, Muslims do not feel anxious about leaving their brother or sister in religion alone without saying farewell when they depart for their last journey. They have acquired such a state of mind that they keep cool and indifferent when they hear that somebody has passed on. Contrary to this attitude, participating in the funeral ritual prayer provides the opportunity for the human being to be reminded about death within this fast lane of life and to think about and revise a certain course of life. After all, death is a warning that reminds us that we shall all face it. Saying farewell to the deceased person by offering good prayers and by wishing beautiful things for him or her and thus showing one’s fidelity to the deceased are means to diminish somehow the sorrow of the family of the deceased. Furthermore, to stand together with the family of the deceased at this sorrowful moment and help them, provide them with spiritual or material support; these are behaviors that affirm social unity and cohesion. Hence, the funeral ritual prayer is a duty based upon our brotherhood in religion, just as it is an act of worship, which the Messenger of Allah (saw) paid keen attention to carry out. This duty reflects both the love among individuals and the maintenance of social unity.

[1067] M2200 Muslim, al-Janaʾiz, 60.

[1068] T1059 al-Tirmidhi, al-Janaʾiz, 63.

[1069] M2198 Muslim, al-Janaʾiz, 58; IM1489 Ibn Maja, al-Janaʾiz, 19.

[1070] D3166 Abu Da’ud, al-Janaʾiz, 38, 39; T1028 al-Tirmidhi, al-Janaʾiz, 40.

[1071] IM1525 Ibn Maja, al-Janaʾiz, 31.

[1072] T2737 al-Tirmidhi, al-Adab, 1; N1940 al-Nasaʾi, al-Janaʾiz, 52.

[1073] B1325 al-Bukhari, al-Janaʾiz, 58; M2189 Muslim, al-Janaʾiz, 52.

[1074] IM1462 Ibn Maja, al-Janaʾiz, 8.

[1075] T1077 al-Tirmidhi, al-Janaʾiz, 75.

[1076] B1335 al-Bukhari, al-Janaʾiz, 65; IM1495 Ibn Maja, al-Janaʾiz, 22.

[1077] M2211 Muslim, al-Janaʾiz, 68; T1022 al-Tirmidhi, al-Janaʾiz, 37; IM1502 Ibn Maja, al-Janaʾiz, 24.

[1078] D3201 Abu Da’ud, al-Janaʾiz, 54, 56; IM1498 Ibn Maja, al-Janaʾiz, 23.

[1079] D3199 Abu Da’ud, al-Janaʾiz, 54, 56.

[1080] M2234 Muslim, al-Janaʾiz, 86.

[1081] IM1501 Ibn Maja, al-Janaʾiz, 23.

[1082] M1929 Muslim, al-Musafirin 293.

[1083] IM1522 Ibn Maja, al-Janaʾiz, 30.

[1084] M2253 Muslim, al-Janaʾiz, 100.

[1085] MU545 al-Muwatta’, al-Janaʾiz, 8.

[1086] M2252 Muslim, al-Janaʾiz, 99; M2253 Muslim, al-Janaʾiz, 100.

[1087] N1949 al-Nasaʾi, al-Janaʾiz, 58; IM1509 Ibn Maja, al-Janaʾiz, 26.

[1088] D3188 Abu Da’ud, al-Janaʾiz, 48, 49.

[1089] D2539 Abu Da’ud, al-Jihad, 38; T997 al-Tirmidhi, al-Janaʾiz, 20.

[1090] T171 al-Tirmidhi, al-Salat, 13.

[1091] M2215 Muslim, al-Janaʾiz, 71; IM1533 Ibn Maja, al-Janaʾiz, 32; BS7119 al-Bayhaqi, al-Sunan al-kubra, IV, 78.

[1092] N2024 al-Nasaʾi, al-Janaʾiz, 94; IM1528 Ibn Maja, al-Janaʾiz, 32.

[1093] N2024 al-Nasaʾi, al-Janaʾiz, 94; T1037 al-Tirmidhi, al-Janaʾiz, 47.

[1094] B1333 al-Bukhari, al-Janaʾiz, 64.

[1095] See, ZD1/519 Ibn Qayyim, Zad al-maʿad, I, 519.

[1096] N1979 al-Nasaʾi, al-Janaʾiz, 74; MU546 al-Muwatta’, al-Janaʾiz, 9.

[1097] B1343 al-Bukhari, al-Janaʾiz, 72.

[1098] T1016 al-Tirmidhi, al-Janaʾiz, 31.

[1099] D3137 Abu Da’ud, al-Janaʾiz, 26, 27.

[1100] D3224 Abu Da’ud, al-Janaʾiz, 69, 71.

[1101] IM1628 Ibn Maja, al-Janaʾiz, 65.

[1102] M2225 Muslim, al-Janaʾiz, 81; N1922 al-Nasaʾi, al-Janaʾiz, 46.

[1103] Al-Tawba, 9: 84.

[1104] B5796 al-Bukhari, al-Libas, 8.

[1105] M4157 Muslim, al-Faraʾid 14.

[1106] D2710 Abu Da’ud, al-Jihad, 133; IM2848 Ibn Maja, al-Jihad, 34.

[1107] N1963 al-Nasaʾi, al-Janaʾiz, 67.

[1108] T1070 al-Tirmidhi, al-Janaʾiz, 69.

[1109] B2298 al-Bukhari, al-Kafala, 5; M4157 Muslim, al-Faraʾid, 14.

[1110] M2262 Muslim, al-Janaʾiz, 107; IM1526 Ibn Maja, al-Janaʾiz, 31.

[1111] IM1526 Ibn Maja, al-Janaʾiz, 31.

[1112] IM1526 Ibn Maja, al-Janaʾiz, 31.

[1113] M4433 Muslim, al-Hudud, 24; N1959 al-Nasaʾi, al-Janaʾiz, 64.

THE SUPEREROGATORY RITUAL PRAYERS:

PROSTRATIONS BRING THE PERSON CLOSER TO ALLAH

عَنْ أَبِى هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ s قَالَ: “أَوَّلُ مَا يُحَاسَبُ بِهِ الْعَبْدُ صَلاَتُهُ فَإِنْ كَانَ أَكْمَلَهَا وَإِلاَّ قَالَ اللَّهُ عَزَّ وَجَلَّ: انْظُرُوا لِعَبْدِى مِنْ تَطَوُّعٍ فَإِنْ وُجِدَ لَهُ تَطَوُّعٌ قَالَ: أَكْمِلُوا بِهِ الْفَرِيضَةَ.”

It was narrated from Abu Hurayra (ra) that the Messenger of Allah (saw)
said, “The first thing for which a person will be brought to account (on the Day of Judgement) will be the ritual prayer (Ṣalāt). If it is complete (all well and good). Otherwise Allah will say, ‘Look and see if my servant did any voluntary ritual prayer.’ If he is found to have done voluntary ritual prayers, He says ‘complete his obligatory ritual prayers by them.’”
(N467 al-Nasaʾi, al-Salat, 9)

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “إِنَّ اللَّهَ قَالَ مَنْ عَادَى لِى وَلِيًّا فَقَدْ آذَنْتُهُ بِالْحَرْبِ، وَمَا تَقَرَّبَ إِلَيَّ عَبْدِى بِشَىْءٍ أَحَبَّ إِلَيَّ مِمَّا افْتَرَضْتُ عَلَيْهِ، وَمَا يَزَالُ عَبْدِى يَتَقَرَّبُ إِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ، فَإِذَا أَحْبَبْتُهُ كُنْتُ سَمْعَهُ الَّذِى يَسْمَعُ بِهِ، وَبَصَرَهُ الَّذِى يُبْصِرُ بِهِ، وَيَدَهُ الَّتِى يَبْطُشُ بِهَا وَرِجْلَهُ الَّتِى يَمْشِى بِهَا، وَإِنْ سَأَلَنِى لَأُعْطِيَنَّهُ، وَلَئِنِ اسْتَعَاذَنِى لَأُعِيذَنَّهُ...”

عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ قَالَ: سَأَلْتُ عَائِشَةَ عَنْ صَلاَةِ رَسُولِ اللَّهِ s، عَنْ تَطَوُّعِهِ؟ فَقَالَتْ: كَانَ يُصَلِّى فِى بَيْتِى قَبْلَ الظُّهْرِ أَرْبَعًا، ثُمَّ يَخْرُجُ فَيُصَلِّى بِالنَّاسِ، ثُمَّ يَدْخُلُ فَيُصَلِّى رَكْعَتَيْنِ، وَكَانَ يُصَلِّى بِالنَّاسِ الْمَغْرِبَ ثُمَّ يَدْخُلُ فَيُصَلِّى رَكْعَتَيْنِ، وَيُصَلِّى بِالنَّاسِ الْعِشَاءَ، وَيَدْخُلُ بَيْتِى فَيُصَلِّى رَكْعَتَيْنِ، وَكَانَ يُصَلِّى مِنَ اللَّيْلِ تِسْعَ رَكَعَاتٍ، فِيهِنَّ الْوِتْرُ...

عَنْ أَبِى سَعِيدٍ وَأَبِى هُرَيْرَةَ قَالاَ: قَالَ رَسُولُ اللَّهِ s:

“إِذَا أَيْقَظَ الرَّجُلُ أَهْلَهُ مِنَ اللَّيْلِ فَصَلَّيَا أَوْ صَلَّى رَكْعَتَيْنِ جَمِيعًا كُتِبَا فِى الذَّاكِرِينَ وَالذَّاكِرَاتِ.”

عَنْ أَبِى سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّهُ سَأَلَ عَائِشَةَ g: كَيْفَ كَانَتْ صَلاَةُ رَسُولِ اللَّهِ s فِى رَمَضَانَ؟ فَقَالَتْ: مَا كَانَ يَزِيدُ فِى رَمَضَانَ، وَلاَ فِى غَيْرِهَا عَلَى إِحْدَى عَشْرَةَ رَكْعَةً، يُصَلِّى أَرْبَعًا فَلاَ تَسْأَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّى أَرْبَعًا فَلاَ تَسْأَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّى ثَلاَثًا...

According to Abu Hurayra (ra), the Messenger of Allah (saw) said, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My servant comes nearer to Me is what I have prescribed upon him; and My servant keeps on coming closer to Me through performing supererogatory (nawāfil) acts of worship (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing by which he hears, and his sense of sight by which he sees, and his hand by which he grips, and his leg by which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him…”
(B6502 al-Bukhari, al-Riqaq, 38)

ʿAbd Allah b. Shaqiq (ra) said, “I asked ʿAʾisha about the Messenger of Allah (saw)’s voluntary prayers, and she replied, ‘Before the afternoon ritual prayer, he used to pray (a supererogatory ritual prayer with) four rakʿas in my house; then would go out and lead the people in ritual prayer; then come in and perform (a supererogatory ritual prayer with) two rakʿas. He would then lead the people in the sunset prayer; then come in and perform a supererogatory ritual prayer with two rakʿas. Then he would lead the people in the ‘isha’ prayer, and enter my house and perform (a supererogatory ritual prayer with) two rakʿas. He would perform nine rakʿas of ritual prayer during the night, including Witr…”
(M1699 Muslim, al-Musafirin 105; D1251 Abu Da’ud, al-Tatawwuʿ, 1)

According to Abu Saʿid and Abu Hurayra (ra) the Prophet (saw) said, “If a man awakens his wife at night, and then both pray or both offer two rakʿas of ritual prayer together, their names will be recorded among those who remember Allah very often.”
(D1309 Abu Da’ud, al-Tatawwuʿ, 18)

Abu Salama b. ʿAbd al-Rahman related that he asked ʿAʾisha (ra) “How was the ritual prayer of Allah’s Messenger (saw) during Ramadan?” She replied, “He did not pray more than eleven rakʿas in Ramadan or in any other month. At first, he used to pray four rakʿas—let alone their beauty and length—and then he would pray four more rakʿas—let alone their beauty and length—and then he would pray three rakʿas (Witr)….”
(B2013 al-Bukhari, Salah al-tarawih, 1; M1723 Muslim, al-Musafirin 125)

ʿAta b. Abi Rabah and ʿUbayd b. ʿUmayr, two prominent figures of their time, came to the beloved wife of the Prophet (saw), ʿAʾisha (ra), who knew the Noble Messenger intimately. ʿUbayd b. ʿUmayr asked, “O dear mother, could you tell us the most puzzling behavior of the Noble Messenger?” Having silently reflected for a while, ʿAʾisha (ra) said, “One night, he said to me, ‘O ʿAʾisha! If you allow me, I would like to get up and worship my Lord.’ I expressed my approval, saying, ‘I swear to Allah, I like to be with you and do the things that you would like to do.’ He got up and performed the wudu’, then began performing ritual prayer. During his ritual prayer, he wept so much that his tears moistened his chest, his beard, and the place he put his head in prostration. Then Bilal al-Habashi (ra) came in to recite the call for fajr ritual prayer. Having seen that the Messenger of Allah (saw) was weeping, he asked, “O Messenger of Allah! Why are you weeping since Allah forgave all your past and future sins?” The Messenger of Allah (saw) responded, “Why should I not be a servant who tanks Allah very often? This night a verse is revealed to me. Shame on a person who recites it but does not reflect upon its meaning: ‘In the creation of the heavens and earth; in the alternation of night and day; in the ships that sail the seas with goods for people; in the water which Allah sends down from the sky to give life to the earth when it has been barren, scattering all kinds of creatures over it; in the changing of the winds and clouds that run their appointed courses between the sky and earth, there are signs in all these for those who use their minds.’”[1114] The reason that the Prophet (saw) performed ritual prayers with teary eyes, up to the point where his blessed feet swelled,[1115] was not that he wanted Allah (swt) to forgive his sins but rather he wanted to draw closer to his Lord, and to express his thanks to Him in the best manner. Indeed, Allah the Almighty said in the Noble Qur’an that he forgave all the sins of His Prophet, of the past and in the future.[1116] However, he received from Allah the command, “Remember the blessings of your Lord.”[1117] By performing nafila prayers, in addition to the obligatory ritual prayers, he was following the command of his Lord and expressing his thanks to Him.

Our Master the Prophet (saw) considered the nafila ritual prayer not only an expression of thanks to his Lord, but also a means to acquire Allah’s love and to draw himself closer to Him. In fact, our Master stated in a qudsi ḥadīth, “Allah said, ‘I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My servant comes nearer to Me, is what I have prescribed upon him; and My servant keeps on coming closer to Me through performing supererogatory acts of worship (nawāfil, praying or doing extra deeds besides that which is obligatory) till I love him, so I become his sense of hearing by which he hears, and his sense of sight by which he sees, and his hand by which he grips, and his leg by which he walks; and if he asks Me, I will give him, and if he asks My protection, I will protect him....’”[1118] This is why the Prophet (saw) not only performed the nafila ritual prayers but also advised his Companions (ra) to perform these ritual prayers as much as possible. He said, “The first thing for which a person will be brought to account (on the Day of Judgement) will be ritual prayer (Ṣalāt). If it is complete (all well and good). Otherwise Allah will say, ‘Look and see if my servant did any voluntary ritual prayer.’ If he is found to have done voluntary ritual prayers, He says ‘complete his obligatory ritual prayers by them.’”[1119] Ritual prayers in addition to the “obligatory ritual prayers,” which a Muslim is obliged to perform, are nafila acts of worship. Indeed, when a person asked the Prophet (saw) whether he was obliged to perform any ritual prayer other than those that are obligatory, our Master responded, “No, but if you want you can perform nafila ritual prayers.”[1120] As various ḥadīths transmitted from our Master the Prophet (saw) imply, nafila ritual prayers complete the incomplete part of the obligatory ritual prayers; and they also make the servant draw closer to his Lord, provide means to receive His love, and forgiveness of his sins. This is why our Master advised his Companions (ra) on every occasion to perform nafila ritual prayers. Furthermore, he provided them with a role model by performing nafila ritual prayers at different times of the day.

Among the nafila ritual prayers performed by our Prophet, those that are performed before and after the obligatory ritual prayers are quite important. Our Prophet stated that there is nafila ritual prayer between the call for the ritual prayer (adhān) and the call to begin the obligatory ritual prayer (iqāma).[1121] He gave the good news that Allah, the Exalted, would build a house in the Paradise for those who performed daily twelve rakʿas of nafila ritual prayer.[1122] Our Master designated the times of these twelve rakʿas of nafila ritual prayers, which are known as the Sunna part of the five daily ritual prayers as follows: “…Four rakʿas before (the obligatory ritual prayer of) noon, two rakʿas after it, two rakʿas after (the obligatory ritual prayer of) sunset, two rakʿas after (the obligatory ritual prayer of) nightfall, and two rakʿas before (the obligatory ritual prayer of) fajr.”[1123]

The ritual prayers that were performed by the Noble Messenger along with the obligatory ritual prayers were not limited to these. Depending on the specific conditions, the length and number of rakʿas of these ritual prayers could change. ʿAʾisha (ra) reported the following regarding the nafila ritual prayers that were performed by the Prophet (saw) along with obligatory ritual prayers when he was with her: “Before the afternoon ritual prayer, he used to pray (a nafila ritual prayer with) four rakʿas in my house; then would go out and lead the people in ritual prayer; then come in and perform (a nafila ritual prayer with) two rakʿas. He would then lead the people in the sunset prayer; then come in and perform a nafila ritual prayer with two rakʿas. Then he would lead the people in the ‘isha’ prayer, and enter my house and perform (a nafila ritual prayer with) two rakʿas. He would perform nine rakʿas of ritual prayer during the night, including witr. At some nights he would pray for a long time standing and at some nights for a long time sitting, and when he recited the Noble Qur’an while standing, he would bow and prostrate himself from the standing position, and when he recited while sitting, he would bow and prostrate himself from the sitting position, and when it was time for the fajr ritual prayer, he would perform two rakʿas (of nafila ritual prayer).”[1124] In a different transmission of this ḥadīth there is the following additional phrase: “He used to perform two rakʿas (of nafila ritual prayer) before the afternoon obligatory ritual prayer.”[1125] From among the nafila ritual prayers, which our Master the Prophet (saw) performed along with the obligatory ritual prayers, he emphasized the most the ritual prayer with two rakʿas that he performed before the obligatory ritual prayer at fajr.[1126] Describing the importance of this sunna part of the fajr ritual prayer with two rakʿas, our Prophet said, “They are dearer to me than the whole world”[1127] and he gave the following advice to his Companions (ra): “Do not omit them (the two rakʿas before the fajr ritual prayer), even if you are driven away by horses!”[1128] He insisted on these two rakʿas so much that when he missed performing them because of falling asleep, he made up for them after the sun rose.[1129] The Messenger of Allah (saw) used to perform the sunna part of the fajr ritual prayer without lengthening it,[1130] often he used to recite the Qur’anic Suras 109, al-Kafirun and 112, al-Ikhlas.[1131] After performing it, he would take a rest laying down on his right side at his home next to the masjid until the muazzin started to recite the iqāma.[1132] While waiting for the iqāma to start, sometimes he would take a nap and sometimes he would converse with his wife.[1133]

Another nafila ritual prayer that the Prophet (saw) performed after the fajr ritual prayer was the “ḍuḥā,” forenoon or “ishrāq” ritual prayer, which may be performed forty-five minutes after sunrise. Our Master used to stay in the masjid after performing the fajr ritual prayer until sunrise and converse with his Companions (ra),[1134] because at that time performance of the ritual prayers was forbidden.[1135] When the sun rose, he would perform the ḍuḥā ritual prayer, usually with four rakʿas, but at times he would extend it to more than four rakʿas.[1136] Indeed, on the day when they conquered Mecca, he performed this prayer with eight rakʿas,[1137] but he ended every two-rakʿa unit by saying “al-salāmu ʿalaykum wa raḥmat allāh.”[1138] The Messenger of Allah (saw) advised his Companions (ra) to perform the ḍuḥā ritual prayer,[1139] and gave good news to them indicating its virtue, “Whoever regularly performs two rakʿas of ḍuḥā, his sins will be forgiven even if they are like the foam of the sea”[1140]; “Whoever performs the ḍuḥā with twelve rakʿas, Allah will build for him a palace of gold in Paradise”[1141]; and “Every day, charity is due for every bone in the body of every one of you. Every utterance of Allah’s glorification is an act of charity. Every utterance of praise of Him is an act of charity, every utterance of the profession of His Oneness is an act of charity, every utterance of profession of His Greatness is an act of charity, enjoining good is an act of charity, forbidding what is disreputable is an act of charity. But two rakʿas which one prays in the forenoon will suffice.”[1142] Although our Master the Prophet (saw) made an effort to perform this ritual prayer regularly, he consciously omitted performing it so that he might prevent a misconception. Otherwise people might have begun to think that it was also an obligatory ritual prayer.[1143] The ḍuḥā ritual prayer may be performed until the sun rises to the zenith point. However, when it is at the zenith point it is disapproved (makrūh) to pray it.[1144]

Our Master the Prophet (saw) used to perform four rakʿas of ritual prayer before the obligatory afternoon ritual prayer and two rakʿas of ritual prayer after it. The Prophet (saw) did not quit performing the four rakʿas of ritual prayer before the obligatory afternoon ritual prayer.[1145] He often would perform this ritual prayer at his home next to the masjid. Then he would come to the masjid to lead the performance of the obligatory afternoon ritual prayer. Afterwards, he returned to his home and performed the two rakʿas of nafila ritual prayer there.[1146] If he could not perform the four rakʿas of nafila ritual prayer for some reason, he would perform it after performing the two rakʿas of the nafila ritual prayer.[1147] Our Prophet, who advised his Companions (ra) to perform these prayers, explained the reason why he performed these nafila ritual prayers with the following words: “It is an hour in which the gates of the heavens are opened, and I love that a righteous deed should be raised up for me in it.”[1148] On Fridays, the Messenger of Allah (saw) used to perform four rakʿas of nafila ritual prayer.[1149] After performing the obligatory ritual prayer, he used to go to his home and perform two more rakʿas of nafila ritual prayer.[1150] When people asked him about the performance of the nafila ritual prayer after the Friday obligatory ritual prayer, he advised them to perform four rakʿas.[1151] When the time to perform the late afternoon ritual prayer appeared, he used to similarly perform four rakʿas of nafila ritual prayer before the obligatory ritual prayer.[1152] With regards to this he used to supplicate with the following words: “May Allah show mercy to a man who performs a four rakʿas of nafila ritual prayer before the ‘asr obligatory ritual prayer.”[1153] The Prophet (saw) would also shorten these four rakʿas of nafila ritual prayer, which he performed before the late afternoon obligatory ritual prayer, into two rakʿas.[1154] He prohibited the performance of any ritual prayer after the late afternoon ritual prayer until the time of the sunset ritual prayer.[1155]

There are certain ḥadīths informing us that our Master the Prophet (saw) performed nafila ritual prayer before and after the obligatory maghrib ritual prayer. Among these ḥadīths there are reports saying that our Master the Prophet (saw) advised people to perform a two rakʿas of nafila ritual prayer before the obligatory sunset (maghrib) ritual prayer,[1156] and that some Companions (ra) performed a nafila ritual prayer with two rakʿas between the adhān and the iqāma.[1157] However, the reports mostly indicate that the Prophet (saw) performed two rakʿas of nafila ritual prayer after the obligatory sunset ritual prayer.[1158] The Messenger of Allah (saw) used to perform this two-rakʿa nafila ritual prayer at his home,[1159] and sometimes he would extend his recitation of the Holy Qur’an during this ritual prayer until the congregation left the mosque;[1160] but more often he would recited the Qur’anic Suras 109, al-Kafirun and 112, al-Ikhlas.[1161] Although there is no report in the reliable ḥadīth collections indicating that the Messenger of Allah (saw) performed a nafila ritual prayer before the ‘isha’ prayer, his ḥadīth saying that there is a nafila ritual prayer between every adhān and iqāma for anyone who would like to perform it[1162] indicate that one may perform a nafila ritual prayer before the ‘isha’ prayer. We know that our Prophet went home and performed two rakʿas of nafila ritual prayer after the performance of the ‘isha’ prayer.[1163] The Prophet (saw) performed, once in a while, a nafila ritual prayer with four rakʿas.[1164] Then he would go to sleep and get up some time in the middle of the night and perform the tahajjud ritual prayer. Allah the Exalted addressed His beloved by saying, “Stay up throughout the night, all but a small part of it, half, or a little less”[1165] as well as “And during the night wake up and pray (the tahajjud ritual prayer), as an extra offering of your own, so that your Lord may raise you to a [highly] praised status.”[1166] Although the verses are clear enough that only the Prophet (saw) had this duty, he wanted that his community should benefit from the bounty and blessing of the tahajjud ritual prayer and so he advised them to perform it as a nafila ritual prayer, “O people, spread (the greeting of) Salam, offer food to people and perform ritual prayer at night when people are sleeping so that you may enter Paradise in peace.”[1167] Our Master encouraged his Companions (ra) to perform the ritual prayer at night (tahajjud), by informing them that the most valuable ritual prayer other than obligatory ritual prayers was the one performed at night,[1168] The Messenger of Allah (saw) advised his family to maintain the night ritual prayer. He even went to the house of ʿAli and Fatima (ra), woke them up and invited them to perform the night ritual prayer.[1169] Similarly he encouraged his Companions (ra) to wake up their wives up to perform the night ritual prayer, “May Allah have mercy on a man who gets up at night and prays, and awakens his wife; if she refuses, he should sprinkle water on her face. May Allah have mercy on a woman who gets up at night and prays, and awakens her husband; if he refuses, she would sprinkle water on his face.”[1170] According to a different chain of transmission, our Beloved Prophet said, “If a man awakens his wife at night, and then both pray or both offer two rakʿas of ritual prayer together, their names will be recorded among those who remember Allah very often.”[1171] Our Lord the Exalted praised believers who got up in the night and performed acts of worship: “What about someone who worships devoutly during the night, bowing down, standing in prayer, ever mindful of the life to come, hoping for his Lord’s mercy? Say, ‘How can those who know be equal to those who do not know?’ Only those who have understanding will take heed.”[1172]

Getting up to perform the ritual prayer at night (tahajjud) is meritorious inasmuch as it is a difficult act of worship. Truly, it is quite difficult to get up in the middle of the night. Our Master described the struggle between the sleeping person and Satan with the following words: “Satan puts three knots at the back of the head of any of you during sleep. On every knot he reads and exhales the following words: ‘The night is long, so stay asleep.’ When one wakes up and remembers Allah, one knot is undone; and when one performs the wudu’, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.”[1173] However, our Master did not want especially the ritual prayer at night to turn into some kind of agony. He informed us that it would not be proper to perform a ritual prayer while one is sleepy by saying, “If anyone of you feels drowsy while praying he should go to bed (sleep) till his slumber is over because in praying while drowsy one does not know whether one is asking for forgiveness or for a bad thing for oneself”[1174] and “When any one of you gets up at night (for ritual prayer) and his tongue falters in (the recitation) of the Holy Qur’an, and he does not know what he is reciting, he should go to sleep.”[1175]

The Prophet (saw) sometimes cautioned people who wanted to spend all night performing acts of worship.[1176] He told them not to do this and instead advised them to follow the custom of the Prophet David in performing such ritual prayers, “The most beloved prayer to Allah is that of David and the most beloved fasts to Allah are those of David. He used to sleep for half of the night and then pray for one third of the night and again sleep for its sixth part and used to fast on alternate days.”[1177] The Prophet (saw), himself, used to sleep during some part of the night and perform ritual prayer during some part, instead of spending all night performing ritual payers. He usually would spend the first part of the night by sleeping and the second part by performing acts of worship.[1178] When our Master the Prophet (saw) got up for the tahajjud at night, he would first clean his teeth with a miswāk,[1179] and then perform the wudu’.[1180] He would recite certain prayers and supplications before beginning the performance of the ritual prayer. Sometimes he would say al-ḥamdu li-’llāh (praise be to Allah) ten times, subḥān allāh (Glory be to Allah) ten times, allāhu akbar ten times, and astaghfir allāh (I seek forgiveness from Allah) ten times. Then he would recite the following supplication and take refuge with Allah (swt) from the difficulties of the Day of Judgement: “O Allah, forgive me, guide me, grant me provision and give me good health.”[1181] At other times, he would recite different kinds of supplications.[1182] The Messenger of Allah (saw) advised people to perform the ritual prayer at night in two rakʿas,[1183] to keep the first two rakʿas short: “When any one of you gets up at night, he should begin the prayer with two short rakʿas.”[1184] He sometimes performed ritual prayer at night in his home,[1185] sometimes in the masjid.[1186] When he began performing it, he would recite the Holy Qur’an sometimes silently, sometimes out loud.[1187] Our Master the Prophet (saw) said that the ritual prayer in which the standing posture lasted longer was more valuable[1188] and he kept the recitation of the Holy Qur’an longer when he performed nafila ritual prayers.

Hudhayfa b. Yaman, one of the Companions (ra) of the Prophet (saw) related how he performed a nafila ritual prayer at night which the Prophet (saw) led as the imām: “I prayed with the Messenger of Allah (saw) one night and he started reciting the Sura al-Baqara. I thought that he would bow at the end of one hundred verses, but he proceeded on. I then thought that he would perhaps recite the whole al-Baqara Sura in one rakʿa and perhaps bow on completing (this Sura) but he continued. He then started reciting the Sura al-Nisaʾ and completed reciting it. he then started Sura Al ʿImran and recited it leisurely. And whenever he recited the verses which refer to the Glory of Allah, he glorified Allah (by saying subḥān allāh (Glory be to Allah), and whenever he recited the verses which inform us (how the Lord) is to be supplicated, he (the Holy Prophet) would then supplicate (to Him), and whenever he recited the verses concerning the subject of protection of the Lord, he would seek (His) protection and would then bow down and say, ‘Subḥāna rabbiya al-ʿazīm’ (Glory be to my Lord, the Exalted); his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after rukūʿ) he would say, ‘Samiʿ Allāhu liman ḥamida’ (Allah listened to him who praised Him), and he would then stand about the same length of time as he had spent in bowing. He would then prostrate himself and say, ‘Subḥāna rabbiya al-aʿlā’ (Glory be to my Lord, Most High), and his prostration lasted nearly the same length of time as his standing.”[1189]

Our Master the Prophet (saw) would stay in the prostration posture for a long time,[1190] and sometimes in between prostrations he would recite the following supplication: “O Lord! Forgive me, have mercy upon me, make me elevated, provide me with your bounties and guide me.”[1191] Nonetheless, he would not perform the ritual prayer if his eyes began to close due to sleepiness, or when he did not feel rested.[1192] Sometimes he would perform the ritual prayer at the sitting position if he was not feeling well or if he was weary.[1193] He would perform the nafila ritual prayer at night, sometimes with four, sometimes with six[1194] and sometimes with eight rakʿas.[1195] The Noble Messenger advised his Companions (ra) to perform the witr ritual prayer at the end of the ritual prayer at night.[1196] He performed the witr ritual prayer sometimes with three rakʿas,[1197] and sometimes with one rakʿa.[1198] He said to his Companions, “Witr is a duty, and whosoever wants to pray the witr with seven (rakʿas), let him do so; whosoever wants to pray it with five, let him do so, whosoever wants to pray it with three, let him do so; and whosoever wants to pray it with one (rakʿa), let him do so.”[1199] By these words, the Prophet (saw) indicated that people could adopt one of the alternatives depending on their specific conditions, since it is a nafila act of worship. Although it is advised that the witr ritual prayer should be performed after the nafila ritual prayer at night, our Master also approved of its performance straight after the obligatory ‘isha’ ritual prayer, in case one is unlikely to get up to perform it later on. He said, “If anyone is afraid that he may not get up in the latter part of the night, he should observe witr in the first part of it; and if anyone is eager to get up in the last part of it, he should observe witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable.”[1200] The witr ritual prayer was not made a definite obligation, unlike the obligatory ritual prayers. Still, the Messenger of Allah (saw) made it his Sunna,[1201] and said “Allah is singular (witr) and loves what is singular, so observe the witr, you who follow the Holy Qur’an.”[1202] In addition to the nafila ritual prayers that the Prophet (saw) tried to perform daily, there were other nafila ritual prayers that the Prophet (saw) did not perform daily but on certain days and times. For example, during Ramadan he used to perform nafila ritual prayers for a long time which often would consist of eight rakʿas.[1203] When people asked concerning the ritual prayer which the Prophet (saw) performed at night, ʿAʾisha (ra) responded with the following words: “He did not pray more than eleven rakʿas in Ramadan or in any other month. At first, he used to pray four rakʿas—let alone their beauty and length—and then he would pray four more rakʿas—let alone their beauty and length—and then he would pray three rakʿas (witr)….”[1204] During Ramadan the Prophet (saw) also performed the nafila ritual prayer at night (i.e., tarāwīḥ) in congregation.[1205] Nevertheless, he refrained from performing it in congregation continuously in the masjid because he was afraid that this ritual prayer might be made obligatory since the revelation was continuing, and also that people seemed eager to perform this nafila ritual prayer. He was afraid that if it was made obligatory it might turn out to be a difficult obligation for people to fulfill.

One Ramadan after performing the tarāwīḥ ritual prayer for some nights in succession our Master the Prophet (saw) did not go to the Mosque the following night. His Companions (ra) were unsure of the reasons behind him not coming to the Mosque. They concluded that he might have fallen asleep and they went to try to awaken him. When they found him, the Prophet (saw) explained his behavior with the following statement: “I saw how you insisted on performing this ritual prayer; I was afraid that this (tarāwīḥ ritual prayer) might be made obligatory on you, and if it were made obligatory on you, you would not be able to continue performing it. Therefore, O people! Perform this ritual prayer at your homes, for the best ritual prayer of a person is what is performed at his home except the obligatory congregational ritual prayer.”[1206] With this explanation, the Messenger of Allah (saw) confirmed that the tarāwīḥ ritual prayer was a nafila ritual prayer and that the nafila ritual prayers were best performed at home. Performing nafila ritual prayers at home was important especially to protect one’s actions from mixing with hypocrisy (riyāʾ). At home, away from the attention of other people, while the servant is alone with Allah, the feeling of awe and peace in such a setting is definitely preferable. This is why our Master said, “The most virtuous ritual prayer of yours is in your homes, except for the obligatory.”[1207] When our Prophet came to the mosque, he would perform a ritual prayer with two rakʿas. It is called the “taḥiyyāt al-masjid,” i.e., the ritual prayer to greet the mosque. He encouraged his Companions (ra) to pray this nafila prayer by saying, “If anyone of you enters a mosque, he should perform a ritual prayer with two rakʿas before sitting.”[1208] He even cautioned people who entered the mosque on Friday in good time before the Friday obligatory ritual prayer and sat down without performing the taḥiyyāt al-masjid.[1209] When our Master came back from a journey, he would first go to mosque and perform a ritual prayer with two rakʿas,[1210] and he advised all those who came back from a journey to perform a ritual prayer with two rakʿas.[1211] The Prophet of Mercy advised his Companions (ra) to perform a ritual prayer with two rakʿas after performing the wudu’ by saying, “He who performs the wudu’ like this wudu’ of mine and then performs two rakʿas of ritual prayer without allowing his thoughts to be distracted, all his previous sins are expiated.”[1212] The Prophet (saw) said to Bilal al-Habashi, who fulfilled this advice of the Prophet (saw) every time he performed wudu’, “Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal responded, “I did not do anything worth mentioning except that whenever I performed the wudu’ during the day or night, I prayed after that wudu’ as much as was written for me of ritual prayers.”[1213] The Prophet (saw) advised people that if someone needed something definite through supplication from the Lord, he should perform the wudu’ properly, perform a ritual prayer with two rakʿas, and then make the supplication,[1214] and similarly, if a person cannot decide on a matter, this person should perform a ritual prayer with two rakʿas and make an istikhāra (i.e., the concept which consists of entrusting Allah with the choice between two or more possible options) supplication.[1215] Our Master also advised that to repent one’s sins one should perform a nafila ritual prayer. He said, “If a Muslim who committed a sin performs the wudu’, performs a ritual prayer with two rakʿas and asks Allah for forgiveness, Allah certainly forgives him” and then the Prophet (saw) recited the following verses of the Holy Qur’an: “Those who remember Allah and implore forgiveness for their sins if they do something shameful or wrong themselves– who forgives sins but Allah?– and who never knowingly persist in doing wrong”[1216] and “Yet anyone who does evil or wrongs his own soul and then asks Allah for forgiveness will ﬁnd Him most forgiving and merciful.”[1217] Whenever the Prophet (saw) received glad tidings or properties, he would perform a ritual prayer with two rakʿas,[1218] or he would do a prostration of thankfulness, to express his thanks to his Lord.[1219] In times of difficulty, such as drought, he would go to the mosque, turn his cloak inside out, pray for rain, and perform a ritual prayer with two rakʿas.[1220] Similarly, on occasions of a solar eclipse or lunar eclipse, he would perform a nafila ritual prayer and take refuge in Allah (swt).[1221] Taking all the above descriptions of the nafila ritual prayers into account, it is evident that the Prophet (saw) used to perform nafila ritual prayers on all kinds of occasions in order to thank His Lord for all the bounties He bestowed and to be a grateful servant who wanted to please his Lord. Our Master the Noble Messenger made some of these nafila ritual prayers so long for himself that at times his feet would become swollen and at other times so short that they would not be onerous at all; he performed some of them with two rakʿas and some of them with eight rakʿas or more. He performed some of them regularly and some of them once in a while or rarely. This divergence in the practice of our Master indicates that there are no strict rules concerning the nafila ritual prayers; they may be performed in accordance with the specific conditions of the people.

It is also important to take into account that the Prophet (saw) was very careful that his performance of the nafila ritual prayers did not damage his relationship with his family, and did not prevent him from fulfilling his duties towards them.[1222] Moreover, the Messenger of Allah (saw) did not approve that a person who carried out acts of worship impoverish himself. It was not that he wanted all the people to do all of the nafila acts of worship but rather he wanted everybody to perform in accordance with their ability.[1223]

It seems that what we Muslims are required to do is to take the Prophet (saw) as our role model and perform the nafila ritual prayers according to our ability. Just as following the Sunna of the Prophet (saw) is a means to acquire Allah’s love,[1224] carefully adopting the nafila acts of worship exemplified by the Prophet (saw) is also a way to draw oneself closer to Allah and to acquire His consent.[1225] The general advice of the Prophet (saw) concerning the nafila acts of worship is, similar to his many other counsels regarding behavior, to perform them with sincerity and with constancy even if it is in a small quantity. Indeed, he said, “The most beloved deed to Allah is the most regular and constant one even if it is minute.”[1226]

[1114] Al-Baqara, 2: 164; SI620 Ibn Hibban, al-Sahih, II, 386.

[1115] B1130 al-Bukhari, al-Tahajjud, 6; M7124 Muslim, Sıfat al-munafiqin, 79.

[1116] Al-Fath, 48:2.

[1117] Al-Duha, 93:11.

[1118] B6502 al-Bukhari, al-Riqaq, 38.

[1119] N468 al-Nasaʾi, al-Salat, 9 [Sunna. Com ref: N467 RA]; IM1425 Ibn Maja, al-Iqama, 202.

[1120] B46 al-Bukhari, al-Iman, 34; M100 Muslim, al-Iman, 8.

[1121] B624 al-Bukhari, al-Adhan, 14; M1940 Muslim, al-Musafirin 304.

[1122] M1696 Muslim, al-Musafirin 103; D1250 Abu Da’ud, al-Tatawwuʿ, 1.

[1123] T415 al-Tirmidhi, al-Salat, 189; IM1140 Ibn Maja, al-Iqama, 100.

[1124] M1699 Muslim, al-Musafirin 105; D1251 Abu Da’ud, al-Tatawwuʿ, 1.

[1125] HM26339 Ibn Hanbal, VI, 216.

[1126] B1169 al-Bukhari, al-Tahajjud, 27; M1686 Muslim, al-Musafirin 94.

[1127] M1689 Muslim, al-Musafirin 97.

[1128] D1258 Abu Da’ud, al-Tatawwuʿ, 3.

[1129] IM1155 Ibn Maja, al-Iqama, 104.

[1130] M1681 Muslim, al-Musafirin 90.

[1131] M1690 Muslim, al-Musafirin 98; T417 al-Tirmidhi, al-Salat, 191.

[1132] B1123 al-Bukhari, al-Tahajjud, 3.

[1133] HM24573 Ibn Hanbal, VI, 36.

[1134] M1525, M1526 Muslim, al-Masajid, 286-287.

[1135] B586 al-Bukhari, Mawakit al-salah, 31; M1923 Muslim, al-Musafirin 288.

[1136] M1663 Muslim, al-Musafirin 78.

[1137] B1103 al-Bukhari, Taqsir al-salah, 12; M1667 Muslim, al-Musafirin 80.

[1138] D1290 Abu Da’ud, al-Tatawwuʿ, 12; IM1323 Ibn Maja, al-Iqama, 172.

[1139] B1178 al-Bukhari, al-Tahajjud, 33; M1675 Muslim, al-Musafirin 86.

[1140] IM1382 Ibn Maja, al-Iqama, 187; T476 al-Tirmidhi, al-Witr, 15.

[1141] IM1380 Ibn Maja, Iqama al-salawat, 187; T473 al-Tirmidhi, al-Witr, 15.

[1142] M1671 Muslim, al-Musafirin 84.

[1143] MU361 al-Muwatta’, Qasr al-salat, 8; T477 al-Tirmidhi, al-Witr, 15.

[1144] N566 al-Nasaʾi, al-Mawaqit, 34.

[1145] N1758 al-Nasaʾi, Qiyam al-layl, 56.

[1146] D1251 Abu Da’ud, al-Tatawwuʿ, 1.

[1147] IM1158 Ibn Maja, al-Iqama, 106.

[1148] T478 al-Tirmidhi, al-Witr, 16; HM23947 Ibn Hanbal, V, 419.

[1149] IM1129 Ibn Maja, al-Iqama, 94.

[1150] B937 al-Bukhari, al-Jumʿa, 39; M2040 Muslim, al-Jumʿa, 71.

[1151] M2037 Muslim, al-Jumʿa, 68; DM1609 al-Darimi, al-Salat, 207.

[1152] N875 al-Nasaʾi, al-Imama, 65.

[1153] D1271 Abu Da’ud, al-Tatawwuʿ, 8; T430 al-Tirmidhi, al-Salat, 201.

[1154] D1272 Abu Da’ud, al-Tatawwuʿ, 8.

[1155] M1920 Muslim, al-Musafirin 285.

[1156] D1281 Abu Da’ud, al-Tatawwuʿ, 11; HM20826 Ibn Hanbal, V, 55.

[1157] B625 al-Bukhari, al-Adhan, 14.

[1158] B1172 al-Bukhari, al-Tahajjud, 29; D1251 Abu Da’ud, al-Tatawwuʿ, 1.

[1159] IM1164 Ibn Maja, al-Iqama, 111.

[1160] D1301 Abu Da’ud, al-Tatawwuʿ, 15.

[1161] IM1166 Ibn Maja, al-Iqama, 112.

[1162] B624 al-Bukhari, al-Adhan, 14; M1940 Muslim, al-Musafirin 304.

[1163] B1172 al-Bukhari, al-Tahajjud, 29; D1251 Abu Da’ud, al-Tatawwuʿ, 1.

[1164] B117 al-Bukhari, al-ʿIlm, 41; N1629 al-Nasaʾi, Qiyam al-layl, 13.

[1165] Al-Muzzammil, 73: 2-3.

[1166] Al-Israʾ, 17: 79; al-Insan, 76: 26; al-Zariyat, 51: 17-18.

[1167] M1334 Ibn Maja, al-Iqama, 174.

[1168] M2755 Muslim, al-Siyam, 202; D2429 Abu Da’ud, al-Siyam, 55.

[1169] B1127 al-Bukhari, al-Tahajjud, 5; M1818 Muslim, al-Musafirin 206.

[1170] D1308 Abu Da’ud, al-Tatawwuʿ, 18; N1611 al-Nasaʾi, Qiyam al-layl, 5.

[1171] D1309 Abu Da’ud, al-Tatawwuʿ, 18.

[1172] Al-Zumar, 39:9.

[1173] B1142 al-Bukhari, al-Tahajjud, 12; M1819 Muslim, al-Musafirin 207.

[1174] B212 al-Bukhari, al-Wuduʿ, 53; M1835 Muslim, al-Musafirin 222.

[1175] M1836 Muslim, al-Musafirin 223.

[1176] B1975 al-Bukhari, al-Sawm, 54; M2743 Muslim, al-Siyam, 193.

[1177] B1131 al-Bukhari, al-Tahajjud, 7; M2739 Muslim, al-Siyam, 189.

[1178] B1146 al-Bukhari, al-Tahajjud, 15; M1728 Muslim, al-Musafirin 129.

[1179] B1136 al-Bukhari, al-Tahajjud, 9; M593 Muslim, al-Tahara, 46.

[1180] B183 al-Bukhari, al-Wuduʿ, 36; M1789 Muslim, al-Musafirin 182.

[1181] IM1356 Ibn Maja, al-Iqama, 180; N1618 al-Nasaʾi, Qiyam al-layl, 9.

[1182] B1120 al-Bukhari, al-Tahajjud, 1; M1808 Muslim, al-Musafirin 199.

[1183] N1692 al-Nasaʾi, Qiyam al-layl, 34.

[1184] M1807 Muslim, al-Musafirin 198.

[1185] M1090 Muslim, al-Salat, 222.

[1186] N1652 al-Nasaʾi, Qiyam al-layl, 18.

[1187] N1663 al-Nasaʾi, Qiyam al-layl, 23; HM25675 Ibn Hanbal, VI, 149.

[1188] M1769 Muslim, al-Musafirin 165.

[1189] M1814 Muslim, al-Musafirin 203.

[1190] B1123 al-Bukhari, al-Tahajjud, 3.

[1191] HM2897 Ibn Hanbal, I, 316.

[1192] HM25284 Ibn Hanbal, VI, 109.

[1193] D1307 Abu Da’ud, al-Tatawwuʿ, 18; HM26643 Ibn Hanbal, VI, 250.

[1194] D1303 Abu Da’ud, al-Tatawwuʿ, 16.

[1195] N1652 al-Nasaʾi, Qiyam al-layl, 18.

[1196] N1683 al-Nasaʾi, Qiyam al-layl, 30.

[1197] N1708 al-Nasaʾi, Qiyam al-layl, 39; IM1361 Ibn Maja, al-Iqama, 181.

[1198] B995 al-Bukhari, al-Witr, 2; M1761 Muslim, al-Musafirin 157.

[1199] N1711 al-Nasaʾi, Qiyam al-layl, 40.

[1200] M1766 Muslim, al-Musafirin 162.

[1201] T454 al-Tirmidhi, al-Witr, 2; N1677 al-Nasaʾi, Qiyam al-layl, 27.

[1202] D1416 Abu Da’ud, al-Witr, 1; IM1170 Ibn Maja, al-Iqama, 114.

[1203] B2013 al-Bukhari, Salat al-tarawih, 1.

[1204] B2013 al-Bukhari, Salat al-tarawih, 1; M1723 Muslim, al-Musafirin 125.

[1205] N1607 al-Nasaʾi, Qiyam al-layl, 4; HM18592 Ibn Hanbal, IV, 273.

[1206] B7290 al-Bukhari, al-Iʿtisam, 3; M1825 Muslim, al-Musafirin 213.

[1207] T450 al-Tirmidhi, al-Salat, 213.

[1208] B444 al-Bukhari, al-Salat, 60; M1654 Muslim, al-Musafirin 69.

[1209] B930 al-Bukhari, al-Jumʿa, 32; M2018 Muslim, al-Jumʿa, 54.

[1210] B3088 al-Bukhari, al-Jihad, 198; M1659 Muslim, al-Musafirin 74.

[1211] B3090 al-Bukhari, al-Jihad, 199; M1658 Muslim, al-Musafirin 73.

[1212] M538 Muslim, al-Tahara, 3.

[1213] B1149 al-Bukhari, al-Tahajjud, 17; M6324 Muslim, Fadaʾil al-sahaba, 108.

[1214] T479 al-Tirmidhi, al-Witr, 17; IM1384 Ibn Maja, al-Iqama, 189.

[1215] B1162 al-Bukhari, al-Tahajjud, 25.

[1216] Al ʿImran, 3: 135.

[1217] Al-Nisaʾ, 4: 110; HM47 Ibn Hanbal, I, 9.

[1218] IM1391 Ibn Maja, Iqama al-salawat, 192.

[1219] IM1392 Ibn Maja, Iqama al-salawat, 192.

[1220] M2073 Muslim, al-Istisqaʾ, 4; B1012 al-Bukhari, al-Istisqaʾ, 4.

[1221] B1042 al-Bukhari, al-Kusuf, 1; B184 al-Bukhari, al-Wuduʿ, 37.

[1222] B5063 al-Bukhari, al-Nikah, 1; M2743 Muslim, al-Siyam, 193.

[1223] D1312 Abu Da’ud, al-Tatawwuʿ, 18; HM13725 Ibn Hanbal, III, 255.

[1224] Al-Imran, 3: 31.

[1225] B6502 al-Bukhari, al-Riqaq, 38.

[1226] B6464 al-Bukhari, al-Riqaq, 18; M1827 Muslim, al-Musafirin 215.

THE TARAWIH RITUAL PRAYER:

ENLIVENING THE RAMADAN NIGHTS

عَنْ زَيْدِ بْنِ ثَابِتٍ أَنَّ النَّبِيَّ s... فقَالَ: “مَا زَالَ بِكُمُ الَّذِى رَأَيْتُ مِنْ صَنِيعِكُمْ، حَتَّى خَشِيتُ أَنْ يُكْتَبَ عَلَيْكُمْ، وَلَوْ كُتِبَ عَلَيْكُمْ مَا قُمْتُمْ بِهِ، فَصَلُّوا أَيُّهَا النَّاسُ فِى بُيُوتِكُمْ، فَإِنَّ أَفْضَلَ صَلاَةِ الْمَرْءِ فِى بَيْتِهِ، إِلاَّ ﴿الصَّلاَةَ﴾ الْمَكْتُوبَةَ.”

According to Zayd b. Thabit (ra), (responding to those who insisted on performing the tarāwīḥ ritual prayer in the masjid) the Prophet (saw) said, “I saw how you insisted on performing this ritual prayer; I was afraid that this (tarāwīḥ ritual prayer) might be made obligatory on you, and if it was made obligatory on you, you would not be able to continue performing it. Therefore, O people! Perform this ritual prayer at your homes, for the best ritual prayer of a person is what is performed at his home except the obligatory congregational ritual prayer.”
(B7290 al-Bukhari, al-Iʿtisam, 3)

عَنْ أَبِى سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ أَنَّهُ سَأَلَ عَائِشَةَ g كَيْفَ كَانَتْ صَلاَةُ رَسُولِ اللَّهِ s فِى رَمَضَانَ؟ قَالَت: مَا كَانَ يَزِيدُ فِى رَمَضَانَ، وَلاَ فِى غَيْرِه عَلَى إِحْدَى عَشْرَةَ رَكْعَةً، يُصَلِّى أَرْبَعًا فَلاَ تَسْأَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّى أَرْبَعًا فَلاَ تَسْأَلْ عَنْ حُسْنِهِنَّ وَطُولِهِنَّ، ثُمَّ يُصَلِّى ثَلاَثًا...”

عَنْ أَبِى هُرَيْرَةَ d عَنِ النَّبِيِّ s قَالَ:

“مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَمَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ.”

Abu Salama b. ʿAbd al-Rahman related that he asked ʿAʾisha (ra),
“How was the ritual prayer of Allah’s Messenger (saw) during Ramadan?” She replied, “He did not pray more than eleven rakʿas in Ramadan or in any other month. At first, he used to pray four rakʿas—let alone their beauty and length—and then he would pray four more rakʿas—let alone their beauty and length—and then he would pray three rakʿas (witr)….”
(B2013 al-Bukhari, Salah al-tarawih, 1)

Abu Hurayra (ra) reported that the Prophet (saw)
said, “Whoever fasted during the month of Ramadan out of sincere faith (i.e., belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”
(B2014 al-Bukhari, Fadl laylat al-qadr, 1)

ʿAʾisha, the beloved wife of our Prophet who knew our Master the Prophet (saw) the best, narrated the following tradition: “During the Ramadan nights, people used to perform ritual prayers in congregations in the masjid of the Messenger of Allah. Some five or six people would have a person who knew some of the verses of the Holy Qur’an serve as their imām and they would perform ritual prayers in congregation led by such persons. One night the Messenger of Allah (saw) told me to lay down a rush mat before the door of my own room and I did. After performing the ‘isha’ ritual prayer in the mosque, he stepped on to this rush mat. People circled around him. Then the Messenger of Allah (saw) led a long performance of (supererogatory) ritual prayer. After that, he left the rush mat there and came into my room. Next day in the morning, people started talking about the ritual prayer led by the Prophet (saw) the last night. During the same evening, the masjid became full with people. The Prophet (saw) led the performance of the obligatory ‘isha’ ritual prayer as the imām, and then returned to his home whereas people continued to stay in the masjid. Then the Messenger of Allah (saw) asked me, ‘O ʿAʾisha! What’s going on with these people?’ And I said ‘O Messenger of Allah! People heard about the ritual prayer that you led yesterday, and they have gathered so that you may lead them in the performance of the ritual prayer. Having heard this, he said, ‘Role back your rush mat, o ʿAʾisha!’ I did what he asked. The Messenger of Allah (saw) spent that night doing his acts of worship, and people waited in the masjid until the Prophet (saw) went to them. Then he said to them, ‘O people! Praise is to Allah. I swear to Allah, I did not spend the night carelessly, I was not unaware of your situation. However, I was afraid that this ritual prayer may be made obligatory (this is why I did not come out to lead this ritual prayer). Perform the acts of worship that you can afford! Allah does not get tired, but you may.’”[1227] In a different report, ʿAʾisha (ra) elucidated this ritual prayer to her nephew ʿUrwa with the following words: “Allah’s Messenger (saw) went out in the middle of the night and performed the ritual prayer in the mosque with a number of men praying behind him. In the morning, the people spoke about it and then a large number of them gathered and performed the ritual prayer behind him on the second night. The following morning the people again talked about it and on the third night the mosque was full with a larger number of people. Allah’s Messenger (saw) came out and the people performed the ritual prayer behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet (saw) came out (only) for the fajr prayer. When the fajr prayer was finished he recited the words of testimony (Shahāda) and he explained why he did not come out to perform ritual prayer that night with the following statement: ‘Your presence was not hidden from me but I was afraid lest the night ritual prayer (qiyām) should be made obligatory on you and you might not be able to carry it on. (And this is why I did not come to you).’”[1228]

In other reports concerning the same matter the following details were disclosed. It was reported that since the Companions (ra) were unable to hear the voice of the Prophet (saw) from his room, which was enclosed by a rush mat, they thought that the Messenger of Allah (saw) had fallen asleep.[1229] Thus, during the fourth night when the Messenger of Allah (saw) did not come out for the ritual prayer, some of the people began shouting, “Ritual Prayer! Ritual Prayer!”[1230] Some people coughed, some people shouted, and some others even threw pebbles on his door.[1231] Upon this commotion, the Messenger of Allah (saw) came out to them and said crossly, “O people! You continued doing what I saw you doing till I was afraid that this (tarāwīḥ,ritual prayer) might be made obligatory on you, and if it was made obligatory on you, you would have difficulty in performing it. Perform this ritual prayer at your homes, for the best prayer of a person is what is performed at his home, except the compulsory congregational ritual prayer.”[1232] Abu Dharr, one of the Companions (ra) who reported about the ritual prayers led by the Prophet (saw), related the following tradition: “We fasted with the Messenger of Allah (saw), and he did not lead the performance of any ritual prayer other than the obligatory ones until seven (nights) of the month remained. During the last ten days of Ramadan the Messenger of Allah (saw) made an iʿtikāf (spiritual retreat) in the masjid. On the twenty-second day of Ramadan, after leading the late afternoon ritual prayer he said, ‘Allah willing, this night we shall perform the ritual prayer at night. Whoever wants to join let him get up and perform the ritual prayer.’ When one week was left of Ramadan, he led us in the ritual prayer until a third of the night had gone, then he did not lead us in prayer on the twenty-fourth night of Ramadan. Then he led us in prayer on the twenty-fifth until half of the night had gone. We said to him, ‘O Messenger of Allah! Would you not lead us in performing ritual prayer for the remainder of the night?’ He replied, ‘Indeed, whosoever stands (performing ritual prayer) with the imām until he finishes is recorded as if he prayed the whole night.’ Then he did not lead us in prayer until the last three (nights) remaining of the month of Ramadan. He led us in prayer on the twenty-seventh night and he called his family and his women to pray with us until we feared we might miss the falāḥ.” When Abu Dharr (ra) was asked, “What is the falāḥ?” He said, “the suḥūr”[1233] (i.e., the nightly meal before beginning to fast).

Nuʿman b. Bashir (ra), a Companion who met the Prophet (saw) as a child, narrated at the pulpit many years later in the city of Homs something very similar to this account. At the end of his narration he said, “…then we prayed qiyām with him on the night of the twenty-seventh until we thought that we would miss falāḥ- that is what they used to call the suḥūr.”[1234] If we take into account that Nuʿman b. Bashir (ra) was born fourteen months after the emigration of the Prophet (saw), the ritual prayer that he performed with the Prophet (saw) was more likely to have occurred during the last years of the Prophet. Given that in the eighth year of the Hijra, Mecca was conquered during the month of Ramadan, and similarly in the ninth year of the Hijra, the Tabuk military expedition happened during the month of Ramadan, we may guess that the performance of the ritual prayer in question happened in the tenth year of the Hijra. That means that this event occurred during the last Ramadan that the Prophet (saw) completed before his death. Moreover, if we take into account that during the last Ramadan, the blessed Messenger mutually recited the Holy Qur’an twice with the angel Jibril, it is quite likely that all of these inspirational (iḥyāʾ) events took place in the tenth year of the Hijra. Nuʿman b. Bashir, who reported this event, must have been approximately eight or nine years old, old enough to understand what a ritual prayer was and the necessary details.

Anas b. Malik (ra), who spent his childhood with our Prophet, narrated the following tradition: “Once the Messenger of Allah (saw) was performing a ritual prayer. I approached, began the performance of the ritual prayer behind him following him as my imām. Somebody came next to me and joined the performance of the ritual prayer. Then another person and another person did the same; at the end we made a group of ten people in the congregation. The Messenger of Allah, realizing that we were following him as our imām, kept the ritual prayer short. Then he went to his home, and performed the ritual prayer at great length, unlike he did with us. In the morning we asked, ‘O Messenger of Allah! Did you realize last night that we followed you in performing the ritual prayer?’ He said ‘Yes, it was the reason why I did what I did.’”[1235] Taking all of these ḥadīths into account, we can surmise that the Messenger of Mercy did not lead the performance of the tarāwīḥ ritual prayer regularly and refrained from it in order to save his community from an excessive burden. Thus, he stopped leading the ritual prayer when he saw that his Companions (ra) were eager to perform it because he feared the ritual prayer might be made obligatory on the Muslim, and—as Anas’ narration indicates—that he kept the performance of the prayer short for the same reason. With the same line of reasoning it can be surmised that he increased the length of the performance of this ritual prayer, such that it lasted for hours, during the twenty-third, twenty-fifth, and twenty-seventh nights of Ramadan, because he knew that the night of Qadr might take place during one of these nights. The reason why our Master the Prophet (saw) did not regularly lead the performance of the supererogatory ritual prayers, which is performed now at every night during Ramadan, and why he even went as far as to advise people to perform it at their home, was because he feared that if the people performed it in a congregation in the masjid, it might be made obligatory for them and then people might be unable to perform it.

According to Abu Hurayra’s narration, some people had begun to perform this ritual prayer at one side of the masjid. When the Messenger of Allah (saw) came to the masjid and saw them, he asked what they were doing. They explained to him that those who did not know many verses of the Holy Qur’an had gotten together and performed the ritual prayer following Ubayy b. Kaʿb (ra) as their imām. The Messenger of Mercy said, “They did right and it is good what they did.”[1236] The fact that our Prophet approved of Ubayy b. Kaʿb leading this ritual prayer may be taken as a confirmation that the Prophet (saw) wanted this ritual prayer to be performed in congregation.

The naming of this ritual prayer, which was performed during the Ramadan nights, as “tarāwīḥ” was a later development. Tarāwīḥ means “to relieve, to give rest.” Except for some weak ḥadīths that report otherwise, the Prophet (saw) did not use this term. Usually it is depicted in ḥadīths as the “qiyām al-layl.” Moreover, it is more likely that this term refered to some larger group of activities than simply to a definite ritual prayer. It may refer to the tarāwīḥ ritual prayer performed during the Ramadan nights but it may also simply refer to the acts of spending the night awake by performing a ritual prayer, or enlivening (iḥyāʾ) it, or making best use of the night by various religious activities.

Although there are reports indicating that the Prophet (saw) performed the tarāwīḥ with twenty rakʿas, the sound and reliable reports indicate that he performed it with eight rakʿas. Indeed, ʿAʾisha (ra) expressed this point clearly and praised the length and beauty of these eight rakʿas by saying, “He did not pray more than eleven rakʿas in Ramadan or in any other month. At first, he used to pray four rakʿas—let alone their beauty and length—and then he would pray four more rakʿas—let alone their beauty and length—and then he would pray three rakʿas (witr)...”[1237]

Another point that we should consider is that our Prophet enjoyed only eight Ramadans with the prescribed fasting. Fasting as an act of worship was made obligatory in the second year of the Hijra; and during the month of Ramadan of that year they fought the Battle of Badr.[1238] In the eighth year of the Hijra, Mecca was conquered.[1239] Probably during these periods of war, the Prophet (saw) and his Companions (ra) did not find time to perform the tarāwīḥ ritual prayer. Thus, the Sunna of the Prophet (saw) was for a long time to perform the tarāwīḥ with eight rakʿas, but performing it by doing twenty rakʿas was a Ramadan tradition that was approved by the Companions (ra) of the Prophet (saw) and has lasted this way until today.

Ibn Shihab al-Zuhri, the great scholar of Ḥadīth from the generation of the Successors (of the Companions), who transmitted many ḥadīths of the Prophet (saw), explained that when the Prophet (saw) died the status of the tarāwīḥ ritual prayer was as spoken of above. Even during the caliphate of Abu Bakr and the early part of ʿUmar’s reign as caliph it continued the same way.[1240] It was during the latter part of ʿUmar’s reign that he brought people together to follow an imām in performing the tarāwīḥ.[1241] In the fourteenth year of the Hijra, ʿUmar (ra) sent an instruction to all regions in which he ordered people to perform the tarāwīḥ ritual prayer in congregation. He appointed separate imāms for men and for women.[1242] ʿAbd al-Rahman b. ʿAbd al-Qari, who was born during the Prophet’s time, related how ʿUmar (ra) took such a decision in Medina for the first time, “I went out in the company of ʿUmar b. al-Khattab one night in Ramadan to the mosque and found the people praying in different groups; a man was either praying alone or praying with a little group behind him. ʿUmar said, ‘In my opinion, it is better if I collect these (people) under the leadership of one qāriʾ (reciter, i.e., let them pray in congregation!)’. So, (the next night) he made up his mind to gather them behind Ubayy b. Kaʿb. Then on another night I went again to the Mosque in his company and the people were praying behind their reciter. ʿUmar (ra) then remarked, ‘What an excellent bidʿa (i.e., innovation in religion) this is, but the ritual prayer of those who sleep now, and get up towards the end of the night and perform their ritual prayer is more valuable.’ This was because people (who participated in the congregation) performed their ritual prayer in the early part of the night.’”[1243] Having seen people praying either by themselves or in different groups, ʿUmar (ra) must have thought that there was no discomfort anymore with regards to this ritual prayer becoming ‘obligatory.’ Moreover, there was a possibility that people might lose the tradition of this ritual prayer if they were left to do it individually. Thus, making it into one congregation was useful for reviving the tradition and enlivening Ramadan nights for the community. Furthermore, he was quite aware that combining people in one congregation at the mosque reflected the unity of the Muslims, and thus he seems to have decided to proceed in this way.

In various ḥadīths it is possible to find details of the practices concerning the performance of the tarāwīḥ ritual prayer during ʿUmar’s caliphate. According to a report from Hasan al-Basri, who was one of the prominent figures of the generation of Successors, ʿUmar (ra) requested people to perform their prayers behind Ubayy b. Kaʿb. Ubayy led the performance of the tarāwīḥ for twenty nights, but during the last ten nights he continued to perform his ritual prayer at his own home. Having observed this, some people began to comment that “Ubayy ran away!”[1244]

Saʾib b. Yazid, who was one of the people responsible for administering the market in Medina during the caliphate of ʿUmar, narrated the following traditions, “ʿUmar b. al-Khattab ordered Ubayy ibn Kaʿb and Tamim al-Dari to lead the performance of prayers at night for eleven rakʿas. The imām recited the longer Suras of the Holy Qur’an, which included more than a hundred verses, and due to the length we were leaning on our staffs from having stood so long in prayer. And we did not finish performing the ritual prayer until the approach of the dawn”[1245] and “The imām would recite the whole al-Baqara Sura of the Holy Qur’an in eight rakʿas and when the he recited this Sura in twelve rakʿas, the congregation felt that the ‘imām kept the ritual prayer short.”[1246] According to some transmissions, the Muslims performed twenty-three rakʿas of ritual prayer, including the witr, in the months of Ramadan during the caliphate of ʿUmar.[1247] This practice continued during the caliphates of ʿUthman, ʿAli and so on.

As Imam al-Tirmidhi confirms, scholars have had divergent opinions regarding the acts of worship during the nights of Ramadan. Although some scholars said that they performed “forty-one” rakʿas of ritual prayer at night including the witr; the reports, which are traced back to ʿUmar, ʿAli (ra) and some other people and state that twenty rakʿas of ritual prayer at night should be performed, are accepted as more trustworthy. Moreover, this view has been the dominant practice over the centuries. Some scholars argued that the ritual prayer at night during Ramadan must be performed in congregation, whereas others preferred the view that anybody who is able to recite the Holy Qur’an properly could perform it on his own.[1248]

For many centuries the tarāwīḥ ritual prayer has been performed in the Kaʿba and in the Mosque of our Prophet in Medina with twenty rakʿas. This ritual prayer, which has been performed in many places around the Muslim world with enormous participation, is performed in some places by reciting the whole Qur’an in tarāwīḥ in the thirty nights of Ramadan. In some places, it is performed with eight rakʿas. In many Arab countries they perform it with eight rakʿas, but their performance of the tarāwīḥ may take at least two or three hours.

In conclusion, the purpose of the tarāwīḥ ritual prayer is to enliven the Ramadan nights and to recite the whole of the Holy Qur’an. It is advised to make the best of these blessed nights, which might happen to be the night of Qadr, by performing acts of worship. The Prophet (saw), himself, tried to make the best of the Ramadan nights by performing ritual prayers and gave the following explanation: “Whoever fasted the month of Ramadan out of sincere faith (i.e., belief) and hoping for a reward from Allah, then all his past sins will be forgiven, and whoever stood for the prayers in the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven.”[1249] Therefore, instead of trying to rush the tarāwīḥ ritual prayer, we should spare as much time as possible to benefit from its reward. This is the way to fully enjoy Ramadan by fasting during the day and by performing tarāwīḥ during the night and to enliven the Layla al-Qadr, which is better than a thousand months.

The section title that Imam al-Bukhari used to introduce the ḥadīths on the tarāwīḥ ritual prayer is telling, “It is a part of faith to perform the supererogatory (nawāfil — voluntary) ritual prayers during the nights of Ramadan.”[1250]

[1227] HM26838 Ibn Hanbal, VI, 267.

[1228] B2012 al-Bukhari, Salah al-tarawih, 1.

[1229] B2790 al-Bukhari, al-Iʿtisam, 3.

[1230] M1784 Muslim, al-Musafirin 178.

[1231] D1447 Abu Da’ud, al-Witr, 11; M1825 Muslim, al-Musafirin 213; B6113 al-Bukhari, al-Adab, 75.

[1232] B7290 al-Bukhari, al-Iʿtisam, 3; D1447 Abu Da’ud, al-Witr, 11.

[1233] T806 al-Tirmidhi, al-Sawm, 81.

[1234] N1607 al-Nasaʾi, Qiyam al-layl, 4.

[1235] M2570 Muslim, al-Siyam, 59.

[1236] D1377 Abu Da’ud, Shahr Ramadan, 1.

[1237] B2013 al-Bukhari, Salat al-tarawih, 1.

[1238] T714 al-Tirmidhi, al-Sawm, 20; BN3/369 Ibn Kathir, al-Bidaya, III, 370.

[1239] MA9738 ʿAbd al-Razzaq, Musannaf, V, 372.

[1240] MU248 al-Muwatta’, Ramadan, 1.

[1241] MA7735 ʿAbd al-Razzaq, Musannaf, IV, 262.

[1242] TB2/569 al-Tabari, Ta’rikh, II, 569.

[1243] B2010 al-Bukhari, Salat al-tarawih, 1.

[1244] D1429 Abu Da’ud, al-Witr, 5.

[1245] MU250 al-Muwatta’, Ramadan, 2.

[1246] MU252 al-Muwatta’, Ramadan, 2.

[1247] MU251 al-Muwatta’, Ramadan, 2.

[1248] T806 al-Tirmidhi, al-Sawm, 81.

[1249] B2014 al-Bukhari, Fadl layla al-qadr, 1.

[1250] B37 al-Bukhari, al-Iman, 27 —Section Heading—

THE BLESSED (MUBARAK) TIMES:

OPPORTUNITIES TO PLEASE ALLAH

عَنْ أَبِى هُرَيْرَةَ d عَنِ النَّبِيِّ s قَالَ:

“مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ، وَمَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ.”

According to Abu Hurayra (ra), the Prophet (saw) said, “Whosoever performs acts of worship on the night of Qadr out of sincere faith and hoping for a reward (from Allah), then all his previous sins will be forgiven; and whosoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward (from Allah), then all his previous sins will be forgiven.”
(B1901 al-Bukhari, al-Sawm, 6)

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ s: “مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ فِيهِنَّ أَحَبُّ إِلَى اللَّهِ مِنْ هَذِهِ الْأَيَّامِ الْعَشْرِ.”

عَنْ أَبِى هُرَيْرَةَ أَنَّ النَّبِيَّ s قَالَ: “خَيْرُ يَوْمٍ طَلَعَتْ عَلَيْهِ الشَّمْسُ يَوْمُ الْجُمُعَةِ...”

عَنْ أَبِى هُرَيْرَةَ d أَنَّ رَسُولَ اللَّهِ s قَالَ:

“يَتَنَزَّلُ رَبُّنَا تَبَارَكَ وَتَعَالَى كُلَّ لَيْلَةٍ إِلَى السَّمَاءِ الدُّنْيَا حِينَ يَبْقَى ثُلُثُ اللَّيْلِ الْآخِرُ يَقُولُ: مَنْ يَدْعُونِى فَأَسْتَجِيبَ لَهُ، مَنْ يَسْأَلُنِى فَأُعْطِيَهُ، وَمَنْ يَسْتَغْفِرُنِى فَأَغْفِرَ لَهُ.”

عَنْ عُقْبَةَ بْنَ عَامِرٍ الْجُهَنِيَّ يَقُولُ: ثَلاَثُ سَاعَاتٍ كَانَ رَسُولُ اللَّهِ s يَنْهَانَا أَنْ نُصَلِّيَ فِيهِنَّ، أَوْ أَنْ نَقْبُرَ فِيهِنَّ مَوْتَانَا: حِينَ تَطْلُعُ الشَّمْسُ بَازِغَةً حَتَّى تَرْتَفِعَ، وَحِينَ يَقُومُ قَائِمُ الظَّهِيرَةِ حَتَّى تَمِيلَ الشَّمْسُ، وَحِينَ تَضَيَّفُ الشَّمْسُ لِلْغُرُوبِ حَتَّى تَغْرُبَ.

Ibn ʿAbbas (ra) narrated that the Messenger of Allah (saw) said. “There are no days in which righteous deeds are more beloved to Allah than those ten days (of the month Dhu al-Hijja).”
(T757 al-Tirmidhi, al-Sawm, 52; IM1727 Ibn Maja, al-Siyam, 39)

Abu Hurayra (ra) reported that the Messenger of Allah (saw) said, “The best day on which the sun has risen is Friday…”
(M1977 Muslim, al-Jumʿa, 18)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said, “When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, ‘Is there anyone who invokes Me (demands anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him?’”
(B6321 al-Bukhari, al-Daʿawat, 14)

ʿUqba b. ʿAmir al-Juhani (ra) said, “There were three times at which Allah’s Messenger (saw) forbade us to perform ritual prayer, or bury our dead: When the sun begins to rise till it is fully up, when the sun is at its height at midday till it passes over the meridian, and when the sun draws near to setting till it sets.”
(M1929 Muslim, al-Musafirin 293)

“O Messenger of Allah, is there any moment which brings one closer to Allah than another, or any moment that should be sought out for remembering Allah?” To this question of ʿAmr b. ʿAbasa (ra), our Prophet answered with the following words: “Yes, the closest that Allah, the Almighty and the Majestic, is to His slave is in the last part of the night, so if you can be among those who remember Allah at that time, then do so! For the ritual prayer is attended and witnessed (by the angels).”[1251] Our beloved Prophet also mentioned the times which were inappropriate for acts of worship. He taught ʿAmr b. ʿAbasa that performing ritual prayers were forbidden when the sun rises, when it is at the highest point in the middle of the day, and when it sets. this indicates that just as there are blessed, good and valuable times of the day, there are also times of the day that are inappropriate for acts of worship.

In the answer given to ʿAmr’s question, our Prophet spoke of the blessed and disapproved times within a twenty-four-hour period. In many other statements, the Messenger of Allah (saw) indicateed special times within a week, month or year. In this regard, the month of Ramadan was the best among the blessed months. Ramadan was a month in which our Prophet used to spend his time with intense enthusiasm for fasting, tarāwīḥ, suḥūr (nightly meal in Ramadan), ifṭār (the meal that ends the fast), night and day, evening and morning, in short, with every moment. The Messenger of Allah (saw) spoke of the good news of enlivening this month properly and elucidated its the reward with the following words: “Allah, may He be blessed and exalted, enjoined the fast of Ramadan upon you, and I have made it Sunna for you to spend its nights in ritual prayer. Whosoever fasts and spends its nights in prayer out of faith and in the hope of reward, he will emerge from his sins as on the day his mother bore him.”[1252] The blessedness of the month of Ramadan is related to the fact that the night of Qadr happened to be in this month. Our Master the Prophet (saw) provided us with some pointers regarding the importance of the night of Qadr in the month of Ramadan when he said, “…In it Allah has a night which is better than a thousand months; whoever is deprived of its goodness is indeed deprived of the goodness of one thousand month.”[1253] The blessedness of the night of Qadr is the result of the fact that the Noble Qur’an was revealed on this night. This is expressed in the Sura al-Qadr in the Holy Qur’an: “We sent it (the Holy Qur’an) down on the Night of Qadr. What will explain to you what that Night of Qadr is? The Night of Qadr is better than a thousand months; on that night the angels and the Spirit (Jibril) descend again and again with their Lord’s permission on every task; [there is] peace that night until the break of dawn.”[1254] Furthermore, in the Sura al-Dukhan in the Holy Qur’an, Allah says, “Truly We sent it (the Holy Qur’an) down on a blessed night.”[1255] The expression “a blessed night” in this verse is understood to mean the night of Qadr.[1256] On such as virtuous night, the Messenger of Allah (saw) said, “Whosoever performs acts of worship on the night of Qadr out of sincere faith and hoping for a reward (from Allah), then all his previous sins will be forgiven; and whosoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward (from Allah), then all his previous sins will be forgiven.”[1257] When ʿAʾisha (ra) asked which supplication she should recite, he advised her to make the following: “O Allah, indeed You are forgiving, You are Generous, You love forgiving, so forgive me.”[1258] However, our Master the Prophet (saw) did not let us know exactly when the night of Qadr occurs. His counsel was that this night should be sought after in the odd nights of the last ten days of Ramadan.[1259] Because there are some reports of ḥadīths which say that it was the twenty-seventh night of Ramadan,[1260] in the Muslim world people mostly spend this night doing acts of worship. Indeed, the fact that the place of the night of Qadr within the month of Ramadan was not definitely identified indicates that acts of worship should be performed every night of Ramadan as if each was the night of Qadr. There is a very famous saying related to this topic, it goes, “Take every person you come across as if he is Khidr, and take every night as if it is the night of Qadr.” This saying is a very nice expression of the approach advised in dealing with the night of Qadr.

Among the acts which make the month of Ramadan valuable is the obligatory fast,[1261] the iʿtiqāf (retreat) which our Prophet preformed in this month,[1262] and the tarāwīḥ ritual prayer.[1263]

The reward for the servant, who spends Ramadan in doing acts of worship, is the Eid al-Fitr (Feast of Ramadan). During this time fasting is forbidden.[1264] The fact that there is a ritual prayer specifically performed on the day of this festival is an important indication of its value.

After the Feast of Ramadan, our Prophet advised people to fast six more days during the month of Shawwal. He said that if a person fasts six days in addition to Ramadan, he would receive the reward of a person who spent the whole year fasting.[1265] Rajab and Shaʿban, which are included among the blessed months, have a special position, since they prepare the servants, spiritually and physically, for the coming of Ramadan. When the month of Rajab started, the Messenger of Allah (saw) used to pray, “O Allah! Make Rajab and Shaʿban blessed for us, and make us reach Ramadan…”[1266] and he met the blessed three months with gusto.

An important event which increased the value of the month of Rajab was the Miʿrāj (journey to heaven). There is an opinion that the Israʾ, the night when our Master the Prophet (saw) went from al-Masjid al-Haram (in Mecca) to Masjid al-Aqsa (in Jerusalem), and the Miʿrāj, when he ascended the seven levels of heavens from Masjid al-Aqsa, took place during the month of Rajab.[1267] During the Miʿrāj in the the month of Rajab, the five daily ritual prayers were bestowed, the last two verses of the Sura al-Baraqa of the Holy Qur’an, which are known as ‘Amān al-rasūl’, were revealed, and the good tidings that “those grave sins of those who do not associate anything with Allah may be pardoned”[1268] was given. Thus, these are the reasons behind the blessedness of the month of Rajab.

It is well known that the Prophet (saw) paid great attention to fasting in the months of Rajab and Shaʿban.[1269] However, since the month of Ramadan has the honor of being the month in which fasting is enjoined, perhaps this is why the Prophet (saw) highlighted in a ḥadīth concerning fasting during Rajab that he did not approve fasting throughout this month.[1270] The Prophet (saw) was also very careful to fast during the month of Shaʿban.[1271] Usama,[1272] the son of Zayd (ra) whom the Proved loved very much, was aware of this attitude of the Prophet (saw) and asked him why he fasted in Shaʿban more than any other month (except for Ramadan). The Messenger of Allah (saw) replied, “That is a month to which people do not pay much attention, between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of the Worlds, and I like that my deeds be taken up when I am fasting.”[1273] Of course, it is impossible to argue that Allah does not know about the deeds of individual servants, but the saying, “deeds are taken up to the Lord” indicates that Allah (swt) gives opportunities at certain times for His servants to repent for their misdeeds.

The Prophet (saw) fasted during the various days of the month of Shaʿban, and sometimes he fasted during the last days of the month of Shaʿban and continued fasting in Ramadan without any interruption.[1274] Nevertheless, our mother ʿAʾisha (ra) informed us that our Master the Prophet (saw) did not fast continuously throughout a month except for Ramadan.[1275] This is why one should not fast throughout the whole month in these months, but should fast some days, train the self, and prepare it for Ramadan.

The fifteenth night of the month of Shaʿban is called in Turkish culture “the Night of Forgiveness (Laylat al-Barāʾa).” Our Master the Prophet (saw) advised us to do many acts of worship, as many as possible, during the night of that day, which occurs in the middle of the month of Shaʿban, and even to fast during its daytime. He gave us good tidings that Allah, the Exalted, descends to the world with His mercy until dawn, and says, “Is there no one who will ask Me for forgiveness, that I may forgive him? Is there no one who will ask Me for provision, that I may provide for him? Is there no one who is afflicted by trouble, that I may relieve him?”[1276] In one such night, ʿAʾisha (ra) got up and did not find the Prophet (saw) in her room. So she went out to look for him. She found him at the Baqi Cemetery while he was looking up at the sky. Intending to explain how abundant Allah’s mercy was during this night, the Prophet (saw) said to ʿAʾisha (ra), “Indeed Allah, the Mighty and the Sublime, descends to the lowest Heavens during the night of the middle of Shaʿban, to grant forgiveness to more than the number of hairs that exist on the sheep of Banu Kalb tribe.”[1277] In the Noble Qur’an, just as the name of Ramadan is mentioned, the season of pilgrimage (Hajj) is also indicated by the expression “known months.”[1278] Our Master the Prophet (saw) explained that the expression “known months” included the months of Shawwal, Dhu al-Qaʿda, and the first ten days of the month of Dhu al-Hijja.[1279] These are the last months of the Muslim Hijra calendar. The fact that the act of worship of Hajj is carried out during this period[1280] should indicate the blessedness of this period.

The Hijra calendar consists of twelve months and begins with the month of Muharram. In the Holy Qur’an Allah said, “Allah decrees that there are twelve months– ordained in Allah’s Book on the Day when He created the heavens and earth– four months of which are sacred...”[1281] The “sacred (ḥarām) months” which are mentioned in this verse are the blessed months. These are Dhu al-Qaʿda, Dhu al-Hijja, Muharram and Rajab, and during these months it was forbidden to shed blood and to wage war.[1282] In his Farewell Sermon, our Master the Prophet (saw) said the following concerning the sacred months: “Allah has made your blood, your properties and your honor sacred to one another (i.e., Muslims) like the sanctity of this day of yours in this month of yours, in this town of yours.”[1283] Clarifying the value of the sacred months and the first ten days of the month of Dhu al-Hijja, our Master the Prophet (saw) said, “There are no days in which righteous deeds are more beloved to Allah than those ten days (first ten days of Dhu al-Hijja).”[1284] This is the reason he made use of the first nine days of Dhu al-Hijja for fasting.[1285] In the tenth day, however, he did not fast, because it was the first day of the Eid al-Adha (Feast of Sacrifice).[1286] In various verses of the Holy Qur’an it is possible to come across the expression “ten days.” Most scholars interpreted this term to refer to the ten days of Dhu al-Hijja. The first example in the Holy Qurʾan of “the ten days” is found in the verse describing the period when Moses prepared himself to meet Allah the Exalted,[1287] “We appointed thirty nights for Moses, then added ten more: the term set by his Lord was completed in forty nights.”[1288] The second example is the Qur’anic verse that takes an oath with the words[1289] “by the Ten Nights.”[1290] The words “specified days” in the verse saying “to attain beneﬁts and celebrate Allah’s name, on speciﬁed days, over the livestock He has provided for them– feed yourselves and the poor and unfortunate”[1291] is also interpreted as referring to the ten days of Dhu al-Hijja.[1292] The ninth day of Dhu al-Hijja is the day of ʿArafa before the Feast of Sacrifice. Our Prophet gave the good tidings saying that on no other night are as many servants freed from Hell as are freed during this one night,[1293] and that Satan was never so despised, diminished and angry as he was on the day of ʿArafa.[1294] He also encouraged people to fast on this day in preparation for the Eid Feast when Allah’s mercy pours down, by saying, “Fast on the Day of ʿArafa, for indeed I anticipate that Allah will forgive (the sins) of the year after it, and the year before it.”[1295] Still, this encouragement is not meant for the pilgrims that are performing the Hajj. Our Master the Prophet (saw) did not, in fact, approve that pilgrims fast on this day, taking into account that because of the heat and the difficulties resulting from the performance of Hajj, people might become weak and fall ill.[1296] Moreover, when the Prophet (saw) performed the Hajj himself he did not fast on the day of ʿArafa[1297]After the day of ʿArafa, the Feast of Sacrifice (Eid al-Adha) begins. Our Master the Prophet (saw) informed us that the best of days for Allah is the first day of the Feast of Sacrifice, the next to the best is the second day,[1298] and that Allah identified these days as a feast for the community of Muhammad.[1299] Allah’s blessed Messenger described these days as days of eating, drinking (instead of fasting), and remembering Allah (swt), since these days are the time of feasting.[1300] ʿAʾisha (ra) stated that she did not see the Prophet (saw) fast during these days of feasting.[1301] Muharram comes after the month of Dhu al-Hijja, it is the first month of the Hijra calendar. The Prophet (saw) described Muharram as “the month of Allah” when he said, “The most virtuous fasting after the month of Ramadan is the one in Allah’s month, al-Muharram.”[1302] Another factor that makes the month of Muharram valuable is that it includes the day of ʿAshura. Our prophet encouraged us to fast on this day by saying, “Fast on the Day of ʿAshura, for indeed I anticipate that Allah will forgive (the sins of) the year before it.”[1303] Some mothers even wanted their children to get used to this act of worship; they fasted along with their children and made woolen toys for them to make them forget their hunger.[1304] Fasting on the day of ʿAshura was also known and observed in the Jahiliyya by the Jews. When our Prophet emigrated to Medina, he saw Jewish people fasting on the day of ʿAshura. When he asked why they did this, they said, “It is the day when Moses and the Israelites were freed from Pharaoh. To celebrate this, we fast.” Having heard this, the Prophet (saw) said, “We are closer to Moses than you” and commanded the Muslims to fast on the day of ʿAshura.[1305] Before fasting in the month of Ramadan was made obligatory, Muslims used to fast together on the day of ʿAshura. However, after fasting in the month of Ramadan was made obligatory, our Master the Prophet (saw) left Muslims to freely decide whether to fast on the day of ʿAshura or not.[1306] Ibn ʿAbbas (ra) stated that if one wants to fast on the day of ʿAshura, one should also fast on the day before, so that one diverges from the practice of Jewish people in an appropriate way.[1307] The periods of blessed time that we mentioned so far are months or days that we may enjoy only once a year. Other than these, there are also blessed times that we may enjoy every week. Friday comes to mind immediately as the time of weekly congregation of Muslims. The fact that the heading of one of the Suras in the Holy Qur’an is Friday and that in this Sura Friday congregational ritual prayer is explained clearly[1308] indicate the importance of this time. Our Master the Prophet (saw) described Fridays as “the Festival of Muslims,”[1309] “the best day on which the sun rises,” and the day on which Adam was created, entered Paradise, and was expelled from Paradise.[1310] He also highlighted that there was a time on Friday when prayers were answered by saying, “There is a time on Friday at which no Muslim servant would pray and would ask Allah for anything (that is good), but He would give it to him.”[1311] Although in a ḥadīth it is said that this precious time may be located between the times when imām goes up to the pulpit and the performance of ritual prayer,[1312] the fact that this time was not definitely identified indicates that one should pay attention to the whole Friday. Hopefully, a person who spends every moment of Friday in accordance with the consent of Allah may catch this precious moment, and Allah may grant his prayers.

Our Master the Prophet (saw) also emphasized the importance of Monday and Thursday, and said, “The deeds are presented on every Monday and Thursday and Allah, the Exalted and Glorious, grants pardon to every person who does not associate anything with Allah except the person in whose (heart) there is rancor against his brother. It would be said, Put both of them off until they are reconciled.”[1313] To utilize ʿAʾisha’s expression, the Prophet (saw) used to “wait”[1314] to fast on Monday and Thursday, and he advised us all to fast on these two days.[1315]

Just as there are blessed times that we live through every week there are also special moments in every day. The foremost among these moments is the last third part of the night, just before the fajr (suḥūr). ʿAmr b. Abasa (ra), a Companion of the Prophet, one day came to the Prophet (saw) and asked him whether there were moments in which one may be closer to Allah (swt); moments which were more blessed than others. The Messenger of Allah (saw) replied in the affirmative and explained further by saying, “The closest that the Lord is to His servant is in the last part of the night, so if you can be among those who remember Allah at that time, then do so…”[1316] According to Abu Hurayra (ra), the Messenger of Allah (saw) gave the good tiding in another ḥadīth confirming that those who spend this part of the night by performing acts of worship will receive divine mercy, “When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, ‘Is there anyone who invokes Me (demands anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him?’”[1317] In the Noble Qur’an, when the people who will be rewarded with Paradise are mentioned, “those who pray before fajr for forgiveness’”[1318] are included. This indicates that those who get up to accrue some blessing during these few hours of the night leading to daytime would not spend their time heedlessly.

Our Master the Prophet (saw) informed us about the value of pre-fajr (suḥūr) time, and advised us to make the best of this precious period by performing ritual prayers at night. He stated that righteous people who lived in the past maintained this ritual prayer at night, and that performing it makes the person closer to Allah (swt), prevents him from committing sinful acts, censors evil, and protects the body against deceases.[1319] In contrast to these virtuous times when worshipping Allah (swt) is more beneficent and valuable than other times, there are also times when doing acts of worship are prohibited. These are called either “disapproved times’” or “times of disapproval.” Our Prophet prohibited the performance of the ritual prayer and the burial of the dead during three times of the day; when the sun rises, when it is at the zenith point, and when it sets.[1320] The fact that the performance of the ritual prayer was prohibited at these times had something to do with the fact that those who worshipped the sun as their deity chose these times when the sun rose, when it was at the zenith point, and when it set to worship it. In order not to emulate them the Messenger of Allah (saw) disapproved of Muslims worshipping at these times.[1321]

The reports on this issue also indicate that the Prophet (saw) wanted to prevent people from postponing the performance of ritual prayers until these three times. Ibn ʿUmar (ra) reported that the Prophet (saw) said the following: “No one of you should deliberately try to pray when the sun is rising, or when it is setting.”[1322] One may ask whether these disapproved times should be spent away from doing any acts of worship and left empty? The fact is that these times of disapproval are not superfluous or worthless but are simply not appropriate for performing the ritual prayers. Thus, there is nothing amiss in doing other acts of worship, such as reciting the Holy Qur’an and remembering Allah (swt), during these times.

That certain times are more blessed than others because of historical events is a fact established in the Holy Qur’an and the Sunna. However, the basic condition for these times to be blessed for human beings is that one must spend them with a consciousness of being a servant to Allah (swt). Indeed, no matter what month, day or hour of the year, any time spent with full consciousness of being a servant to Allah is valuable, blessed and special. Therefore, with so much blessed time, it is simply a loss for those who pass it in total ignorance without appreciating its value.

Every time period is a bounty granted by Allah (swt) to man but we must be aware of the fact that if a person does not make use of it then the blessed nature of it does not benefit him. The way to benefit from the peace, blessing, and forgiveness provided during these times is to maintain the acts of worship to please Allah even if they are a little, as our Prophet (saw) taught.[1323] A servant who pays attention to please Allah at every instant will definitely reach the hidden night of Qadr and by that enliven all other blessed times.

The believers should organize their time in accordance with the guidelines provided in the Holy Qur’an and the Sunna; they should not forget that any instant that is spent without the consciousness of being a servant to Allah (swt) and without the consciousness of serving people is simply a loss.

[1251] N573 al-Nasaʾi, al-Mawaqit, 35.

[1252] N2210 al-Nasaʾi, al-Siyam, 40.

[1253] N2206 al-Nasaʾi, al-Siyam, 5.

[1254] Al-Qadr, 97: 1-5.

[1255] Al-Dukhan, 44: 3.

[1256] IT7/245 Ibn Kathir, Tafsîr, VII/245.

[1257] B1901 al-Bukhari, al-Sawm, 6; B35 al-Bukhari, al-Iman, 25.

[1258] T3513 al-Tirmidhi, al-Daʿawat, 84.

[1259] B1016 al-Bukhari, Fadl layla al-qadr, 2.

[1260] M1785 Muslim, al-Musafirin 179.

[1261] Al-Baqara, 2: 185.

[1262] B2025 al-Bukhari, Fadl layla al-qadr, 5.

[1263] B731 al-Bukhari, al-Adhan, 81.

[1264] M2671 Muslim, al-Siyam, 138; B1990 al-Bukhari, al-Sawm, 66.

[1265] T759 al-Tirmidhi, al-Sawm, 53.

[1266] ME3939 al-Tabarani, al-Muʿjam al-awsat, IV, 189.

[1267] IF7/203 Ibn Hajar, Fath al-bari, VII, 203.

[1268] M431 Muslim, al-Iman, 279.

[1269] HM181 Ibn Hanbal, I, 27; N2359 al-Nasaʾi, al-Siyam, 70.

[1270] IM1743 Ibn Maja, al-Siyam, 43.

[1271] N2181 al-Nasaʾi, al-Siyam, 35.

[1272] B7187 al-Bukhari, al-Ahkam, 33.

[1273] N2359 al-Nasaʾi, al-Siyam, 70.

[1274] M1649 Ibn Maja, al-Siyam, 4.

[1275] N2184 al-Nasaʾi, al-Siyam, 35.

[1276] IM1388 Ibn Maja, al-Iqama, 191.

[1277] T739 al-Tirmidhi, al-Sawm, 39; IM1389 Ibn Maja, al-Iqama, 191.

[1278] Al-Baqara, 2: 197.

[1279] BS8791 BS8792 al-Bayhaqi, al-Sunan al-kubra, IV, 548.

[1280] Al-Baqara 2: 197.

[1281] Al-Tawba, 9: 36.

[1282] Al-Baqara, 2: 217.

[1283] B6043 al-Bukhari, al-Adab, 43; B6785 al-Bukhari, al-Hudûd, 9.

[1284] T757 al-Tirmidhi, al-Sawm, 52; IM1727 Ibn Maja, al-Siyam, 39.

[1285] D2437 Abu Da’ud, al-Siyam, 61.

[1286] N4235 al-Nasaʾi, al-Far’, 2; T756 al-Tirmidhi, al-Sawm, 51.

[1287] IT3/468 Ibn Kathir, Tafsir, III/468.

[1288] Al-Aʾrâf, 7:142.

[1289] HM14565 Ibn Hanbal, III, 328.

[1290] Al-Fajr, 89/2.

[1291] Al-Hajj, 22/28.

[1292] IT5/415 Ibn Kathir, Tafsir, V/415.

[1293] M3288 Muslim, al-Hajj, 436.

[1294] MU950 al-Muwatta’, al-Hajj, 81.

[1295] T749 al-Tirmidhi, al-Sawm, 46; IM1730-IM1731 Ibn Maja, al-Siyam, 40.

[1296] D2440 Abu Da’ud, al-Siyam, 63; AV7/75 Azimabadi, Awn al-mabʿud, VII/75.

[1297] B1658 al-Bukhari, al-Hajj, 85; M2632 Muslim, al-Siyam, 110.

[1298] D1765 Abu Da’ud, al-Manasiq, 19.

[1299] D2789 Abu Da’ud, al-Dahaya, 1.

[1300] N4235 al-Nasaʾi, al-Far’, 2.

[1301] T756 al-Tirmidhi, al-Sawm, 51.

[1302] T740 al-Tirmidhi, al-Sawm, 40; D2429 Abu Da’ud, al-Siyam, 55.

[1303] T752 al-Tirmidhi, al-Sawm, 48.

[1304] B1960 al-Bukhari, al-Sawm, 47; M2669 Muslim, al-Siyam, 136.

[1305] B2004 al-Bukhari, al-Sawm, 69; M2656 Muslim, al-Siyam, 127.

[1306] B1592 al-Bukhari, al-Hajj, 47; M2641 Muslim, al-Siyam, 116.

[1307] T755 al-Tirmidhi, al-Sawm, 50.

[1308] Al-Jumʿa, 62:9.

[1309] MU144 al-Muwatta’, al-Tahara, 32.

[1310] M1976 Muslim, al-Jumʿa, 17.

[1311] M1969 Muslim, al-Jumʿa, 13.

[1312] M1975 Muslim, al-Jumʿa, 16.

[1313] M6547 Muslim, al-Birr, 36.

[1314] T745 al-Tirmidhi, al-Sawm, 44; HM25014 Ibn Hanbal, VI, 80.

[1315] D2452 Abu Da’ud, al-Siyam, 69.

[1316] N573 al-Nasaʾi, al-Mawaqit, 35.

[1317] B6321 al-Bukhari, Al-Daʿawat, 14.

[1318] Al ʿImran, 3: 17.

[1319] T3549 al-Tirmidhi, al-Daʿawat, 101.

[1320] M1929 Muslim, al-Musafirin 293.

[1321] M1929 Muslim, al-Musafirin 293.

[1322] N564 al-Nasaʾi, al-Mawaqit, 33.

[1323] T2856 al-Tirmidhi, al-Adab, 73.

MAKING UP FOR THE OBLIGATORY RITUAL PRAYERS:

COMPENSATION FOR UNPERFORMED RITUAL PRAYERS

عَنِ الْوَلِيدِ بْنِ الْعَيْزَارِ أَنَّهُ سَمِعَ أَبَا عَمْرٍو الشَّيْبَانِيَّ قَالَ: حَدَّثَنِى صَاحِبُ هَذِهِ الدَّارِ –وَأَشَارَ إِلَى دَارِ عَبْدِ اللَّهِ– قَال: سَأَلْتُ رَسُولَ اللَّهِ s: أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ؟ قَالَ: “الصَّلاَةُ عَلَى وَقْتِهَا” قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: “ثُمَّ بِرُّ الْوَالِدَيْنِ” قُلْتُ: ثُمَّ أَيٌّ؟ قَالَ: “ثُمَّ الْجِهَادُ فِى سَبِيلِ اللَّهِ.”

Walid b. ʿAyzar said that he heard Abu ʿAmr Shaybani saying, while pointing towards the house of ʿAbd Allah (ra) at the same time,
“The owner of this house told me that he asked the Messenger of Allah (saw), ‘Which of the deeds are liked by Allah?” He said, ‘Ritual prayer performed at its proper time.’ I asked, again, ‘What is next?’ He replied, ‘Then kindness to the parents.’ I said, ‘What then?’ He replied, ‘Then jihād in the cause of Allah.’...”
(M254 Muslim, al-Iman, 139; B5970 al-Bukhari, al-Adab, 1)

عَنْ أَنَسٍ عَنِ النَّبِيِّ s قَالَ: “مَنْ نَسِيَ صَلاَةً فَلْيُصَلِّ إِذَا ذَكَرَهَا، لاَ كَفَّارَةَ لَهَا إِلاَّ ذَلِكَ...

حَدَّثَنِى أَبُو قَتَادَةَ الْأَنْصَارِيُّ فَارِسُ رَسُولِ اللَّهِ s قَالَ:

... قَالَ رَسُولُ اللَّهِ s: “مَنْ كَانَ مِنْكُمْ يَرْكَعُ رَكْعَتَيِ الْفَجْرِ فَلْيَرْكَعْهُمَا.”

عَنْ أَبِى قَتَادَةَ قَالَ: خَطَبَنَا رَسُولُ اللَّهِ s فَقَالَ:

... “أَمَا إِنَّهُ لَيْسَ فِى النَّوْمِ تَفْرِيطٌ، إِنَّمَا التَّفْرِيطُ عَلَى مَنْ لَمْ يُصَلِّ الصَّلاَةَ حَتَّى يَجِىءَ وَقْتُ الصَّلاَةِ الْأُخْرَى، فَمَنْ فَعَلَ ذَلِكَ فَلْيُصَلِّهَا حِينَ يَنْتَبِهُ لَهَا، فَإِذَا كَانَ الْغَدُ فَلْيُصَلِّهَا عِنْدَ وَقْتِهَا...”

According to Anas (b. Malik) (ra), the Prophet (saw) said, “If anyone forgets to perform a ritual prayer he should perform it when he remembers. There is no expiation except to perform the same…”
(B597 al-Bukhari, Mawaqit al-salat, 37; M1566 Muslim, al-Masajid, 314)

According to Abu Qatada al-Ansari, the horseman of the Messenger of Allah (saw) said the Messenger of Allah (saw) said, “Those who performed the two rakʿas (of the Sunna part) at the fajr ritual prayer continuously should perform those two rakʿas (when the obligatory part of the fajr ritual prayer could not be performed on time).”
(D438 Abu Da’ud, al-Salat, 11)

Abu Qatada (ra) reported the following: “The Messenger of Allah (saw) gave us a sermon and said, ‘... Know that there is no fault (in missing the ritual prayer) because of sleep. The true fault is the behavior of the one who postpones the performance of the ritual prayer (intentionally) till the time of another ritual prayer comes. Thus, he who missed (the performance of the ritual prayer) because of sleep let him perform his ritual prayer when he gets up! Let him perform it on the next day at its prescribed time!’”
(M1562 Muslim, al-Masajid, 311)

Perhaps it was the first time that the Messenger of Allah (saw) uttered such words such as these, “May Allah fill their houses and graves with fire” [as they occupied us so much that we did not perform the prayer (i.e., ʿAsr) till the sun set.][1324] Our Prophet’s abundant love and mercy towards human beings prevented him from cursing people, before and after assuming the duty of a messenger. He always reacted to people with mercy, despite the fact that he suffered together with his few followers during the early years of his prophethood, and the fact that they sprinkled thorns on his way from Taʾif and threw stones at him.[1325] Indeed Allah (swt) said, “It was only as a mercy that We sent you [Prophet] to all people.”[1326] However, on this occasion, the issue was not himself, it was the ritual prayer, which he described as “the light of my eyes”[1327] when he enumerated the things that had been made dear to him. He was prevented from standing in the presence of Allah and performing his ritual prayer, at the most blessed times of the day. This is why our Master became very sorrowful because he had missed the zuhr, ‘asr, maghrib, and ‘isha’ ritual prayers as a result of the fierce fighting on the day of the Battle of the Khandaq.[1328] Thus, he cursed the polytheists, saying, “They (the unbelievers) prevented us from offering the middle ritual prayer (i.e., late afternoon ritual prayer). May Allah fill their houses and their graves with Hell fire.”[1329] He asked, his Lord the Exalted, his only support, to punish them.

When ʿAbd Allah b. Masʿud (ra) asked him which deed was the best in the eyes of Allah, the Messenger of Allah (saw) responded by saying, “The ritual prayer that is performed on time.” Ibn Masʿud continued asking, “What was the next best thing?” The Messenger of Allah (saw) said, “To treat your parents kindly.” It is followed by “making jihād in the cause of Allah.”[1330] By this order of deeds, he indicated the high place of the ritual prayer, which is described as the pillar of the religion.[1331] He put the performance of the ritual prayer on time at the highest position above all other very important deeds such as treating one’s parents kindly and making jihād in the cause of Allah (swt). In fact, enumerating the qualities of believers who would reach salvation, Allah said, “They keep up their ritual prayers,”[1332] and specified that believers should be careful about performing their ritual prayers regularly and on time.

The ritual prayer was made obligatory for Muslims to be performed at “prescribed times.”[1333] Difficult conditions due to travelling or even the terrible conditions of a war were not seen as acceptable excuses. Despite all kinds of difficulties, Allah the Exalted did not allow for people to leave their ritual prayers aside. However, He informed the believers that they may be shortened.[1334] Similarly, Allah (swt) informed us how to perform the ritual prayers under the conditions of war.[1335] Following these regulations, the Prophet (saw) guided them on this matter by leading the ritual prayers during travels[1336] as well as when they fought in war.[1337] Leaving or postponing the performance of the ritual prayer due to laziness, neglect, or for some other reason, was not a proper behavior neither for the Messenger of Allah (saw) nor for his community. However, it is a fact that for some reason or another people may not be able to perform their ritual prayer at the prescribed time. It is impossible for human beings to be completely free from errors, failures, and imperfections. In these cases it is the Messenger of Allah (saw) whom people turn towards to learn what to do. During the life of the Messenger of Allah (saw), the occasions when he did not perform the ritual prayer at its prescribed time occurred only a few times. One of these occasions took place during the Battle of the Khandaq. The Prophet (saw) and his Companions (ra), who suffered during this war with all its hardships, had no other objective than making jihād (effort) with their lives in the cause of Allah (swt) and striving to make the message of Allah triumphant. When they engaged in fighting by the sword in this cause they did not forget to perform the ritual prayer. However, the enemy was attacking constantly and our Master the Prophet (saw) did not have the opportunity to take a break and line up for the performance of the ritual prayer. Under such difficult conditions of war when the fighting became severe, they did not find the opportunity to perform the late afternoon ritual prayer. The fact that they could not perform the ritual prayer on time —even if it happened because they were engaged in fulfilling another command of Allah— made the Prophet (saw) and his Companions very sorrowful. Beause of this, the Prophet of mercy cursed those who caused this to come to pass.[1338] During the battle, ʿUmar (ra) came to the Prophet (saw) and told him that he was unable to perform the ‘asr prayer on time, and out of anger he uttered grave insults against the polytheists of the Quraysh. The Messenger of Allah (saw) consoled him by saying that he was not able to perform the ritual prayer either and both of them went to the Buthan Valley, performed the wudu’, and led the performance of the ritual prayer with those who were present.[1339] ʿAbd Allah b. Masʿud (ra) expressed in the following tradition how distressing it was when he was unable to perform his ritual prayers on time: “We were with the Messenger of Allah (saw) and we were prevented from performing zuhr, ‘asr, maghrib, and ‘isha’ ritual prayers. I felt very upset about that and I said to myself, ‘We are with the Messenger of Allah (saw) and (fighting) for the sake of Allah. (And we cannot perform ritual prayers on time).’ Then the Messenger of Allah (saw) commanded Bilal to recite the iqāma (the call to begin the obligatory ritual prayer) and he led us in performing the zuhr ritual prayer. Then, he recited the iqāma and led us in performing the ‘asr ritual prayer. Then, he recited the iqāma and led us in performing the maghrib ritual prayer. Then, he recited the iqāma and led us in performing the ‘isha’ ritual prayer. Then he went around among us and told us, ‘There is no group on Earth who is remembering Allah, the Mighty and Sublime, except for you.’”[1340]

These words of ʿAbd Allah b. Masʿud (ra), one of the Companions of our Prophet, reflected the common feelings of all the Companions (ra). This was because being unable to perform a ritual prayer on time was difficult to bear for every Muslim just as it was for the Prophet; but it is clear that at that time it was impossible for the Companions (ra) as well as for the Prophet (saw) to perform those ritual prayers on time. Consequently, they performed those ritual prayers after postponing them for a while. These ritual prayers could not be performed on time not because of the preference or neglect of the Messenger of Allah and his Companions but because of a specific difficulty. As soon as their dire circumstances became bearable, they made up for all the ritual prayers that they had not been able to perform on time and offered their supplication to their Lord. Thus the Messenger of Allah (saw), who was the best role model, showed his community the way to proceed with the ritual prayers when they could not be performed on time. Accordingly, those ritual prayers which are missed should be performed according to their regular daily order, reciting the iqāma before each one.

Another occasion that took place during the life of our Prophet, which prevented the performance of the ritual prayer at the prescribed time, has been recorded. Our Master said, “If anyone forgets to perform a ritual prayer he should perform it when he remembers. There is no expiation except to perform the same…”[1341] He wanted the ritual prayers that were not performed on time for various reasons, such as sleeping or forgetting, to be performed immediately when one remembered them. This is something that might happen to anybody and through this tradition the Prophet (saw) gave the Muslims a great way to facilitate the legitimate loss of a ritual prayer. This is because no matter how one might be sensitive to performing ritual prayers on time, everybody may experience these kind of situations. Thus, despite the fact that he was quite careful in attending the performance of the ritual prayers on time, once the Prophet (saw) himself fell asleep and could not perform the fajr ritual prayer on time.

This happened during a time when the Messenger of Allah (saw) and a group of his Companions (ra) were travelling under difficult conditions. A person from the group, who was extremely tired, asked if they could take a rest. Although our Prophet said that he was afraid of missing the performance of the ritual prayer, the Companions (ra) were very tired and clearly needed to take a rest. They appointed Bilal al-Habashi (ra) as their guard with the responsibility to wake them up when the time for the fajr ritual prayer arrived and they went to sleep. However, Bilal, who volunteered to watch over them and promised to wake them up for the fajr ritual prayer, was also extremely tired because of the harsh conditions of their travel. Consequently, he was unable to resist when his eyes finally began to close, and he fell asleep. When they woke up, the time of the fajr prayer was over, and the sun had risen. Bilal (ra) was very upset because he had fallen asleep and he felt responsible for himself and for the other’s missing the performance of the fajr ritual prayer. He told them that he had never slept such a sleep and the Prophet of Mercy consoled Bilal, who had fallen asleep due to causes that were beyond his control. What the Prophet (saw) said in this regard is quite meaningful, “Certainly, Allah captured your souls when He wished, and released them when He wished.” When the sun rose high above, the Prophet (saw) asked his muazzin Bilal, as always, to recite the call for the ritual prayer, performed the wudu’, and when the sun rose high enough they all performed the ritual prayer.[1342] As they had missed the performance of the fajr ritual prayer, the Messenger of Allah (saw) said, “Let each man take hold of his camel’s head (i.e., halter) and leave, for Satan is here in this place with us.”[1343] He informed them that it was because of the effect of Satan that they could not perform the ritual prayer on time, so they should take appropriate measures in order to escape from the further negligence. It may happen that one cannot perform the ritual prayer on time even if one takes all the required measures. However, in such a situation there is no blame, unlike ignoring the performance of the ritual prayer when one is awake, knowingly, without any excuse. It is sufficient if one performs the ritual prayer one missed because of falling asleep immediately after waking up. Our Master the Prophet (saw) even said that those who regularly perform the Sunna ritual prayers and for some reason miss the performance of the fajr ritual prayer, they should proceed as if they are performing their ritual prayer on time. At one point when the Prophet (saw) and his Companions (ra) were coming back from a military expedition and missed the performance of the fajr ritual prayer, the Prophet (saw) had his Companions wait until the sun rose to a certain height, and then he said to them, “Those who performed the two rakʿas (of the Sunna part) at the fajr ritual prayer continuously should perform those two rakʿas (when the obligatory part of the fajr ritual prayer could not be performed on time).”[1344] The Prophet’s command, “Perform your ritual prayers in the way you saw me performing my ritual prayers,”[1345] summarizes the main rule. Because the Prophet (saw) provided us with the role model in performing acts of ritual, we learn from his practices when and how we may make up for the ritual prayers that were not performed on time. Certainly, a believer must pay attention to performing his or her ritual prayers, which are among the fundamental commands of the religion and which are among the best reflections thereof, without interruption. Nevertheless, despite of all the attention, if it happens that some ritual prayers could not be performed on time, they must be performed immediately when they are remembered. The way to make up for the ritual prayers, as demonstrated by the Messenger of Allah (saw), is applicable only to those ritual prayers that could not be performed on time due to causes beyond our control. Indeed, no one is responsible for things that fall beyond his power, given the divine verdict “Allah does not burden any soul with more than it can bear.”[1346] However, ignoring the performance of ritual prayers without any reasonable excuse is not a proper behavior for a believer, as our Master stated, “... Know that there is no fault (in missing the ritual prayer) because of sleep. The true fault is the behavior of the one who postpones the performance of the ritual prayer (intentionally) till the time of another ritual prayer comes. Thus he who missed (the performance of the ritual prayer) because of sleep let him perform his ritual prayer when he gets up! Let him perform it on the next day at its prescribed time!”[1347] One should not forget that unwillingness and laziness to perform the ritual prayer are described in the Holy Qur’an as characteristics of hypocrites.[1348] It not a proper attitude for sincere believers to postpone the performance of a ritual prayer until the time of another ritual prayer comes or to neglect the time of the ritual prayer thinking that he may make up for it later on, because of onerous occupation with worldly affairs. Indeed, for a believer, fulfilling his duties towards his Lord comes before all other urgent matters, expectations, or interests. Furthermore, the best way to spare time for the ritual prayer, this noble act of worship, is to go to the masjid and perform it in congregation. This is because, those how love mosques, i.e., those who eagerly wait for performing ritual prayers, shall receive special protection from Allah, the Exalted, on the Day of Judgement when there is no other protection.[1349]

If one cannot attend the congregation even if one sincerely wants to, such a person must pay attention to performing his ritual prayers on time, and take relevant measures to perform his acts of worship regularly. When he thinks that he may not get up for the fajr ritual prayer, he should take individual precautions, for example he should ask for help from another person, just like the Prophet (saw) did, to wake him up, or to set his alarm clock, or to go to bed early enough.[1350] A Muslim should try to have a valid wudu’ during the day, and be always ready to stand up in the presence of his Creator. Following such a course of daily life, a Muslim will have the peace resulting from performing ritual prayers at their prescribed times, and have his life blessed by always remembering his Lord.

[1324] B2931 al-Bukhari, al-Jihad, 98; M1425 Muslim, al-Masajid, 205.

[1325] HS2/267 Ibn Hisham, al-Sira, II, 267-268.

[1326] Al-Anbiyaʾ 21/107.

[1327] N3991 al-Nasaʾi, Ishrat al-nisaʾ 1; HM12318 Ibn Hanbal, III, 128.

[1328] N623 al-Nasaʾi, al-Mawaqit, 55.

[1329] D409 Abu Da’ud, al-Salat, 5.

[1330] M254 Muslim, al-Iman, 139; B5970 al-Bukhari, al-Adab, 1.

[1331] BSH2807 al-Bayhaqi, Shuʿab al-iman, 3, 39.

[1332] Al-Muʾminun, 23: 9.

[1333] Al-Nisaʾ, 4: 103.

[1334] Al-Nisaʾ, 4: 101.

[1335] Al-Nisaʾ, 4: 102.

[1336] B1081 al-Bukhari, Taqsir al-salah, 1; M1583 Muslim, al-Musafirin 12.

[1337] B942 al-Bukhari, Salat al-khawf, 1; M1942 Muslim, al-Musafirin 305.

[1338] B2931 al-Bukhari, al-Jihad, 98; M1425 Muslim, al-Masajid, 205.

[1339] B596 al-Bukhari, Mawakit al-salah, 36; M1430 Muslim, al-Masajid, 209.

[1340] N623 al-Nasaʾi, al-Mawaqit, 55; HM4013 Ibn Hanbal, I, 423.

[1341] B597 al-Bukhari, Mawakit al-salat, 37; M1566 Muslim, al-Masajid, 314.

[1342] B595 al-Bukhari, Mawakit al-salat, 35.

[1343] M1561 Muslim, al-Masajid, 310; N624 al-Nasaʾi, al-Mawaqit, 55.

[1344] D438 Abu Da’ud, al-Salat, 11.

[1345] B6008 al-Bukhari, al-Adab, 27; DM1283 al-Darimi, al-Salat, 42.

[1346] Al-Baqara, 2: 286.

[1347] M1562 Muslim, al-Masajid, 311; D441 Abu Da’ud, al-Salat, 11.

[1348] Al-Nisaʾ, 4: 142.

[1349] B1423 al-Bukhari, al-Zakat, 16.

[1350] HM3603 Ibn Hanbal, I, 380.

MASAJID AND MOSQUES:

THE HOUSES OF THE MOST COMPASSIONATE (AL-RAḤMĀN)

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ s: “جُعِلَتْ لِيَ الْأَرْضُ مَسْجِدًا وَطَهُورًا أَيْنَمَا أَدْرَكَ رَجُلٌ مِنْ أُمَّتِى الصَّلاَةَ صَلَّى.”

Accorging to Jabir b. ʿAbd Allah (ra), the Messenger of Allah (saw) said,
“The earth has been made for me a place of prostration and a means of purification, so when the time for ritual prayer comes, wherever a man of my umma happens to be, let him perform the ritual prayer there.”
(N737 al-Nasaʾi, al-Masajid, 42)

أَنَّ عُثْمَانَ بْنَ عَفَّانَ أَرَادَ بِنَاءَ الْمَسْجِدِ فَكَرِهَ النَّاسُ ذَلِكَ وَأَحَبُّوا أَنْ يَدَعَهُ عَلَى هَيْئَتِهِ فَقَالَ: سَمِعْتُ رَسُولَ اللَّهِ s يَقُولُ: “مَنْ بَنَى مَسْجِدًا لِلَّهِ بَنَى اللَّهُ لَهُ فِى الْجَنَّةِ مِثْلَهُ.”

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s قَالَ: “مَا تَوَطَّنَ رَجُلٌ مُسْلِمٌ الْمَسَاجِدَ لِلصَّلاَةِ وَالذِّكْرِ إِلاَّ تَبَشْبَشَ اللَّهُ لَهُ كَمَا يَتَبَشْبَشُ أَهْلُ الْغَائِبِ بِغَائِبِهِمْ إِذَا قَدِمَ عَلَيْهِمْ.”

عَنْ عَائِشَةَ قَالَتْ: أَمَرَ رَسُولُ اللَّهِ s بِبِنَاءِ الْمَسَاجِدِ فِى الدُّورِ وَأَنْ تُنَظَّفَ وَتُطَيَّبَ.

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ النَّبِيُّ s: “مَنْ أَكَلَ ثُومًا أَوْ بَصَلاً، فَلْيَعْتَزِلْنَا –أَوْ لِيَعْتَزِلْ مَسْجِدَنَا–، وَلْيَقْعُدْ فِى بَيْتِهِ.”

ʿUthman b. ʿAffan (ra) decided to rebuild the mosque
(of Allah’s Messenger in Medina) but the people did not like this idea and they wished that it should be preserved in the same (old) form. Thereupon he (ʿUthman) said, “I heard Allah’s Messenger (saw) saying, ‘He who builds a mosque for Allah, Allah would build for him (a house) in Paradise like it.’”
(M7471 Muslim, al-Zuhd, 44)

Abu Hurayra (ra) reported that the Prophet (saw) said, “If a Muslim regularly attends the mosque to perform ritual prayer and to remember Allah, Allah feels pleased with him, just as the family of a person, who is away from his family, feels glad when he comes back to them.”
(IM800 Ibn Maja, al-Masajid, 19)

ʿAʾisha (ra) said, “the Messenger of Allah (saw) commanded us to build mosques in different localities (i.e., in the locality of each tribe separately) and that they should be kept clean and be perfumed.”
(D455 Abu Da’ud, al-Salat, 13; T594 al-Tirmidhi, al-Jumʿa, 64)

According to Jabir b. ʿAbd Allah (ra), the Prophet (saw) said, “Whoever has eaten garlic or onion, should keep away from us, or should keep away from our mosque and should stay at home.”
(B7359 al-Bukhari, al-Iʿtisam, 24)

After suffering for thirteen years under pressure, threats, torture and boycotts, the Prophet (saw) emigrated to Medina by a divine command that he received.[1351] The arrival of the blessed Messenger at Medina, the land of emigration, made people there very exultant. From the enthusiasm of meeting the Messenger of Allah (saw), women and men climbed up to the roofs of their houses, children and servants took to the road,[1352] and they all embraced the Messenger of Allah, for whom they had waited ardently. After this warm and whole-hearted welcome, the first thing the Messenger of Allah (saw) did was to identify the place of a masjid (prayer house, mosque) that would be built in this new land for the Muslims.

The beloved Messenger of Allah (saw) left his camel, Qaswaʾ, to move about freely in order to identify the place where the masjid would be constructed and also to identify the house where he was going to stay as a guest. When Qaswaʾ kneeled down and sat down an the empty spot, which was used to dry palm dates, the Prophet (saw) designated that place to be where the mosque would be constructed. He bought this place, which belonged to two young orphans, Sahl and Suhayl of the tribe of the Banu Najjar, by paying its full value.[1353] The spot was cleared and made suitable to construct a masjid.The doors were made from three trunks from date palms and the walls were constructed out of sun-dried bricks.[1354] The Qibla orientation of this building was towards the Aqsa Mosque (in Jerusalem). Three doors were built to enter the masjid.[1355] The Companions (ra) worked very hard and the Prophet (saw) helped them. By their great efforts, finally, the masjid of the Prophet (saw), which became known as al-Masjid al-Nabawi, was completed and inaugurated by reciting prayers and poetry.[1356]

The term “masjid” derives from the Arabic root s-j-d, which means “to bend out of humility.” Thus masjid means the place where one prostrates (sajda) out of humility. In the Holy Qur’an and in ḥadīths the place where Muslims worship is called a “masjid.” Calling it by this name is thought-provoking because the Messenger of Allah (saw) emphasized the special place of making prostrations in the worship of the Muslims by saying, “The nearest a servant comes to his Lord is the time when he prostrates.”[1357] Later in Muslim history, a new word was coined for large mosques, “al-masjid al-jāmiʿ,” where Muslims performed the Friday ritual prayer and listened to sermons. The expression “al-masjid al-jāmiʿ” literally means the large masjid that is large enough for congretational prayer. In Turkey and some other Muslim countries, this expression was shortened to “jāmiʿ” and the term “masjid” was reserved to designate smaller places of worship which did not provide full service for all the ritual prayers. In other parts of the Muslim world, the word “masjid” is still used to designate mosques in general. The most sacred places for Muslims have the designation of masjid in their names; al-Masjid al-Haram, al-Masjid al-Nabawi, and al-Masjid al-Aqsa.

Since the time of Adam, the first man and the first Prophet, people of different religions throughout the ages identified places where the members of the community gathered and worshiped together. As the Holy Qur’an informs us, the first masjid that was built on earth was the Kaʿba, which is known as al-Masjid al-Haram.[1358] The Messenger of Allah (saw) informed us that the first masjid established on earth after al-Masjid al-Haram was al-Masjid al-Aqsa.[1359]

Our Master the Prophet (saw), who was appointed to teach the religion of Islam, used to perform ritual prayers near the Kaʿba in the early days of his mission of prophethood.[1360] ʿAmmar b. Yasir (ra) was the first Muslim to spare a part of his house as a masjid.[1361] It is also documented that Abu Bakr (ra) built a masjid in the courtyard of his house.[1362] However, these places of worship were for private use; they were not meant for congregational worship. During the Meccan period, Arqam b. Abi al-Arqam’s house, which is known as Dār al-Arqam —which was located at the Safa Hill in the Haram area— served as the masjid for Muslims in the full sense. In this house, Muslims, during the early years of the Prophet’s call to Islam, performed ritual prayers and worshipped in congregation; it was also the place where many of the earliest Muslims acknowledged their conversion to Islam.[1363] The Prophet (saw) announced that the whole earth was suitable for performing ritual prayers, saying, “The earth has been made for me a place of prostration and a means of purification, so when the time for ritual prayer comes, wherever a man of my umma happens to be, let him perform the ritual prayer there.”[1364] Before the construction of the masjid in Medina, the Prophet (saw) performed ritual prayers whenever it was time to perform them, on any wide and clean place.[1365] Nevertheless, from the early days onward the Muslims adopted certain places as masajid. Indeed, when the Messenger of Allah (saw) was on his way during his emigration from Mecca to Medina, he arrived at Quba and saw that the Muslims who had emigrated before him had adopted a place where they could perform ritual prayers and did so following Salim, Abu Hudhayfa’s freed slave, as their imām. During his stay in Quba, the Messenger of Allah (saw) performed his ritual prayers in the same place, and he also broadened this place of ritual prayer by constructing the masjid which became known as the Mosque of Quba.[1366] After he settled in Medina, he frequently visited this masjid, either by walking, or by a mount, performed ritual prayer there,[1367] and encouraged the Companions (ra) to perform their ritual prayers in the same mosque.[1368]

After he was rested and refreshed in Quba, the Prophet (saw) began the last portion of his journey to Medina. When he arrived at the region where the Banu Salim b. ʿAwf resided, he performed the Friday ritual prayer in Ranuna valley in a masjid which had been previously established there.[1369] At the place where the Prophet (saw) had decided to build a masjid, there was already a masjid, which had been established by Asʿad b. Zurara (ra), who is considered to be the first man of Medina to embrace Islam. Even before the emigration of the Prophet (saw), Asʿad used to lead the daily ritual prayers and the Friday ritual prayer.[1370] In the Noble Qur’an, Allah (swt) highlighted the importance of places of worship by stating, “If Allah did not repel some people by means of others, many monasteries, churches, synagogues, and mosques, where Allah’s name is much invoked, would have been destroyed.”[1371] Furthermore, the Messenger of Allah (saw) informed his Companions (ra) that the mosques were “the most valuable places in the eyes of Allah”[1372] and he consistently established masjids in regions where he stayed. He also encouraged his Companions (ra) on this subject matter by saying, “He who builds a mosque for Allah, Allah would build for him (a house) in Paradise like it.”[1373] This is why after the establishment of al-Masjid al-Nabawi they built many mosques in and around Medina. However, among all these masajid, that of the Prophet (saw) has always had a special place. Daily ritual prayers were performed in all of these mosques; nevertheless, during the early period, it was only in al-Masjid al-Nabawi that the Friday ritual prayers took place.[1374]

Mosques are symbols of Islam; they epitomize the unity and cooperation of the Muslims, and mark the existence of Islam and its sovereignty in that region. This may be clearly understood in the following command of the Messenger of Allah (saw), “If you see a mosque or hear a muazzin (calling to prayer), do not kill anyone (of the people of that region).”[1375] Given that the mosque’s function was to unite people, establishing a masjid to separate a group of Muslims from other Muslims is contrary to the conception of brotherhood in Islam. Still, the hypocrites did construct a masjid. They were disturbed by the people connecting and communicating with each other at al-Masjid al-Nabawi and so they wanted to destroy their unity, to sow discord among them, and to form a center for their own harmful activities. However, Allah, the Sublime, informed His Prophet in the Holy Qur’an about this masjid, which was described as the “Masjid al-Dirar” (the mosque of mischief), and about their intention to construct this masjid, “[Prophet], never pray in that mosque. You should rather pray in a mosque founded from its ﬁrst day on consciousness of Allah: in this mosque there are men who desire to grow in purity–Allah loves those who seek to purify themselves.”[1376] At the beginning of the Sura al-Tawba, where the previous verses are stated, Allah, the Sublime said, “The only ones who should tend Allah’s places of worship are those who believe in Allah and the Last Day, who keep up the ritual prayer, who pay the prescribed alms, and who fear no one but Allah: such people may hope to be among the rightly guided.”[1377] This verse, stating that only people with faithful hearts may tend the places of Islamic worship, may also be interpreted to mean that managing the places of worship is related not only to the material construction of these places but its spiritual aspects. In fact, the Prophet (saw) emphasized attending the mosques regularly when he commented on this verse in the following ḥadīth: “If you see a man who regularly comes to the masjid then bear witness to his faith.”[1378] The Noble Messenger said that each step taken on the way to the masjid is rewarded,[1379] and that for a Muslim who goes to the masjid to perform a ritual prayer, Allah, the Almighty, would prepare a mansion as a reward both for his going to the masjid and even for coming back from it.[1380] He stated that despite the difficulties of performing the wudu’ perfectly and properly, attending the mosque frequently, walking to it, and waiting for the performance of the next ritual prayer would all increase the status of a Muslim and erase his mistakes.[1381] He praised those who attended the masjid during dark nights,[1382] and said that those who waited for the time of the ritual prayer in a masjid would receive merit as if they had performed a ritual prayer during that time.[1383] He gave the good tidings that Allah, the Sublime, would provide those who love the masjid with the shadow of His throne on the Day of Judgement.[1384] In the following statement, he expressed how Allah (swt) was well pleased with his servants who regularly attended the mosque and performed the ritual prayers: “If a Muslim regularly attends the mosque to perform prayer and remembers Allah, Allah feels pleased with him just as the family of one who is absent feels glad when he comes back to them.”[1385] Our Master the Prophet (saw) asked men not to prevent women from coming to the masjid,[1386] and he decided to allocate one of the doors of the masjid to them.[1387] Later on, ʿUmar (ra) as Caliph prohibited men from using this specific door to enter the mosque.[1388] The Prophet (saw) also advised all women to come to the masjid, including those who might not perform the ritual prayer —they should stand next to those who performed the ritual prayer— and participate in the joy and blessing.[1389] In Islam, mosques are special places where people prostrate only to Allah (swt), and pray to and worship only Him.[1390] This is why these places were called “Houses of Allah”[1391] by the Messenger of Allah. Thus every masjid is placed at the center of life of a Muslim as the “house of Allah.” However, because Allah the Exalted described the Kaʿba, which was first Masjid on earth, as “My house,”[1392] the expression “bayt Allāh” (house of Allah) was identified with the Kaʿba. Muslims are required to be totally aware of this fact when they enter mosques, which are holy places, and as long as they are in the mosques they should behave accordingly.

The Prophet (saw), as the best role model for believers, taught them how to behave within a masjid by means of his own deeds and words. He ordered the establishment of a masjid as the place of worship in districts where there was a sufficient number of people. He advised that places which were designated for performing acts of worship should be kept clean and be perfumed with a pleasant fragrance.[1393] The Companions of the Prophet (saw) were very careful about keeping the mosques,[1394] houses of Allah, clean. In fact, on a very rainy day, Ibn ʿAbbas (ra) asked people to perform their ritual prayer wherever they were and not to come to the masjid, so that they would not soil it.[1395] The Messenger of Allah (saw) gave the good tidings that angels ask for forgiveness from Allah (swt) for those who come to the masjid truthfully and for reciting prayers, and Allah forgives them.[1396] He recited various prayers when he went into the masjid and when he went away from it,[1397] and he gave the following advice to his Companions (ra): “When any one of you enters the mosque, he should say, ‘O Allah! Open for me the doors of Your mercy’; and when he steps out he should say, ‘O Allah! I beg of You Your Grace.’”[1398] He further advised those who entered the house of Allah to perform the ritual prayer, “Taḥiyyāt al-masjid,” as if he were greeting the place.[1399] Indeed, once on a Friday, while giving the sermon, he saw that a person did not perform this ritual prayer, and he asked him to perform it.[1400]

He insisted that Muslims should behave with dignity and serenity. He prohibited all kinds of speech and behavior that might ruin the peace. For example, he forbade the announcement of missing items,[1401] trading,[1402] and he disapproved of running in the masjid, even if one did it to catch up with the congregation.[1403] Our Master the Prophet (saw) emphasized that one should not disturb other people in the masjid. Once he said, “Whoever has eaten garlic or onion, should keep away from us, or should keep away from our mosque and should stay at home.”[1404] Furthermore, he did not approve of people entering the mosque with instruments or tools that could pierce or cut somebody.[1405] If one had to enter the masjid with them, he asked that the owner should make sure that nobody was harmed by them.[1406] The Messenger of Allah (saw) ordered people to behave a certain way even when they carried out acts of worship in the masjid. For instance, while he was in a spiritual retreat (iʿtiqāf) in the mosque, he heard some people reciting the Holy Qur’an and he cautioned them by saying, “Lo! Every one of you is supplicating to his Lord quietly. One should not trouble the other and one should not raise the voice in recitation or in prayer over the voice of the other.”[1407] In addition, he disapproved of women perfuming themselves when they came to the Mosque lest they distract the people there.[1408] In order for all people to worship together, he prescribed that women should line up behind men.[1409] He did not prohibit people from staying in the masjid during the night or from taking a rest for a while, when it was needed,[1410] and sometimes he himself took a rest in the masjid.[1411] The Prophet (saw) recommended that places of prayer should be plain, free of illustrations and exaggerated ornamentation that might harm the spirit of faith and worship. When his wife Umm Salama (ra) mentioned to him the illustrations found on the walls of a church, the Prophet (saw) responded to her saying, “When any righteous pious man dies amongst them, they would build a place of worship at his grave and make these pictures in it.”[1412] He said that the Jews and Christians made the graves of prophets into places of worship,[1413] and that this would cause Allah to curse them.[1414] The Prophet (saw) praised those who maintained mosques and provide for their needs; and he encouraged his Companions (ra) to take responsibility in this regard. In fact, in the early days of Medina, al-Masjid al-Nabawi was not well protected against weather conditions and when it rained one night, the ground got wet. Then, a person began to collect some pebbles in his clothes in order to try to cover the wet ground with them. The Prophet (saw) expressed his appreciation for this person’s efforts, and said, “How fine it is!”[1415] When the black woman, who used to clean the masjid, died, they did not let the Prophet (saw) know about her death. He reproached his Companions for this. He visited her grave and performed a funeral ritual prayer. Thus, he demonstrated how he held those who tended the mosques in high esteem.[1416] The Messenger of Allah (saw) in his traditions specified the particular status of al-Masjid al-Haram,[1417] al-Masjid al-Nabawi,[1418] al-Masjid al-Aqsa[1419] and the Masjid al-Quba[1420]; and the virtue of worshipping in these mosques. They have a special status in our history and culture. Their special status has nothing to do with their architectural features, but rather with their priority in the Muslim history. As is well known, the history of al-Masjid al-Haram goes back to the time of the Prophet Abraham, and the history of al-Masjid al-Aqsa can be traced back to the time of the Prophet Solomon. Masjid al-Quba was the first full-fledged masjid in the history of the Muslims, and al-Masjid al-Nabawi is a valuable legacy left by the Messenger of Allah. Thus it is an important masjid for the Muslim world, a peerless center of knowledge and spirituality, and a good example for all other mosques established after it.

During the life of the Prophet (saw) and the early subsequent years of Muslim history, mosques were used as centers for religious and social life, in addition to their function as places of worship. When the masjid in Medina was built, they designated part of it for distinguished students, who dedicated themselves to learning and who were known as the Asḥāb al-Ṣuffa (Companions of the portico).[1421] When the Messenger of Allah (saw) saw people who were busy with studying in the masjid, he praised them, sat together with them and said, “Verily I have been sent as a teacher.”[1422] Thus he showed how he held education and teaching in high esteem. Once in a while he answered questions of his Companions (ra) in the masjid. He also received and taught individuals and groups who visited him to learn their religion.[1423] In the masjid, he recited the verses that were revealed to him and explained them. He also taught the principles and details of the faith. He tried to establish these teachings in the hearts of the believers through his words, statements, and sermons. Taking advantage of the times when the Companions (ra) were available, he lectured them in the masjid,[1424] and afterwards the Companions (ra) continued his tradition of teaching in the masjid.[1425] To allow women to study conveniently without difficulty, he set aside a day of the week specifically for them.[1426] When the Companions (ra) came to the masjid, he made them sit in circles, recited the Holy Qur’an, taught them scholarly topics, and explained especially legal matters.[1427] The masjid’s function as a place for study-circles continued throughout later periods; the great imāms of the legal schools and important religious scholars were educated in these study-circles. In turn, they maintained the gatherings in the mosques and continued to teach succeeding generations in the same manner. Thus the teaching activity that was established by the Prophet (saw) continued throughout many ages; the mosques functioned as living centers of study.

Since the Mosque of the Prophet (saw) was located next to his home and it was a place where Muslims could assemble easily, it functioned also as the center for government, the headquarter where social, legal, political, military, and financial affairs and all kinds of affairs were conducted when necessary. Sometimes it functioned as a place for council meetings,[1428] sometimes as a law court where people settled their lawsuits,[1429] sometimes as a guesthouse,[1430] and sometimes even as a prison.[1431] Furthermore, it also functioned as the public treasury. [1432]At certain times it was used as a shelter for those who were needy,[1433] as a place to enjoy poetry recitals[1434] and even as a place to practice military exercises.[1435] Mosques that were established in regions of military occupation or conquest functioned as military headquarters, and sometimes as hospitals.[1436]

From the time of the Prophet (saw) and Companions up to our time, building mosques and masjids has been considered important throughout the Muslim world; and Muslims, for generations, decorated the earth with spectacular examples of mosques which reflected the architectural and artistic elements of many different cultures and civilizations. When they established a new city, they identified a central spot for the mosque; they invested in the religious architecture and tried to make mosques the most outstanding buildings with respect to architectural features and ornamentation.

Although mosques were used for many different purposes during the early period of Islam because of social and administrative needs, in time they became places where people worshipped and studied the religious sciences. The social, political, administrative, military, and financial functions, as enumerated above, were moved to different institutions which were established within the new Muslim civilization to take up these functions. Therefore, the mosque was not needed anymore in carrying out these functions. It is well known for example that mosques had a central place in the Ottoman architectural tradition, which may be termed as ‘Kulliya culture’. In this Kulliya culture, mosques were specifically designed as places of worship, but around these monumental buildings, the Ottomans established educational institutions, institutions with social functions, public baths, guesthouses, hospitals, and other relevant institutions. People who came to these mosques could also find what they needed around the mosques. In modern times, the mosques that are established in the metropolises in Turkey are especially designed in accordance with their original function; other personal and social functions are provided by buildings around them; some of these buildings function as a guesthouses, some as trading centers.

Mosques are a source for peace and tranquility, since they are the houses of Allah (swt), and the believers inside them are requested to behave accordingly. Sometimes they function as a place to relax and get spiritual fulfillment away from the complexity of daily life; sometimes they function as a shelter for the poor and the lonely, and sometimes they function as a place to socialize for those who feel isolated. They are the symbols of Muslim brotherhood and unity; they are never the domain of one person or an elite group; to the contrary, they are places that are easily accessible and that may be used as a place to worship by men or women, young or elderly, people of all ages and all social classes.

[1351] Al-Israʾ, 17: 80; T3139 al-Tirmidhi, Tafsir al-Qur’an, 17.

[1352] M7522 Muslim, al-Zuhd, 75.

[1353] B3906 al-Bukhari, Manaqib al-ansar, 45; HS3/22 Ibn Hisham, al-Sira, III, 22-24.

[1354] M1173 Muslim, al-Masajid, 9.

[1355] B40 al-Bukhari, al-Iman, 30; ST1/239 Ibn Saʿd, Tabaqat, I, 240.

[1356] HS3/22 Ibn Hisham, al-Sira, III, 24-25; M1173 Muslim, al-Masajid, 9.

[1357] D875 Abu Da’ud, al-Salat, 147, 148; N1138 al-Nasaʾi, al-Tatbiq, 78.

[1358] Al ʿImran, 3: 96.

[1359] M1162 Muslim, al-Masajid, 2.

[1360] M4649 Muslim, al-Jihad wa al-siyar 107.

[1361] HS3/26 Ibn Hisham, al-Sira, III, 26; ST3/248 Ibn Saʿd, Tabaqat, III, 250.

[1362] B2297 al-Bukhari, al-Kafala, 4.

[1363] ST3/242 Ibn Saʿd, Tabaqat, III, 242-243; BH1/457 al-Halabi, al-Sira al-Halabiyya, 1/457.

[1364] N737 al-Nasaʾi, al-Masajid, 42; B438 al-Bukhari, al-Salat, 56.

[1365] M1173 Muslim, al-Masajid, 9; B429 al-Bukhari, al-Salat, 49.

[1366] B692 al-Bukhari, al-Adhan, 54; ST3/87, ST4/311 Ibn Saʿd, Tabaqat, III, 87; IV, 311; HS3/22 Ibn Hisham, al-Sira, III, 22.

[1367] M3396 Muslim, al-Hajj, 521; D2040 Abu Da’ud, al-Manasiq, 95, 96.

[1368] N700 al-Nasaʾi, al-Masajid, 9; IM1412 Ibn Maja, Iqama al-salawat, 197.

[1369] HS3/22 Ibn Hisham, al-Sira, III, 22.

[1370] MA9743 ʿʿAbd al-Razzaq, Musannaf, V, 384; ST1/218 ST1/218 ST1/239 Ibn Saʿd, Tabaqat, I, 218, 239.

[1371] Al-Hajj, 22: 40.

[1372] M1528 Muslim, al-Masajid, 288.

[1373] M7471 Muslim, al-Zuhd, 44.

[1374] BE1/273, al-Baladhuri, Ansab al-ashraf, I, 273.

[1375] D2635 Abu Da’ud, al-Jihad, 91; T1549 al-Tirmidhi, al-Siyar, 2.

[1376] Al-Tawba, 9: 107-108.

[1377] Al-Tawba, 9: 18.

[1378] T2617 al-Tirmidhi, al-Iman, 8; IM802 Ibn Maja, al-Masajid, 19.

[1379] T3226 al-Tirmidhi, Tafsir al-Qur’an, 36.

[1380] B662 al-Bukhari, al-Adhan, 37.

[1381] M587 Muslim, al-Tahara, 41.

[1382] D561 Abu Da’ud, al-Salat, 49; T223 al-Tirmidhi, al-Salat, 51.

[1383] B176 al-Bukhari, al-Wuduʿ, 34.

[1384] M2380 Muslim, al-Zakat, 91.

[1385] IM800 Ibn Maja, al-Masajid, 19; HM8332 Ibn Hanbal, II, 328.

[1386] M989 Muslim, al-Salat, 135.

[1387] D462 Abu Da’ud, al-Salat, 17.

[1388] D464 Abu Da’ud, al-Salat, 17.

[1389] B980 al-Bukhari, al-ʿIdayn, 20.

[1390] Al-Jinn, 72: 18.

[1391] M1521 Muslim, al-Masajid, 282.

[1392] Al-Baqara, 2: 125.

[1393] D455 Abu Da’ud, al-Salat, 13; T594 al-Tirmidhi, al-Jumʿa, 64.

[1394] B220 al-Bukhari, al-Wuduʿ, 58.

[1395] MA107 ʿAbd al-Razzaq, Musannaf, I, 34.

[1396] IM778 Ibn Maja, al-Masajid, 14.

[1397] MA1663-1670 ʿAbd al-Razzaq, Musannaf, I, 425-426; HM26948 Ibn Hanbal, VI, 283.

[1398] M1652 Muslim, al-Musafirin 68.

[1399] B444 al-Bukhari, al-Salat, 60.

[1400] M2020 Muslim, al-Jumʿa, 55.

[1401] M1260 Muslim, al-Masajid, 79.

[1402] T1321 al-Tirmidhi, al-Buyuʿ, 76; DM1434 al-Darimi, al-Salat, 118.

[1403] M1359 Muslim, al-Masajid, 151.

[1404] B7359 al-Bukhari, al-Iʿtisam, 24.

[1405] MA1734 ʿAbd al-Razzaq, Musannaf, I, 443.

[1406] M6661 Muslim, al-Birr, 120.

[1407] D1332 Abu Da’ud, al-Tatawwuʿ, 25; HM11918 Ibn Hanbal, III, 94.

[1408] M997 Muslim, al-Salat, 142.

[1409] HM23299 Ibn Hanbal, V, 344.

[1410] D382 Abu Da’ud, al-Tahara, 137.

[1411] M5504 Muslim, al-Libas wa al-zina, 75.

[1412] B434 al-Bukhari, al-Salat, 54.

[1413] B435 al-Bukhari, al-Salat, 55.

[1414] N2048 al-Nasaʾi, al-Janaʾiz, 106.

[1415] D458 Abu Da’ud, al-Salat, 15.

[1416] B458 al-Bukhari, al-Salat, 72.

[1417] IM1406 Ibn Maja, al-Iqama, 195.

[1418] B1190 al-Bukhari, Fadl al-salah, 1.

[1419] IM1413 Ibn Maja, al-Iqama, 198.

[1420] IM1412 Ibn Maja, Iqama al-salawat, 197; N700 al-Nasaʾi, al-Masajid, 9.

[1421] BH2/277 al-Halabi, al-Sira al-Halabiyya, II, 277.

[1422] IM229 Ibn Maja, al-Sunna, 17.

[1423] B63 al-Bukhari, al-ʿIlm, 6; B523 al-Bukhari, Mawakit al-salat, 2.

[1424] B68 al-Bukhari, al-ʿIlm, 11.

[1425] B70 al-Bukhari, al-ʿIlm, 12.

[1426] B101 al-Bukhari, al-ʿIlm, 35.

[1427] KT2/218 al-Kattani, al-Taratib al-Idariyya, II, 218222.

[1428] VM1/209 al-Waqidi, al-Maghazi, I, 209-213.

[1429] B471 al-Bukhari, al-Salat, 83; B7166 al-Bukhari, al-Ahkam, 18.

[1430] IM1760 Ibn Maja, al-Siyam, 52.

[1431] M4589 Muslim, al-Jihad wa al-siyar 59.

[1432] B3165 al-Bukhari, al-Jizya wa al-muwadaʿa, 4.

[1433] B6452 al-Bukhari, al-Riqaq, 17.

[1434] D5013 Abu Da’ud, al-Adab, 87; N717 al-Nasaʾi, al-Masajid, 24.

[1435] M2064 Muslim, al-ʿIdayn, 18.

[1436] B463 al-Bukhari, al-Salat, 77.

THE ADHĀN[1437]:

THE FIRST CALL TO STAND IN THE PRESENCE OF ALLAH

أَنَّ ابْنَ عُمَرَ كَانَ يَقُولُ: كَانَ الْمُسْلِمُونَ حِينَ قَدِمُوا الْمَدِينَةَ يَجْتَمِعُونَ فَيَتَحَيَّنُونَ الصَّلاَةَ لَيْسَ يُنَادَى لَهَا، فَتَكَلَّمُوا يَوْمًا فِى ذَلِكَ، فَقَالَ بَعْضُهُمْ: اتَّخِذُوا نَاقُوسًا مِثْلَ نَاقُوسِ النَّصَارَى. وَقَالَ بَعْضُهُمْ: بَلْ بُوقًا مِثْلَ قَرْنِ الْيَهُودِ. فَقَالَ عُمَرُ: أَوَلاَ تَبْعَثُونَ رَجُلاً يُنَادِى بِالصَّلاَةِ؟ فَقَالَ رَسُولُ اللَّهِ s: “يَا بِلاَلُ! قُمْ فَنَادِ بِالصَّلاَةِ.”

Ibn ʿUmar (ra) narrated that, “When the Muslims first arrived in Medina they used to assemble for the ritual prayer, and guess the approximate time for it. During those days, the practice of adhān for the prayers had not been introduced yet. One day they discussed the issue concerning a call for prayer. Some people suggested the ringing of a bell like the Christians, others proposed blowing a trumpet like the horn used by the Jews, but ʿUmar (ra) proposed using the (voice of a) man to call (the people) to the ritual prayer. Then, the Messenger of Allah (saw) said to Bilal, ‘O Bilal! Stand up and make the call for the ritual prayer!’”
(B604 al-Bukhari, al-Adhan, 1)

[1437]. The Call for the Ritual Prayers

عَنْ أَبِى عُمَيْرِ بْنِ أَنَسٍ عَنْ عُمُومَةٍ لَهُ مِنَ الْأَنْصَارِ قَالَ: اهْتَمَّ النَّبِيُّ لِلصَّلاَةِ كَيْفَ يَجْمَعُ النَّاسَ لَهَا، فَقِيلَ لَهُ: انْصِبْ رَايَةً عِنْدَ حُضُورِ الصَّلاَةِ فَإِذَا رَأَوْهَا آذَنَ بَعْضُهُمْ بَعْضًا فَلَمْ يُعْجِبْهُ ذَلِكَ... فَانْصَرَفَ عَبْدُ اللَّهِ بْنُ زَيْدِ بْنِ عَبْدِ رَبِّهِ وَهُوَ مُهْتَمٌّ لِهَمِّ رَسُولِ اللَّهِ –s– فَأُرِيَ الْأَذَانَ فِى مَنَامِهِ. قَالَ: فَغَدَا عَلَى رَسُولِ اللَّهِ sفَأَخْبَرَهُ فَقَالَ: يَا رَسُولَ اللَّهِ! إِنِّى لَبَيْنَ نَائِمٍ وَيَقْظَانَ إِذْ أَتَانِى آتٍ فَأَرَانِى الْأَذَانَ ...فَقَالَ رَسُولُ اللَّهِ s: “يَا بِلاَلُ! قُمْ فَانْظُرْ مَا يَأْمُرُكَ بِهِ عَبْدُ اللَّهِ بْنُ زَيْدٍ فَافْعَلْهُ.”

عَنْ حَفْصِ بْنِ عَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ عَنْ أَبِيهِ عَنْ جَدِّهِ عُمَرَ بْنِ الْخَطَّابِ قَالَ: قَالَ رَسُولُ اللَّهِ s: “إِذَا قَالَ الْمُؤَذِّنُ اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ. فَقَالَ أَحَدُكُمْ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ. ثُمَّ قَالَ: أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ. قَالَ: أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ ثُمَّ قَالَ: أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. قَالَ: أَشْهَدُ أَنَّ مُحَمَّدًا رَسُولُ اللَّهِ. ثُمَّ قَالَ: حَيَّ عَلَى الصَّلاَةِ. قَالَ: لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ. ثُمَّ قَالَ: حَيَّ عَلَى الْفَلاَحِ. قَالَ: لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللَّهِ. ثُمَّ قَالَ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ. قَالَ: اللَّهُ أَكْبَرُ اللَّهُ أَكْبَرُ. ثُمَّ قَالَ: لاَ إِلَهَ إِلاَّ اللَّهُ. قَالَ لاَ إِلَهَ إِلاَّ اللَّهُ، مِنْ قَلْبِهِ دَخَلَ الْجَنَّةَ.”

عَنْ مَالِكِ بْنِ الْحُوَيْرِثِ قَالَ: أَتَى رَجُلَانِ النَّبِيَّ s يُرِيدَانِ السَّفَر َ فَقَالَ النَّبِيُّ s: “إِذَا أَنْتُمَا خَرَجْتُمَا فَأَذِّنَا ثُمَّ أَقِيمَا، ثُمَّ لِيَؤُمَّكُمَا أَكْبَرُكُمَا.”

عَنْ مَعْدَانَ بْنِ أَبِي طَلْحَةَ الْيَعْمُرِيِّ قَالَ: قَالَ لِي أَبُو الدَّرْدَاءِ: أَيْنَ مَسْكَنُكَ؟ قَالَ: قُلْتُ فِي قَرْيَةٍ دُونَ حِمْصَ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ s يَقُولُ: “مَا مِنْ ثَلَاثَةٍ فِي قَرْيَةٍ فَلَا يُؤَذَّنُ، وَلَا تُقَامُ فِيهِمْ الصَّلَوَاتُ إِلَّا اسْتَحْوَذَ عَلَيْهِمْ الشَّيْطَانُ، عَلَيْكَ بِالْجَمَاعَةِ، فَإِنَّمَا يَأْكُلُ الذِّئْبُ الْقَاصِيَةَ.”

Anas (b. Malik), son Abu ʿUmayr (ra), reported on the authority of one of his uncles, who was from the Ansar, “The Prophet (saw) was anxious as to how to gather the people for the ritual prayer. The people told him, ‘Hoist a flag at the time of the ritual prayer; when they see it, they will inform one another.’ But he (the Prophet) did not like it… ʿAbd Allah b. Zayd b. ʿAbd Rabbih returned anxiously from there, because of the anxiety of the Prophet. He was then taught the call to the ritual prayer in his dream that night. The next day, he came to the Messenger of Allah (saw) and informed him about it. He said, ‘O Messenger of Allah! I was between sleep and wakefulness; all of a sudden a stranger came (to me) and taught me the call to the ritual prayer.’… Then the Messenger of Allah (saw) said, ‘O Bilal! Stand up, and do what ʿAbd Allah b. Zayd tells you to do!’”
(D498 Abu Da’ud, al-Salat, 27)

Hafs b. ʿAsim b. ʿUmar b. al-Khattab reported from his father and from his grandfather ʿUmar b. al-Khattab (ra) that the Messenger of Allah (saw) said, “When the muazzin says, ‘Allāhu akbar’ (Allah is the Greatest), ‘Allāhu akbar,’ and if one of you says, ‘Allāhu akbar,’ ‘Allāhu akbar’; and (when the muazzin) says, ‘Ashhadu an lā ilāha illā ‘llāh’ (I testify that there is no god but Allah), and if one says, ‘Ashhadu an lā ilāha illā ‘llāh’; and when he says, ‘Ashhadu anna Muhammadan rasūl allāh’ (I testify that Muhammad is the Messenger of Allah), if one says, ‘Ashhadu anna Muhammadan rasūl allāh’; when he (the muazzin) says, ‘Ḥayya ʿalā al-salāh’ (Come to the ritual prayer), if one says ‘Lā ḥawla wa lā quwwata illā bi-llāh’ (There is no might and no power except with Allah); when he (the muazzin) says ‘Ḥayya ʿala al-falāḥ’ (Come to salvation), if one says, ‘Lā ḥawla wa lā quwwata illā bi-llāh’, and when he (the muazzin) says, ‘Allāhu akbar’, ‘Allāhu akbar,’ if he says, ‘Allāhu akbar’, ‘Allāhu akbar’; and when he (the muazzin) says, ‘Lā ilāha illā ‘llāh’ (There is no god but Allah), and if he says sincerely, ‘Lā ilāha illā ‘llāh,’ he will enter Paradise.”
(M850 Muslim, al-Salat, 12)

According to Malik b. Huwayrith (ra), two men came to the Prophet (saw) with the intention of a journey. The Prophet (saw) said, “When (both of) you set out, (and when it is the time for a ritual prayer) then call the adhān and then the iqāma, and the oldest of you should lead the ritual prayer.”
(B630 al-Bukhari, al-Adhan, 18)

Maʿdan b. Abi Talha al-Yaʿmari (ra) narrated: “Abu al-Darda asked me, ‘Where is your home?’ I replied, ‘It is in a village in the vicinity of the city of Hims.’ Then Abu al-Darda reported that he heard the Messenger of Allah (saw) saying, ‘If there are three people in a village, and they do not do the call for the ritual prayer and do not perform the ritual prayer, then Satan constantly annoys them. Cling with the congregation, since wolves snatch the one who gets himself separated from the herd.’”
(HM27554 Ibn Hanbal, VI, 445)

Although the ritual prayer was made obligatory in Mecca,[1438] it was not possible for the Muslims to perform their ritual prayers in congregation in public. Perhaps, this is the reason that a need never arose in Mecca for a specific way to bring people together for the performance of ritual prayers. Actually, they did not even have a masjid to gather in together. Although they performed the ritual prayer once in while in congregation in Arqam’s house, they did it secretly. Since they feared the oppression of the polytheists, it was out of the question to announce the performance of the ritual prayer through an open invitation. Certainly, powerful polytheists interfered even when they used their own homes as a masjid.[1439] They were a frail community in Mecca and their ritual prayers were performed in silence and secretly.

After the bitter years of living in Mecca, following the emigration, the believers gathered together in Medina and formed a new society under the guidance of the Messenger of Allah. One of the first things that they did in the city was to construct a masjid. It was a modest place where they would meet to worship and to discuss issues concerning this worldly life and the Hereafter. The ground of the masjid was made up of soil, and the top of the front side was shaded by branches of palm date trees. Even so, this place meant much to the Muslims and it was highly practical for them… It was the first house of worship in Medina, which was established by the Prophet (saw) together with his community; a house of worship, where they were going to stand together in the presence of Allah the Exalted, and where the prayers and supplications of the servants altogether would reach Allah (swt).

Still, they had not developed a method to invite to, and to communicate the time of, the ritual prayer in order to bring the believers together. The Companions, who had gathered in Medina, for the sake of Allah, for His Messenger, and in order to implement Islam in their life fully and freely, needed a way to call everybody together at the same time when it was time to perform a ritual prayer. To solve this issue, they began discussing it among themselves. Some of the Companions (ra) suggested the use of implements that were used by followers of other religions to let people know that it was the time to perform a ritual prayer; the time to stand together in the presence of Allah and supplicate in the house of the Lord. Some said, “we may ring a bell like the Christians,” and some others said “we may invite people to ritual prayers by blowing a trumpet just like the Jews that blow the horn.” Yet some others even suggested kindling a fire, which was identified with Zoroastrians, to use it as signal to invite people to the performance of the ritual prayer. Yet none of these alternatives satisfied them. Using methods that were used by other religions to call people to worship did not sound reasonable to the Seal of the prophets or to the sensibilities of many of the noble Companions.

During this meeting, at a point when no one could reach an agreement, ʿUmar (ra) said to the Messenger of Allah (saw), “Send a man to (use his voice to) call (the people) to the ritual prayer.” Then the Messenger of Allah (saw) said to Bilal, “O Bilal! Stand up and make the call for the ritual prayer!”[1440] Earlier on in Medina the Muslims had for a short period of time called people to the presence of Allah by loudly announcing “al-ṣalāh, al-ṣalāh” (the ritual prayer, the ritual prayer) while walking through the streets of Medina. However, this way of calling individuals to every prayer became overly difficult.[1441] Furthermore, some circumstances dictated that people gather expediently in the Mosque; for instance, a sun eclipse required people to gather for a ritual prayer in a very short time.[1442] As the number of the population of the Muslim community increased, it became more and more difficult to gather them by calling out in the streets.

Therefore, the question that arose was how to call people to the worship of Allah? Thus, they opened up their hearts, more than their hands, towards the heavens and beseeched, “O Allah, help us!” As followers of a new and different religion, the community of the Last Prophet wanted to have a means of invitation that represented this community and was specific to them. Some of the Companions (ra) came to the Prophet (saw), who was occupied trying to find the best way to call people to the ritual prayer, and said to him, “Hoist a flag at the time of the prayer; when they see it, they will inform one another.”[1443] But, he did not approve of this suggestion either, most likely because he found it to be logistically difficult to implement. On the other hand, he did not have any definite suggestions either. Perhaps, he thought that the efforts of his Companions (ra) might be more fruitful and might be pleasing to Allah and that somehow divine wisdom would manifest itself.

Indeed, there was one person who left the meeting at the point when the Companions (ra) suggested “hoisting a flag,” feeling in his heart the burden resting on the Prophet’s shoulders to find a solution to the problem. When ʿAbd Allah b. Zayd (ra) entered his house with this feeling he was dejected and lost in his own thoughts. When his wife asked him to eat something he responded by saying that he could not eat anything after seeing the worry on the Prophet’s face due to the issue regarding the call for the ritual prayer. He immediately went to bed in this state of mind.[1444] His state must have been something truly worthy of attention in the sight of Allah because he was given a divine blessing and wisdom to assist the Messenger of Allah. He was taught in his dream how to best let the Muslims know the time of the ritual prayer and the way to invite people to pray that would please the Beloved of Allah (i.e., the Prophet).

ʿAbd Allah b. Zayd, one of the first Muslims of Medina, was among the participants in the meeting, which is known as the Second Treaty of ʿAqaba, which served as the preparatory meeting to facilitate the emigration of the Prophet (saw) to Medina. Furthermore, he had the honor of participating in the Battle of Badr, which was the first battle fought by the Muslims for the sake of their faith, and in the battles of Uhud, the Khandaq and all the other battles of the Prophet.[1445] Now, he received the divine blessing that was going to make him known and celebrated in history as the “ṣāḥib al-adhān” (the possessor of the call to ritual prayer). When he woke up, his heart was beating very fast. Without waiting for the time of the fajr ritual prayer, in the twilight,[1446] he ran to the Prophet (saw) and related his dream to him: “O Messenger of Allah! In my dream, I saw a man with a bell in his hand. I said to him, ‘O servant of Allah! Do you not want to sell it to me?’ He said, ‘What will you do with it.’ I said, ‘We will invite people to the ritual prayer by it.’ Then he said to me, ‘Shall I show you something better than this?’ And I said to him, ‘Of course,’ and he taught me the adhān, i.e., the call to the ritual prayer.” Having related the details of his dream he concluded it with the words he had learnt of the adhān,

“Allāhu akbar, Allāhu akbar, Allāhu akbar, Allāhu akbarr

Ashhadu an lā ilāha illā ‘llāh, Ashhadu an lā ilāha illā ‘llāh

Ashhadu anna Muhammadan rasūl allāh, Ashhadu anna Muhammadan rasūl allā

Ḥayya ʿalā al-ṣalāh, Ḥayya ʿalā al-ṣalāh

Ḥayya ʿalā al-falāḥ, Ḥayya ʿalā al-falāḥ

Allāhu akbar, Allāhu akbarr

Lā ilaha illallah.”

Then ʿAbd Allah (ra) explained how the man who was wearing a green garment, whom he had seen in his dream, taught him to recite another adhān (iqāma) just before beginning the obligatory ritual prayer. The same adhān should be repeated until the words, ‘ḥayya ʿalā al-falāḥ, ḥayya ʿalā al-falāḥ.’ After these words, the phrase ‘qad qāmatu al-ṣalāh (the ritual prayer is beginning)’ must be incorporated followed by the rest of the phrases of the adhān after the phrase ‘ḥayya ʿalā al-falāḥ, ḥayya ʿalā al-falāḥ.’[1447] In some reports the designated expressions are repeated in the adhān twice, but in the iqāma, they are pronounced only once; or it is said that the first phrase of the testimony should be pronounced with a lower tone and the second time with a higher tone.[1448] Still, the version of the adhān described above, transmitted in numerous reports, became the common practice, and was transmitted to us in that way.

It was quite astounding how tranquil and peaceful the Prophet (saw) was in contrast to ʿAbd Allah’s excitement when he related his dream. It seemed like the Prophet (saw) had been waiting for ʿAbd Allah, as if he knew that ʿAbd Allah (ra) was going to bring these blessed words of the adhān. Thus he said to ʿAbd Allah, “Indeed this dream is true. So go to Bilal, for he has a better and louder voice than you. Convey to him what was said to you, so that he may call (to the prayer) with that.”[1449] The Prophet (saw) attested the truth of ʿAbd Alllah’s dream and approved the structure and the form of the adhān. A great honor was bestowed on ʿAbd Allah (ra) and his name was destined to be associated with the adhān until the Day of Judgement. In his book of Ḥadīth called al-Musnad, the chapter heading which Ahmad b. Hanbal gave to the sections in which he allocated all the transmission coming from ʿAbd Allah, is poignant in this regards because he referred to ʿAbd Allah as the ‘ṣāḥib al-adhān’ i.e., “the possessor of the call to ritual prayer,”[1450] and in some other chains of transmission he referred to ʿAbd Allah as “rāʾi al-adhān,” i.e., ‘the one who saw the dream about adhān’.[1451] From that time onwards ʿAbd Allah has been referred throughout history by these honorable titles.

Having learnt the adhān from ʿAbd Allah, Bilal (ra) recited it aloud for the first time to call the Muslims to the fajr ritual prayer. Approximately seventeen months after the emigration, and after the adjustment of the orientation of the ritual prayer (Qibla) towards the Kaʿba, the Muslims finally found the “Call to Prayer” they had been looking for.[1452] The adhān recited by Bilal’s loud and pleasant reached not only the outskirts of Medina, but also to the depths of the universe, where it will never cease going throughout time.

“Allah is the greatest.

I testify that there is no god but Allah.

I testify that Muhammad is Allah’s messenger!

Come to ritual prayer!

Come to salvation!

Allah is the greatest!

There is no god but Allah!”

By the echoes of this divine call on earth, all the people of Medina understood that it was time to perform a ritual prayer, and that they were being invited to the presence of Allah (swt). They listened to the expression of the unity of Allah and gave testimonies by their tender hearts. How noble were these words! They were an announcement of faith, echoing on the horizon and penetrating into the hearts. In fact, when ʿUmar (ra), while he was at home, first heard the adhān, he quivered and then he felt such astonishment because these were the exact same words that he was taught in his dream. He rushed to the Prophet (saw) wearing his outer clothes on the way. Having learned what had happened, he verified that he had had the same dream during the night.[1453] In addition to this, according to certain narrations recorded in some Ḥadīth collections,[1454] the angel Jibril came to the Noble Messenger before both ʿUmar and ʿAbd Allah (ra) had their dreams, giving him a revelation confirming ʿAbd Allah’s dream.[1455] In a different report, we are told that the adhān was revealed to the Prophet (saw) during his nightly journey (Isrāʿ).[1456] The fact that the verses in the Holy Qurʾan,[1457] which were revealed later than this event, refer to the importance of the adhān clearly indicates that it was approved by Allah (swt). From all of these sources it is possible to infer that even though it would have been possible for the adhān to be simply prescribed through direct divine revelation, for some divine wisdom the it was established as a part of the religion by the consultations of the Companions, the individual dreams of ʿAbd Allah b. Zayd and ʿUmar (ra), the decree of the Messenger of Allah (saw) and the attestation revealed in the Holy Qurʾan.

At that moment the Prophet’s heart felt peace and at ease so he praised Allah for granting the adhān to his community as a feature and an emblem; subsequently he allocated a higher place in the masjid from which to have it recited and appointed Bilal (ra) as the muazzin because he said that “His voice is pleasant and eminent.” Similarly, at a later time, the Prophet (saw) was on a journey with his Companions (ra) when he discovered that Abu Mahzura’s voice was very pleasing, and he taught him the adhān and appointed him as a muazzin in Mecca.[1458] Our Master the Prophet (saw) appointed ʿAbd Allah b. Zaʾida, who was the famous blind Companion also known as Ibn Umm Maktum, as a muazzin together with Bilal in Medina, and Saʿd b. Aʾiz Karaz (ra) was appointed as a muazzin in Quba. In other sources there is a suggestion that Ziyad b. al-Harith al-Sudaʾi was also given the responsibility of being a muazzin.[1459]

According to various transmissions of reports, the Messenger of Allah (saw) appointed some twenty people to recite the adhān.[1460] It was his Sunna to appoint and entrust such tasks to the most qualified people. Indeed, the reason why Bilal b. Rabah of Abyssinia was designated as the first to call people to the divine presence was that he had a pleasant voice and he knew how to amplify it.[1461] Bilal was very well known as the slave whom the Quraysh had forced to lay down on hot sands of the desert and on whom big stones had been put simply because he had proclaimed “My Lord is Allah,” but he never yielded despite all the torture that he suffered. Now he had the honor of being the first muazzin of the foremost Prophet of all the prophets. Bilal, who symbolized the notion that ‘being a slave of Allah is the true freedom,’ was now given a great station! In the complimentary words of the Prophet (saw), Bilal was “the master of muazzins.”[1462] According to one report, Bilal was also given a permanent memento concerning the adhān. One day he went to the Prophet’s house with the intention of waking him up for the fajr ritual prayer. The Messenger of Allah (saw) told him that his family members had not got up yet. Having heard this, Bilal began to announce the following words aloud “al-ṣalātu khayrun min al-nawm” (the ritual prayer is better than sleep) after the words “ḥayya ʿalā al-falāḥ” in the adhān. Later the Noble Prophet asked him to make it part of the adhān for the fajr ritual prayer.[1463] At the beginning, Bilal recited the adhān on the roof of the house of a woman, a member of the clan of the Banu Najjar.[1464] Then he recited the it for while from a higher location in al-Masjid al-Nabawi.[1465] Concerning the announcement of the time of the ritual prayer, the Prophet (saw) said, “It is to my liking that the prayer of the Muslims or the believers should be united (i.e., in congregation), so much so that I intend to send people to their houses to announce the time of prayer; and I am also resolved to order people to stand at (the tops of) the forts and announce the time of the prayer for the Muslims.”[1466] All these sources may be used to explain how the construction of the minaret, which is associated with the adhān, developed in time. At first the minarets signified the adhān, but gradually they became the signs and symbols of the religion of Islam. This is because whenever and wherever a minaret is seen it is immediately understood that this region or area is a place of Islam; the Muslims call people there to Islam and to salvation; and the inhabitants of this region respond positively to the Messenger of Allah (saw) by the adhān recited at the minaret. In some sense, the minaret may be likened to a finger pointing directly to the sky to express the testimony of the Muslims.

The Prophet (saw) and his Companions (ra) were careful about making sure that the adhān was heard in places where it was difficult to be heard and that the message was conveyed to that place. Abu Saʿid al-Khudri said to ʿAbd Allah Abu Saʿsaʿa, “I see you like the occupation of a shepherd and that you are comfortable in the wilderness. So whenever you are with your sheep, or in the wilderness and you want to pronounce the adhān for the ritual prayer, raise your voice in doing so, for whoever hears the adhān, whether a human being, a jinn or any other creature, will be a witness for you on the Day of Resurrection.” He added that he had heard this from the Messenger of Allah.[1467] Similarly, the Prophet (saw) advised two people among his Companions, when they were about to say farewell and to depart for a journey, to recite the call to prayer where the recitation of the adhān was not heard for any ritual prayer. He said, “When (both of) you set out, (and when it is the time of a ritual prayer) then call the adhān and then the iqāma and the oldest of you should lead the ritual prayer.”[1468]

Allah the Exalted instituted the call, whose words of testimony are the foundation of the religion, after the institution of the masjid[1469] and the identification of Qibla[1470] (i.e., the direction to face during the ritual prayer), which are the hallmarks of the umma of Muhammad (saw). Thus, Allah established one of his blessings upon the Muslims, which would have an important function in the formation of all Muslim societies. The adhān, one of the hallmarks of Islam, was confirmed in the way it should be recited; and it became an indispensable (muʾaqqad) Sunna part of the ritual prayer. Since then, the adhān in this first form, not in any other form, symbolized a call not only to the ritual prayer, but also to Islam. Wherever it has been recited, it has indicated the existence of Muslims in that region. Furthermore, the adhān and the ritual prayer have always had the function to connect Muslims. The Messenger of Allah (saw) pointed out the strong effect of the adhān and the ritual prayer when he said, “If there are three people in a village, and they do not call for the ritual prayer and do not perform the ritual prayer, then Satan constantly annoys them. Cling with the congregation, since wolves snatch the one who gets himself separated from the herd.”[1471] The adhān also signifies the freedom and independence of the region, wherever it is recited. In this regard, to be free and to remain free, with the desire that the adhān should always resonate in our skies, we recall Mehmet Akif’s couplet in the Turkish National Anthem,

“These adhāns, their words of testimony, are the foundation of religion / Thus, they must resonate in my homeland forever!”

[1438] B349 al-Bukhari, al-Salat, 1; IF7/203 Ibn Hajar, Fath al-bari, XII, 203.

[1439] B3905 al-Bukhari, Manaqib al-ansar, 45.

[1440] B604 al-Bukhari, al-Adhan, 1; M837 Muslim, al-Salat, 1.

[1441] BS1872 al-Bayhaqi, al-Sunan al-kubra, I, 517.

[1442] B1045 al-Bukhari, al-Kusuf, 3.

[1443] D498 Abu Da’ud, al-Salat, 27.

[1444] ST1/247 Ibn Saʿd, Tabaqat, I, 247.

[1445] ST3/536 Ibn Saʿd, Tabaqat, III, 536.

[1446] ST1/247 Ibn Saʿd, Tabaqat, I, 248.

[1447] D499 Abu Da’ud, al-Salat, 28; D506 Abu Da’ud, al-Salat, 28.

[1448] M842 Muslim, al-Salat, 6; D505 Abu Da’ud, al-Salat, 28, IM708 Ibn Maja, al-Adhan, 2.

[1449] T189 al-Tirmidhi, al-Salat, 25; D499 Abu Da’ud, al-Salat, 28.

[1450] HM16588 Ibn Hanbal, IV, 43.

[1451] HM16590 Ibn Hanbal, IV, 43.

[1452] ST1/242 Ibn Saʿd, Tabaqat, I, 242, 246.

[1453] D499 Abu Da’ud, al-Salat, 28; IM706 Ibn Maja, al-Adhan, 1; DM1217 al-Darimi, al-Salat, 3.

[1454] IF2/78 Ibn Hajar, Fath al-bari, II, 78; ŞZ1/198 al-Zurkani, Sharhu Zurqani ʿala al-Muwatta’, I, 198.

[1455] IF2/78 Ibn Hajar, Fath al-bari, II, 78.

[1456] BZ508 al-Bazzar, al-Musnad, II, 146.

[1457] Al-Maʾida, 5: 58; al-Jumʿa 62: 9.

[1458] IM708 Ibn Maja, al-Adhan, 2; HM15450 Ibn Hanbal, III, 408, 409.

[1459] FK5/228 al-Munawi, Fayd al-qadir, V, 228; AU6/305 al-ʿAyni, ʿUmda al-qari, VI, 305.

[1460] BS2010 al-Bayhaqi, al-Sunan al-kubra, I, 555.

[1461] TA9/375 Mubarakpuri, Tuhfa al-ahwazi, IX, 375.

[1462] HE1/147 Abu Nuʿaym, Hilyat al-Awliya’, I, 147.

[1463] DM1221 al-Darimi, al-Salat, 5; IM715 Ibn Maja, al-Adhan, 3; HM16591 Ibn Hanbal, IV, 43.

[1464] D519 Abu Da’ud, al-Salat, 33.

[1465] “Müezzin,” DİA, XXXI, 491; “Minare,” DİA, XXX, 98.

[1466] D506 Abu Da’ud, al-Salat, 28.

[1467] B609 al-Bukhari, al-Adhan, 5.

[1468] B630 al-Bukhari, al-Adhan, 18.

[1469] Al-Baqara, 2: 114, al-Aʿraf, 7: 31; al-Jinn 72: 18; al-Nur, 24: 36-37.

[1470] Al-Baqara, 2: 142-150.

[1471] HM28064 Ibn Hanbal, VI, 445.

THE ADHĀN:

THE CALL OF ISLAM BEYOND THE AGES

أَنَّ النَّضْرَ بْنَ سُفْيَانَ حَدَّثَهُ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ: كُنَّا مَعَ رَسُولِ اللَّهِ s فَقَامَ بِلاَلٌ يُنَادِى فَلَمَّا سَكَتَ قَالَ رَسُولُ اللَّهِ s: “مَنْ قَالَ مِثْلَ هَذَا يَقِينًا دَخَلَ الْجَنَّةَ.”

Al-Nadr b. Sufyan narrated that he heard Abu Hurayra (ra) say,
“We were with the Messenger of Allah (saw), and Bilal stood up and recited the adhān. When he stopped reciting, the Messenger of Allah (saw) said, ‘Whoever says what he (i.e., the muazzin) says wholeheartedly (i.e., repeats the adhān), he will enter Paradise.’”
(N675 al-Nasaʾi, al-Adhān, 34)

عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ s: “لاَ يُرَدُّ الدُّعَاءُ بَيْنَ الْأَذَانِ وَالْإِقَامَةِ.”

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ: “لَوْ يَعْلَمُ النَّاسُ مَا فِي النِّدَاءِ وَالصَّفِّ الْأَوَّلِ ثُمَّ لَمْ يَجِدُوا إِلَّا أَنْ يَسْتَهِمُوا عَلَيْهِ لَاسْتَهَمُوا...”

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s قَالَ: “الْمُؤَذِّنُ يُغْفَرُ لَهُ مَدَى صَوْتِهِ، وَيَشْهَدُ لَهُ كُلُّ رَطْبٍ وَيَابِسٍ، وَشَاهِدُ الصَّلاَةِ يُكْتَبُ لَهُ خَمْسٌ وَعِشْرُونَ صَلاَةً، وَيُكَفَّرُ عَنْهُ مَا بَيْنَهُمَا.”

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ: أَنَّ رَسُولَ اللَّهِ s قَالَ: “مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ: اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِى وَعَدْتَهُ، حَلَّتْ لَهُ شَفَاعَتِى يَوْمَ الْقِيَامَةِ.”

According to Anas b. Malik (ra), the Messenger of Allah (saw)
said, “The supplication made between the adhān and the iqāma is not rejected.”
(D521 Abu Da’ud, al-Salat, 35)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said, “If the people knew the reward for reciting the adhān and for standing in the first row (in congregational ritual prayers) and found no other way to do so except by drawing lots they would draw lots …”
(B615 al-Bukhari, al-Adhān, 9; M981 Muslim, al-Salat, 129)

According to Abu Hurayra (ra), the Prophet (saw) said, “The muezzzin will receive forgiveness to the extent to which his voice reaches, and moist and dry (whatever exists) will testify on his behalf; and he who attends (the congregation of) the ritual prayer will have twenty-five ritual prayers recorded for him and will have forgiveness for sins committed between every two times of prayer.”
(D515 Abu Da’ud, al-Salat, 31)

According to Jabir b. ʿAbd Allah (ra), the Messenger of Allah
(saw) said, “After listening to the adhān, whoever says, ‘O Allah! Lord of this perfect call and of the ritual prayer, which is going to be performed, give Muhammad all kinds of means and virtue that bring him closer to You. And make him reach the praised position (maqāma maḥmūda) that You promised him,’ then my intercession for him will be allowed on the Day of Judgement.”
(B614 al-Bukhari, al-Adhān, 8; D529 Abu Da’ud, al-Salat, 37)

There is a tearful story about the recitation of the adhān; a story hidden in the pages of the history of the Muslims. It is known that the Prophet (saw), after completing his duty to teach Islam to the people, left his love as his inheritance behind. When he passed on, the hearts of his Companions (ra) felt great sorrow. One of these Companions was Bilal al-Habashi (ra), whom the Beloved Prophet had congratulated for being a muazzin and called him “the master of muazzins.”[1472] After the death of the Prophet (saw), Bilal could not stay in Medina because of his immense sorrow. Everywhere he walked and everything that he saw reminded him of the Prophet; everything that he touched increased his longing for him.

Finally, Bilal said, “I cannot recite the adhān for anybody after the Messenger of Allah.” He planned to leave the city of Medina and was even able to convince Abu Bakr of his idea, to whom he could never say no. He went to Damascus but how could he leave his love for the Prophet (saw) behind, which was diffused into the depths of his soul? The Messenger of Allah, who never left his heart, appeared one night in his dream, and asked him, “O Bilal! What is all this suffering? Is it not time for you to visit me?” Bilal (ra) could not stand still after that. He immediately set out to Medina, to see once more the place where his hands had held what the Prophet (saw) had touched and his feet had stepped on the same place where the feet of the Prophet had stepped. When he arrived at Medina, it was almost the time for the fajr ritual prayer. He went straight to the rawḍa (Garden), the noble grave of the Messenger of Allah. He rubbed his face on his noble grave, cried, and tried to extinguish his fire of longing with his tears. Then, the grandsons of our Prophet, Hasan and Husayn (ra) arrived and came into the rawḍa. Bilal (ra) embraced them lovingly. They remembered the days of their grandfather. They had missed hearing the adhān recited by Bilal. They asked Bilal to recite it to remind them of the memory of the Prophet. The people of Medina had missed Bilal’s voice as well since the memory of the adhān recited by this muazzin of muazzins of the Prophet took them back to that exceptional time. Bilal (ra) accepted the request of the grandsons of the Noble Prophet, climbed up to the roof of the masjid and began to recite “Allāhu akbar.” As soon as he recited it with his moving and yearning voice, the people of Medina stood up and began to pay careful attention to this voice. When he said, “Ashhadu an lā ilāha illā ’llāh” men, women, children, young and old became excited. When Bilal recited the words “Ashhadu anna Muhammadan Rasūl allāh,” people came out to streets, as if the Prophet (saw) had been resurrected, was alive and they could see him again. The people of Medina were crying, wailing, and were drowned in tears. They experienced one of the most eventful and mournful days after the death of the Messenger of Allah.[1473] This true event was quite effective in clearly expressing the content, the message, and the meaning of the adhān. Whenever it is recited, and wherever it is recited, just as when it was recited the first time by Bilal (ra), it has inspired deep meaning, elation, and memories for those who wholeheartedly listen to it and who are able to apprehend its message.

Indeed, the adhān is an announcement that it is the time for a ritual prayer by using certain words and expressions. The words included in the adhān are repeated just before beginning the performance of the ritual prayer in order to inform the congregation of the impending start of the ritual prayer. The recitation of the adhān at this time is called “iqāma.” The adhān informs the listener that it is the time for ritual prayer; the iqāma informs him that the performance of a ritual prayer is about to begin. It is said that the supplication made between these two calls are never rejected.[1474] This is the reason for why the adhān must be remembered and considered as being one with the ritual prayer, which indicates in its words the highest expression of being a servant of Allah. Indeed, in the Noble Qurʾan, instead of using the term “adhān,” it simply says, “the call to prayer.”[1475] The terms “adhān” and “muazzin” are used, in different contexts, in the sense of “informing someone.”[1476] Similarly, in all the relevant ḥadīths, the adhān is mentioned together with the ritual prayer. Indeed, was not the institution of the adhān the result of the effort of the Prophet (saw) to find a means to inform the time of ritual prayers and to bring people together in the masjid to form a congregation?[1477] The adhān, in accordance with its literal meaning, consists of the announcement of the greatness of Allah (swt) and the foundation of Islamic beliefs, five times a day. In fact, there is not even a single moment when hundreds of thousands of muazzins around the world are not reciting the adhān on the surface of this earth given the differences in time. It is, at the same time, a confirmation of being a servant, from a higher place and with a distinct voice. Conforming to what our Lord, Allah, said in the Noble Qurʾan, “I created jinn and mankind only to worship Me”[1478]; the adhān that has been recited since Bilal’s first recitation is like a positive response on behalf of creation to this divine decree.

In a sense, the adhān is to say five times a day, “Yes, our Lord! We glorify only You, we believe and testify that there is no god besides You, that Muhammad is your Messenger and that salvation and bliss are to be found in this.” In a sense, it is a response from His servants to “the demand of Allah, the Exalted, that his servants who believe in Him should worship only Him.”[1479] Indeed, the Prophet (saw) said, “No jinn, human, tree or rock will hear the muazzin, but it will bear witness for you (on the Day of Judgement).”[1480] In another ḥadīth, the Prophet (saw) said, “The muazzin will receive forgiveness to the extent to which his voice reaches, and moist and dry (whatever exists) will testify on his behalf; and he who attends (the congregation of) the ritual prayer will have twenty-five ritual prayers recorded for him and will have forgiveness for sins committed between every two times of prayer.”[1481] These reports indicate the gratitude of the universe, in a sense, to the muazzin, who plays the role of presenting it as being a servant and represents its submission to the Lord of universe.

In this context, the indirect origin of the adhān is explained in a certain way. The adhān was instituted, not by a revelation or by the command of the Prophet (saw), but as a result of the discussion, reflection, and concern of the Companions; then it was taught to certain Companions, such as ʿAbd Allah b. Zayd and ʿUmar b. al-Khattab (ra) through inspiration. Thus, it was instituted in a way that was exceptional in the establishment of religious practices in Islam. By the contribution of the servants in all the stages of its development, it was instituted and confirmed as a hallmark, submitted to the Creator, the Sublime, and to His blessed Messenger. This why it is “a song of faith,” as Abu Bakr put it.[1482] Since then, the adhān has been a symbol of the shared values of the community of Muhammad.

When a Muslim recites the adhān into the ear of his offspring, when she or he opens their eyes for the first time to the world, he in fact whispers its identity and hallmark. This is a practice that became a sunna when the Prophet (saw) recited the adhān into the ear of his grandson Hasan,[1483] immediately after he opened his eyes. The adhān, which includes essential teachings which will lead the baby to grow up with spiritual virtues, will free it, and will protect it from all kinds of corruption, is recited into the ear the baby. Thus, it can be said that the baby receives its first spiritual vaccination. The adhān is after all a prayer that asks that all evil, immoralities, and works of Satan stay away from this child throughout its life. This is the power of the adhān. Wherever the adhān is recited and heard, evil and Satan cannot be present. When the sound of the message of Muhammad ascends from the earth to the skies just as “good words rise up to Him,”[1484] it opens up the doors of mercy and purifies all the universe of its filth. Those things that make us forget the time, the occasion, of being a servant of Allah the Sublime all these disappear as long as the sacred call is recited. The atmosphere is filled with good news of peace, tranquility and salvation. Indeed, the Noble Messenger stated that when the adhān is recited Satan goes so far away that he cannot hear the adhān; and even if he comes back when the adhān is finished, the iqāma begins to be recited, so he turns back and runs away.[1485] The adhān that is recited properly and wholeheartedly penetrates the heart of the Muslim, makes him stop and listen to it, and makes him go to the performance of the ritual prayer with excitement. This is an experience that help us understand the truth in the command of the Prophet. This divine call keeps Satan away, on the one hand,[1486] and makes man closer to his Lord, on the other. This hadith also seems to explain why so many people find the true path by feeling a spiritual awakening as a result of the recitation of the adhān. Because Satan runs away from it, one may be free of his influence and may listen to the inner voice of one’s pure state of creation (fiṭra). The moment when the light of the pure state of creation meets the light of revelation, the adhān becomes a way of rejuvenation.

The adhān announces that Allah is great, He is the One Allah and that Muhammad is His Messenger to the whole universe. Then it invites people to the divine presence by the performance of the ritual prayer, which includes the essence and the meaning of all acts of worship. Moreover, it reminds people that this is the way to success and salvation. It is a reminder to those who are absorbed in the world, who forgot the purpose of existence, of being a human being, or lack direction. It is a reminder to those who have lost themselves in the course of daily life, and for those who think that what they are busy with is something very important. It is a reminder that there is something greater. When the adhān is recited, one feels Allah (swt) with all His sublimity and sovereignty. The expression “Allāhu akbar” makes one remember that there is nothing greater, nothing more important, nothing more knowledgeable, and nothing more powerful than Allah. The words of testimony release the human being from being a servant of anything other than Allah and gives the servants of Allah the formula for achieving true freedom. By the phrase, “ḥayya ʿalā al-ṣalāh” the human being is invited to the performance of the ritual prayer, so that his freedom is strengthened and he may rise to his own Miʿrāj (ascension to the heaven). It is an invitation to salvation, “ḥayya ʿalā al-falāḥ” and it is good news of success. The phrase, “al-ṣalātu khayrun min al-nawm,” which is added to the adhān when it is recited to call the fajr ritual prayer, reminds the human being that the ritual prayer is better than all worldly pleasures, even if it mentions only “sleep” (al-nawm) as an example. Finally, the expression “Allāhu akbar, Allāhu akbar, lā ilāha illā ’llāh,” confirms once more that Allah is most great, and that there is One Allah. With the ritual prayer being performed after the adhān, this deep meaning and message are united and completed. The adhān with the ritual prayer acquires a significance that was described by our Master the Prophet (saw) with the phrase “the light of my eyes.”[1487] The postures of bowing down and prostration in the ritual prayer symbolize the submission to Allah (swt) as a reaction to the greatness expressed in the adhān by saying, Allāhu akbar.” Hence, the emphasis implied in the expressions of the adhān is realized, and ascends to the Lord as taqwa and good deeds of a servant.

Is not the adhān, in the form it takes, an expression of faith and submission that ascends from the servant to his Lord? The adhān is more than a simple call; it is an invitation that expands the consciousness of being a servant and continuously takes it to all creatures that it reaches. This is why every Muslim who hears the adhān should listen to it with deep reverence, sincerely follow the words uttered by the muazzin and repeat the words of testimony; after the expressions inviting us to the performance of the ritual prayer and to salvation, he should remember that the ability and the power may be granted only by Allah (swt). A Muslim who proceeds in this way is given the good news that he will be rewarded with Paradise,[1488] and the supplication made at the end of the adhān will be accepted.[1489] All these things are stated in the prophetic ḥadīths that describe the meaning and the importance of the adhān.

Hence, it is important not to be indifferent to the adhān. Just as when one gets an invitation from a person whom he holds with high esteem, he cannot neglect it; one should keep in mind that when the adhān is recited, he is being invited to the presence of Allah. He should remember his weakness, his debilities, and his being a servant vis a vis Allah. Probably this was the reason why the Prophet (saw) did not want that the adhān to be taken simply as an announcement, but rather commanded that one should repeat its expressions wholeheartedly, and thus one should assimilate it.[1490] If one proceeds this way, he said, one is granted great reward. Indeed, it is reported that the muazzin of the Prophet, Bilal (ra), recited the adhān wholeheartedly. The blessed Prophet, together with his Companions, with a feeling of reverence, without even blinking their eyes, listened to this sublime call. The Prophet (saw) gave the following good tidings explaining how those who listened to it would have a share of the realm of mercy, “Whoever says what he (i.e., the muazzin) says wholeheartedly (i.e., repeats the adhān), he will enter Paradise.”[1491] As the following ḥadīth of the Messenger of Allah (saw) indicates, the spiritual benefits of the adhān are abundant: “If the people knew the reward for reciting the adhān and for standing in the first row (in congregational ritual prayers) and found no other way to do so except by drawing lots they would draw lots …”[1492]The adhān is a herald of a great all-encompassing meaning and consciousness. This is why it is a sunna to recite it under the condition of a valid wudu’[1493] with a pleasant and strong voice,[1494] making an effort to communicate it as far away as possible, turning towards the right and the left[1495]; furthermore, the most respected people in the community should assume this responsibility.[1496] The Messenger of Allah (saw) stated that “The imām is the guarantor (for the ritual prayers of those who follow him) and the muazzin is the entrusted one (concerning the times of the ritual prayers).”[1497] He gave the good tidings saying, “Muazzins who call men to the performance of the ritual prayer everyday shall be among those who stand upon the hills of musk on the Day of Judgement.”[1498] Moreover, he specifically prayed for them asking Allah (swt) to forgive them, “O Allah! Guide the imāms (on the matter that they guarantee) and pardon the muazzins (for their possible failures)!”[1499]

The Prophet (saw) also gave good news to Muslims who listened to the adhān stating that they will acquire great benefits. In fact, some Companions (ra) complained to the Prophet (saw) concerning his good tidings for only the muazzins; informing them that because of the meaning and importance of the adhān, the muazzins will receive great merit and all creatures whether animate or inanimate to which their voice reached will testify on their behalf,[1500] and that “they shall be among the tallest (i.e., among the best) people on the Day of Judgement,”[1501] i.e., their position will be high on that day. They said to our Prophet that they were deprived of these good tidings, and lamented, “O Messenger of Allah! The muazzins (by the merit they acquire, thanks to the adhān that they recite) excel us.” Having heard this, the Prophet (saw) said, “Say (the same words) as they say, and when you come to the end, make a petition and that will be granted to you.”[1502] Thus, he showed how to participate in this atmosphere of mercy.

The adhān is a hallmark and a symbol. Just as every religion has certain emblems, signs, and symbols so does Islam. These are called “shaʿāʾir” (hallmarks). The term shaʿāʾir is a plural word and signifies things “that are specific to Islam, that remind people of Islam, and things, signs, or symbols that Islam prescribes.” These emblems symbolize our religion and wherever they are found they point towards the presence of Muslims. Allah, the Exalted, in the Holy Qur’an informs us that we should respect the signs (shaʿāʾir) of Islam, and he described this respectful behavior as a sign of piety.[1503] The divine wisdom required that the adhān become one of the watchwords of Islam, because of its deep meaning and its importance, since its recitation reminds people of the religion and wherever it is recited it points towards the presence of Muslims in that region. Indeed, as has been mentioned above, the Prophet (saw) and his Companions (ra) were very sensitive to avoid using any other religion’s symbols for Islam and tried their best to find a method of calling to prayer that was specific to their community.[1504] Because the adhān became a hallmark of Islam totally, the Jews who listened to it when it was recited in Medina for the first time, said, “O Muhammad! You made a new call that was not known before.”[1505]

In fact, Anas b. Malik (ra) said, “Whenever the Prophet (saw) went out with us to fight (in Allah’s cause) against any nation, he never allowed us to attack till morning and he would wait and see and, if he heard the adhān, he would postpone the attack.”[1506] This was because the recitation of the adhān clearly indicated that the place where it was recited was inhabited by Muslims and that there were people who recognized the greatness of Allah and the prophethood of Muhammad (saw). This is why, wherever there were at least three families, the Messenger of Allah (saw) wanted them to recite the adhān otherwise it would mean that Satan and evil were dominant in the region.[1507] Hence, he stated that the adhān was a spiritual guaranty as well as a symbol of security.

The fact that the adhān was a symbol of Islam meant its absence might indicate the absence of Islam. But it did not always indicate the time of the ritual prayers. There was also a tradition to recite the adhān after conquests and victories. This has been the case since the time when the Prophet (saw) conquered Mecca after which Bilal (ra) climbed up to the roof of the Kaʿba and recited the adhān.[1508] Since then whenever the Muslims conquered a region this was one of the first things they did.

The umma of Muhammad maintained the adhān of Muhammad (saw), and showed that it was one of its indispensable values by keeping the words and expressions of the first adhān as recited by Bilal (ra) intact. Muslim scholars (of the religious sciences) emphasized that it was not permissible to change the patterns of expression in the adhān or to pronounce its words in a different way. Indeed, any contrary attitude would make the adhān meaningless. It would not be “the adhān of Muhammad” which was taught by our Master the Prophet (saw) and which became universal throughout the Islamic realm. The language of the adhān has remained the same. Every Muslim who hears it, no matter which nation, which race, which geographical region or which country, understands it immediately when he hears it. This is why the adhān of Muhammad (saw) has been transmitted throughout the ages in the form in which it was first recited in Medina, and has continued to be recited in that form by all Muslim nations.

The adhān has been an important building block in the development of our cultural, including architecture, literature, and music. For example, it is the primary factor for the development of minarets, which are elegant like the pen, meaningful like the index finger, and which rise into the sky as the symbols of the unity of Allah. Thus the structure and the aesthetics of the minaret, which is an essential part of the architecture of the mosque—which in turn is like the hallmark of our civilization—owes its existence to the sunna requiring that the adhān be recited at a high place. The minaret exists for the adhān; and the adhān is recited because Islam exists in a given region. Similarly, the depths of the meaning of the expressions in the adhān and the values they carry have inspired many authors and poets. They are even featured in certain songs and folk-songs. Adhāns inspire the heart of the poet first and then his pen. In the history of Turkish literature, there are many writings and poems entitled “Adhān.” In fact, in the Turkish national anthem, in addition to other material and spiritual values, the adhān is referred to as the symbol of being Muslim. The adhān is mentioned as one of the most important symbols of our religion and freedom.

However, there is also an impetus to observe the beauty and aesthetic in reciting the adhān. This is the reason that it has compelled musicians to produce so many different melodic modes (maqāms). The adhān became the translator of the love for Allah coming out of hearts to language, to musical notes, and to melodies.

Furthermore, it represents the functional side of life. Before the watch or the clock became commonly used gadgets to keep the time, the adhān operated like a clock that indicated the time of the day. Business meetings, gatherings, and meals were all determined with reference to the adhān. In some cultures when a person used to ask about the time of some event, he would respond saying that “the hands are at the ear” meaning that it is about to happen. Certainly, the expression “the hands are at the ear” refers to the work of the muazzin whereby he raised his hand to his ear and was about the start reciting the adhān. From all the description above it is clear that the adhān has been an important element in the construction of our civilization. Was not our civilization formed at the axis of the testimonies of this sublime and illuminating sound? Therefore, is it incorrect to state that the adhān is the symbol of our civilization?

The adhān is without a doubt like a shared language among the Muslim community; it is a hallmark and a form of consciousness for the umma of Muhammad (saw). It is a consciousness of identity. It informs one about the time of the day as well as who he is and where he is. It is tranquility for those sensitive hearts, and for those who are trying to rediscover their innate state (fiṭra). The adhān is a lantern to point the way for those who are lost; it is a light for those who are in the darkness; it is a sublime sound for those who are alone, who are desperate; it is a light with good tidings for those who observe the time or who wait for the dawn.

Moreover, children learn to say “Allah” from the adhān; they observe how their parents respect this sound, they read the movement of the lips, and they get their first religious education from the adhān. This is why the effect of the adhān on the cultural and religious education of children is noteworthy. A person, especially if he is away from his homeland, remembers with longing passion the sound of the adhān, the candle feasts (Turkish) and the ifṭār (i.e., the dinner at the end of the fasting day). From hearing the adhān he feels like he is a Muslim and remembers his love for his homeland. The Turkish poet prays, in such beautiful poetry, expressing these feelings, beseeching that our children and our homeland not be deprived of the adhān,

“Our voice is hoarse …. The Minaret

Don’t let them go without the adhān, O Allah!

Either call to Yourself, those who make honey here,

Or do not let them go without a hive, O Allah!

There are no lights strung between minarets… But the sky

Don’t let it go without the Milky Way, O Allah!

This homeland is constituted by being a Muslim,

Don’t let it be deprived of Muslims, O Allah!

Any Muslim, whether he observes the performance of the ritual prayer or not, should listen to the adhān with respect, because in it is the declaration of the words of testimony and the words that declare the unity of Allah (swt). A Muslim listens to the adhān with respect and concord in order to participate in this mercy and blessing, to renew this testimony and repeats its expressions and then recites the following prayer of the Messenger of Allah: “Allahumma Rabba hādhihi al-daʿwati al-tāmmati wa al-ṣalāti al-qāʾimati āti Muhammadan al-wasīlata wa ’l-faḍīlata, wa abʿathhu maqāman maḥmūdan alladhī waʿadtahu” (O Allah! Lord of this perfect call and of the ritual prayer, which is going to be performed, give Muhammad all kinds of means and virtue that bring him closer to You. And make him reach the Praised Position (maqām maḥmūd) that You promised him).”[1509] Amin!

[1472] HE1/147 Abu Nuʿaym, Hilyat al-Awliya’, I, 147.

[1473] ZS1/357, al-Dhahabi, Siyar aʿlam al-nubala’, I, 357-358; ST3/236 Ibn Saʿd, Tabaqat, III, 236-238.

[1474] D521 Abu Da’ud, al-Salat, 35.

[1475] Al-Maʾida, 5: 58; al-Jumʿa 62: 9.

[1476] RM2 al-Isfahani, Mufradat, s. 111.

[1477] D499 Abu Da’ud, al-Salat, 28.

[1478] Al-Zariyat, 51: 56.

[1479] Al-ʿAnkabut, 29: 56.

[1480] IM723 Ibn Maja, al-Adhan, 5.

[1481] D515 Abu Da’ud, al-Salat, 31.

[1482] MA1858 ʿAbd al-Razzaq, al-Musannaf, I, 483.

[1483] D5105 Abu Da’ud, al-Adab, 106, 107; T1514 al-Tirmidhi, al-Adahi, 16.

[1484] Al-Fatir, 35: 10.

[1485] B608 al-Bukhari, al-Adhan, 4; M856 Muslim, al-Salat, 16.

[1486] M858 Muslim, al-Salat, 18.

[1487] N3391 al-Nasaʾi, Ishrat al-nisaʾ, 1; HM12318 Ibn Hanbal, III, 128.

[1488] M850 Muslim, al-Salat, 12.

[1489] D524 Abu Da’ud, al-Salat, 36.

[1490] B611 al-Bukhari, al-Adhan, 7; M848 Muslim, al-Salat, 10.

[1491] N675 al-Nasaʾi, al-Adhan, 34; HM8609 Ibn Hanbal, II, 352.

[1492] B615 al-Bukhari, al-Adhan, 9; M981 Muslim, al-Salat, 129.

[1493] T200 al-Tirmidhi, al-Salat, 33.

[1494] N634 al-Nasaʾi, al-Adhan, 6; B3296 al-Bukhari, Badʾ al-khalq, 12; HM11045 Ibn Hanbal, III, 6.

[1495] N644 al-Nasaʾi, al-Adhan, 13; T197 al-Tirmidhi, al-Salat, 30.

[1496] D590 Abu Da’ud, al-Salat, 60; IM726 Ibn Maja, al-Adhan, 5.

[1497] T207 al-Tirmidhi, al-Salat, 39.

[1498] T1986 al-Tirmidhi, al-Birr, 54.

[1499] T207 al-Tirmidhi, al-Salat, 39.

[1500] N645 al-Nasaʾi, al-Adhan, 14; IM723 Ibn Maja, al-Adhan, 5.

[1501] M852 Muslim, al-Salat, 14.

[1502] D524 Abu Da’ud, al-Salat, 36; HM6601 Ibn Hanbal, II, 171.

[1503] Al-Hajj, 22: 32.

[1504] B604 al-Bukhari, al-Adhan, 1; M837 Muslim, al-Salat, 1.

[1505] IF2/77 Ibn Hajar, Fath al-Bari, I, 77-78.

[1506] B610 al-Bukhari, al-Adhan, 6; M847 Muslim, al-Salat, 9.

[1507] HM28064 Ibn Hanbal, VI, 445.

[1508] ST3/234 Ibn Saʿd, Tabaqat, III, 234.

[1509] B614 al-Bukhari, al-Adhan, 8; D529 Abu Da’ud, al-Salat, 37.

THE QIBLA:

THE DIRECTION OF MUSLIMS

عَنِ ابْنِ عُمَرَ : بَيْنَا النَّاسُ يُصَلُّونَ الصُّبْحَ فِى مَسْجِدِ قُبَاءٍ إِذْ جَاءَ جَاءٍ فَقَالَ: أَنْزَلَ اللَّهُ عَلَى النَّبِيِّ s قُرْآنًا أَنْ يَسْتَقْبِلَ الْكَعْبَةَ فَاسْتَقْبِلُوهَا، فَتَوَجَّهُوا إِلَى الْكَعْبَةِ.

Ibn ʿUmar (ra) reported that “while some people were offering fajr ritual prayer in the Quba mosque, somebody came and said,
‘Allah has revealed to the Prophet (saw) a Qurʾanic verse instructing that you should face the Kaʿba (while praying) so you should face it as well.’ Those people then turned their faces towards the direction of the Kaʿba.”
(B4488 al-Bukhari, al-Tafsir, (al-Baqara) 14)

عَنْ عَطَاءٍ قَالَ: سَمِعْتُ ابْنَ عَبَّاسٍ قَالَ: لَمَّا دَخَلَ النَّبِيُّ s الْبَيْتَ دَعَا فِى نَوَاحِيهِ كُلِّهَا، وَلَمْ يُصَلِّ حَتَّى خَرَجَ مِنْهُ، فَلَمَّا خَرَجَ رَكَعَ رَكْعَتَيْنِ فِى قُبُلِ الْكَعْبَةِ وَقَالَ: “هَذِهِ الْقِبْلَةُ.”

قَالَ أَبُو ذَرٍّ: قَالَ رَسُولُ اللَّهِ s: “لاَ يَزَالُ اللَّهُ عَزَّ وَجَلَّ مُقْبِلاً عَلَى الْعَبْدِ وَهُوَ فِى صَلاَتِهِ مَا لَمْ يَلْتَفِتْ، فَإِذَا الْتَفَتَ انْصَرَفَ عَنْهُ.”

عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ: قَالَ رَسُولُ اللَّهِ s: “مَنْ صَلَّى صَلاَتَنَا وَاسْتَقْبَلَ قِبْلَتَنَا وَأَكَلَ ذَبِيحَتَنَا فَذَلِكَ الْمُسْلِمُ الَّذِى لَهُ ذِمَّةُ اللَّهِ وَذِمَّةُ رَسُولِهِ، فَلاَ تُخْفِرُوا اللَّهَ فِى ذِمَّتِهِ.”

ʿAta narrated that Ibn ʿAbbas (ra) said, “When the Prophet (saw) entered the Kaʿba (on the day when Mecca was conquered), he invoked Allah in each and every side of it and did not pray [a ritual prayer] till he came out of it, and performed a ritual prayer with two rakʿas facing the Kaʿba and said, ‘This is the Qibla!’”
(B398 al-Bukhari, al-Salat, 30)

According to Abu Dharr (ra), the Prophet (saw)
said, “Allah, the Almighty and the Majestic, continues to turn favorably towards a servant as long as the servant does not pay attention to anything around him during the ritual prayer. But if he starts paying attention to things around him, He turns away from him.”
(D909 Abu Da’ud, al-Salat, 160-161)

According to Anas b. Malik (ra), the Messenger of Allah (saw)
said, “Whoever prays like us and faces our Qibla and eats our slaughtered animals is a Muslim and is under Allah’s and His Messenger’s protection. So do not betray Allah by betraying those who are in His protection.”
(B391 al-Bukhari, al-Salat, 28)

Kaʿb b. Malik (ra), who was among the people of Medina who gave an oath of loyalty at the first Treat of ʿAqaba to the Messenger of Allah (saw), narrated the following tradition: “We set out from Medina, together with the polytheist pilgrims of our tribe. During our journey we performed our ritual prayer. Baraʾ b. Maʿrur was also with us. When we set out from Medina, Baraʾ said to us, ‘O people! I made a decision. I do not know if you would agree with me or not.’ We asked, ‘What is it?’ Baraʾ said, ‘By Allah, I will not place this building, i.e., the Kaʿba, behind me. I will perform the ritual prayer towards it.’ We said to him, ‘By Allah! That which was reported to us was that the Prophet (saw) performed the ritual prayer in the direction of Syria. We do not want to oppose him.’ When Baraʾ said, ‘I will perform the ritual prayer in the direction of the Kaʿba,’ we said, ‘We will not do it.’ When it was the time of a ritual prayer, we performed our ritual prayer turning towards Syria, and he performed his ritual prayer turning toward the Kaʿba. Finally, we arrived at Mecca. Throughout the journey we kept criticizing him for what he had done, but he insisted on continuing this practice. When we arrived at Mecca, he said to me, ‘O the son of my brother! Go to the Messenger of Allah and ask him about what I have done during our journey. By Allah, having seen your opposition to me, I have begun to doubt my actions.’ Subsequently, we decided to go and see the Messenger of Allah together, but we did not know him personally at that time because we had never see him in person. Consequently, we asked about him when we came across somebody who was a resident of Mecca. The person asked us, in response, ‘Do you know him?’ We said, ‘No.’ He asked, ‘Do you know his uncle ʿAbbas?’ We answered saying, ‘Yes,’ since he used to come to our homeland for trade. Then the man said, ‘When you enter into the masjid, the person who is sitting next to ʿAbbas is Muhammad.’ We entered the masjid; indeed, the Messenger of Allah was sitting together with ʿAbbas. We greeted them. Then we sat down with them. When we got closer to them, the Messenger of Allah (saw) asked ʿAbbas, ‘Do you known them?’ and ʿAbbas responded saying, ‘Yes I do. This is Baraʾ b. Maʿrur, the leader of his tribe, and this is Kaʿb b. Malik.’”

Relating his own thoughts of that moment, Kaʿb said, “I can never forget when the Messenger of Allah (saw) asked ʿAbbas, ‘Is he a poet?’ and ʿAbbas said, ‘Yes.’” He continued relating, “In the presence of the Messenger of Allah, Baraʾ began saying the following words: ‘O Messenger of Allah! I set out for this journey and Allah granted me the opportunity to accept Islam. I did not approve placing my posterior towards this building so I performed my ritual prayers facing towards it, but my friends opposed me on this matter. Thus, I became doubtful. O Messenger of Allah! What do you say about this?’ The Messenger of Allah (saw) responded saying, ‘You were facing a qibla (i.e., the proper direction in which to perform the ritual prayer). It would have been better if you had been patient!’ Then Baraʾ b. Maʿrur turned towards the Qibla of the Messenger of Allah and performed the ritual prayer in the direction of Syria.”[1510]

In fact, the Muslims of Medina performed their ritual prayers turning toward the Bayt al-Maqdis (i.e., al-Masjid al-Aqsa) for about sixteen months before the Prophet (saw) came to Medina.[1511] Baraʾ b. Maʿrur (ra), who reached the mercy of the Truth (Haqq, that is, Allah) almost one month before the emigration of the Messenger of Allah (saw) from Mecca to Medina, was the first person from Medina to declare his allegiance to the Prophet (saw) in person.[1512] Baraʾ could not suppress his desire to worship in the direction of the Kaʿba, which all Muslims are wholeheartedly devoted to doing, during the period when the Bayt al-Maqdis was identified as the Qibla. While all Muslims, including the Prophet (saw) turned to face Bayt al-Maqdis, when performing the ritual prayer, he turned towards the Kaʿba, by his own decision. On account of this attitude, he received the title of “the first one who turned toward the Kaʿba.”[1513] However, the Messenger of Allah (saw) told him that he should turn towards the identified Qibla and he followed the order of the Messenger of Allah (saw), and continued his acts of worship by facing the direction of Bayt al-Maqdis. The identification of Bayt al-Maqdis as the Qibla despite the fact that there was the Kaʿba before them was definitely something difficult for people to accept other than those whom Allah (swt) guided. It is based on the wisdom to separate those who follow the Messenger and those “who turn on their heels.”[1514] The identification of Bayt al-Maqdis as the Qibla was considered to be a test, this is why the Messenger of Allah (saw) warned Baraʾ b. Maʿrur, and he turned towards the specified Qibla without hesitation.

While the Prophet (saw) was in Mecca, he faced the direction of the Qibla that was first identified. However, because of his love of the Kaʿba, he preferred to place the Kaʿba before him, that is, the Kaʿba would be located between him and Bayt al-Maqdis, so he would be facing both qiblas at same time.[1515] The discussions about the first qibla of the Messenger of Allah (saw) resulted from this practice.[1516] Just as he did when he was in Mecca, after his immigration to Medina, the Prophet (saw) continued to perform his ritual prayers facing the direction of Bayt al-Maqdis for approximately sixteen or seventeen months.[1517] On the one hand, although his Qibla was Bayt al-Maqdis, the Messenger of Allah (saw) desired to turn towards the Kaʿba.[1518] In Mecca, he had the opportunity to turn towards the Kaʿba. However, in Medina it was not possible. On the other hand, the fact that he turned towards Bayt al-Maqdis pleased the Jews,[1519] and they criticized the Prophet (saw) saying, “Although he accepts our Qibla, he opposes us concerning our religion.”[1520] The psychological pressure coming from Jews in addition to his longing for the Kaʿba, which was built by the Prophet Abraham, increased the expectation of the Prophet (saw) that the Qibla should be changed. Thus, he kept looking towards the heavens, waiting for the time when a command might come to him. Indeed, the Exalted Protector pointed out this situation and gave the good tidings by saying, “(O Muhammad!) Many a time We have seen you turn your face towards Heaven (expecting revelation), so (do not worry) We are turning you towards a prayer direction that pleases you. Turn your face in the direction of the Sacred Mosque: (O believers!) wherever you may be, turn your faces to it. Those who were given the Scripture know with certainty that this is the Truth from their Lord: Allah is not unaware of what they do.”[1521]

When the Qibla was changed, the Jews were disturbed concerning the unfolding events and considered this change of qibla quite abnormal since for them the Bayt al-Maqdis was the Qibla of all prophets.[1522] They even started saying, “If Muhammad were consistent, we would accept that he is the expected prophet.”[1523] However, they were reminded of the truth in the Holy Qurʾan when Allah (swt) said, “Those We gave Scripture know it as well as they know their own sons, but some of them hide the truth that they know.”[1524] Allah the Exalted fulfilled the expectation of the Messenger[1525] and identified the Kaʿba as the new Qibla by commanding, “Turn your face toward al-Masjid al-Haram.” Then He asked the Prophet (saw) as well as all Muslims the following: “(O Muhammad) wherever you may have started out, turn your face in the direction of the Sacred Mosque (al-Masjid al-Haram); (O believers!) wherever any of you may be, turn your faces towards it, so that people may have no argument against you– except for the wrong-doers among them: do not fear them; fear Me– and so that I may perfect My favor on you and you may be guided.”[1526] After these verses were revealed, Muslims turned in the direction of the Kaʿba. During the initial period it seems there were some Muslims who did not know about the revelation of these related verses and they kept worshipping while facing towards the old Qibla. It is narrated that they were informed about the new Qibla as they were performing a ritual prayer and they changed their direction towards the new Qibla during their performance of it. ʿAbd Allah b. ʿUmar (ra) reported the following incident which took place in Quba: “In Quba, people were performing the fajr ritual prayer. Somebody of the Banu Salama (tribe) came,[1527] and said ‘Allah has revealed to the Prophet (saw) a Qurʾanic verse instructing you to face the Kaʿba (while praying) so you should face it as well.’ When he said this, people were performing the ritual prayer facing the direction of Syria and, having heard this, people in the position of bowing[1528] immediately turned towards the direction of the Kaʿba.”[1529] After many years, when the Prophet (saw) returned to the Kaʿba, which he had not been able to see for such a long time because it was under the control of polytheists, he first circumambulated it and then read aloud the verse, “…Take the spot where Abraham stood as your place of prayer…”[1530] and performed a ritual prayer at the Station of Abraham (Maqam Ibrahim). Then he came to the Black Stone (al-Ḥajar al-aswad) and touched it [made istilām].[1531] According to Ibn ʿAbbas’ narration, when the Messenger of Allah (saw) entered the Kaʿba, he prayed making supplications in all corners of it, but he did not perform a ritual prayer until he was outside the Kaʿba. When he exited it, he performed a ritual prayer with two rakʿas and then said, “This is the Qibla!”[1532] The Prophet (saw) implied that the person who turns towards the Kaʿba truly turned towards his Lord.[1533] This is because the spot towards which he turned is called “Bayt Allāh,” that is “the House of Allah.”[1534] To emphasize the importance of focusing one’s mind on the Lord, the Prophet (saw) said the following words: “Allah, the Almighty and the Majestic, continues to turn favorably towards a servant as long as the servant does not pay attention to anything around him during the ritual prayer. But if he starts paying attention to things around him, He turns away from him.”[1535] Based upon revelation, the Prophet (saw) determined the Qibla as the direction towards which all Muslims must turn their faces. ʿAbd Allah b. ʿUmar (ra) provided the guidelines for how to estimate the direction of the Qibla for those who lived away from the Noble Sanctuary (al-Haram al-Sharif) in the northern hemisphere and said, “If you stand in such a way that your right side indicates the west and your left side indicates the east, what is between the east and the west is the Qibla.”[1536] Although one is required to turn towards the Qibla to perform the ritual prayer, it is not required to align with the Kaʿba exactly, since such a requirement would be quite difficult to fulfill. Indeed, ʿAbd Allah b. Amir b. Rabiʿa (ra) reported from his father that they could not identify the direction of the Qibla on a journey at night. Thus, everybody performed his ritual prayer facing the direction which he took to be the direction of Qibla. In the morning they related what happened during the night to the Messenger of Allah. Consequently, the following verse was revealed to the Prophet (saw):[1537] “The East and the West belong to Allah: wherever you turn, there is His Face. Allah is all pervading and all knowing.”[1538] The Noble Messenger cautioned the Muslims saying, “When any one of you goes to the toilet, let him not face toward the Qibla nor turn his back towards it…”[1539] When he saw that they spat on the wall of the masjid in the Qibla direction, he did not like it.[1540] Although it is said that the prohibition to discharging excrement in the direction of the Qibla is applicable only to open areas, Muslims generally took into account the sensitivity of the Prophet (saw) and made sure throughout their history that the lavatories were not positioned in the direction of the Qibla.

The change of the Qibla was not simply a formal change of the Qibla from al-Bayt al-Maqdis to the Kaʿba. To the contrary, it indicates the beginning of the process of construction of a new and authentic identity in the tradition of tawḥīd (affirming the unity of Allah). The fact that the Jews did not like the change of the Qibla[1541] must have resulted from the realization of this fact. What’s more, they expressed the same feeling when Friday was identified as the special day of the week.[1542] In the following years, when the Muslims lost hope that they would be able to share the same geographical area and live together with the Jews, because of the duplicity of the Jews of Medina, this problem was expressed with words regarding the Qibla; the Prophet (saw) said that there could not be two qiblas in one region.[1543] He also preached precautions against those who wanted to build an alternative to the Kaʿba, since the Kaʿba was considered as the sign of unity for Muslims.[1544] In the formation of the Islamic culture, the Qibla was given the central place. Turning towards the Qibla was considered to be the mark of being a Muslim, referring to the dignity of that person. Thus, it has a distinctive role in the determination of the identity of a person. Although, Muslims began to belong to divergent sects and orders later in history, an inclusive expression, ahl al-Qibla (the People of the the Qibla) evolved to identify them as one people. Indeed, the Prophet (saw) himself took the Qibla as a mark to determine the religious identity of a person. According to Anas b. Malik’s report, our Master the Prophet (saw) said, “Whoever prays like us and faces our Qibla and eats our slaughtered animals is a Muslim and is under Allah’s and His Messenger’s protection. So do not betray Allah by betraying those who are in His protection.”[1545] In fact, Anas b. Malik (ra) pointed out these elements of Muslim identity when he answered the question that was asked to him by Maymun b. Siyah.[1546]

The Qibla is the locus of Muslim identity and is manifest in all aspects of a Muslim’s life. Facing the direction of the Qibla when performing a ritual payer, making the animal face the Qibla before its slaughter, refraining from facing the Qibla when using the lavatory, locating the restroom in such a way that it is not directed towards the Qibla when constructing buildings, and making sure that the face of the deceased is turned towards the Qibla during burial are all practices specific to Muslims.

[1510] HM15891 Ibn Hanbal, III, 461; EÜ1/364 Ibn al-Athir, Usd al-ghaba, I, 364-66.

[1511] HM2992 Ibn Hanbal, I, 325; BS2234 al-Bayhaqi, al-Sunan al-kubra, II, 6.

[1512] EU1/364 Ibn al-Athir, Usd al-ghaba, I, 364-66.

[1513] MA20705 ʿAbd al-Razzaq, al-Musannaf, XI, 337.

[1514] Al-Baqara, 2: 143.

[1515] HM2992 Ibn Hanbal, I, 325.

[1516] UE1/312 Ibn Sayyid al-Nas, ʿUyun al-athar, I, 312.

[1517] B399 al-Bukhari, al-Salat, 31; T340 al-Tirmidhi, al-Salat, 138.

[1518] HM18690 Ibn Hanbal, IV, 283.

[1519] B40 al-Bukhari, al-Iman, 30.

[1520] TT3/173 al-Tabari, Jamiʿ al-bayan, III, 173.

[1521] Al-Baqara, 2: 144.

[1522] B40 al-Bukhari, al-Iman, 30; HM18690 Ibn Hanbal, IV, 283.

[1523] UE1/310 Ibn Sayyid al-Nas, ʿUyun al-athar, I, 310.

[1524] Al-Baqara, 2: 146.

[1525] IM1010 Ibn Maja, al-Iqama, 56.

[1526] Al-Baqara, 2: 150.

[1527] M1180 Muslim, al-Masajid, 15.

[1528] T2962 al-Tirmidhi, Tafsir al-Qur’an 2.

[1529] B403 al-Bukhari, al-Salat, 32; B4488 al-Bukhari, al-Tafsir, (al-Baqara) 14.

[1530] Al-Baqara, 2: 125.

[1531] T2967 al-Tirmidhi, Tafsir al-Qur’an 2.

[1532] B398 al-Bukhari, al-Salat, 30.

[1533] D480 Abu Da’ud, al-Salat, 22.

[1534] B3364 al-Bukhari, al-Anbiya’, 9.

[1535] D909 Abu Da’ud, al-Salat, 160-161.

[1536] T344 al-Tirmidhi, al-Salat, 139.

[1537] T2957 al-Tirmidhi, Tafsir al-Qur’an 2.

[1538] Al-Baqara, 2: 115.

[1539] N40 al-Nasaʾi, al-Tahara, 36.

[1540] B405 al-Bukhari, al-Salat, 33.

[1541] HM18690 Ibn Hanbal, IV, 283.

[1542] HM25543 Ibn Hanbal, VI, 135; BS2495 al-Bayhaqi, al-Sunan al-kubra, II, 75.

[1543] D3032 Abu Da’ud, al-Imara, 27-28.

[1544] M6365 Muslim, Fadaʾil al-sahaba, 136.

[1545] B391 al-Bukhari, al-Salat, 28.

[1546] B393 al-Bukhari, al-Salat, 28.

THE KAʿBA:

THE HOUSE OF ALLAH

عَنْ أُمِّى صَفِيَّةَ بِنْتِ شَيْبَةَ قَالَتْ سَمِعْتُ الْأَسْلَمِيَّةَ تَقُولُ: قُلْتُ لِعُثْمَانَ: مَا قَالَ لَكَ رَسُولُ اللَّهِ s حِينَ دَعَاكَ؟ قَالَ: “إِنِّى نَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَ الْقَرْنَيْنِ فَإِنَّهُ لَيْسَ يَنْبَغِى أَنْ يَكُونَ فِى الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّى.”

According to Safiyya bint Shayba, al-Aslamiyya related the following:
“I said to ʿUthman (b. Talha al-Hajabi) (ra), ‘What did the Messenger of Allah (saw) say to you when he called you?’ (Then ʿUthman b. Talha reported that the Prophet (saw) said the following:) ‘I forgot to order you to take away the two horns (which were left from the polytheistic period). (Take them away) for it is not advisable that there should be anything in the Kaʿba which diverts the attention of a man during ritual prayer.’”
(D2030 Abu Da’ud, al-Manasik, 93)

عَنْ أَبِي شُرَيْحٍ أَنَّهُ قَالَ لِعَمْرِو بْنِ سَعِيدٍ –وَهُوَ يَبْعَثُ الْبُعُوثَ إِلَى مَكَّةَ– ائْذَنْ لِى أَيُّهَا الْأَمِيرُ! أُحَدِّثْكَ قَوْلاً قَامَ بِهِ النَّبِيُّ s الْغَدَ مِنْ يَوْمِ الْفَتْحِ، سَمِعَتْهُ أُذُنَايَ وَوَعَاهُ قَلْبِى، وَأَبْصَرَتْهُ عَيْنَايَ، حِينَ تَكَلَّمَ بِهِ، حَمِدَ اللَّهَ وَأَثْنَى عَلَيْهِ ثُمَّ قَالَ: “إِنَّ مَكَّةَ حَرَّمَهَا اللَّهُ، وَلَمْ يُحَرِّمْهَا النَّاسُ، فَلاَ يَحِلُّ لاِمْرِئٍ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أَنْ يَسْفِكَ بِهَا دَمًا، وَلاَ يَعْضِدَ بِهَا شَجَرَةً...”

حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَمْرٍو قَالَ: رَأَيْتُ رَسُولَ اللَّهِ s يَطُوفُ بِالْكَعْبَةِ وَيَقُولُ: “مَا أَطْيَبَكِ وَأَطْيَبَ رِيحَكِ مَا أَعْظَمَكِ وَأَعْظَمَ حُرْمَتَكِ...”

Abu Shurayh said to Amr b. Sa‘id (ra) who was preparing to send a military force to Mecca, “O chief! Allow me to tell you what the Prophet (saw) said on the day following the conquest of Mecca. My ears heard and my heart comprehended, and I saw him with my own eyes, when he said it. He glorified and praised Allah and then said, ‘It is Allah, not the people, who made Mecca a sanctuary. So anybody who has belief in Allah and the Hereafter (i.e., a Muslim) should neither shed blood in it, nor cut down its trees…’”
(B104 al-Bukhari, al-ʿIlm, 37)

‘Abd Allah b. ‘Amr (ra) said, “I saw the Messenger of Allah
circumambulating the Kaʿba and saying, ‘How good you are and how good your fragrance is; how great you are and how great your sanctity is!…’”
(IM3932 Ibn Maja, al-Fitan, 2)

Prophet Abraham married Hagar, and they were blessed with a baby boy whom they called Ismaʾil (Ishmael). The Prophet Abraham brought Hagar and his son Ismaʾil to Mecca, placed them under a big tree located somewhere above the place where the Kaʿba and the well called Zamzam are found today. Back then nobody lived in this region, because there was no water there. Hagar, was left with a bundle full of dates, a water-skin filled with water, and an infant who was still nursing. As Abraham began walking away leaving them behind, Hagar became anxious as to what was happening. Abraham did not look back. Hagar chased him and kept calling Abraham, who was leaving them, “O Abraham! Where are you going, leaving us in this barren valley where there is no person whose company we can enjoy nor is there anything here?” Abraham hurried his pace and did not turn back to respond to her. Finally, Hagar asked, “Has Allah asked you to do so?” Suddenly, Abraham stopped, turned back and said, “Yes (Allah commanded it).” Satisfied and feeling a degree of comfort with the answer she received, Hagar said, “Then Allah will not let us vanish here.” While she traced her way back to little Ismaʾil, Abraham proceeded until he reached a narrow pass in the mountain where they would not be able to see him. He stopped in the region that is called Thaniyya, he turned his face toward the direction where the Kaʿba today is located, opened and raised his hands, and made the following supplication: “Our Lord! I have established some of my offspring in an uncultivated valley, close to Your Sacred House (Kaʿba), Lord, so that they may keep up the prayer. Make people’s hearts turn to them, and provide them with produce, so that they may be thankful.”[1547]

Soon, the water in the water-skin and the dates were finished and Hagar’s desperation increased. Unable to quench her thirst or to breastfeed her little baby, Hagar began searching for water. In need of water, Hagar began desperately searching for it between the hills of Safa and Marwa, which were to be described later as signs, or symbols, of Allah[1548] on earth. She climbed up Safa and then turned towards the valley, gazing upon the horizon hoping to see anybody but nobody was there. Then she went down to the valley. She lifted her skirt to prevent it from tangling into her feet, walked with a feeling of anxiety, passed through the valley and climbed up Marwa. She stopped for a moment and looked around to see if anybody was there. Unfortunately, she could not see anybody. In this manner, she walked back and forth seven times (between Safa and Marwa). As Hagar was struggling to find water, fatigued and distraught, she heard a voice, but could not locate its source. She tried to listen carefully to the voice and then said, “You made us hear your voice; help us, if you can.” Then, looking down in the valley, she saw an angel at the spot where the Zamzam water originated. The angel was digging the ground by its heel or wing. Finally, water came gushing out. Hagar drank of the Zamzam water flowing out and she gave some to Ismaʾil. Then, in a hurry, she began to fill her water-skin using her palms, and she also began to dig a basin to hold the water. Having seen Hagar’s anxiety, the angel said to her, “Don’t be afraid of being neglected, for this is the House of Allah, which will be built by this boy and his father, and Allah never neglects His people.”[1549] Many years passed. Ismaʾil grew up and married a woman of the Jurhum tribe. When Abraham came to visit them, Ishmael was not at home. Ismaʾil’s wife welcomed him, and he asked questions about his son and concerning their food and drink in this valley. His daughter-in-law told him that Ismaʾil went hunting, and that they ate the meat and drank the Zamzam water that was provided in the valley. Having heard this, Abraham made a supplication, “O Allah! Bless their meat and water” and referring to this prayer, our Prophet said, “The food and drink of Mecca are blessed because of Abraham’s prayer.” At that point Abraham had to leave without seeing his son since he was out hunting. When he came back to visit them, he saw Ismaʾil sitting under a tree near the Zamzam Well, sharpening his arrows. Abraham said to him, “O Ismaʾil! My Lord commanded me to build a house.” Ismaʾil responded, “Then follow the order of your Lord.” Abraham said, “But Allah has also commanded that you should help me in doing this” and Ismaʾil answered, “Then I will help you.” Abraham pointed at a somewhat high place and said, “This is the spot where Allah commanded me to build the house.”[1550] Indeed, Allah (swt) had already shown him the place where the Kaʿba should be built.[1551] The father and the son together laid the foundation of the House of Allah at the spot designated by the Exalted Protector, and began raising its walls. Ismaʾil brought the stones and Abraham put up the wall. When the walls got high enough, Ismaʾil brought the stone that is today found at the Station of Abraham (Maqam Ibrahim) and Abraham used it as a step in order to continue making the walls. During the making of the building, both father and son invoked Allah (swt) and supplicated to Him.[1552] In the Holy Qurʾan, the construction of the Kaʿba and the prayer made during its establishment are related as follows: “As Abraham and Ishmael built up the foundations of the House [they prayed], ‘Our Lord, accept [this] from us. You are the All Hearing, the All Knowing.’”[1553] The Exalted Protector, who made the Kaʿba, al-Bayt al-Haram (Holy House), a means for people to maintain their affairs concerning this world as well as the Hereafter,[1554] indicated that this place was exceptional and sacred, when he said, “Yet why should Allah not punish them when they debar people from the Sacred Mosque, although they are not its [rightful] guardians?”[1555] It is clearly specified by Qurʾanic verses and ḥadīths that Mecca was made sacred (ḥarām) by Allah (swt) and not by human beings. Therefore it is forbidden to shed blood there for those who believe in Allah and the Hereafter.[1556] Unless non-Muslims attack, it is not permissible for Muslims to fight there.[1557] The Exalted Protector described the house, which he had Abraham and Ismaʾil build, as “My house,”[1558] and he commanded that people who entered it should be secure even during time of a war.[1559] With such a privileged status, Kaʿba made the city in which it exists very unique. Intending to point out this privileged status, Abu Shurayh told to Amr b. Sa’id (ra), who was preparing to send a military force to Mecca, “O chief! Allow me to tell you what the Prophet (saw) said on the day following the conquest of Mecca. My ears heard and my heart comprehended, and I saw him with my own eyes, when he said it. He glorified and praised Allah and then said, ‘It is Allah, not the people, who made Mecca a sanctuary. So anybody who has belief in Allah and the Hereafter (i.e., a Muslim) should neither shed blood in it, nor cut down its trees…’”[1560] The Exalted Protector introduced the Kaʿba, which was the first house of worship established on earth, as a blessed place and a source of guidance.[1561] The command in the Holy Qurʾan, “Take the spot where Abraham stood as your place of prayer,”[1562] prescribes that we continue the Abrahamic tradition. Furthermore, the Qurʾanic verse, “Hajj to the House is a duty owed to Allah by people who are able to undertake it,”[1563] emphasizes the importance of the Kaʿba. With the Qurʾanic verse, “So let the pilgrims perform their acts of cleansing, fulﬁl their vows, and circumambulate the Ancient House (i.e., the Kaʿba),”[1564] Allah commands the Muslim community to maintain the historical position of the Kaʿba until the Last Day. In the Noble Qurʾan, Allah (swt) also reminds us of maintaining the Kaʿba when he said, “Purify My House (i.e., the Kaʿba) for those who walk round it, those who stay there, and those who bow and prostrate themselves in worship.”[1565] The position and the prestige of the Kaʿba are also clear according to the names given to it, such as the “Glorified Kaʿba,” the “House of Allah,” the “Ancient House,” and the “Sacred House.”

The Kaʿba did not assume a special position only for the Muslims. It was also a basis for privileges for those tribes who served it during the time of ignorance. Indeed, the members of the tribe of Quraysh obtained certain privileges for their business transactions and for their travel in foreign lands on the basis of their service to maintain the Kaʿba. Referring to these privileges, Allah (swt) commanded the members of the tribe of Quraysh in the Holy Qurʾan by saying, “For the covenants (of security and safeguard enjoyed) by the Quraysh, their covenants (covering) journeys by winter (Yemen) and summer (Syria), let them adore the Lord of this House (i.e., the Kaʿba), Who provides them with food against hunger, and with security against fear (of danger).”[1566] The privileged position, obtained by the tribe of Quraysh for ruling Mecca and maintaining the Kaʿba,[1567] is easily traceable in the tradition of Jahiliyya. For instance while other people of the period of ignorance would circumambulate the Kaʿba nakedly, members of the tribe of Quraysh would do it dressed. They had also the right to lend clothes to whomever they wanted to circumambulate the Kaʿba.[1568] The Sura Quraysh in the Holy Qurʾan may be better appreciated, if one knows the privileges acknowledged to that tribe during the period of Jahiliyya by the other Arab tribes as well as by non-Arab people.

The maintaining of the Kaʿba began by the divine command, “Purify My House,”[1569] addressing Abraham and Ismaʾil. The responsibility of maintenance was handed over to the tribe of Quraysh during the time of Qusay b. Kilab, one of the forefathers of the Prophet. Qusay had the tribe of Khuzaʿa removed from Mecca, and brought together all services indicating honor and respect at the hands of the tribe of Quraysh, such as providing water for pilgrims, taking care of the cover of the Kaʿba, holding the keys to the Kaʿba, its restoration and renovation, and providing food for needy pilgrims.[1570] According to certain narratives, the Kaʿba, which was described in the Holy Qurʾan as the first house of worship established for mankind,[1571] was built by Adam or his son Seth.[1572] In time, the walls of the Kaʿba were eroded and its walls even fell apart because of natural disasters. This is why at certain times the Kaʿba was either rebuilt or restored. For instance, it was restored in the year 605 and the Prophet (saw) worked on this restoration together with his uncle ʿAbbas. It has been reported that the cover of the Kaʿba caught fire from the censer, and the Kaʿba was damaged and needed restoration.[1573] Additionally, the pieces of gold and jewelry which were stored in the Kaʿba since the time of Abraham were stolen by Duwayk, the freed slave of Mulayh b. Banu ʿAmr of the tribe of Khuzaʿa. This is why the people of the tribe of Quraysh wanted to cover the roof of the Kaʿba, when they restored it.[1574] During the period when the people of Quraysh were thinking about repairing the Kaʿba, an accident caused by heavy wind occurred to a ship owned by a Greek merchant, which carried construction material. The ship was able to make it to the seaport of Shu’ayba but fell apart when it hit land.[1575] When the people of Quraysh heard that it had been shipwrecked, Walid b. Mughira went with some people to the area where the shipwreck occurred and bought all the materials. Having obtained ready material for construction, the people of the Quraysh agreed on destroying the Kaʿba totally and reconstructing it as a whole; and they used the lumber from the shipwreck to construct a roof for the Kaʿba.[1576] With this reconstruction, a roof was added to the Kaʿba, which had been built during the time of Abraham, and its walls were made much higher.[1577] However, during reconstruction, members of different tribes of the Quraysh began debating about who would place the Black Stone (al-Ḥajar al-Aswad) into its rightful place. A fight among the clans was about to break out over the issue, because each one of the four tribes of Quraysh wanted this honor for their own clan, but it was prevented thanks to the arbitration of the Prophet (saw) whom everybody trusted.[1578] The Prophet (saw), who was known as “Muhammad al-Amīn” (Muhammad, the trustworthy) instead of choosing one of those tribes who wanted this honor for themselves asked for a cloak and put the Black Stone in it.[1579] Then he asked for a representative from each one of the four tribes of Quraysh to take hold of each corner of the cloak. On behalf of their individual tribes Utba b. Rabiʿa, Abu Zamʿa, Abu Hudhayfa b. Mughira and Qays b. ʿAdi took hold of the corners of the cloth containing the Black Stone.[1580] Our Prophet asked them to lift the Black Stone together to the level of the spot in the wall; and then the Prophet (saw) himself took it and placed it in its rightful place.[1581] When the people of the Quraysh planned to reconstruct the House of Allah, Abu Hudhayfa b. Mughira made the following suggestion: “O people of Quraysh! Place the door of the Kaʿba at a certain height so that one may climb to the door only by a ladder. In this way only people whom you allow may enter into it. If somebody enters it without right, then you may shoot him by an arrow, and this person will fall down. It would be a good punishment teaching a lesson to the people.” They followed this suggestion and also filled the outside of the Kaʿba up to the level of the door with debris.[1582] During this reconstruction of the Kaʿba, to which the Prophet (saw) personally attended,[1583] the Ḥijr (or Jidr, the round wall near the Kaʿba which was, indeed, part of the Kaʿba) was left outside the Kaʿba, because of the shortage of construction material. Indeed, ʿAʾisha (ra) even asked about the Ḥijr, which was established on the foundations of the Kaʿba as established by Abraham, “Is it part of the House?” Our Master the Prophet (saw) answered her, “Yes (Ḥijr is part of the House).” Then she asked, “Then why did not they include it when rebuilding the House of Allah?” Upon this question, the Prophet (saw) answered, “This was because your tribe did not have enough resources to pay for the relevant expenses.” Then she asked, “Why was its door placed at such a high level?” He answered, “Your tribe wanted to make sure that those whom they allow may enter into it, and those whom they do not allow may not.” Then the Prophet (saw) added, “O ʿAʾisha! Were your people not so close to the pre-Islamic period of ignorance and were I not afraid that they would dislike it, surely I would have included the (area of the) wall inside the building of the Kaʿba and I would have lowered its gate to the level of the ground.”[1584] In a different report, the Messenger of Allah (saw) expressed a different wish saying, “I would have made two doors in it; one for the entrance and the other for its exit.”[1585] Indeed, when ʿAʾisha (ra) wanted to go in the House of Allah and perform a ritual prayer there, the Prophet (saw) took her to the Ḥijr and said to her, “Pray at al-Ḥijr when you intend to enter the House (the Kaʿba), for it is a part of the House (the Kaʿba). When your people built the Kaʿba, they took it out of the House.”[1586] Since the Prophet (saw) desired that the House of Allah should have been built on the foundations that were established by Abraham, he showed ʿAʾisha (ra) the part of the Kaʿba that was left out as one who worked in its reconstruction, with the hope that someday his desire might be realized.[1587] ʿAbd Allah b. ʿUmar (ra), who transmitted this information from ʿAʾisha (ra), explained why the Messenger of Allah (saw) did not touch [did not make istilām to] the two corners facing the Ḥijr saying that these two corners were not established on the foundations constructed by Abraham.[1588] Due to the shortage of materials, the people of the Quraysh were unable to include the Ḥijr into the Kaʿba, but later on ʿAbd Allah b. Zubayr (ra) included it in the House.[1589] During the fight against the forces of Syria during the time of Yazid b. Muʿawiya, the Kaʿba was burnt and almost completely destroyed. Disagreement emerged among the people whether they should pull down the walls of the Kaʿba and reconstruct it completely. Desiring to eliminate any disagreement, ʿAbd Allah b. Zubayr convinced people to do a complete reconstruction by saying, “When the house of one of you was burnt, he would not be happy as long as he did not reconstruct it. Then how can you be happy with the situation of the house of your Lord?” Convinced by Ibn Zubayr’s initiative, the Muslims got together, pulled down the remaining parts of the walls of the Kaʿba and reconstructed the building according to the foundations laid by Abraham. During the reconstruction, ʿAbd Allah b. Zubayr included the Ḥijr in the building. To prevent any dissension among people that might be caused by the enlargement of the Kaʿba, and to convince people regarding the project, they cleaned out the ground, and identified the foundation laid down by Abraham and Ismaʿil.[1590] Indeed, Yazid b. Ruman testified to this saying, “At the foundation (laid by Abraham), I saw stones as big as the camel’s hump.”[1591] Thus “The First Place of Worship” was erected on its first foundations, and its walls were erected to a height of 28 cubits.[1592] After ʿAbd Allah b. Zubayr, who had made certain changes on the Kaʿba,[1593] others right after him unfortunately demolished his changes; and by the approval of ʿAbd al-Malik b. Marwan, an Umayyad caliph, restored it to its original structure as it was built by the Quraysh.[1594] ʿAbd al-Malik, who approved reversing the design of the construction of the Kaʿba to the form adopted by the people of Quraysh for certain political reasons, heard many years later the Prophet’s statement to ʿAʾisha (ra), “If your people had not been new converts to Islam, I would have demolished the House and I would have added (in it the area) from the Ḥijr...” After hearing this ʿAbd al-Malik b. Marwan said that if he had heard it before demolishing the Kaʿba, he would have left it as ʿAbd Allah b. Zubayr constructed it.[1595]

On the day when Mecca was conquered, the Prophet (saw) entered the city from the upper path of the city. Usama b. Zayd, Bilal al-Habashi, and ʿUthman b. Talha (ra) were together with the Prophet. He made his camel kneel down before the masjid. He asked ʿUthman for the keys to the House of Allah. ʿUthman brought the keys and opened the Kaʿba.[1596] However, because the Prophet (saw) saw certain pictures and sculptures inside, he did not enter it. He asked first that they should be destroyed. In the pictures, the prophets Abraham and Ismaʿil were depicted holding certain arrows of divination. Having seen these, the Prophet (saw) said, “May Allah curse them (i.e., the Quraysh)! By Allah, neither Abraham nor Ismaʿil practiced divination by arrows.”[1597]

When they took away the pictures and sculptures, the Prophet (saw) entered together with the people along with him. Inside he supplicated at every corner but he did not perform a ritual prayer until he was outside.[1598] Usama b. Zayd (ra), who entered the Kaʿba together with the Prophet (saw), reported what he saw inside, “When the Prophet (saw) entered inside, he sat and praised Allah, and recited the takbīr (Allāhu akbar) and the taḥlīl (lā ilāha illā ’llāh). Then he went to the wall of the House that was in front of him, and placed his chest, cheek, and hands on it, then he recited the takbīr, and the taḥlīl, and he supplicated. And he did that in all the corners. Then he came out, turned to face the Qibla while he was in front of the door, and said, ‘This is the Qibla, this is the Qibla.’”[1599] Al-Aslamiyya, a lady of the Banu Sulayman of Medina, related the following tradition: “I asked ʿUthman, ‘What did the Messenger of Allah (saw) say to you when he called you?’ (Then ʿUthman b. Talha reported that the Messenger of Allah (saw) said the following:) ‘I forgot to order you to take away the two horns (which were left from the polytheistic period). (Take them away) for it is not advisable that there should be anything in the Kaʿba which diverts the attention of a man during ritual prayer.’”[1600] The Prophet (saw) entered the Kaʿba,[1601] but he became worried and regretful because of what he saw inside, and he went to ʿAʾisha (ra) and said, “I entered the Kaʿba. I would not have entered it, if I knew beforehand what I have come to know later. I am afraid I have put my umma in hardship.”[1602] The Messenger of Allah, who admired the House of Allah (swt) and who missed it for so many years, expressed the feeling of the magnificence and the grandeur that he felt before the Kaʿba with the following words: “How good you are and how good your fragrance is; how great you are and how great your sanctity is!...”[1603]

When Mecca was conquered, the Kaʿba was cleansed of idols. Abu Bakr al-Siddiq (ra), who was appointed as the administrator of the Hajj, announced that nobody could circumambulate the Kaʿba naked anymore,[1604] thus, a loathsome custom of the period of ignorance, a custom which gave only privilege to the tribe of the Quraysh, was eliminated.

The Kaʿba, which was the first house of worship of humanity, and which was called as the “House of Allah” has been the symbol of unity and the source of revival; and it is sacred. Hence, this sacred space has been left intact. One’s orientation towards it, as one’s qibla, is considered to be evidence for his being a Muslim.[1605] This is why those who prevent people from going to the Kaʿba deserve a terrible punishment in Hell fire.[1606]

[1547] Ibrahim, 14: 37; B3364 al-Bukhari, al-Anbiya’, 21: 9.

[1548] Al-Baqara, 2: 158.

[1549] B3364 al-Bukhari, al-Anbiya’, 21: 9.

[1550] B3364, B3365 al-Bukhari, al-Anbiya’, 21: 9.

[1551] Al-Hajj, 22: 26.

[1552] B3365 al-Bukhari, al-Anbiya’, 9.

[1553] Al-Baqara, 2: 127.

[1554] Al-Maʾida, 5: 97.

[1555] Al-Anfal, 8: 34.

[1556] B104 al-Bukhari, al-ʿIlm, 37.

[1557] Al-Baqara, 2: 191.

[1558] Al-Hajj, 22: 26.

[1559] Al ʿImran, 3: 97.

[1560] B104 al-Bukhari, al-ʿIlm, 37.

[1561] Al ʿImran, 3: 96.

[1562] Al-Baqara, 2: 125.

[1563] Al ʿImran, 3: 97.

[1564] Al-Hajj, 22: 29.

[1565] Al-Baqara, 2: 125; al-Hajj, 22: 26.

[1566] Quraysh, 106: 1-4.

[1567] ISH4/343 Ibn Battal, Sharh, IV, 343.

[1568] B1665 al-Bukhari, al-Hajj, 91.

[1569] Al-Baqara, 2: 125.

[1570] “Kâbe,” DİA, XXIV, 19. Al-Baqara, 2: 125.

[1571] Al ʿImran, 3: 96.

[1572] UE1/77 Ibn Sayyid al-Nas, ʿUyun al-athar, 1/77.

[1573] MA9718 ʿAbd al-Razzaq, al-Musannaf, V, 313.

[1574] HS2/13 Ibn Hisham, al-Sira, II, 13-14.

[1575] BH1/233 al-Halabi, al-Sira al-Halabiyya, I, 233.

[1576] MA9106 ʿAbd al-Razzaq, al-Musannaf, V, 102; ST1/145 Ibn Saʿd, Tabaqat, I, 145; BN2/368 Ibn Kathir, al-Bidaya, II, 368.

[1577] EZ1/228 al-Azraqi, Ahbaru Macca, I, 228.

[1578] MA9718 ʿAbd al-Razzaq, al-Musannaf, V, 313.

[1579] HS2/18 Ibn Hisham, al-Sira, II, 19; TB1/526 al-Tabari, Tarikh, I, 526.

[1580] ST1/146 Ibn Saʿd, Tabaqat, I, 146; HS2/18, Ibn Hisham, al-Sira, II, 19.

[1581] MA9718 ʿAbd al-Razzaq, al-Musannaf, V, 313; ST1/146 Ibn Saʿd, Tabaqat, I, 146.

[1582] EZ1/135 al-Azraqi, Ahbaru Macca, I, 135.

[1583] MA1103 ʿAbd al-Razzaq, al-Musannaf, I, 286.

[1584] B1584 al-Bukhari, al-Hajj, 42.

[1585] B126 al-Bukhari, al-ʿIlm, 48.

[1586] D2028 Abu Da’ud, al-Manasik, 93; T876 al-Tirmidhi, al-Hajj, 48.

[1587] M3246 Muslim, al-Hajj, 403.

[1588] B4484 al-Bukhari, al-Tafsir, (al-Baqara) 10.

[1589] B126 al-Bukhari, al-ʿIlm, 48.

[1590] M3245 Muslim, al-Hajj, 402.

[1591] B1586 al-Bukhari, al-Hajj, 42.

[1592] M3245 Muslim, al-Hajj, 402.

[1593] M3245 Muslim, al-Hajj, 402.

[1594] M3246 Muslim, al-Hajj, 403: M3244 Muslim, al-Hajj, 401; HM25562 Ibn Hanbal, VI, 137; IF3/446 Ibn Hajar, Fath al-Bari, III, 446-47.

[1595] M3248 Muslim, al-Hajj, 404; M3246 Muslim, al-Hajj, 403.

[1596] B2988 al-Bukhari, al-Jihad, 127.

[1597] B3352 al-Bukhari, al-Anbiyaʾ, 8.

[1598] B398 al-Bukhari, al-Salat, 30.

[1599] N2918 al-Nasaʾi, Manasik al-hajj, 132.

[1600] D2030 Abu Da’ud, al-Manasik, 93; HM16754 Ibn Hanbal, IV, 68.

[1601] B398 al-Bukhari, al-Salat, 30.

[1602] D2029 Abu Da’ud, al-Manasik, 93.

[1603] IM3932 Ibn Maja, al-Fitan, 2.

[1604] B1622 al-Bukhari, al-Hajj, 67.

[1605] B391 al-Bukhari, al-Salat, 28.

[1606] Al-Hajj, 22: 25; al-Baqara, 2: 217.

THE ANNUAL PILGRIMAGE
TO MECCA (HAJJ):

THE JOURNEY TO THE HOUSE OF THE LORD

عَنْ أَبِى هُرَيْرَةَ قَالَ: خَطَبَنَا رَسُولُ اللَّهِ s فَقَالَ:

“أَيُّهَا النَّاسُ! قَدْ فُرِضَ عَلَيْكُمُ الْحَجُّ فَحُجُّوا.”

Abu Hurayra (ra) related the following: “The Messenger of Allah (saw)
addressed us and said, ‘O people! Allah has made the pilgrimage (Hajj) obligatory for you; so perform the Hajj!’”
(M3257 Muslim, al-Hajj, 412)

عَنِ ابْنِ عَبَّاسٍ عَنِ الْفَضْلِ أَوْ أَحَدِهِمَا عَنِ الْآخَرِ قَالَ: قَالَ رَسُولُ اللَّهِ s: “مَنْ أَرَادَ الْحَجَّ فَلْيَتَعَجَّلْ فَإِنَّهُ قَدْ يَمْرَضُ الْمَرِيضُ وَتَضِلُّ الضَّالَّةُ وَتَعْرِضُ الْحَاجَةُ.”

عَنْ أَبِى هُرَيْرَةَ dِ قَالَ: قَالَ النَّبِيُّ s: “مَنْ حَجَّ هَذَا الْبَيْتَ، فَلَمْ يَرْفُثْ، وَلَمْ يَفْسُقْ، رَجَعَ كَيَوْمِ وَلَدَتْهُ أُمُّهُ.”

عَنْ أَبِى هُرَيْرَةَ dِ: أَنَّ رَسُولَ اللَّهِ s قَالَ:

“...الْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ إِلاَّ الْجَنَّةُ.”

قَالَ عَبْدُ اللَّهِ: قَالَ رَسُولُ اللَّهِ s: “بُنِيَ الْإِسْلاَمُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَإِقَامِ الصَّلاَةِ وَإِيتَاءِ الزَّكَاةِ وَحَجِّ الْبَيْتِ وَصَوْمِ رَمَضَانَ.”

It was narrated from Ibn ‘Abbas that Fadl (ra) said – or vice versa, “The Messenger of Allah (saw) said, ‘Whoever intends to perform the Hajj, let him hasten to do so, for he may fall sick, lose his mount, or be faced with some need (that may prevent him from doing it).’”
(IM2883 Ibn Maja, al-Manasik, 1; D1732 Abu Da’ud, al-Manasik, 5)

According to Abu Hurayra (ra), the Prophet (saw) said, “Whoever performs the pilgrimage (Hajj) to this house (Kaʿba) and does not approach his wife for sexual relations (by words or deeds) nor commits sins (while performing Hajj), he will come out (as sinless) as he was when delivered by his mother.”
(B1820 al-Bukhari, al-Muhsar, 10)

Abu Hurayra (ra) reported that the Messenger of Allah (saw)
said, “… The reward of performance of the Hajj that is accepted by Allah is nothing except Paradise.”
(B1773 al-Bukhari, al-ʿUmra, 1)

According to ʿAbd Allah (b. ʿUmar) the Messenger of Allah (saw)
said, “Islam is founded on five pillars: Testifying that there is no god but Allah, that Muhammad is His servant and messenger, and the performance of the ritual prayer, giving the alms tax (zakāt), the Hajj to the House (Kaʿba) and the fast during the month of Ramadan.”
(M113 Muslim, al-Iman, 21)

It was approximately between the twenty-second and twentieth century Before the Common Era. At that time, the Prophet Abraham lived in Canaan (Palestine).[1607] By the command of his Lord, he took his wife Hagar and their son, who was a suckling infant, to Mecca. After leaving them near a place where later they were going to build the Kaʿba, he prayed to Allah to “make people’s hearts turn to them, and provide them with produce,” and departed from there.[1608] After a while a group of people from the tribe of Jurhum settled near Mecca and began living as neighbors to Hagar and her son Ismaʿil. They developed good relations in a short time. Many years passed, and Abraham returned to Mecca. He told his son, Ismaʿil, that Allah, the Exalted, had ordered him to build a house there and asked his son to help him in this regard and Ismaʿil immediately accepted this proposal. Father and son started laying down the foundations of the Kaʿba at the location that was indicated to them by their Lord. Ismaʿil carried stones, and Abraham began to construct the building; and they prayed to Allah together to accept their service.[1609]

Allah, the Sublime, informed Abraham about the place where the Kaʿba should be built and ordered him to keep His house clean for those who circumambulate, perform ritual prayer, bow down, and prostrate. He commanded Abraham to proclaim the Hajj to all people. They should come either on foot or by camel. They would obtain beneﬁts and, on certain days, mention Allah’s name when they sacrificed animals that Allah (swt) had provided for them.[1610] As our Lord, the Exalted, stated, “The first house [of worship] to be established for people was the one at Mecca. It is a blessed place; a source of guidance for all people; there are clear signs in it; it is the place where Abraham stood to pray; whoever enters it is safe.”[1611] Based on these verses in the Holy Qurʾan, it is claimed that the Kaʿba was there before Abraham and that it may be traced back to Adam, but for some reason or another it was destroyed and forgotten.[1612] According to this view, Abraham reconstructed the Kaʿba on its exact spot, on its old foundations. The Holy Qurʾan informs us that the Kaʿba was built by Abraham and Ismaʿil. It was prepared for acts of worship, such as the Hajj, performance of ritual prayer, spiritual retreat (iʿtiqāf); and people were invited by Abraham to perform the Hajj. Thus, the performance of the Hajj was begun by Abraham. The Ḥanīf religion of Abraham based on a monotheistic conception of Allah and the acts of worship prescribed by this religion continued to be observed for a while. However, the tribe of Khuzaʿa of Yemenite Bedouins came to Mecca and pushed members of the Jurhum tribe away. They kept the Kaʿba under their control for five centuries and during this period paganism spread. It was during the time of Qusay b. Kilab, the fifth generation grandfather of the Prophet (saw), that the protection of the Kaʿba was assumed again by the descendants of Ismaʿil.[1613] Before the emergence of Islam, circumambulating the Kaʿba, performing the minor pilgrimage (ʿUmra), vigils on the Plain of ʿArafat and Muzdalifa, animal sacrifice, and some other customs were maintained mixed with certain pagan customs.[1614] Hajj as an act of worship had been performed during the period of ignorance, but it was mixed with unauthentic elements.[1615] Almost all specific duties were mixed with pagan rites; and statues of idols were placed in many places in which the Hajj was performed, for example, primarily inside the Kaʿba and on the hills of Safa and Marwa.[1616] When they performed the circumambulation, going back and forth, between the hills of Safa and Marwa, they would say, “I respond to Your call, O Allah! You have no partners with you. You have only one partner with you. And it belongs to you. You are the Lord of it and whatever it possesses.”[1617] It is reported even that the Ansar, used to wear their iḥrām (garment symbolizing ritual purity) for their own idol, named “Tāghiya Manāt,” and used to address it, saying, “I respond to your call” (Talbiya). And it is known that they rejected going between (saʿy) the hills of Safa and Marwa because idols were erected there against their own idol. After they accepted Islam, some of the Ansar described this custom to the Prophet; and Allah (swt) revealed the verse stating, “Verily! Safa and Marwa are among the symbols of Allah.”[1618] Moreover, they were informed that the customs of the period of ignorance were eliminated and the Holy Qurʾan confirmed that going between the hills of Safa and Marwa was included in the rites of the Hajj.[1619]

The customs that might reflect pagan customs continued until the year eight or nine after Hijra, which was the time when the Hajj was prescribed and polytheists were banned from the sacred places. By that year the polytheists were prohibited from entering al-Masjid al-Haram (the Sacred Mosque) and circumambulating it naked.[1620] After the conquest of Mecca, al-Masjid al-Haram was cleansed of the statues of idols in and around the Kaʿba, and of all other polytheistic elements which were added to the rites of Hajj after the time of Abraham and were not a part of its original form.[1621] When the Hajj was prescribed, the relevant rules of the Hajj were revealed in verses in the Noble Qurʾan[1622] and were taught through the practice of the Prophet.

Although performing the Hajj was prescribed before the conquest of Mecca, because Muslims did not have good relations with polytheists in Mecca, they were only able to perform the Hajj after the conquest of Mecca. In the year following the conquest of Mecca, Abu Bakr was appointed as the “administrator of the Hajj”[1623] and ʿAli (ra) was given the responsibility to announce its various rules,[1624] such as that no polytheist could enter al-Masjid al-Haram,[1625] and that neither a man nor a woman could circumambulate the Kaʿba naked.[1626] The Hajj that the Prophet (saw) performed during the last year of his life, in the year ten after the Hijra is called “the Farewell Pilgrimage.” After the Noble Messenger, the Muslim administrators either performed the Hajj themselves or they appointed an official to make sure that groups of pilgrims performed their Hajj properly and in security.[1627] The Hajj journey takes place according to the Hijri calendar. In the past it was possible that the pilgrim could begin his journey in the month of Shawwal and spend the month of Dhu al-Qada and the first ten days of the month of Dhu al-Hijja in completing the Hajj. However, in modern times, thanks to advancements in ways of transportation, one could start this journey towards the end of the month of Dhu al-Qada and complete the Hajj during the first ten days of the month of Dhu al-Hijja. Since the days of ʿArafa, the vigil at Mount ʿArafat and the Eid of Sacrifice are “counted and determined,”[1628] and Hajj may only be performed once a year.

The worship of the Hajj was made obligatory by Allah, the Exalted, in the Qurʾanic verse, “Hajj to the House is a duty owed to Allah by people who are able to undertake it.”[1629] When this verse was revealed, the Messenger of Allah (saw) delivered a sermon to his Companions (ra) and said, “O people! Hajj is made obligatory upon you, so perform Hajj!” Having heard this, al-Aqraʿ b. Habis of the tribe of Tamim said, “Do we have to perform it every year, O Messenger of Allah?” The Messenger of Allah (saw) kept silent for a while, and al-Aqraʿ (ra) repeated his question three times. Then he said, “If I say yes, you would have to perform the Hajj (every year) and you could not afford it! Indeed, performing the Hajj is obligatory only once in a lifetime. More than once is supererogatory.” Then he warned them saying: “Whenever I leave you (free), leave me (free). The previous communities were destroyed only because they asked too many questions and because they disagreed with their prophet, not for anything else. When I ask you to do something, try your best to fulfill it! When I prohibit something for you, quit it immediately!” After this conversation, Allah (swt) revealed[1630] the following verse: “You who believe, do not ask about matters which, if made known to you, might make things difficult for you.”[1631]

The Qurʾanic verse, “Hajj to the House is a duty owed to Allah by people who are able to undertake it,”[1632] implies that anyone who wants to take the journey to perform Hajj must have all the required means and the external conditions must be suitable to accomplish the journey. This verse also carries an indirect warning to Muslims to make all the necessary preparations to facilitate the fulfillment of the performance of Hajj. It puts a responsibility on Muslims to take the relevant precautions. The same point was indicated by the Messenger of Allah (saw) when he was asked, “What are the conditions that require people to perform the Hajj?” He answered by saying, “The conditions regarding food and mount.” Thus he confirmed that if these conditions were met, one had the obligation to perform the Hajj.[1633] Furthermore, the Noble Messenger encouraged people to hasten to perform the Hajj, saying, “Whoever intends to perform Hajj let him hasten to do so, for he may fall sick, lose his mount, or be faced with some need (preventing him to perform it).”[1634] There are even certain sayings of the Prophet (saw) condemning a person if he does not attempt to perform the Hajj if he has the mount, the food required to do it, and if there is no external impediment, such as another urgent issue, an unjust governor prohibiting this journey or a health problem. The Messenger of Allah (saw) said of such a person, “Let him die either as a Jew or a Christian!”[1635] There are similar sayings reported of ʿUmar (ra) emphasizing the importance of this act of worship. All these confirm that the Hajj to Mecca is an act of worship distinguishing Islam from other religions and symbolizes the unity of the Muslims. Altogether, these kinds of sayings seem to have been said to encourage the performance of the Hajj. Experts on hadiths, however, considered these reports as weak according to the technical criteria for the reliability of the ḥadīths.

The Messenger of Allah (saw) informed his Companions that the performance of the Hajj was obligatory and he clarified for them what to do when one cannot perform this act of worship. Indeed, during his “Farewell Pilgrimage,” a woman came to the Prophet (saw) and asked him if she could perform the Hajj on behalf of her father, an old man, who could not even mount a camel. The Messenger of Allah (saw) answered, “Yes” (agreeing that she could perform the Hajj on behalf of her father).[1636] Similarly, another woman asked the Prophet (saw) whether she could perform the Hajj on behalf of her mother, who had passed away without performing the Hajj. Our Prophet, again, said “Yes.”[1637] In the famous Ḥadīth of Jibril, in which the meaning of Islam was explained, and in the ḥadīth in which it was explained that Islam was built on five pillars the Prophet (saw) said it was necessary, along with other acts of worship, “to perform Hajj to the House of Allah, if one can afford it.”[1638] Just as the Messenger of Allah (saw) declared the Hajj to be one of the fundamental acts of worship in Islam, he also indicated that performing the Hajj, if carried out properly, could purify a Muslim from his sins: “Whoever performs the pilgrimage (Hajj) to this house (Kaʿba) and does not approach his wife for sexual relations (by words or deeds), nor commits sins (while performing Hajj), he will come out (as sinless) as he was when delivered by his mother;”[1639] and “The pilgrims performing the pilgrimage (Hajj) and lesser pilgrimage (ʿUmra) are delegations of Allah (wafd Allāh). If they call upon Him, He will answer them; and if they ask for His forgiveness, He will forgive them.”[1640] The Messenger of Allah (saw) honored those who went to perform the Hajj by describing them as a “delegation of Allah.” The Messenger of Allah (saw) gave the good tidings to believers that the reward of an accepted performance of the Hajj was Paradise. He said, “Combine the pilgrimage (Hajj) and the lesser pilgrimage (ʿUmra) one after the other; for these two remove poverty and sins just as the bellows removes filth from iron, gold, and silver. And there is no reward for an accepted Hajj other than Paradise.”[1641] The Prophet (saw) explained the virtue of Hajj and encouraged people to perform this act of worship. When he was asked, “Which of the deeds is the best?” he first said, “To believe in Allah and His Messenger.” He was then asked, “Which is the next in goodness?” and he replied, “To participate in jiḥād in Allah’s cause.” He was then asked, “Which is the next?” and he said, “Performance of a Hajj which is accepted.”[1642] Hence, the Messenger of Allah (saw) mentioned Hajj together with the act of jihād. In this regard, our mother ʿAʾisha (ra) asked the Prophet (saw), “O Messenger of Allah! Can’t we, women, go out with you to make jihād?” The Prophet (saw) answered this question by saying, “The best and the most beautiful jihād of yours is to perform a Hajj, an accepted Hajj.” Taking heed of this answer, ʿAʾisha (ra) said, “I have never neglected performing a Hajj since I heard these words from the Messenger of Allah.”[1643] The Prophet (saw) was also known to have said, “Jihād of the elderly, the young, the weak, and women, is Hajj and ʿUmra.”[1644] When some people asked him whether women were required to do this, he answered, “Performance of Hajj is such a great jihād.”[1645] The Hajj is an act of worship that requires certain physical conditions as well as certain material conditions. It has material, spiritual, worldly and other-worldly, individual and social dimensions. In the performance of Hajj, the spatial as well as the element is indispensable critical. Hajj fortifies the fundamental Islamic beliefs, such as belief in Allah, the prophets, and the life in the Hereafter, and helps Muslims to assume and implement moral virtues such as taqwā (consciousness of Allah), respect, patience, love, sense of brotherhood, altruism, and generosity.

The Hajj, as an act of worship, includes a series of highly focused acts and rituals of obedience, such as wearing the iḥrām, ritual prayer, recitation of Talbiya (affirming one’s submission to the divine command), recitation of certain litanies, pausing (waqfa, the “vigil” at ʿArafat), supplication for forgiveness, circumambulation, patience, certain prohibitions, sacrifice (sacrificing an animal) and giving alms. Because Hajj can be performed only at a certain time and at a certain space, it helps Muslims to acquire a consciousness of time and space, and an understanding that everything in the world is realized according to an order. Accordingly, the Hajj is not simply an act of worship that begins and ends within the period of a month. The Hajj is one of the important acts of worship that can strengthen the spiritual dimension of Muslims, support their morale, and increase their sense of honor and their consciousness of responsibility. It can also encourage them to collaborate with each other. In such a blessed climate, the Muslims find the opportunity to exchange their mutual love, their knowledge, experience, and culture; and they benefit from each other. Thus, after meeting in such a blessed time and in such a sacred place, they become cleansed of their sins and return pure to their homeland.

[1607] TB1/150 al-Tabari, Taʾrikh, I, 150.

[1608] Al-Baqara, 2: 126; Ibrahim, 14: 37.

[1609] B3364 al-Bukhari, al-Anbiyaʾ, 9; al-Baqara, 2: 127.

[1610] Al-Hajj, 22: 26-28.

[1611] Al ʿImran, 3: 96-97.

[1612] US1/77 Ibn Sayyid al-Nas, ʿUyun al-athar, I, 77.

[1613] İK1/60 Ibn Kathir, al-Sira, I, 60.

[1614] M2954 Muslim, al-Hajj, 151; M2955 Muslim, al-Hajj, 152; D1910 Abu Da’ud, al-Manasik, 57; İ.

[1615] İK1/60 Ibn Kathir, al-Sira, I, 61; HS1/203 Ibn Hisham, al-Sira, I, 203.

[1616] B1643 al-Bukhari, al-Hajj, 79; M3081 Muslim, al-Hajj, 261.

[1617] M2815 Muslim, al-Hajj, 22.

[1618] Al-Baqara, 2: 158.

[1619] B1643 al-Bukhari, al-Hajj, 79; M3081 Muslim, al-Hajj, 261.

[1620] B4655 al-Bukhari, al-Tafsir, (al-Tawba) 2.

[1621] D2030 Abu Da’ud, al-Manasik, 93.

[1622] al-Tawba, 9: 28.

[1623] B1622 al-Bukhari, al-Hajj, 67.

[1624] T3092 al-Tirmidhi, Tafsir al-Qur’an 9.

[1625] al-Tawba, 9: 28.

[1626] B4655 al-Bukhari, al-Tafsir, (al-Tawba) 2.

[1627] “Hac,” DİA, XIV, 388, 399.

[1628] Al-Baqara, 2: 203; al-Hajj, 22: 28.

[1629] Al ʿImran, 3: 97.

[1630] M3257 Muslim, al-Hajj, 412; T814 al-Tirmidhi, al-Hajj, 5; N2621 al-Nasaʾi, Manasik al-hajj, 1; HM2642 Ibn Hanbal, I, 291.

[1631] Al-Maʾida, 5: 101.

[1632] Al ʿImran, 3: 97.

[1633] T813 al-Tirmidhi, al-Hajj, 4; IM2896 Ibn Maja, al-Manasik, 6.

[1634] IM2883 Ibn Maja, al-Manasik, 1; D1732 Abu Da’ud, al-Manasik, 5.

[1635] T812 al-Tirmidhi, al-Hajj, 3; DM1818 al-Darimi, al-Manasik, 2.

[1636] B1513 al-Bukhari, al-Hajj, 1.

[1637] B7315 al-Bukhari, al-İ’tisâm, 12.

[1638] B8 al-Bukhari, al-Iman, 2; M93 Muslim, al-Iman, 1.

[1639] B1820 al-Bukhari, al-Muhsar, 10.

[1640] IM2892 Ibn Maja, al-Manasik, 5; N2626 al-Nasaʾi, Manasik al-hajj, 4.

[1641] T810 al-Tirmidhi, al-Hajj, 2; N2632 al-Nasaʾi, Manasik al-hajj, 6.

[1642] B1519 al-Bukhari, al-Hajj, 4.

[1643] B1861 al-Bukhari, Jawaz al-sayd, 26.

[1644] N2627 al-Nasaʾi, Manasik al-hajj, 4.

[1645] B2876 al-Bukhari, al-Jihad, 62.

PERFORMING THE PILGRIMAGE (HAJJ):

HAJJ IS THE VIGIL AT ʿARAFAT

عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَعْمُرَ قَالَ:

...فَقَالَ رَسُولَ اللَّهِ s: “الْحَجُّ عَرَفَةُ...”

According to ʿAbd al-Rahman b. Yaʿmur (ra), the Messenger of Allah (saw)
said, “Pilgrimage (Hajj) is (the vigil at) ʿArafat.”
(N3019 al-Nasaʾi, Manasik al-hajj, 203; T889 al-Tirmidhi, al-Hajj, 57)

عَنْ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ بْنِ كَرِيزٍ أَنَّ رَسُولَ اللَّهِ s قَالَ: “أَفْضَلُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ.”

عَنْ عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللَّهِ s:

“إِنَّمَا جُعِلَ الطَّوَافُ بِالْبَيْتِ وَبَيْنَ الصَّفَا وَالْمَرْوَةِ وَرَمْيُ الْجِمَارِ لِإِقَامَةِ ذِكْرِ اللَّهِ.”

عَنْ سَهْلِ بْنِ سَعْدٍ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مَا مِنْ مُسْلِمٍ يُلَبِّى إِلاَّ لَبَّى مَنْ عَنْ يَمِينِهِ وَ شِمَالِهِ مِنْ حَجَرٍ أَوْ شَجَرٍ أَوْ مَدَرٍ حَتَّى تَنْقَطِعَ الْأَرْضُ مِنْ هَهُنَا وَهَهُنَا.”

According to Talha b. ʿUbayd Allah b. Kariz (ra), the Messenger of Allah (saw) said, “The best supplication is the one made on the day of ʿArafat.”
(MU951 al-Muwattaʾ, al-Hajj, 81)

According to ʿAʾisha (ra), the Messenger of Allah (saw) said, “Going round the House (the Kaʿba), running between the hills of Safa and Marwa and stoning Satan are meant (not for talking about worldly affaires or for doing them heedlessly but) for the remembrance of Allah.”
(D1888 Abu Da’ud, al-Manasik, 50; T902 al-Tirmidhi, al-Hajj, 64)

Sahl b. Saʿd narrated (ra) that the Messenger of Allah (saw)
said, “There is no Muslim who recites the Talbiya (the prayer affirming one’s submission to the divine command) except that - on his right and left, until the end of the land, from here to there - the rocks, or trees, or mud recites the Talbiya.”
(T828 al-Tirmidhi, al-Hajj, 14; IM2921 Ibn Maja, al-Manasik, 15)

The Arabic word “ḥajj,” used to designate the pilgrimage, originally meant “to overcome by argument,” and indicates turning one’s attention to Allah (swt), to seek to please Him, and to orient oneself towards Him by turning towards the Kaʿba. The Hajj causes one to turn towards Allah and achieve spiritual elevation. The believer, who turns toward Allah with all his being, considers visiting His house as a great spiritual experience. Indeed, Allah declared that certain religious duties, spaces, and actions have a symbolic value, and respecting these symbols is a result of the fear and consciousness of Allah and the consciousness located in the hearts of people.[1646] The believer, who intends to perform the Hajj, responding to the call of the Prophet Abraham,[1647] wants to actually be present in front of the Kaʿba, to which he orients himself from afar five times a day in order to perform the daily ritual prayers. He prepares his material goods, sustenance for his journey, and his spiritual nourishment and sets out on the journey.[1648] With regard to intention, it is a journey to Allah (swt); with regard to space, it is a journey to the sacred region where Allah’s house is located; and with regard to time, it is a journey, on the one hand, to the past – to the time of the prophets Abraham and Muhammad (saw)– and, on the other, to the impending future. All of this can occur during the performance of the Hajj.

The Miqāt is the place where one enters into the prescribed state of ritual purity in order to have the divine meeting. The Arabic term “miqāt,“ which means the designated time, the time to meet, or as it used in daily jargon, the time and place of rendezvous, refers to the place and the time to begin to perform the Hajj. When the person affirms his or her intention to perform the Hajj standing at the place where the Miqāt is, in other words, at the stated place designated by the Prophet,[1649] his or her performance of Hajj begins.

It is said that the person who comes to the stated place on time (Miqāt) feels like Moses, who was about to go up Mount Sinai to speak with Allah.[1650] The questions are many. Why is this person meeting Allah? How, where, and to what degree will he experience His mercy and sublimity? Will Allah approve of him and his performance of the Hajj? Will this truly be a divine meeting for him? The stated place for this person is the place of iḥrām. The term “iḥrām” (the state of ritual purity) means to make certain things, which are lawful at ordinary times and places, forbidden according to the prohibitions set by the Messenger of Allah (saw). Those designated things become forbidden when one affirms the intention to perform the Hajj at the stated place. Their forbidden status lasts until a pilgrim removes the iḥrām clothing, which are garments worn by Muslims during the Hajj. Women may wear their regular clothing when they are in the state of iḥrām, but men have to wear two white unhemmed sheets, which are named “izār” and “ridāʾ,” to indicate their iḥrām condition. Men cannot wear clothes, such as shirts, turbans, baggy trousers, bathrobes, or light thin-soled boots.[1651]

Certainly, the status of iḥrām does not simply mean to wear two white cloths, but rather to wear the cloth of taqwā. Those who arrive in Mecca to perform the Hajj remove their worldly clothing which indicates their social and economic status, their uniforms which indicate their position and rank, all the items which indicate their tastes, cultures, and characters (such as jewelry and make up). They put on these two simple white unhemmed sheets which symbolize that all human beings are equal before Allah (swt). Iḥrām designates that, for Allah, possessions, wealth, material goods and gadgets, count for nothing; and all Muslims are brothers and sisters in this sacred place. There is no sign indicating that somebody is more privileged or more valuable than anyone else. At this point, worldly clothes, fashionable clothes which cover up personalities, are removed and “the clothes of fear of Allah” are put on instead. In this sacred journey that began at the stated place (Miqāt), the only garment that merits wearing in this sacred place is the ‘the cloth of taqwā, in other words, the consciousness of Allah and the consciousness of responsibility that results from being a human being.[1652]

Allah the Almighty says in the Holy Qurʾan, “The Hajj is performed in the well-known months; so whoever determines the performance of the Hajj therein, there shall be neither intercourse nor fornication nor quarrelling amongst one another.”[1653] Accordingly, any lustful behavior, including profane language, all kinds of sinful acts, bad or shameful behavior, fighting, quarrelling or harshly debating with others, and cursing other people, all of these are forbidden. Moreover, the Prophet (saw) gave good tidings for those who performed their Hajj by observing these prohibitions,[1654] “Whoever performs the pilgrimage (Hajj) to this house (Kaʿba) and does not approach his wife for sexual relations (by words or deeds) nor commits sins (while performing Hajj), he will come out (as sinless) as he was when delivered by his mother.”[1655] Prohibitions regarding iḥrām concern not only human relations but everything from animate or inanimate. All animals, all vegetables, and even all of nature and the environment granted by Allah (swt) to believers are sacrosanct at this time and place. According to Allah’s command to his Prophet, “It is not allowed to uproot its shrubs or to cut its trees, or to chase (or disturb) its game animals, or to pick up its fallen items except by a person who would announce publicly the found item to find its owner.”[1656] The Arabic term ‘“ḥaram” (sacred), which is used to designate the Kaʿba and its vicinity, indicates that everything including all kinds of acts in that area are done according to Allah’s specific commands and prohibitions. Everything in that area, trees, vegetables, animals, and especially human beings are under divine protection and are sacrosanct.

The pilgrim in the state of iḥrām, when he or she recites the words, “Labbayk, allahumma labbayk,” feels as if he or she is in the presence of the Lord. Following the example of the Messenger of Allah (saw), the pilgrim says, “I respond to Your call, O Allah, I respond to Your call, and I am obedient to Your orders, You have no partner, I respond to Your call. All the praises and blessings are for You, all the sovereignty is for You. And You have no partners with You.”[1657] These words mean that, “I heard Your call, obeyed Your order, came to Your presence, and I am at Your service with all my sincere being.” The pilgrim is expected to try to reflect these feelings in his attitude and behavior. This is what is known as “talbiya” (affirming one’s submission to the divine command), and it is the common watchword for all Muslim pilgrims.

These words are a shared anthem and a common watchword uttered by millions of Muslim who come to Mecca from around the world, whose colors, languages, countries, and cultures are diverse but whose purpose is one. These words are reflected in this sacred climate throughout the period of the Hajj. When a Muslim recites the talbiya, he knows that everything on earth, on his right or left, either a stone, or a tree or soil, simply everything recites it along with him.[1658]

By reciting the talbiya, the pilgrim expresses his positive response to the call of Abraham and loudly testifies that he submits himself unconditionally and without any apprehension to Allah. By saying, “I respond to Your call my Lord, and I am obedient to Your orders,” he does whatever he was commanded to do, and he avoids unlawful acts under the condition of iḥrām. He even stops doing certain things that are lawful under normal conditions.

A Muslim literally recites the talbiya during his performance of Hajj at certain times and places; but after the end of the performance of the Hajj he continues expressing it by his daily conduct and by his heart. With regard to all kinds of divine commands that would rejuvenate him, he always acts as if he were saying, “I totally submit to your command, O Allah!” Regarding the performance of ritual prayers, fasting, giving the alms tax, honesty, reliability, justice, sincerity … for all these, he simply says, “I respond to Your call, O Allah, I totally submit to your command!” The pilgrim, who passed through the stated place (Miqāt), who wore the iḥrām, and who observed the relevant prohibitions completely, arrives at “the Sacred House, which Allah made a means of support for people.”[1659] In fact, “there are clear signs in it; it is the place where Abraham stood to pray; whoever enters it is safe.”[1660] Arriving at the Kaʿba represents the reunion, that is, the meeting with Allah.

The Kaʿba is the center of all the places where the worship of Hajj is performed. Although Allah (swt) is independent of time and space, our Lord honored the Kaʿba by describing it as “My house,”[1661] and declared its vicinity as a sacred area, where specific prohibitions are in effect.

In addition to its being the first place of worship on earth,[1662] the Kaʿba has special importance regarding the fulfillment of certain conditions concerning the ritual prayer and Hajj. Just as turning towards the Kaʿba is one of the conditions of the ritual prayer, the circumambulation, which is one of the essential conditions of the worship of the Hajj and the ‘Umra, may be performed only around the Kaʿba. Furthermore, the Kaʿba has a symbolic, unifying, integrating meaning, such that it brings all Muslims to a common point, and it is their common and shared direction.

It is reported that the Messenger of Allah (saw) said the following when he was circumambulating the Kaʿba: “How good you are and how good your fragrance is; how great you are and how great your sanctity is! But by the One in Whose Hand is the soul of Muhammad, the sanctity of the believer with his blood and his wealth is greater in the sight of Allah than your sanctity!”[1663]

This ḥadīth demonstrates that a believer is as respectable as the Kaʿba. Just as the Kaʿba is sacred and inviolable, so is the status of the believer. Those who go to the Kaʿba to strengthen their hearts must know that the first and the most fundamental condition in this regard is to respect their brothers and sisters in religion, and not to violate their ritual status.

One of the essential requirements of the Hajj is circumambulation, that is, to walk around the sublime Kaʿba seven times. Circumambulation is like the ritual prayer in some sense. During circumambulation the pilgrim should have the consciousness of being in the presence of Allah (swt) and should behave accordingly in a respectful manner. According to the statement of the Messenger of Allah (saw), “Circumambulation (ṭawāf) around the House is similar to ritual prayer except that you may speak during it. So whoever speaks in it then let him not say anything but good things.”[1664] Just as Abraham and Ismaʿil constructed the Kaʿba while turning around it, the pilgrim should construct the house of his heart while circumambulating the Kaʿba. The Kaʿba is the house of Allah, and the place that Allah looks at is the heart of the believer. The pilgrim looks constantly at the Kaʿba and enjoys its sublimity while Allah looks at the heart of His servant and is concerned with His servant’s heart. As the Prophet (saw) so eloquently put it, “Verily, Allah does not look at your physical appearances and your wealth but He looks at your hearts and your deeds.”[1665] Except for the ritual prayers performed in congregation, the worship of circumambulation continues all day. Indeed, the Messenger of Allah (saw) commanded that no one should prevent people from circumambulating the Kaʿba and performing ritual prayers there during day or night.[1666]

The fact that, when people circumambulate the Kaʿba, during the first three circumambulations (shawt), they walk in an imposing manner (ramal) and that, when they wear the iḥrām garment, they keep their right shoulder uncovered (iḍtiba) were indeed adopted as demonstrations of power and strength against the Meccan pagans by the early Muslims. When the Muslims of Mecca emigrated to Medina, the climate of Medina badly affected their health and many of them became weak. After seven years, they came to Mecca for an ‘Umra for ten days and the Meccan people noticed their poor bodily condition. It was then that the Prophet (saw) commanded his Companions (ra) to show their strength against the pagans; thus, when they walked on the side where the pagans were sitting, they would walk in such a way that they appeared strong and powerful.[1667] According to Ibn ʿAbbas (ra), the walk in an imposing manner (ramal) during the circumambulation, which was adopted as a show of strength against the members of the tribe of Quraysh, acquired the status of the Sunna of the Prophet (saw) when he did it during the first three circumambulations during his Farewell Pilgrimage.[1668] In fact, after the Prophet (saw), ʿUmar (ra) even once questioned why they kept doing it by saying, “Why do we continue to walk in an imposing manner (ramal)? We adopted it because we wanted to show our strength before the pagans, and now Allah has destroyed them.” But then ʿUmar (ra) added, “(Nevertheless), the Prophet (saw) did that, and we do not want to discard it.”[1669]

Al-Ḥajar al-Aswad (the Black Stone) has a symbolic value indicating the renewal of our testament with our Lord in addition to its practical use to show the point where to begin the circumambulation. There are many reports about the origin, history, nature, and spiritual value of the Black Stone, some of which may be understood symbolically. According to the majority of these reports, the Black Stone was brought down from Paradise, and it was whiter than milk, but it turned black because of the sins of human beings.[1670] It is reported that Allah (swt) will take the Black Stone back on the Day of Judgement before the whole of humankind and it will have two eyes to see, a tongue to speak, and willl testify to those who touched (istalama) it.[1671] According to some other reports, touching the Black Stone is described as fulfilling one’s promise to Allah (swt) and like shaking hands with the Most Compassionate (al-Rahman).[1672] This time, the believer renews and strengthens his promise to Allah in the realm of spirits to be a good servant,[1673] and his testament of faith, which he implements in his deeds upon greeting the Black Stone in the House of Allah. The important thing, in this context, is not the Stone itself, but the symbolic meaning of touching it, and the exemplary behavior of the Prophet. It is well known that the Prophet (saw) would kiss[1674] the Black Stone, if it was possible. If not, he would greet it by pointing at it with his walking stick and would begin to circumambulate the Kaʿba.[1675] At one point he cautioned ʿUmar (ra), who was a powerful man, against disturbing the weaker people when he tried to kiss the Black Stone. He advised that if the Black Stone was available, he should touch it, otherwise he should start circumambulating by simply reciting the takbīr and tahlīl.[1676] Indeed, once ʿUmar (ra) addressed the Black Stone saying, “I know you are a stone. You can neither harm, nor give benefit! If I did not see the Messenger of Allah (saw) touching you, I would not touch you with my hand.” Then he greeted it by touching it.[1677] Other Companions (ra) used to say when greeting the Black Stone, “O Allah! I have faith in You, and I acknowledge the truth of the Sunna of Your Prophet.”[1678]

After circumambulating the Kaʿba, one should perform a ritual prayer with two rakʿas. Once ʿUmar (ra) said to the Prophet (saw), “O Messenger of Allah! How good it would be if you adopted the Station of Abraham (Maqām Ibrāhīm) as a place to perform a ritual prayer and we could follow you afterwards.”[1679] Then Allah, the Exalted, revealed the following Qurʾanic verse, and a ritual prayer was recommended, “Take the spot where Abraham stood as your place of prayer!”[1680] The Stone that is located in front of the door of the Kaʿba within a few meters is called the Station of Abraham. It is considered to be the stone which Abraham used as scaffold when he and Ihmaʿil constructed the Kaʿba, or the stone on which Abraham climbed and called people to come for Hajj. Remembering this event, our Master the Prophet (saw) used to perform a ritual prayer at the Station of Abraham (Maqam Ibrahim), located between him and the Kaʿba, and he would recite the Qurʾanic Suras al-Kafirun (109) and al-Ikhlas (112), which emphasize the unity of Allah.[1681] Safa and Marwa, which are two small hills full of steep huge rocks comparable to those on many huge mountains, where saʿy (going back and forth) is performed, are described in the Holy Qurʾan as “shaʿāʾir Allāh” (i.e., “symbols of Allah(‘s religion).[1682] The term “saʿy” literally means, to run, to walk fast and in a strong manner. In the religious terminology of the Hajj and ‘Umra, it consists of walking between the hills of Safa and Marwa. One who does the saʿy starts from Safa, which is located to the eastern side of the Kaʿba. One goes four times from Safa to Marwa and goes three times back from Marwa to Safa. Doing saʿy is traced back to Hagar, who was brought here with her little baby to the place where the Kaʿba was going to be constructed later on. When they were out of water and food, Hagar ran between these two hills to search of water for her suckling baby Ismaʿil. Hagar ran right and left to find water for her baby out of her love and mercy. She went back and forth between these two hills looking around with the hope of seeing anybody who might give them water. When she went down to the valley between the two hills, she ran. This search for water continued until the divine will offered them the Zamzam water gushing out near where the Kaʿba would later be constructed.[1683] This place, which is indicated today by beams with green lights and where pilgrims pass through running, is the place where Hagar ran.

Saʿy is an act of search, just like the search of our mother Hagar for the water to insure her life and life of her only son in the hot sun. There the pilgrim who assumes the role of Hagar searches seven times, with concern and excitement, for the water of meaning, i.e., the water of life that saved Ismaʿil. The pilgrim simply is after a spiritual Zamzam that will satisfy his hunger and thirst and that of of his family and will give rise to good morals, spirituality, knowledge, goodness, truth, and service.

Ibn ʿAbbas (ra) said that the Messenger of Allah (saw) circumambulated the House and performed saʿy between Safa and Marwa whilea running.[1684] Indeed, at each round of saʿy, when people come to the valley between Safa and Marwa (the place which is indicated by green lighted beams), they pass that place with fast and strong steps, which is called harwala. Harwala is a sign of determination and strength in search for the life-saving water.

When the saʿy between Safa and Marwa is completed, those who perform either an ‘Umra or a Hajj shave and thus symbolically sacrifice a piece of their body. This act represents that one may sacrifice not only his hair but also his life when it is needed in the cause of Allah (swt). In the same way, every piece of hair that falls down from his head signifies, in a sense, sins that are being removed and his purification from these sins. The Prophet (saw) supplicated to Allah saying, “O Allah! Be merciful to those who shave their heads!” Some Companions (ra) asked the prophet, “O Messenger of Allah! Pray for those who shorten their hair.” After supplicating three times for those who shave their heads, the Prophet (saw) prayed the fourth time by supplicating, “To those who shorten their hair as well.”[1685] Some of the Companions (ra) shaved all their hair on their heads and some of them shortened their hair.[1686] ʿArafat is identified with the Hajj. After the circumambulation of the Kaʿba and the performance of the saʿy between the hills of Safa and Marwa, all the remaining requirements of the Hajj, beginning with the day of ʿArafat (i.e., the day before the Feast), are performed at ʿArafat, Muzdalifa, and Mina. The term “ʿArafat” is derived from a root that literally means “to know, to understand, to recognize,” and it also means “fragrant. ʿArafat is identified with the Hajj because when the Messenger of Allah (saw) was asked about ʿArafat, he simply said, “Hajj is (the vigil at)ʿArafat.”[1687] One may clarify this close association between the Hajj and ʿArafat by saying that the Hajj is equal to the vigil at ʿArafat because it can linguistically and symbolically be interpreted to mean that the Ḥajj is ʿArafat, i.e., the Hajj is to know, recognize, understand and perceive the truth. The vigil means that to stand in the field of ʿArafat is to know about the resurrection, to know about the waiting that will take place before the Judgement at the high court in the Hereafter, to know dying before death, and to know how to behave oneself before being called to account for this life. Those who comprehend ʿArafat become pilgrims; and those who understand ʿArafat reach spiritual knowledge. ʿArafat is primarily an experience of self-knowledge and self-discovery. In accordance with the saying that the one who knows himself knows his Lord, in a similar way through doing the Hajj one gets to know oneself first and then one gets to know one’s Lord. Just as Yunus Emre put it, “Knowledge is simply to have knowledge, but true knowledge is to know oneself.” Just as those who forget Allah, Allah forgets them and consequently they will be forgotten by Allah in the Hereafter,[1688] but those who know themselves and their Lord at ʿArafat shall be known by Allah as a reward.

At the day of ʿArafat, the most blessed time and the most blessed place are conjoined and there emerges the sacred ambiance of the ʿArafat. Here at ʿArafat the pilgrim is required to make an effort to receive the divine mercy, turning his face to the Kaʿba and his back to the Jabal al-Raḥma (Mountain of Mercy), just as the Messenger of Mercy did. At ʿArafat, the believer truly understands his responsibility and accounts for his actions, by experiencing a kind of representation of the resurrection after death and Judgement for the life spent in this world.

At ʿArafat, people hold a vigil (waqfa). The Arabic term “waqfa,” standing for a vigil, means “to stand” and “to wait.” The vigil (waqfa) at ʿArafat reminds people of the waiting that human beings will do in the presence of Allah on the Day of Judgement. The vigil is a period of emotional waiting between fear and hope at the open area of ʿArafat. It is a conscious act of standing still, an act realized by the believer in the presence of his Lord with faith, steadfastness, and hope. The vigil is a self-examination before one is called to account. It is like hearing a lawsuit in this world before the case is taken to the higher court in the Hereafter. It is a noble act of standing that proves that all Muslims are brothers and sisters. They are united in one religion and one community in line with the community of Prophet Abraham; and they are fully integrated with each other.

The Messenger of Allah (saw) gave a part of his Farewell Sermon before the noon time when he arrived at ʿArafat. The Farewell Sermon is like a declaration of rights for Muslims. On that day, the Prophet (saw) addressed a hundred thousand people, and he declared what his own position was and how the position of the Muslims should be in this world.[1689] Consequently, the Messenger of Allah (saw) performed the noon and the late afternoon ritual prayers at ʿArafat in the Masjid of Namira at the time of the afternoon ritual prayer.[1690] Then he departed from there on his camel to the place of the vigil, Jabal al-Raḥma. There he stationed his camel next to the rocks, and he performed his vigil by turning towards the Kaʿba and praying until sunset.[1691] The vigil at ʿArafat is an unequalled summit in which groups representing Muslims around the world participate. It is a congress in which groups of Muslims from all counties participate. At this congress, hearts get to know each other and spirits abide with each other. At the vigil, there are only the hearts and sincere supplications of countless of people having different shapes, colors, ethnicities, cultures, and countries but having identical beliefs, feelings, worries, wishes, and prayers.

There is not any other day in which Allah (swt) saves more of his servants than the day of ʿArafat. Certainly, Allah boasts to His angels of the pilgrims at ʿArafat, saying to them, “Look at my servants who are clouded by dust!”[1692] “What do they want?”[1693] The Messenger of Allah (saw) said, “The best of prayers is the one said on the day of ʿArafa.”[1694] He also said, “Satan is never seen to be more scorned, contemptible, degraded and angry than on the day of ʿArafat. This is because, on that day he sees that mercy pours down and that Allah forgives grave sins.”[1695]

The last stop of pilgrims at ʿArafat is Mashʿar al-Haram. This is a Hajj station at Muzdalifa between ʿArafat and Mina where some of the rites of Hajj are performed. The Arabic term “mashʿar” means “the place and time of the distinguishing mark (shiʿar) and consciousness.” Pilgrims are expected to reach the expected level of consciousness at that place; the distinguishing mark of the truth. In the Holy Qurʾan, Allah (swt) says, “When you surge down from ʿArafat, remember Allah at the Mashʿar al-Haram.”[1696] The Arabic term “ifāḍa,” which is translated as “surging down,” is literally used to describe the overflowing of a river and the violent flow of flood water. This is how the verse describes the movement of pilgrims. They are flowing in a sense like a flood of human beings with the excitement of fulfilling the vigil at ʿArafat. In the same Qurʾanic verses, Allah reminds the pilgrims to “Remember Him in the way He has indicated to you,”[1697] and commands them to “remembering Allah” for a second time. Hence, we understand that this is a place where pilgrims must remember Allah. Certainly, the vigil at this place, which begins after midnight and continues until the end of the fajr ritual prayer, is one of the most suitable times to remember Allah.

Muzdalifa was made a Hajj station because pilgrims come there together in groups after sunset, and as they approach Mina they supplicate to Allah (swt) altogether.[1698]

After departing from ʿArafat, the Prophet (saw) postponed the performance of the sunset ritual prayer. He performed it right after the time of the ‘isha’ ritual prayer. He rested during the night there. After performing the fajr ritual prayer, he performed his vigil there. Turning towards the Kaʿba, the Messenger of Allah (saw) prayed by reciting the takbīr, tahlīl, and the words of the tawḥīd,[1699] and he declared that all the Muzdalifa area was a place in which to hold a vigil.[1700] On their way the next day, in the area of Muzdalifa, he had Fadl b. ʿAbbas (ra) brought seven pebbles to be thrown at Satan, in their symbolic war against him. He showed the small pebbles to his Companions (ra) and advised them to use small pebbles like them. He reminded them that previous nations were destroyed because of their excess in religion and warned them against following excess in religion.[1701] After leaving Muzdalifa, the pilgrims go to Mina in such a way that the valley of Muhassir is located on their right.[1702] The region of Muhassir is the place where the army of Abraha, who came with an armed force containing elephants to destroy the Kaʿba, was defeated by the pebbles thrown by flocks of birds.[1703] When pilgrims through that place, they should think that “Just as small pebbles made futile the plans of the army of Abraha, the pebbles that they will throw at the Jamarāt (pillars symbolizing Satan) will make futile the plans of the Satan against human beings.”

The Arabic term “mina” means “excessive inclination and desire.” Mina is the place where Allah (swt) tested Abraham’s love for Him. In this test, Abraham was asked to sacrifice his only son, whom he was given when he was old; and Ismaʿil was tested to offer his life in this cause. Abraham told his son about Allah’s revelation to him and asked his opinion about it. Ismaʿil’s answer was short and precise when he said, “My dear father, do what you are ordered to do. If Allah so wills, you shall find me among those who are patient.”[1704] Having heard this answer, Abraham, in the cause of Allah, decided to sacrifice his beloved son and he set out on the road to Mina. He set out on this journey to demonstrate that his love for Allah was more than his love for anything and anyone. Although he was a prophet, he was also a man, a father who had waited almost a century to have a son. Then, Satan appeared before Abraham. Thus, on the one hand, he had the command of Allah, and, on the other hand, he had the misgivings of Satan. However, Abraham’s determination proved stronger and he preferred his love of Allah, the eternal Love. So, he threw stones at Satan many times to get rid of him and today, at the same place, pilgrims throw pebbles at Satan, replicating this incident. Finally, both father and son submitted themselves to the command of Allah (swt) and passed a very difficult test.[1705] In fact, the test to which Abraham and his son were subjected is not quite different from the test to which we are subject today. However, it is safe to assume that an attitude like that of Abraham in the face of such a test would be quite difficult. In a situation in which our love for things other than Allah is stronger, then we should always remember to beg for Allah’s forgiveness. Indeed, in the Holy Qurʾan people are commanded to ask Allah (swt) for forgiveness.[1706] Thus, having observed this command at Mina and filled the heart with the divine love, the pilgrim prepares for the battle he will carry out against Satan. In his battle against Satan the pilgrim wears his shield of forgiveness and goes to the battle ground throwing pebbles at Satan just as Abraham fought against Satan so many years ago.

To sacrifice animals during the Hajj is seen as a sign of the determination of the pilgrim to get closer to Allah (swt). The animals brought there to be sacrificed are described in the Holy Qurʾan as the “signs of Allah.”[1707] What is important in this context is not the bodies of the sacrificed animals, but the symbolic dimension. This is why Allah told us in the Holy Qurʾan, “It is neither their meat nor their blood that reaches Allah, but your piety.”[1708] The blood of these animals slaughtered for the sake of Allah symbolizes[1709] the removing of sins from the pilgrim; and together with the performance of other rites of Hajj, it symbolizes the “removal of dirt.”[1710] The sacrifice during the Hajj is called “hady” and is an expression of the attitude of the pilgrim whereby he gives up his property for the sake of Allah. Although, while in the state of iḥrām, to cut even wild grass is forbidden, animals are sacrificed as an indication of devotion to Allah on the day of the Feast. Given the fact that, especially in our time, all of the meat of the sacrificed animals is sent to poor Muslim countries, the pilgrim supports and shows solidarity to his Muslim brothers and sisters whom he does not know and this support and solidarity is an insightful dimension of the Hajj.

The sacrifice of animals also signifies for the pilgrim his gratitude to Allah (swt) for being able to complete the duties for the Hajj. When the pilgrim sacrifices an animal, he should consider that this act is a sunna of Abraham.[1711] It is a substitute for sacrificing his most beloved offspring for the sake of Allah. He should think that the property and the offspring that are granted to him by Allah are not impediments in the cause of Allah. To the contrary, they are the means to take him closer to Allah.

The takbīr which is recited on the days of the Feast of Sacrifice is called “tashrīq takbīr.” It is known as “tashrīq” in reference to a tradition of the Jahilliyya. In that period, tashrīq was the tradition of butchering saccrificial animals and drying their meat in the sun by spreading it out on hot rocks. Just as the pilgrims come to perform the Hajj with the provision of taqwā,[1712] they should also take with them the provision of taqwā, when they go back from Mina.

One of the rites which is performed by pilgrims at the Feast of Sacrifice at Mina is “to stone Satan.” This act is performed in three different places which are called “jamarāt,” or “jimar.” And it symbolizes Abraham’s stoning of Satan to ward him off when he tried to stop him. According to traditions, Satan appeared before Abraham, because he was a prophet, and Abraham stoned him for disturbing him as he focused on being in the presence of Allah (swt).[1713] The Messenger of Allah, who said, “Follow what I do regarding the rites of Hajj,”[1714] did actually stone Satan with pebbles and taught this rite to the people as well.

Stoning symbolizes in a sense the fight against Satan. In fact, the pilgrim throws each pebble at his own self, his own lust, and at Satan. He tries to erase all of the different elements, one after the other, namely, the factors which push him to commit errors and sins. Throughout his life the pilgrim is asked to sacrifice in the cause of Allah (swt) and fight Satan from whatever direction he may come and with any means. The pilgrim should remove evil inclinations be they due to pride, arrogance, wealth, possession, position, place, rank, fame, selfishness, youth, beauty, marriage or children. Whatever impediment exists in being a true servant should be removed and one should assume personal responsibility.

The pilgrim throws seven pebbles on the first day at the Jamarāt, and on the following days he throws either forty-nine or seventy pebbles. The number of pebbles is only an indication of multiplicity in a metaphorical sense. The important thing is not the number pebbles, but their spiritual and symbolic meaning. The believer must be quite careful against Satan; if he approaches him hundreds of times, the believer must have hundreds of pebbles to throw at him. Thus, when the pilgrim says, “I take refuge with Allah from Satan the Stoned,” he should be totally aware of the meaning of “istiʿādha” (taking refuge with Allah from the evil that comes from Satan), and not simply utter the words by his tongue. He must make a distinction with whom he takes refuge and from whom he takes refuge. He must be aware of the fact that he takes refuge with the Merciful Allah from Satan the Stoned. If he does not truly understand this but takes symbols and forms as they are, if he does not understand the meaning and the wisdom behind stoning Satan, he is deceived by the feeling that he has stoned Satan out there and that is it! This is because Satan is not something out there, but as the Prophet (saw) put it, “Satan reaches everywhere in the human body as blood reaches in it (i.e., everywhere in one’s body).”[1715] The pilgrim reaches knowledge at ʿArafat, consciousness at Mashʿar, love at Mina, victory at the Jamarāt, fear of Allah (swt) by the gift of sacrifice, and thus achieves taqwā. Throughout the Hajj, the pilgrims experience patience, battle, offering thanks and victory. Thus, finally they celebrate the victory won during the battle against Satan.

In short, the Hajj includes symbolic acts of worship, which are the specific rites of Hajj, such as iḥrām, circumambulation, saʿy, vigil, and stoning Satan (with pebbles). Each and every symbolic act in this context has a definite meaning and dimension which educates the believer and makes him conscious of Allah. As the Prophet (saw) said, all these acts of worship have only one purpose: “Going round the House (the Kaʿba), running between the hills of Safa and Marwa, throwing pebbles at the Jamarāt (pillars) are meant (not for discussing worldly affairs, or doing all these absentmindedly, but) for the remembrance of Allah.”[1716] The last act of worship in the Hajj is the circumambulation visitation. Just like a soldier, who wins the symbolic war against his self, lust, and Satan, comes to his commander and gives the good news about victory, the pilgrim who comes to the Kaʿba, comes to the presence of Allah and reports that he has completed all his duties. At ʿArafat, the pilgrim experiences a scene like the gathering of humanity in the Hereafter and at Mina he demonstrates total submission to Allah (swt) with his life and his property. At the circumambulation visitation, he sincerely expresses once more that he will remain true as a believer and to what he has experienced at the Hajj. He promises once more that he will keep his promise to “be a servant” of Allah, the promise that he made at the time of “Qalu bala” (acknowledgement of Allah’s lordship by human souls before they were created on earth).

By their tongues and hearts, pilgrims enjoy the excitement of successfully fulfilling the duty that they were obliged to do. They thank Allah (swt) sincerely, and they pray that their Hajj will be approved and accepted by Allah. The circumambulation visitation is like the seal of the entire activity of the Hajj, because the Hajj is completed by it. It is the end point of the multi-dimensional program which features, for so many days, acts indicating faith, obedience, submission, moral virtue, and worship—acts that are performed by word and deed. The pilgrim offers his last supplications while circumambulating the Kaʿba with the hope of being purified of his sins, of being pure and innocent “as if he were born anew.”[1717]

Just as the course of life of all mortals comes to an end, the days granted to the pilgrim in this sacred environment come to an end. The circumambulation performed by the pilgrim before returning to his home is called “the Farewell Tawaf.” There is grief in every farewell. The term of being a guest of the Most Compassionate has ended and now it is time to depart from His presence. At that moment the heart of the pilgrim is filled with such thoughts as “Will I find the opportunity to come back to the sublime Kaʿba again?” “Allah granted me the opportunity to visit the Kaʿba in this world, but will I have the opportunity to enter Paradise and see the divine beauty in the Hereafter?” and “Will the symbolic meeting that is realized at the Kaʿba turn into a real and infinite meeting in the Hereafter?” With these reflections and thoughts, the pilgrim says farewell to the Kaʿba between apprehension and hope. He says farewell to the Kaʿba and confirms in his heart that he should keep seeing the House of Allah—which he had been seeing for days by his eyes—by the eyes of his heart throughout the remaining part of his life.

[1646] Al-Hajj, 22: 32.

[1647] Al-Hajj, 22: 27.

[1648] Al-Baqara, 2: 197.

[1649] B1524 al-Bukhari, al-Hajj, 7; M2804 Muslim, al-Hajj, 12.

[1650] Al-Aʿraf, 7: 142, 143, 155.

[1651] B1542 al-Bukhari, al-Hajj, 21; M2791 Muslim, al-Hajj, 1.

[1652] Al-Aʿraf, 7: 26.

[1653] Al-Baqara, 2: 197.

[1654] B1521 al-Bukhari, al-Hajj, 4; M3291 Muslim, al-Hajj, 438.

[1655] B1820 al-Bukhari, al-Muhsar, 10.

[1656] B1833 al-Bukhari, Jawaz al-sayd, 9; M3305 Muslim, al-Hajj, 447.

[1657] B1549 al-Bukhari, al-Hajj, 26; M2811 Muslim, al-Hajj, 19.

[1658] T828 al-Tirmidhi, al-Hajj, 14; IM2921 Ibn Maja, al-Manasik, 15.

[1659] Al-Maʾida, 5: 97.

[1660] Al ʿImran, 3: 97.

[1661] Al-Baqara, 2: 125.

[1662] Al ʿImran, 3: 96.

[1663] IM3932 Ibn Maja, al-Fitan, 2.

[1664] T960 al-Tirmidhi, al-Hajj, 112; DM1880 al-Darimi, al-Manasik, 32.

[1665] M6543 Muslim, al-Birr, 34.

[1666] T868 al-Tirmidhi, al-Hajj, 42; N586 al-Nasaʾi, al-Mawakit, 41.

[1667] B1602 al-Bukhari, al-Hajj, 55; M3059 Muslim, al-Hajj, 240.

[1668] M3055 Muslim, al-Hajj, 237; HM2783 Ibn Hanbal, I, 305.

[1669] B1605 al-Bukhari, al-Hajj, 57.

[1670] T877 al-Tirmidhi, al-Hajj, 49; N2938 al-Nasaʾi, Manasik al-hajj, 145.

[1671] T961 al-Tirmidhi, al-Hajj, 113; IM2944 Ibn Maja, al-Manasik, 27.

[1672] IM2957 Ibn Maja, al-Manasik, 32; MA8899 ʿAbd al-Razzaq, al-Musannaf, V, 34.

[1673] Al-Aʿraf, 7: 172.

[1674] B1611 al-Bukhari, al-Hajj, 60.

[1675] B1607 al-Bukhari, al-Hajj, 48; M3073 Muslim, al-Hajj, 253.

[1676] HM190 Ibn Hanbal, I, 28.

[1677] B1605 al-Bukhari, al-Hajj, 57; M3069 Muslim, al-Hajj, 250.

[1678] MA8898 ʿAbd al-Razzaq, al-Musannaf, V, 33; MSH15792 Ibn Abu Shayba, al-Musannaf, al-Hajj, 503.

[1679] B4483 al-Bukhari, al-Tafsir, (al-Baqara) 9.

[1680] Al-Baqara, 2: 125.

[1681] M2950 Muslim, al-Hajj, 147; T869 al-Tirmidhi, al-Hajj, 43.

[1682] Al-Baqara, 2: 158.

[1683] B3364 al-Bukhari, al-Anbiyaʾ, 9.

[1684] B1649 al-Bukhari, al-Hajj, 80; T863 al-Tirmidhi, al-Hajj, 39.

[1685] B1727 al-Bukhari, al-Hajj, 127.

[1686] B1729 al-Bukhari, al-Hajj, 127.

[1687] T889 al-Tirmidhi, al-Hajj, 57; N3019 al-Nasaʾi, Manasik al-hajj, 203; IM3015 Ibn Maja, al-Manasik, 57.

[1688] Al-Aʿraf, 7: 51; al-Jathiya, 45: 34.

[1689] M2950 Muslim, al-Hajj, 147; D1905 Abu Da’ud, al-Manasik, 56; IM3057 Ibn Maja, al-Manasik, 76.

[1690] D1913 Abu Da’ud, al-Manasik, 56; N656 al-Nasaʾi, al-Adhan, 18.

[1691] M2950 Muslim, al-Hajj, 147.

[1692] HM8033 Ibn Hanbal, II, 306.

[1693] M3288 Muslim, al-Hajj, 436.

[1694] MU951 al-Muwattaʾ, al-Hajj, 81; T3585 al-Tirmidhi, al-Daʿawat, 122.

[1695] MU950 al-Muwattaʾ, al-Hajj, 81.

[1696] Al-Baqara, 2: 198.

[1697] Al-Baqara, 2: 198.

[1698] ŞN8/187, al-Nawawi, Sharh ʿala al-Muslim, VIII, 187; İŞ4/353, Ibn Battal, Sharh, IV, 353.

[1699] M2950 Muslim, al-Hajj, 147.

[1700] M2952 Muslim, al-Hajj, 149; D1935 Abu Da’ud, al-Manasik, 64.

[1701] IM3029 Ibn Maja, al-Manasik, 63; HM3248 Ibn Hanbal, I, 347.

[1702] T885 al-Tirmidhi, al-Hajj, 54; N3055 al-Nasaʾi, Manasik al-hajj, 215.

[1703] FK5/35, al-Munawi, Fayd al-qadir, V, 35.

[1704] Al-Saffat, 37: 102.

[1705] Al-Saffat, 37: 103-107.

[1706] Al-Baqara, 2: 199.

[1707] Al-Hajj, 22: 36.

[1708] Al-Hajj, 22: 37.

[1709] IA24/146 Ibn ʿAbd al-Bar, Tamhid, 24/146.

[1710] Al-Hajj, 22: 29.

[1711] IM3127 Ibn Maja, al-Adahi, 3; HM19498 Ibn Hanbal, IV, 368.

[1712] Al-Baqara, 2: 197.

[1713] HM2795 Ibn Hanbal, I, 306.

[1714] M3137 Muslim, al-Hajj, 310; D1970 Abu Da’ud, al-Manasik, 77.

[1715] B2035 al-Bukhari, al-Iʿtiqaf, 8; M5679 Muslim, al-Salam, 24.

[1716] D1888 Abu Da’ud, al-Manasik, 50; T902 al-Tirmidhi, al-Hajj, 64.

[1717] B1521 al-Bukhari,
al-Hajj, 4.

THE MINOR PILGRIMAGE (ʿUMRA):

RECONSTRUCTION OF THE SPIRITUAL WORLD

عَنْ جَابِرٍ: أَنَّ النَّبيَّ s سُئِلَ عَنِ الْعُمْرَةِ أَوَاجِبَةٌ هِيَ؟ قَالَ: “لاَ وَأَنْ تَعْتَمِرُوا هُوَ أَفْضَلُ.”

According to Jabir (ra), the Prophet (saw) was asked, “Is it obligatory to perform the minor pilgrimage (ʿUmra)?” He said, “No. But if you perform the ‘Umra, it is more virtuous (than quitting it).”
(T931 al-Tirmidhi, al-Hajj, 88)

عَنْ أَبِى هُرَيْرَةَ d: أَنَّ رَسُولَ اللَّهِ s قَالَ:

“الْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا، وَالْحَجُّ الْمَبْرُورُ لَيْسَ لَهُ جَزَاءٌ

إِلاَّ الْجَنَّةُ.”

عَنْ أُمِّ مَعْقِلٍ عَنِ النَّبِيِّ s قَالَ:

“عُمْرَةٌ فِى رَمَضَانَ تَعْدِلُ حَجَّةً.”

عَنْ عُمَرَ أَنَّهُ اسْتَأْذَنَ النَّبِيَّ s فِى الْعُمْرَةِ فَقَالَ:

“أَيْ أُخَيَّ أَشْرِكْنَا فِى دُعَائِكَ وَلاَ تَنْسَنَا.”

عَنْ أَبِى سَعِيدٍ الْخُدْرِىِّ d عَنِ النَّبِيِّ s قَالَ:

“لَيُحَجَّنَّ الْبَيْتُ وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوجَ.”

According to Abu Hurayra (ra), the Messenger of Allah (saw) said, “(The performance of) the minor pilgrimage (ʿUmra) is an expiation for the sins committed (between it and the previous one). And the reward of an approved pilgrimage (Hajj) is nothing except Paradise.”
(B1773 al-Bukhari, al-ʿUmra, 1; M3289 Muslim, al-Hajj, 437)

According to Umm Maʿqil (ra), the Prophet (saw)
said, “ʿUmra during Ramadan is equal to the Hajj (with regard to the reward).”
(T939 al-Tirmidhi, al-Hajj, 95)

ʿUmar (ra) said that he sought permission from the Prophet (saw) concerning the ʿUmra, so he said, “O my little brother! Include us in your supplication and do not forget us.”
(T3562 al-Tirmidhi, al-Daʿawat, 109; IM2894 Ibn Maja, al-Manasik, 5)

According to Abu Saʿid al-Khudri (ra), the Prophet (saw)
said, “The people will continue performing the Hajj and ʿUmra to the House of Allah even after the appearance of Gog and Magog (Yajuj and Majuj).”
(B1593 al-Bukhari, al-Hajj, 47)

In the sixth year after Hijra, the Prophet (saw) had an interesting dream[1718] which he interpreted to mean that it was a sign that the Muslims would soon visit the Kaʿba. He told his Companions (ra) about his dream and his intention to do a minor pilgrimage, ʿUmra, in Mecca. The notion of the ʿUmra to the Kaʿba made the Muslims very eager, especially those who had emigrated from Mecca. They very soon prepared for the ʿUmra, and set out on their journey. These Muslims who intended only to visit the Kaʿba, travelled under difficult conditions with their iḥrām garments. Then, when they arrived at Hudaybiyya, twenty-two kilometers away to the west of Mecca, they were prevented by the Meccan pagans from continuing. They conveyed the message over and over again that their intention was only to perform the ʿUmra, but the Meccans did not allow the Muslims to perform their ‘Umra even though all tribes in Arabia had a legitimate right to visit the Kaʿba. Consequently, the Messenger of Allah (saw) and his Companions (ra) made the “Pledge of Allegiance” (Bayʿat al-Ridwan); and later the Treaty of Hudaybiyya was signed between the Muslims and the Meccans. Hence, at this point the Muslims were forced to accept the treaty and its requirements dictated by the Meccan pagans. According to the treaty, the Muslims would travel back to Medina and not visit the Kaʿba this year. They would be allowed to visit the Kaʿba only the following year. This was quite a difficult condition for the Muslims, who had missed the Kaʿba so much, and were now being forced to return without it just when they had come so close to it. With sorrow, they took off their ritual garments and went back to Medina.[1719] Their greatest source of consolation was the revelation of the Qurʾanic Sura, al-Fath (the Triumph), which praised the Pledge of Allegiance and gave the good news that they would certainly visit the Kaʿba someday with their iḥrām garments.[1720] One year passed after the signing of the Hudaybiyya Treaty, and the time to perform the ‘Umra arrived. By the order of the Messenger of Allah (saw), they began preparing again for it. They were going to make up for the ‘Umra that they could not perform the previous year, and they called it “the make-up ‘Umra.” In addition to the 1,400-1,500 people who had set out to visit the Kaʿba the previous year, this year more people joined them and a group of 2,000 people set out on the journey to perform the ‘Umra.[1721] According to the treaty, Muslims were supposed to go to Mecca without any arms, finish their visit within three days, and leave Mecca.[1722]

The Messenger of Allah (saw) and his Companions (ra) entered Mecca, from which they had stayed away for years, reciting talbiya with their resonant voices. They began circumambulating the Kaʿba, which they had sorely missed, and the Meccan residents were looking at them with a certain amount of curiosity. When the Muslims of Mecca emigrated to Medina, the conditions of the climate there had a bad effect on them, and their health suffered. When the Meccan people began to speak about their weak health and physical demeanor, the Prophet (saw) asked his Companions to display their strength by walking in an imposing manner on the side of the Kaʿba where the Meccan people were sitting. Thus, the noble Companions (ra) followed his request.[1723] This tradition has continued until today; so when men circumambulate the Kaʿba during the first three circumambulations (shawt) and they walk with an imposing manner (ramal) and they wear the iḥrām garment while keeping their right shoulder uncovered (iḍtiba), these were all adopted from the time when the Muslims had to demonstrate their power and strength against the Meccan pagans. According to Ibn ʿAbbas, the walk with an imposing manner (ramal) during the circumambulation, which was adopted as a show of strength against the members of the tribe of Quraysh, acquired the status of the Sunna of the Prophet (saw) when he did it during the first three circumambulations during his Farewell Pilgrimage.[1724] Thus, both sides observed the requirements of the Treaty of Hudaybiyya, and the Prophet (saw) and the Muslims made up for their last year’s missed ‘Umra. They completed their performance of the ‘Umra without any conflict with the Meccans.

It is known that the Messenger of Allah (saw) performed another ‘Umra in the eighth year after the emigration, when Mecca had been conquered. The sacred Messenger decided to perform the ‘Umra at the end of the Battle of Hunayn when he requested that the war booty be kept at al-Jirana, which is located between Mecca and Taʾif, twenty-nine km away from Mecca. There he affirmed his intention, put on the iḥrām and set out for Mecca during the night. He entered Mecca during the night, performed the ‘Umra, and departed from Mecca to Jirana and arrived there in the morning. He set out from the region of al-Batn al-Sharif, when the sun tended towards the west, as if he had spent all his night there and followed the route through Muzdalifa. This is perhaps the reason that most people during that time did not find out about this ‘Umra of the Prophet.[1725] Having these occasions of the ‘Umra of the Prophet (saw) in mind, the Companion Anas b. Malik (ra) provided the following information: “The Messenger of Allah performed four ʿUmras; three of them in Dhu al-Qaʿda, and he performed one ʿUmra with his Ḥajj. His ʿUmra on his way back from al-Hudaybiyya, the one the following year, the one from al-Jirana where he distributed the booty (of the battle) of Hunayn, and another ʿUmra with his Ḥajj.”[1726]

Imam al-Bukhari began the chapter on the ‘Umra in his Sahih by relating Ibn ʿUmar’s statement that “everybody should perform the Hajj and the ‘Umra once in his lifetime.” He also reported Ibn ʿAbbas’ explanation for why Ibn ʿUmar (ra) thought in such a way. Ibn ʿAbbas’ contended it was because Allah (swt) acknowledged the Hajj and the ‘Umra together[1727] in the Holy Qurʾan when He said, “Complete the Hajj and ‘Umra, for the sake of Allah.”[1728] Indeed, Allah, the Exalted, mentioned the ‘Umra together with the Hajj again when He said, “Verily! Safa and Marwa are among the symbols of Allah. So for those who perform the Hajj or ‘Umra to the House, it is no offence to circulate between the two...”[1729] According to the report from Jabir b. ʿAbd Allah (ra), when the Prophet (saw) was asked, “Is it obligatory to perform the ʿUmra? he said, “No. But if you perform the minor pilgrimage (ʿUmra) it is more virtuous (than quitting it).” Imam al-Tirmidhi, the great Ḥadīth scholar, who reported this ḥadīth in his own book, commented on this statement with the following words: “Certain scholars said that ‘‘Umra is not obligatory.’ At one point in history, both the Ḥajj and ʿUmra used to be called by the same term ‘Ḥajj.’ The one that was performed at the time of the Feast of Sacrifice used to be called ‘al-Ḥajj al-akbar’ (Major Pilgrimage) and the ʿUmra used to be called ‘al-Ḥajj al-asghar’ (Minor Pilgrimage). According to Imam al-Shafiʿi, walking out on while performing the ‘Umra was not approved by any legal scholar.”[1730] In particular, the ‘Umra which is performed during the month of Ramadan has a special value. Our Master, the Prophet (saw) decided to perform the Hajj together with his Companions (ra) in the ninth year after Hijra and started preparing for the journey. Many Companions (ra) who heard that the Prophet (saw) was going to go to perform the Hajj wanted very much to perform the Hajj with him. The parents of Maʿqil, one of the Ansar, desired to be among the blessed people who would perform the Hajj together with the Prophet. Abu Maʿqil and his wife Umm Maʿqil went to the Noble Messenger full of desire to join him. Umm Maʿqil began speaking first and said, “O Messenger of Allah! I have the obligation to perform the Hajj and Abu Maʿqil has only got a young camel.” Abu Maʿqil (ra), confirming his wife’s statement, said, “Yes she speaks the truth. However, I have set it aside to use it for the sake of Allah. (So I am not sure, if it would be appropriate to go to perform the Hajj by using this camel?)” The Messenger of Allah (saw) said, “Give that camel to her, and let her go to the Hajj by it. This is because (using this camel to go to perform the Hajj) is (a good action) done for the sake of Allah.” Having heard this, Abu Maʿqil gave the camel to his wife.[1731] However, that year both of them fell sick and eventually Abu Maʿqil died. Consequently, Umm Maʿqil (ra) could not perform the Hajj. When the Noble Messenger returned from the Hajj, Umm Maʿqil visited him. The Messenger of Allah (saw) asked her, “What was the reason that held you back from coming (to perform the Hajj) with us?” Umm Maʿqil, who was very sad for not being able to perform the Hajj, told the Messenger of Allah (saw) what had happened. At the end she asked, “O Messenger of Allah! I am an old and an ill woman. Is there any deed that I can do instead of the Hajj (that I missed)?” The Noble Messenger said, “If you missed this Hajj along with us, perform an ‘Umra during Ramadan, for it is like Hajj (with regard to the reward).” When she heard this answer, she could not refrain from saying, “Hajj is Hajj, and ‘Umra is ‘Umra. (May one be equal to the other?)” She ended her narration by saying, “The Messenger of Allah (saw) said it to me, but I do not know whether it was peculiar to me (or applicable to everybody.)”[1732] Ishaq b. Rahuya (ra) said, “This ḥadīth must be understood in the same way as the following report from the Prophet (saw) is understood, ‘Whoever recited the Sura al-Ikhlas is as he recited one third of the Qurʾan.’”[1733]

It is evident that Umm Maʿqil knew the difference between the Hajj and the ‘Umra very well. Therefore, she was surprised at first that the ‘Umra performed during Ramadan should be considered equal to the Hajj, which is known to be much more valuable. Nevertheless, because she heard this from the Messenger of Allah (saw) she accepted it. Yet she kept wondering whether it was valid only for her, or applicable as a general principle. Indeed, in this statement, it can be argued that the Prophet (saw) meant to emphasize the virtue of the ‘Umra performed during Ramadan by likening it to the Hajj. Otherwise, as Ibn Huzayma (ra) said, “if the ‘Umra was literally equal in all respects to the Hajj, then it would have replaced the Hajj and the ‘Umra performed during Ramadan would have sufficed as the Hajj that has been made obligatory on people by Islam.”[1734] According to some other reports transmitted by Ibn ʿAbbas (ra), a similar dialogue took place between the Prophet (saw) and a woman from the Ansar. According to these reports, the family had two camels and they used one of the camels in order for the father and the son to go on the Hajj. The other camel was used to carry water and so the woman was unable to go on the Hajj. The Prophet (saw) advised her, similarly, to perform a ‘Umra during Ramadan.[1735] Certainly, even in our time, the ‘Umra performed during Ramadan is different from others in all respects. Muslims coming from all over the world offer food to break the fast (ifṭār). Pilgrims break their fast with Zamzam water, they perform the tarāwīḥ ritual prayers by reciting the whole Qurʾan (al-khatm), during the last ten days they perform the tahajjud ritual prayers in congregation after midnight, and they do it by reciting the Holy Qurʾan (throughout these ten days). They hold a prayer at the end of reciting the whole Qurʾan, which make people weep because of intense emotions and feelings, and they finally perform the ritual prayer for the Eid of Ramadan /al-Fitr. All of these events may be adequately described but one may only truly comprehend and appreciate them through experience…

According to a ḥadīth transmitted by Abu Hurayra (ra), the Messenger of Allah (saw) mentioned the virtue of the ‘Umra and said the following: “(The performance of) the minor pilgrimage (ʿUmra) is an expiation for the sins committed (between it and the previous one). And the reward of an approved pilgrimage (Ḥajj) is nothing except Paradise.”[1736] When ʿUmar (ra) asked for permission to perform the ‘Umra, the Prophet (saw) answered with a statement indicating both the virtue of the ‘Umra as well as the Noble Messenger’s love for sincerity and modesty in relation to his close friend. He said, “O my little brother! Include us in your supplication and do not forget us.”[1737] ʿUmar (ra) loved the expression “my little brother” so much that he described it as “more valuable than anything on which the sun rises.”[1738] A man in a robe with long sleeves, and whose beard and head were dyed yellow, came to the Messenger of Allah (saw) at al-Jirana and asked, “O Messenger of Allah! I affirmed my intension to enter the state of ritual purity in order to perform the ‘Umra, but you see how I appear (what should I do?)” Having heard this, the Prophet (saw) said, “Take your garment off, wash the yellow color out and whatever you do when you perform the Hajj, do it as if you are performing your ‘Umra.”[1739]

The required acts for the ‘Umra are the same as those for the regular Hajj up to the saʿy (going back and forth) between Safa and Marwa and finishing in the state of ritual purity. Ibn ʿUmar (ra) told us how our Prophet performed the ‘Umra, giving a short description of one of them: “When the Prophet (saw) reached Mecca, he performed the ṭawāf (circumambulation) around the Kaʿba (seven times) and performed a ritual prayer with two rakʿas behind the Station (of Abraham) and then he performed the saʿy between Safa and Marwa. (You should follow him, because) Verily, the Messenger of Allah (saw) is an excellent model for you.”[1740] Muʿawiya reported that the Messenger of Allah (saw) shortened his beard with a scissors after completing the saʿy.[1741] When the person who performs the ‘Umra completes his saʿy, he may cut his hair or shorten it and take off the iḥrām clothing, whereas in the Hajj there are other obligations that must be carried out. These include climbing the hill of ʿArafat on the day of ʿArafat, holding a vigil there, and on returning holding a vigil at Muzdalifa. One must also sacrifice an animal in Mina and stone Satan at the pillars of Jamarāt.

According to Ibn ʿAbbas’ report, during the Jahiliyya, pagans used to consider the performance of the ‘Umra during the season of Hajj as a loathsome action. They used to call the month of Muharram as “Safar” and say, “(When) the injury on the back of the camel is cured, traces of feet (on the road) are erased; (the month of Safar ends) when one is allowed to perform the ‘Umra.” Ibn ʿAbbas continued to say, “The Messenger of Allah (saw) came (to Mecca) together with his Companions (ra) reciting the talbiya (Labbayk allahumma labbayk) with the intention of performing only the Hajj in the morning of the fourth day (of Dhu al-Hijja). However, the Prophet (saw) ordered his Companions (ra) to change their plan and perform the ‘Umra instead, (and to take off their iḥrām garments after completing circumambulation, saʿy and shaving their hair).”[1742] The Messenger of Allah (saw) declared that the ‘Umra could, from then on, be performed during the period of the Hajj and he showed by this practice that there was nothing wrong with performing the ‘Umra during the month of Hajj.[1743] Just as it is the case today, a person who can find an opportunity only once in his life to perform the Hajj would like to perform an ‘Umra while he is there. This is because many people probably will not have the chance to visit the Kaʿba a second time. However, at earlier times in Islamic history, the territory where Muslims lived was small and it was easier for people to come for the ‘Umra from Medina, from Syria, or Iraq. This is why in our time, most people who set out for the Hajj first perform the ‘Umra and then the Hajj under a new state of ritual purity (iḥrām).

Just as performing the Hajj, one of the basic acts of worship in Islam, has been continued since it was made obligatory, the duty of performing the ‘Umra has continued throughout the centuries. The Kaʿba, which is the house of Allah (swt), has been visited by the guests of the Most Compassionate. It seems that this will continue until the Day of Judgement. According to a transmission of one the Companions, Abu Saʿid al-Khudri (ra), our Master the Prophet (saw) said, “The people will continue performing the Ḥajj and the ʿUmra to the House of Allah even after the appearance of Gog and Magog (Yajuj and Majuj).”[1744]

[1718] VM2/572 al-Waqidi, al-Maghazi, II, 572.

[1719] N2862 al-Nasaʾi, Manasik al-hajj, 102; ST2/95, Ibn Saʿd, Tabaqat, II, 95-98.

[1720] B4177 al-Bukhari, al-Maghazi, 36; BD4/163 al-Bayhaqi, Dalaʾil al-nubuwwa, IV, 163.

[1721] ST2/120 Ibn Saʿd, Tabaqat, II, 120.

[1722] M4631 Muslim, al-Jihad wa al-Siyar, 92.

[1723] B1602 al-Bukhari, al-Hajj, 55; M3059 Muslim, al-Hajj, 240.

[1724] M3055 Muslim, al-Hajj, 237; HM2783 Ibn Hanbal, I, 305.

[1725] T935 al-Tirmidhi, al-Hajj, 92; N2866 al-Nasaʾi, Manasik al-hajj, 104.

[1726] B1779-B1780 al-Bukhari, al-ʿUmra, 3; M3033 Muslim, al-Hajj, 217.

[1727] B1773 al-Bukhari, al-ʿUmra, 1.

[1728] Al-Baqara, 2: 196.

[1729] Al-Baqara, 2: 158.

[1730] T931 al-Tirmidhi, al-Hajj, 88.

[1731] D1988 Abu Da’ud, al-Manasik, 79.

[1732] D1989 Abu Da’ud, al-Manasik, 79; T939 al-Tirmidhi, al-Hajj, 95.

[1733] T939 al-Tirmidhi, al-Hajj, 95.

[1734] SH3077 Ibn Khuzayma, Sahih, IV, 361.

[1735] B1782 al-Bukhari, al-ʿUmra, 4; M3038 Muslim, al-Hajj, 221.

[1736] B1773 al-Bukhari, al-ʿUmra, 1; M3289 Muslim, al-Hajj, 437; MU770 al-Muwattaʾ, al-Hajj, 21.

[1737] T3562 al-Tirmidhi, al-Daʿawat, 109; IM2894 Ibn Maja, al-Manasik, 5.

[1738] HM195 Ibn Hanbal, I, 30.

[1739] M2801 Muslim, al-Hajj, 9.

[1740] Al-Ahzab, 33: 21; B395 al-Bukhari, al-Salat, 30; M2999 Muslim, al-Hajj, 189.

[1741] N2990 al-Nasaʾi, Manasik al-hajj, 183.

[1742] B3832 al-Bukhari, Manaqib al-ansar, 26; M3009 Muslim, al-Hajj, 198.

[1743] T932 al-Tirmidhi, al-Hajj, 89.

[1744] B1593 al-Bukhari, al-Hajj, 47.

ZAMZAM WATER:

THE BLESSED WATER, SOURCE OF RECOVERY

عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ s قَالَ:

“يَرْحَمُ اللَّهُ أُمَّ إِسْمَاعِيلَ لَوْلاَ أَنَّهَا عَجِلَتْ لَكَانَ زَمْزَمُ عَيْنًا مَعِينًا.”

According to Ibn ʿAbbas (ra), the Prophet (saw)
said the following: “May Allah bestow His Mercy on the mother of Ismaʿil (Hagar)! Had she not hastened (to enclose the water), Zamzam would have been a river flowing on the surface of the earth.”
(B3362 al-Bukhari, al-Anbiyaʾ, 9)

قَالَ أَبُو ذَرٍّ... قَالَ رَسُولَ اللَّهِ sَ:

“إِنَّهَا مُبَارَكَةٌ إِنَّهَا طَعَامُ طُعْمٍ.”

عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مَاءُ زَمْزَمَ لِمَا شُرِبَ لَهُ.”

Abu Dharr (ra) reported that the Messenger of Allah (saw) said, “It is blessed (water) and it also serves as food.”
(HM21858 Ibn Hanbal, V, 174; M6359 Muslim, Fadaʾil al-sahaba, 132)

According to the report of Jabir (b. ʿAbd Allah) (ra), the Messenger of Allah (saw) said the following: “The water of Zamzam is for whatever it is drunk for.”
(HM14910 Ibn Hanbal, III, 357; IM3062 Ibn Maja, al-Manasik, 78)

The Prophet Abraham brought his wife Hagar and his little son, who was nursing, from Palestine to Mecca. In this deserted valley at this point in history there was no Kaʿba nor were there any people living nearby. Abraham, the friend of Allah (swt), followed the commands he received from his Lord and he entrusted his wife and child to Him and went back to Palestine.[1745]

The water in Hagar’s water-skin was depleted in a short time, which meant that her milk for her baby son would soon be depleted. This would mean the death of Ismaʿil. Worried and anxious about their situation, Hagar began searching for water in order to survive. She first climbed the hill of Safa, which was the closest place. She gazed at the valley below in the hope of seeing some people. But she could not see anybody. Then she walked through the valley and climbed up to the hill of Marwa. She stood there for a while; gazing around in the hope of seeing anybody but nobody was around. As she got more and more anxious, she went back and forth between the Safa and Marwa seven times. When she climbed the hill of Marwa the last time, suddenly she heard a voice. She calmed down said to herself “Keep silent and listen.” She listened carefully and heard the same voice again. She turned towards the direction from which she had heard the voice and called out, “You made us hear your voice; help us, if you can.” As soon as she uttered these words, there appeared an angel, that is, Jibril, on the spot where the Zamzam well is located. He dug the earth with his heel and wing, and soon the Zamzam water gushed out from that spot. Hagar began making a pool by enclosing the water in order to save it, and at the same time she tried to fill her water-skin. Still, more and more water flowed out. Our Prophet (saw) when speaking of this incident said, “May Allah bestow His Mercy on the mother of Ismaʿil (Hagar)! Had she not hastened (to enclose the water), Zamzam would have been a river flowing on the surface of the earth.”[1746] Finally, Hagar was able to drink the water (as much as to quench her thirst) and suckled her baby.[1747]

When the people of Jurhum, who had inhabited Mecca and become the neighbors of Hagar, left the city they closed this well.[1748] In time, the Zamzam well totally disappeared. It was the grandfather of the Prophet (saw), ʿAbd al-Muttalib who found it and made it functional when he was the chief of Mecca. He identified the location of the well after he had a dream about it. Although the members of the Quraysh tribe resisted him, he made the well near the Kaʿba his private property and he assumed the duty of providing water to pilgrims.[1749] The word “zamzam” means “the voice horses make through their nose“ and “to speak with a lower tone,”[1750] as well as abundant, overflowing, quenching water from a precious source.[1751] This blessed water has been given many labels, such as “the cure, the beneficial, the good news, the fresh, and the quenching.” Some of these names are traced back to the Jahiliyya and some of them are taken from reports during and after the emergence of Islam.[1752] For the Muslims, Zamzam water has a privileged status compared to water coming from other sources. Although it is not considered sacred, there is a common opinion since the early days of Islam that it is a blessed and special water. Zamzam is the name of the water bestowed by Allah to Hagar and her son Ismaʿil and to all humanity by means of them.

The Zamzam well is located toward the east of the Kaʿba, twenty meters away from it, and close to the Station of Abraham. Today it is underground in the area of circumambulation. It is one and a half meters wide. For hundreds of centuries, millions of cubic meters of water have been taken from it but its source has not been identified. The Zamzam well is quite different from the other wells located in that area with regard to its proportion of minerals and quality. Abundant water flows into the Zamzam well no matter what amount of water is taken from it. It does not diminish at all. According to scholars, it is unlikely that Zamzam water will be ever be drained.

There are different reports giving information about the quality of Zamzam water and explaining how it satifies one and has curative properties. Abu Dharr of the Gifar tribe heard the news about the mission of our Prophet and went to Mecca. He kept asking the Meccan people about him until finally they beat him till he collapsed. When he came to his senses, he went to the Zamzam water, washed the blood stains from his clothes and drank from it. Finally, one night he met the Messenger of Allah (saw). Abu Dharr (ra) greeted him according to the Islamic way of greeting and he introduced himself to the Sacred Messenger and they had the following conversation: the Messenger of Allah (saw) asked, “How long have you been here?” Abu Dharr replied, “I have been here for exactly thirty days.” The Messenger of Allah (saw) asked, “Then, how did you satisfy your hunger?” Abu Dharr replied, “I did not have anything to eat other than the Zamzam water. But I gained weight such that the wrinkles on my belly disappeared. I do not feel hungry either.” The Messenger of Allah (saw) said, “It (the Zamzam water) is really blessed, and it is satisfying nourishment.”[1753] The Zamzam water is mentioned frequently in reports containing certain unusual events that the Prophet (saw) experienced. In fact, there are some reports relating that one day our Prophet was between sleeping and being awake near the Kaʿba. A golden vessel full of Zamzam water was brought there. Then his chest was split open to the lowest part of his stomach. His heart was taken out and washed with Zamzam water and then it was replaced. Then his heart was filled with faith and wisdom.[1754] Afterwards the angel Jibril took his hand and took him to the sky above the world.[1755] Zamzam water is the water that the Messenger of Allah (saw) said was never enough and which he always missed when he was away from it. It is narrated that in the last years of his life, the Prophet (saw) had Zamzam water brought to him from Mecca. He wrote a letter to Suhayl b. ʿAmr (ra), who was in Mecca, and asked him to send some Zamzam water to Medina. Suhayl immediately sent two containers filled with Zamzam water to the Prophet (saw) in Medina.[1756]

ʿAʾisha (ra) reported that the Messenger of Allah (saw) used to carry some Zamzam water with him. She herself also carried some with her during the days of Hajj.[1757] The practice of the Messenger of Allah (saw) in his Farewell Pilgrimage, as explained below, indicates how he liked Zamzam water. On the first day of the Feast of Sacrifice / Eid al-Adha, he finished his circumambulation and went to the members of the tribe of ʿAbd al-Muttalib, who were providing people with Zamzam water, and said, “Draw water, o sons of ʿAbd al-Muttalib; were it not that people would usurp this right of supplying water from you (thinking that this is part of the performance of Hajj), I would have drawn it along with you.” Then they handed him a basket and he drank from it.[1758] According to some reports, our Prophet was standing up when he drank Zamzam water[1759] and some other reports stated that he was on a camel when he drank it.[1760] There are also reports stating that Zamzam water cures certain deceases and that it decreases fever in the body. When Abu Jamra al-Dubaʾi fell ill with fever in Mecca, Ibn ʿAbbas (ra) told him, “Cool your fever with Zamzam water, for Allah’s Messenger (saw) said, ‘It (the fever) is from the heat of the (Hell) Fire; so, cool it with water (or Zamzam water).’”[1761] The Messenger of Allah (saw) commanded that the Zamzam well must be cleaned. Things that fall in it, either something alive or inanimate, must be taken out of the well.[1762] In recent years, they have begun using modern technological devices to clean it; they disinfect Zamzam water with sun light. They disinfect the water by first storing it in containers which may include fifty tons of water. Then they apply a carbon filter and sand filter, and then they apply an ultraviolet light filter. After that they fill small-sized demijohn containers with the purified water.

In Islam there are specific manners regulating how to drink Zamzam water. In this regard, the following conversation between a certain man, who said that he came to Mecca and drank from the Zamzam well, and Ibn ʿAbbas is interesting:

“Did you drink Zamzam water properly?”

“What do you mean?”

“When you drink Zamzam water, turn towards the Kaʿba (the Qibla), mention Allah’s name, and sip it three times, drinking as much as you desire. Having drunk Zamzam water in this manner, praise Allah. This is because the Messenger of Allah (saw) said, ‘The sign (that differentiates) between us and the hypocrites is that they do not drink their fill from Zamzam.’”[1763] The believer who drinks Zamzam water recites certain prayers and also prays for good things to occur to his heart. The prayer that should be recited when one is about to drink Zamzam water is, “(Allahumma) innī asʾaluka ʿilman nāfiʿan wa rizqan wāsiʿan wa shīfāʾan min kulli dāʾin.” (O Allah! I pray to grant me useful knowledge, abundant food and cure for every deceases).[1764] Many respectable people are known to have supplicated while drinking Zamzam water, because they took seriously the following saying of the Prophet (saw), “The water of Zamzam is for whatever it is drunk for.”[1765] For example, ʿUmar (b. al-Khattab) (ra) and the great scholar of Khurasan, ʿAbd Allah b. al-Mubarak sipped it while supplicating “(in order to) not to be thirsty on the Day of Judgement,”[1766] and Ibn ʿAbbas(ra) drank it while supplicating “(in order) to receive useful knowledge, abundant food and cure for all kinds of decease.”[1767] The person who circumambulates the Kaʿba elevates his heart, his spiritual house through the fear of Allah (swt). He cleans the spiritual impurities of his heart, eliminates them, and comes to drink Zamzam water. There he cleans his stomach with this blessed water. He drinks it so much that his conscience feels the decision to undertake taqwā and he knows that his spirit is satisfied. In that sacred region, he does his best to be purified, be protected, and to fill his heart with faith and wisdom.

The speedy walk (saʿy) between the Safa and Marwa during the Hajj and ‘Umra is a reenactment of Hagar’s search for water for her dear baby. Zamzam water was a divine offering for Ismaʿil, an offer which the angel Jibril himself made so that it would gush out near the Kaʿba. It is the name of the blessed water which would give life to Ismaʿil and which would give life and blessing to that lonely valley. Jibril, who took out the water of life from the earth on that day, brought down the water of life, the sacred principle, many centuries later of Ismaʿil’s descendant Muhammad Mustafa …

This beautiful gift offered to our pilgrims is saved by some people to “drink it when they are about to die” … Some people drink it praying to Allah (swt) that they may be able to drink it where it springs out. Some people prefer to save it to “use as a remedy in case they fall ill.” Some people sip it, “taking a firm decision not to eat anything unlawful after drinking Zamzam water,” and some others sip it “by a desire to have husn-i hatime, a satisfactory end of life.” Yet some others drink it while supplicating to their Lord, who granted them Zamzam water in the world, to grant them the water of Kawthar in Paradise…

[1745] Ibrahim, 14: 37.

[1746] B3362 al-Bukhari, al-Anbiyaʾ, 9.

[1747] B3364 al-Bukhari, al-Anbiyaʾ, 9.

[1748] FA2/15 al-Fakihi, Ahbaru Macca, II, 15.

[1749] MA9113 ʿAbd al-Razzaq, al-Musannaf, V, 113.

[1750] ZT32/328 al-Zabidi, Taj al-ʿArus, XXXII, 328.

[1751] ZT32/329 al-Zabidi, Taj al-ʿArus, XXXII, 329.

[1752] SY1/185 al-Shami, Subul al-hady, I, 185.

[1753] M6359 Muslim, Fadaʾil al-sahaba, 132; HM21858 Ibn Hanbal, V, 174.

[1754] M416 Muslim, al-Iman, 264; T3346 al-Tirmidhi, Tafsir al-Qurʾan 94.

[1755] B349 al-Bukhari, al-Salat, 1; M415 Muslim, al-Iman, 263.

[1756] MA9127 ʿAbd al-Razzaq, al-Musannaf, V, 119.

[1757] T963 al-Tirmidhi, al-Hajj, 115.

[1758] M2950 Muslim, al-Hajj, 147.

[1759] B5617 al-Bukhari, al-Ashriba 16; M5281 Muslim, al-Ashriba 118.

[1760] B1637 al-Bukhari, al-Hajj, 76.

[1761] B3261 al-Bukhari, Badʾ al-khalq 10.

[1762] D5251 Abu Da’ud, al-Adab, 161, 162.

[1763] IM3061 Ibn Maja, al-Manasik, 78; MA9111 ʿAbd al-Razzaq, al-Musannaf, V, 112.

[1764] MA9112 ʿAbd al-Razzaq, al-Musannaf, V, 113.

[1765] HM14910 Ibn Hanbal, III, 357; IM3062 Ibn Maja, al-Manasik, 78.

[1766] KU38110 al-Muttaqi al-Hindi, Kanz al-ʿUmmal, XIV, 120; BSH4128 al-Bayhaqi, Shuʿab al-iman, III, 481.

[1767] MA9112 ʿAbd al-Razzaq, al-Musannaf, V, 113.

RAMADAN:

THE MONTH OF DIVINE MERCY, FORGIVENESS AND DELIVERANCE

عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ رَسُولُ اللَّهِ s إِذَا دَخَلَ رَجَبٌ، قَالَ: “اَللَّهُمَّ بَارِكْ لَنَا فِي رَجَبٍ، وَشَعْبَانَ، وَبَلِّغْنَا رَمَضَانَ.”

According to Anas b. Malik (ra), when the month of Rajab began,
the Messenger of Allah (saw) used to make the following supplication: “O Allah! Bless the months of Rajab and Shaʿban for us, and allow us to reach the month of Ramadan!”
(ME3939 al-Tabarani, al-Muʿjam al-awsat, IV, 189)

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “أَتَاكُمْ رَمَضَانُ شَهْرٌ مُبَارَكٌ، فَرَضَ اللَّهُ عَزَّ وَجَلَّ عَلَيْكُمْ صِيَامَهُ، تُفْتَحُ فِيهِ أَبْوَابُ السَّمَاءِ، وَتُغْلَقُ فِيهِ أَبْوَابُ الْجَحِيمِ، وَتُغَلُّ فِيهِ مَرَدَةُ الشَّيَاطِينِ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “مَنْ صَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ.”

عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ أَنَّ رَسُولَ اللَّهِ s قَالَ: “تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِى الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ.”

عَنْ أَبِى هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ s كَانَ يَقُولُ: “الصَّلَوَاتُ الْخَمْسُ، وَالْجُمُعَةُ إِلَى الْجُمُعَةِ، وَرَمَضَانُ إِلَى رَمَضَانَ، مُكَفِّرَاتٌ مَا بَيْنَهُنَّ إِذَا اجْتَنَبَ الْكَبَائِرَ.”

According to Abu Hurayra (ra), the Messenger of Allah (saw) said, “There has come to you Ramadan, a blessed month, in which Allah, the Mighty and Sublime, has enjoined you to fast. In it the gates of heavens are opened and the gates of Hell are closed, and every devil is chained up…”
(N2108 al-Nasaʾi, al-Siyam, 5)

According to Abu Hurayra (ra), Allah’s Messenger (saw)
said, “Whoever observes the fast during the month of Ramadan out of sincere faith, and hoping to attain Allah’s rewards, then all his past sins will be forgiven.”
(B38 al-Bukhari, al-Iman, 28)

Hisham b. ʿUrwa (ra) reported from his father that the Messenger of Allah (saw) said, “Look for the Night of Power during the last ten days of the month of Ramadan.”
(MU701 al-Muwattaʾ, al-Iʿtiqāf, 6)

Abu Hurayra (ra) reported that the Messenger of Allah (saw)
said, “The five (daily) ritual prayers and from one Friday prayer to the (next) Friday ritual prayer, and from Ramadan to Ramadan are expiations for the (sins) committed in between (their intervals) provided one shuns the major sins.”
(M552 Muslim, al-Tahara, 16)

After the Prophet (saw) immigrated to Medina, certain foundations of the Islamic religion began to develop. After the construction of al-Masjid al-Nabawi, the organization of daily life was in the process of being developed under the guidance of the principle of “the belief-practice integrity.” First of all, only eight months after the Hijra, Allah (swt) revealed to the Prophet (saw) the change of the Qibla from al-Masjid al-Aqsa to the Kaʿba,[1768] and then He revealed in the month of Shaʿban, during the eight month of the Muslim calendar, that the month of Ramadan would be a month prescribed for fasting. The following Qurʾanic verses are related to the month of Ramadan:

“You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of Allah. … It was in the month of Ramadan that the Qurʾan was revealed as guidance for mankind, clear messages giving guidance and distinguishing between right and wrong. So any one of you who is present that month should fast, and anyone who is ill or on a journey should make up for the lost days by fasting on other days later. Allah wants ease for you, not hardship. He wants you to complete the prescribed period and to glorify Him for having guided you, so that you may be thankful.”[1769]

These verses clearly indicate that the month of Ramadan is a month privileged over others. This is because,

Ramadan is the month of fasting.

Ramadan is the month of the Qurʾan.

Ramadan is the month encouraging the fear of Allah (swt).

Ramadan is the month to glorify Allah.

Ramadan is the month to thank Allah.

Ramadan is the month to find the truth.

Ramadan is the month to repent.

Ramadan is the month of spiritual retreat (iʿtiqāf), to contemplate, and to perform acts of worship.

Ramadan is the month to observe the limitations set by Allah.

Ramadan is the month that includes the Night of Power, which is better than a thousand months.

The blessed month of Ramadan provides an opportunity for Muslims to achieve the consciousness of responsibility, that is, the consciousness and fear of Allah (taqwā). Accordingly, it assists believers to develop their personality by pushing them to acquire sensitivity for mutual social support and sharing. This is done through training their ability to control their senses; and in this way the month of Ramadan demonstrates to them the ways to be perfect believers.

The word “Ramadan” is derived either from the root word ramḍā’, which means “the rain that falls at the end of the summer and cleans the dust from the earth,” or from the root word “ramaḍ,” which signifies the fact that stones get hot because of sun-light. Just as the rain cleans up the earth, just as the hot earth burns the bare foot of the people walking on it, the month of Ramadan cleanses the believers of their sins and it burns and annihilates their sins.[1770] In fact, the month of Ramadan was one of the twelve months which were known to the Arabs during the period of ignorance (Jahiliyya). The “Sacred Months,” which were referred to in the Holy Qurʾan (Muharram, Rajab, Dhu al-Qaʿda, and Dhu al-Hijja) were special months valued by Arabs before the advent of Islam. During these months it was forbidden to shed blood and to wage a war. However, the month of Ramadan did not have such a privileged position. That which made it valuable and privileged was the fact that the Noble Qurʾan, the last guidance sent to humanity, was revealed in this month. It was revealed during the Night of the Power, which is better than a thousand years is in this month. A number of acts of worship, such as fasting, are carried out in this month in addition to some important acts of worship that have the status of the Prophetic Sunna, such as the tarāwīḥ ritual prayer, the spiritual retreat (iʿtiqāf), breaking the fast at sunset (ifṭār), nightly meal (suḥūr) and the fitr charity. Just as the value of a place depends on the importance of the people living there, a similar condition may be applied to time. Just as by emigrating to Yathrib, the Prophet (saw) made that city “the illuminated city” (al-Madīna al-Munawwara), the fact that the Noble Qurʾan, the last book, was revealed during Ramadan, made it a “blessed month.”

The month of Ramadan is the only month that is mentioned in the Holy Qurʾan. Allah, the Exalted, mentioned it specifically and identified it as the month of fasting in the verses cited above. On account of all these special properties, in the Turkish culture, the month of Ramadan is considered to be the “Sultan of the eleven months.”

The word “Ramadan,” which assumed new meanings in Islam, is reminiscent for us of an environment of complete peace. Throughout the month of Ramadan, which is the ninth month in the lunar calendar, Muslims are busy with, and also excited by, performing many acts of worship. This is because Ramadan is a fruitful season of education offered to Muslims so that they may perfect their knowledge, strengthen their faith, mature in their morals, and develop their sense of mutual support and brotherhood. During this period, a believer examines his relations with his Lord, his brothers and sisters in religion, his self-understanding and his association with Satan. At the end of the process of edification, which takes a whole month of days and nights, the Muslim is purified.

The Messenger of Allah (saw) used to express his desire to enjoy the month of Ramadan. According to Anas b. Malik, when the month of Rajab started, our Master the Prophet (saw) used to pray as follows: “O Allah! Bless the months of Rajab and Shaʿban for us, and allow us to reach the month of Ramadan!”[1771] Moreover, our beloved Prophet used to prepare the minds and hearts of his Companions (ra) for this blessed month by his speeches before it began. Indeed, he summarized the features of the month of Ramadan with the following words: “There has come to you Ramadan, a blessed month, in which Allah, the Almighty and Sublime, has enjoined you to fast. In it, the gates of heavens are opened and the gates of Hell are closed, and fierce satans are chained up…”[1772] “On the first night of the month of Ramadan, satans and the fierce jinns are chained, the gates of the Hell are shut such that no gate among them would be opened. The gates of Paradise are opened such that no gate among them would be closed, and some (angel) calls, ‘O seeker of the good; come near!’ and ‘O seeker of evil; give it up!’ And Allah frees so many people from Hell. And that goes on similarly every night.”[1773] ʿUbada b. Samit (ra), who assumed an important role in the accomplishment of the treaties of ʿAqaba, reported that the Messenger of Allah (saw) said the following one day when Ramadan was about to begin: “Ramadan came to you with its blessing. Allah makes you wealthy during that month. This is why he pours mercy upon you. He erases mistakes and accepts prayers in that month. Allah the Exalted looks at how you compete with each other (in carrying out acts of worship and good deeds during the month of Ramadan) and He boasts of you in front of His angels. Therefore, show to Allah, the Exalted, how much you dedicate yourself to goodness. Anyone who deprives himself of the mercy of Allah is an unfortunate person, indeed.”[1774] Taking account of the conditions of his time, the Messenger of Allah (saw) said, “We are an uneducated (ummi) society. We do not know how to write and how to calculate. A month is sometimes in such and such and such a way…” When he said, “such” the third time, he closed his thumb and said, “And it is at other times in such and such and such a way.” By this expression, he wanted to indicate that months in the lunar calendar sometimes contained thirty days and sometimes twenty-nine days.[1775] During the time of the Prophet (saw), the beginning of months was determined by observation of the new moon, that is, the crescent moon. Accordingly, they used to begin fasting after making sure, by observation of the crescent moon, that the month of Ramadan had begun. Our Prophet greatly emphasized that the crescent moon must be observed to make sure that the month of Ramadan had started. He commanded his Companions (ra) to be careful on this matter: “The month may consist of (generally) twenty-nine nights. So do not fast till you see it (i.e., the crescent moon indicating the beginning of the month of Ramadan) and do not break it till you see it (i.e., the crescent moon indicating the beginning of the month of Shawwal), except when the sky is cloudy for you, and if it is so, then calculate it (i.e., complete it in thirty days).”[1776] When the Messenger of Allah (saw) saw the crescent moon, he used to say “Allāhu akbar,” to praise Allah, to say “al-ḥamdu li’llāh,” and to ask Allah for the good of this month; and he used to take refuge with Allah from its evil.[1777] The Messenger of Mercy took advantage of the permission granted by the verse explaining how to fast.[1778] When he was on a journey, or when he had an excuse requiring that he should not fast, he either did not fast at all or he broke his fast without completing it.[1779] Just as he proceeded in other issues, he taught his Companions (ra) how to fast and what rules to observe during the fast. And he showed them by example.

During Ramadan, our Master the Prophet (saw) used to read the Holy Qurʾan frequently, to do things for the benefit of people, and give charity. The angel Jibril used to come to the Prophet (saw) every night until the end of Ramadan and the Prophet (saw) used to recite the Holy Qurʾan to him in order to review it and he would listen to the Prophet.[1780] Indeed, “the recitation of the Holy Qurʾan when facing one another” is the root of the “muqābala” tradition that is commonly observed today.

According to Abu Hurayra’s report, the Messenger of Allah (saw) did not command but continuously advised people to spend the nights of Ramadan performing acts of worship. Thus, this month was seen as a time to fast during day time and trying to attain Allah’s rewards during day and night. The Messenger of Allah (saw) said, “Whoever fasts during the month of Ramadan out of sincere faith, and hoping to attain Allah’s rewards, then all his past sins will be forgiven.”[1781] He put special emphasis on the last ten days of Ramadan.During these days he performed the iʿtiqāf (retreat), and he spent them by worshipping. He continued this practice until he died. Normally he used to perform the retreat during the last ten days of Ramadan but during the year when he died, he performed it for twenty days. On that occasion, he recited the Holy Qurʾan twice to the angel Jibril.[1782]

One of the most important elements that made Ramadan a blessed month was the Night of Power (Layla al-Qadr). The Prophet of Mercy who held this night with a high esteem, said about the Night of Power, which was hidden in the month of Ramadan, “… Look for it during the last ten days of the month of Ramadan!”[1783] One of the odd-numbered nights in the last ten days of Ramadan was considered most likely to have been the Night of Power.[1784] This is why the Prophet (saw) himself used to spend the nights of the 23th, 25th, and 27th doing acts of worship together with his family.[1785]

The Messenger of Allah (saw) asked his Companions (ra) to give Fitr charity and said that it must be done before the Eid ritual prayer.[1786] Furthermore, he considered the charity given during Ramadan more valuable than others.[1787]

The Messenger of Allah (saw) used to celebrate with his Companions (ra) the joy he felt because of the acts of worship he performed during this whole month-long period of mercy. He used to perform the ghusl before going to perform the ritual prayer of the Eid,[1788] and to follow a different path to the place where they performed the ritual prayer.[1789] He used to meet the Eid with the takbīr (Allāhu akbar) and tahlīl (lā ilāha illā ’llāh).[1790] In this context, it must be clarified that the Messenger of Allah (saw) did not spend all of Ramadan performing only the designated acts of worship. For instance, during the Battle of Badr, which was the first battle fought by the Muslims, they set out for battle during Ramadan in the second year after Hijra and the figting took place on the seventeenth day of Ramadan.[1791] In the eighth year after Hijra, on the thirteenth day of Ramadan, they departed for the conquest of Mecca.[1792] Thus, two of the most important battles fought by the Prophet (saw) took place during Ramadan.

Although Ramadan was blessed by Allah (swt), taking advantage of its blessing is up to Muslims themselves. For those who make use of Ramadan, it is a fruitful season of harvest, and provides an atmosphere of physical and spiritual purification. For somebody who is not able to appreciate the importance of Ramadan, it becomes like a wasted opportunity or a means of suffering. Emphasizing the importance of Ramadan, the Messenger of Allah (saw) said, “…May a man upon whom Ramadan enters and then passes, before he is forgiven, be humiliated!”[1793]

Certainly, Ramadan is a blessing and a banquet. It consists of worshipping, divine mercy, and forgiveness. It consist of fearing Allah (swt) and protecting the soul, for the individual as well as for the society. It is peace, serenity, silence, tranquility, and maturity. It is a month of brotherhood and mutual support. It is a time when the wealthy may somehow experience the condition of the poor thanks to the experience of fasting. Ramadan makes the person appreciate the value of bounties that are temporarily prohibited during that month, such as food and drink. It makes the person truly understand that it is Allah, the Provider (al-Razzāq), who bestows these bounties upon people. It is an opportunity to give up bad habits and to take a new step toward that which is good and beautiful. If one spends Ramadan paying attention to these points, the whole year will be oriented accordingly. Let us remember the ḥadīth of the Messenger of Allah (saw), “The five (daily) ritual prayers and from one Friday prayer to the (next) Friday ritual prayer, and from Ramadan to Ramadan are expiations for the (sins) committed in between (their intervals) provided one shuns the major sins.”[1794] This tradition must be understood in such a way that it applies not only to the sins that are committed in the past but it also applies towards any sins in the future up to the next Ramadan.

Ramadan is used to observe the divine commands and prohibitions. It is the time is to give charity and to get closer to Allah, the Almighty. It is a period when the gates of Paradise are opened, and those of the Hell are closed. Satans are chained and the proportion of crimes in society diminishes. It is like a one-month intensive program, which is designed to teach consciousness and fear of Allah (swt), gratefulness to Allah, achievement of spiritual perfection and learning to control one’s will.

Throughout the centuries Ramadan has been celebrated in the Muslim world like a festival. One can see tents for ifṭār, minarets with messages spelled out in lights strung across many mosques in Turkey, lanterns illuminating the streets and shops across Egypt, and people spreading out their ifṭār table in many streets where they invite their brothers and sisters in religion to join them for the meal. One can see millions of people around the world rushing to join the tarāwīḥ ritual prayer during the evenings. Certainly, all these are the blessings and joys that come from the month of Ramadan.

In Ramadan a special terminology begins to be used. Muslims speak of the itinerary of Ramadan, the schedule of ritual prayer in Ramadan, the Ramadan messages spelled out in lights between the minarets, the Ramadan drum, the Ramadan pita, the Ramadan menu, the Ramadan program, the Ramadan ifṭār table, the Ramadan package, the Ramadan discount, the Ramadan campaign, and so on. Thus, the name Ramadan designates something more than a certain period. Yes, it is a source of joy, excitement, enthusiasm, culture and civilization. It is a “Civilization of Ramadan,” about which people speak extensively and write countless articles and books!

Ramadan is a civilization, a worldview. It does not simply consist of days when we have to control the self. it requires comprehensive action to remember and take care of the poor, the needy, the hungry, the indigent, and the lonely. Just like all other days, these days of excitement pass very fast. For the Muslim who does not know how many months of Ramadan he may enjoy in the future, the last tarāwīḥ ritual prayer, the last nightly meal (suḥūr) and the last ifṭār are enjoyed with a certain kind of sorrow. Just as pilgrims weep and say farewell to the blessed environment, people say farewell to this blessed season with similar feelings. In mosques, Ramadan is said farewell by the reciters of the Holy Qurʾan, who know it by heart, with hymns like “Farewell to you, O month of Ramadan.” All the people say their individual farewells to Ramadan with mixed feelings, hoping that they made the most out of the blessings of the month and anxious that they may not be there for the next month of Ramadan.

[1768] Al-Baqara, 2: 144; ST1/248 Ibn Saʿd, Tabaqat, I, 248.

[1769] Al-Baqara, 2: 183-185.

[1770] TM5/71, al-Razi, al-Tafsir, V, 71; LA20/1729 Ibn Manzur, Lisan al-ʿArab, VII,1729-1730.

[1771] ME3939 al-Tabarani, al-Muʿjam al-awsat, IV, 189.

[1772] N2016 al-Nasaʾi, al-Siyam, 5.

[1773] T682 al-Tirmidhi, al-Sawm, 1; IM1642 Ibn Maja, al-Siyam, 2.

[1774] MZ4783 al-Haythami, Majmuʿ al-zawaʾid, III, 344.

[1775] M2511 Muslim, al-Siyam, 15.

[1776] M2502 Muslim, al-Siyam, 6; MU634 al-Muwattaʾ, al-Siyam, 1.

[1777] MŞ9727 Ibn Abi Shayba, al-Musannaf, al-Siyam, 106.

[1778] Al-Baqara, 2: 185.

[1779] B1948 al-Bukhari, al-Sawm, 38.

[1780] B1902 al-Bukhari, al-Sawm, 7.

[1781] B38 al-Bukhari, al-Iman, 28.

[1782] IM1769 Ibn Maja, al-Siyam, 58.

[1783] MU701 al-Muwattaʾ, al-Iʿtiqaf, 6.

[1784] B813 al-Bukhari, al-Adhan, 135.

[1785] T806 al-Tirmidhi, al-Sawm, 81; N1365 al-Nasaʾi, al-Sahw, 103.

[1786] B1509 al-Bukhari, al-Zakat, 76.

[1787] T663 al-Tirmidhi, al-Zakat, 28.

[1788] MU432 al-Muwattaʾ, al-ʿIdayn, 1.

[1789] B986 al-Bukhari, al-ʿIdayn, 24.

[1790] B971 al-Bukhari, al-ʿIdayn, 12.

[1791] T714 al-Tirmidhi, al-Sawm, 20; BN3/369 Ibn Kathir, al-Bidaya, III, 369.

[1792] MA9738 ʿAbd al-Razzaq, al-Musannaf, V, 372.

[1793] T3545 al-Tirmidhi, al-Daʿawat, 100.

[1794] M552 Muslim, al-Tahara, 16.

FASTING:

ONLY FOR ALLAH

قَالَ عَبْدُ اللَّهِ: قَالَ رَسُولُ اللَّهِ s: “بُنِيَ الْإِسَلامُ على خَمْسٍ، شَهَادَةِ أَنْ لَا إِلَهَ إِلاَّ اللَّه، وأَنَّ مُحَمَّداً رَسُولُ اللَّهِ، وإِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَحَجِّ البَيْتِ، وَصَوْمِ رَمضانَ.”

According to ʿAbd Allah (ra), the Messenger of Allah (saw) said,
“Islam is based on five principles: To testify that there is no god but Allah and Muhammad is the Messenger of Allah (saw), to perform the ritual prayer correctly, to give zakāt, to make the Hajj to the Kaʿba, and to fast during Ramadan.”
(M113, Muslim, al-Iman, 21)

عَنْ عَائِشَةَ g: أَنَّ قُرَيْشًا كَانَتْ تَصُومُ يَوْمَ عَاشُورَاءَ فِى الْجَاهِلِيَّةِ، ثُمَّ أَمَرَ رَسُولُ اللَّهِ s بِصِيَامِهِ حَتَّى فُرِضَ رَمَضَانُ وَقَالَ رَسُولُ اللَّهِ s:

“مَنْ شَاءَ فَلْيَصُمْهُ، وَمَنْ شَاءَ أَفْطَرَهُ.”

عَنْ أَبِى أَيُّوبَ الْأَنْصَارِيِّ d أَنَّهُ حَدَّثَهُ أَنَّ رَسُولَ اللَّهِ s قَالَ:

“مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِتًّا مِنْ شَوَّالٍ، كَانَ كَصِيَامِ الدَّهْرِ.”

عَنْ أَبِى هُرَيْرَةَ d قَالَ: أَوْصَانِى خَلِيلِى s بِثَلاَثٍ: صِيَامِ ثَلاَثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، وَرَكْعَتَيِ الضُّحَى، وَأَنْ أُوتِرَ قَبْلَ أَنْ أَنَامَ.

عَنْ أبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“أَفْضَلُ الصِّيَامِ بَعْدَ شَهْرِ رَمَضَانَ، شَهْرُ اللَّهِ الْمُحَرَّمُ، وَأَفْضَلُ الصَّلاَةِ بَعْدَ الْفَرِيضَةِ، صَلاَةُ اللَّيْلِ.”

According to ʿAʾisha (ra), “The Quraysh used to fast on the day of ʿAshuraʾ during the Jahiliyya period. Later, the Messenger of Allah (saw) ordered that this fast be continued until the time when the fast of Ramadan became obligatory. (When that occurred), the Messenger of Allah (saw) said, ‘Whoever wishes (to keep the fast of ʿAshuraʾ), let him do so. Whoever wishes not (to keep the fast), let him not do so.’”
(B1893, al-Bukhari, al-Sawm, 1)

According to Abu Ayyub al-Ansari (ra), the Messenger of Allah (saw) said,
“Whoever fasts during Ramadan and then adds six more days (of fasting) in the month of Shawwal, this would be like fasting for the whole year.”
(M2758, Muslim, al-Siyam, 204)

Abu Hurayra (ra) said, “My friend (the Messenger of Allah - saw)
recommended three things to me:
To fast three days each month, to do two rakʿas (prayer cycles) at the zuhr prayer, and to do the witr prayer before going to sleep.”
(B1981, al-Bukhari, al-Sawm, 60)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“After Ramadan, the most meritorious fast is (the fast held) in Muharram, which is Allah’s month. After the obligatory prayers, the most meritorious prayer is prayer at night.”
(M2755, Muslim, al-Siyam, 202)

A man from Najd whose hair and beard were commingled came to the Messenger of Allah (saw). The buzzing sound of his voice was heard, but what he said was not understood. Finally he approached the Messenger of Allah. When he indicated that he wanted to learn what Islam was, the following dialogue occurred between him and our Master the Prophet:

“Pray five times a day.

Do I have to perform any other prayers?

No. But you can perform voluntary prayers. In addition, keep the fast during Ramadan.

Do I have to keep any other fast?

No. But you can fast voluntarily.”

Later our Prophet told this man about giving zakāt. The man said,

“Is there anything else that I have to give?”

Allah’s Messenger (saw) answered,

“No. But you can give ṣadaqa.”

Saying, “By Allah! I will do neither more nor less than this,” the man departed from our Master the Prophet. Thereupon, our Master the Messenger of Allah (saw) said, “If he keeps his word, it will be his salvation.”[1795] In the response of Allah’s Messenger (saw) to this person, the fast was the second of the requirements for salvation. According to another ḥadīth, it is one of the five principles on which the structure of Islam is built: “Islam is based on five principles: to testify that there is no god but Allah and Muhammad is the Messenger of Allah (saw), to perform the ritual prayer correctly, to give zakāt, to make the Hajj to the Kaʿba, and to fast during Ramadan.”[1796]

It seems that in almost every religion and culture there is fasting as a means of worship, albeit in different forms, in the sense of refraining from something, keeping oneself away from something, or handicapping oneself. It is carried out, according to some, by avoiding eating, drinking, and sexual relations for a specific time; according to others by dieting and by not eating certain things; and according to still others by being silent. Just as there are those who fast as an act of piety, there are also those who fast for atonement, to be purified, and as a way of mourning. The Noble Qurʾan informs us that fasting is an ancient and required act of worship which had also been prescribed for previous peoples.[1797] In Islamic history, the first fast was held by the Prophet (saw) and the Muslims. They were celebrating the holiday of ʿAshuraʾ and spent that day fasting. This was probably a custom which had survived from the time of Abraham, so that during the Jahiliyya period certain Arab tribes, above all the Quraysh, kept this fast. Indeed, it is reported that our Master the Prophet (saw) kept the fast of ʿAshuraʾ in Mecca before the Hijra and in Medina after the Hijra.[1798] When our Master came to Medina and saw that the Jews there kept the fast of ʿAshuraʾ, he asked them why they did so. They said that Allah had saved Moses and the Israelites on that day, that Moses held the fast on that day as an act of gratitude, and that they followed Moses. Saying, “We are closer to Moses than you and it is more fitting for us to do this,” he ordered the Muslims to hold the fast of ʿAshuraʾ.[1799] Until the fast of Ramadan was made obligatory, Allah’s Messenger (saw) and the Muslims kept the fast of ʿAshuraʾ. After the fast of Ramadan was made obligatory, the fast of ʿAshuraʾ was left to individual choice. ʿAʾisha (ra) described this process as follows: “The Quraysh used to fast on the day of ʿAshuraʾ during the Jahiliyya period. Later, the Messenger of Allah (saw) ordered that this fast be continued until the time when the fast of Ramadan became obligatory. (When that occurred), the Messenger of Allah (saw) said, ‘Whoever wishes (to keep the fast of ʿAshuraʾ), let him do so. Whoever wishes not (to keep the fast), let him not do so.’”[1800] One of the female Companions, al-Rubayyiʿ bint Muʿawwidh, recalled the fast of ʿAshuraʾ, which was the first form of fasting practiced by the Muslims, as follows: “The Messenger of Allah (saw) sent word on the morning of ʿAshuraʾ to the villages of the Ansar around Medina with the message, ‘Whoever began his day fasting should complete his fast. Whoever did not begin his day fasting should complete the rest of the day (fasting).’ After that we (the Companions), observed the fast on it (the day of ʿAshuraʾ) and we made our children observe it, Allah willing. We went to the mosque and made toys for them from wood and when anyone became hungry and wept for food we gave him these toys until it was time to break the fast.”[1801] The great majority of religious scholars have stated that the fast of ʿAshuraʾ is on the tenth day of the month of Muharram.[1802] When Ibn ʿAbbas (ra) was asked on which day our Master the Prophet (saw) kept the fast, he said on the tenth,[1803] but in another ḥadīth he said it was on the ninth.[1804] Our Master the Prophet (saw) said that the Jews and Christians had exalted this day (that is, that they keep the fast on the tenth) and stated, “Allah willing, next year let us keep the fast on the ninth (of Muharram).” However, Allah’s Messenger (saw) passed away before the next year had come.[1805] Moreover it is also reported that he recommended fasting for at least two days by adding the ninth or eleventh of Muharram.[1806] It has also been transmitted that Ibn ʿAbbas, who provided the report about when our Master the Prophet fasted, said, “Differ from the Jews by fasting on the ninth and tenth.”[1807] Therefore, it appears that, in order not to imitate the Jews and to prevent their legends from entering the structure of Islam, the Noble Messenger recommended that the fast be held not on just the day of ʿAshuraʾ, but on either the ninth and tenth of Muharram or on the tenth and eleventh.

In the Medina years while the Prophet (saw) and his Companions (ra) were fulfilling the fast as an act of worship in this manner, the first verses commanding the fast of Ramadan were revealed: “You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of Allah. Fast for a specific number of days, but if one of you is ill, or on a journey, then on other days later. For those who can fast only with extreme difficulty, there is a way to compensate—feed a needy person. But if anyone does good of his own accord, it is better for him, and fasting is better for you, if only you knew.”[1808] These verses identify a certain flexibility and certain dispensations for believers. Accordingly, those who are ill or travelling can fulfill the fast of Ramadan at a later time. A while later, as a requirement of divine wisdom, a new arrangement for fasting as an act of worship was instituted.

In the verse of the fast, the expression “wa ʿalā ‘l-ladhīna yuṭīqūnahu”[1809] (for those who can fast only with extreme difficulty) has the sense of those who do not have the ability to fast as well as those who could fast but with difficulty. Thus, in the early years, a noble Companion kept the fast if he wished, or he did not keep it; and if he did not keep it, he gave alms in lieu of fasting, the amount depending on the number of days he did not fast. Subsequently, with the verse, “. . . so any one of you who sees in that month should fast, . . ,”[1810] fasting as an act of worship was made obligatory for everyone who reached the month of Ramadan. Thus, as was described in the previous verses, the states of travellers and ill people were taken into account and they were given permission to fast later for reasons of distance from home and health. Furthermore, as compensation for the days during which those who were too weak or old could not fast, they could maintain the validity of the fast in principle by feeding the poor.[1811] In addition, according to some ḥadīths, “Allah has removed from the traveller the burden of fasting and half the prayers. And he has given permission to pregnant and nursing women (to fast later).”[1812] Thus, during Ramadan, those who were ill, pregnant, or were nursing women had to make up later for the days during which they could not fast. Those who were too old to fast or were ill and would not recover were deprived of the spiritual pleasure of fasting. In order to compensate for this deprivation, albeit partially, Allah (swt) ordered them to give alms in lieu of fasting.

In the fast as an act of worship, a third change occurred. Initially those who kept the fast of Ramadan could eat, drink, or be with their spouses at night. However, if they fell asleep before doing these things, they could not resume them until the evening of the next day. One day a Companion named Qays b. Sirma (ra) went home exhausted. After performing the ritual prayer, he fell asleep. When he awoke it was morning. According to the practice of that time, because he fell asleep before eating or drinking he had to wait until the next night to do so again. On top of his tiredness, Qays greeted the morning hungry. When our Master the Prophet (saw) saw that Qays was exhausted, he asked, “What happened? I see that you are quite exhausted.” Qays explained to him what had happened. He was upset because he had begun to fast for a second day without breaking the fast the previous night because of fatigue, which had prevented him from eating.[1813] A similar incident occurred to ʿUmar (ra).[1814] Thereupon Allah (swt) revealed the following verse: “You [believers] are permitted to lie with your wives during the night of the fast: they are [close] as garments to you, as you are to them. Allah was aware that you were betraying yourselves, so He turned to you in mercy and pardoned you: now you can lie with them—seek what Allah has ordained for you—eat and drink until the white thread of fajr becomes distinct from the black. Then fast until nightfall. Do not lie with them during the nights of your devotional retreat in the mosques: these are the bounds set by Allah, so do not go near them. In this way Allah makes His messages clear to people that they may guard themselves against doing wrong.”[1815] With this verse the fast of Ramadan took the form that it has today.

After this verse was revealed, some of the noble Companions, in the early years of Islam, were hesitant about the exact time of fasting. They could not understand what was meant by the reference to a white and black thread. There were those who were of the opinion that the time of fasting was when a white and black thread could be distinguished from each other and there were those who put a white and black thread under their pillow.[1816] The information which has come down to us in the sources on this matter demonstrates in a striking manner the interest of the Companions (ra) on this subject and how our Master the Prophet (saw) instructed them without offending or ridiculing them. The generous Companion ʿAdi b. Hatim (ra) explained: “When the verse, ‘. . . eat and drink until the white thread of fajr becomes distinct from the black,’[1817] was revealed, I took a white and a black thread. I put them under my pillow, but I could not distinguish between them. I presented this issue to the Messenger of Allah. Our Master laughed and said, ‘Your pillow is long and wide! What is meant by this is only night and day.’”[1818] In addition to the fast of Ramadan, the Prophet (saw) encouraged his Companions (ra) to fast on certain other days. In this respect, one could take advantage of fasting’s climate of forbearance, sharing, and worship at other times. Thus by fasting on these days believers would atone for their errors before their Lord. In this sense, Allah’s Messenger (saw) said with regard to fasting in the month of Shawwal, which followed Ramadan, “Whoever fasts during Ramadan and then adds six more days (of fasting) in the month of Shawwal, this would be like fasting for the whole year.” [1819]

Allah’s Messenger (saw) recommended to his Companions (ra) that they fast three days every month. Sometimes he also wanted them to fast on the 13th, 14th, and 15th of the lunar months. These days were called the “white days” (ayyām al-bīḍ), because they were illuminated by the full moon. According to a ḥadīth transmitted from Abu Dharr (ra), who was known for not mincing words, “The Messenger of Allah (saw) commanded us to fast on the white days, the 13th, 14th, and 1 of the month.”[1820] According to a ḥadīth transmitted from Abu Hurayra (ra), “My friend (the Messenger of Allah) recommended three things to me: to fast three days each month, to do two rakʿas at the zuhr prayer, and to do the witr prayer before going to sleep.[1821] It appears from all this that Allah’s Messenger (saw) recommended fasting three days a month. When ʿAʾisha (ra) was asked, “On which days of the month did the Messenger of Allah (saw) fast?” she answered, “Allah’s Messenger (saw) did not care much about which day of the month he fasted.”[1822] The Prophet (saw) also recommended fasting on Mondays and Thursdays. According to ʿAʾisha (ra), the Messenger of Allah (saw) looked forward to fasting on Mondays and Thursdays.[1823] In two ḥadīths the Prophet (saw) said, “Deeds are presented to Allah on Mondays and Thursdays and I love that my deeds are presented while I am fasting,”[1824] and “The deeds of people are presented to Allah every week on Monday and Thursday and every believer will be forgiven with the exception of the one who holds rancor in his heart towards his brother in faith, in which case it would be said, ‘Put both of them aside until they are reconciled.’”[1825] By indicating the virtue and wisdom of fasting on Mondays and Thursdays, these ḥadīths show that they are excellent days for fasting voluntarily. When our Master the Prophet (saw) was asked about fasting on Monday, he said, “I was born on that day and revelation came to me on that day.”[1826] This shows that Monday in particular was an excellent opportunity to cherish the memory of these wonderful days.

There are some ḥadīths which state that the Prophet (saw) fasted during the first nine days of Dhu ‘l-Hijja,[1827] and that it was meritorious to fast on the day of ʿArafat in order to atone for the sins of the previous year.[1828] However, milk was sent to our Prophet while he halted at ʿArafat and he drank it; and those who saw him do so differed on whether or not he was fasting.[1829] In fact, there are also reports that the Prophet (saw) forbade those who were at ʿArafat to fast on the day of ʿArafat.[1830] It appears from these ḥadīths that the Prophet (saw) encouraged those who were not on the Hajj to do this fast. However, the fact that those who were at ʿArafat were probably not affected by heat and fatigue, and because of this were not lax in prayer and other acts of worship, and, in addition, because this day was considered a holiday, it was deemed unnecessary to fast there.[1831]

The Messenger of Allah (saw) also stated that fasting was meritorious in certain months. With respect to fasting in the month of Muharram, he said, “After Ramadan, the most meritorious fast is (the fast held) in Muharram, which is Allah’s month. After the obligatory prayers, the most meritorious prayer is prayer at night.”[1832] As for fasting in the month of Shaʿban, ʿAʾisha (ra) said, “I never saw the Messenger of Allah (saw) fast more than he did in the month of Shaʿban. He spent almost the entire month of Shaʿban fasting.”[1833] Furthermore, it was reported that the blessed Prophet did not fast for an entire month except for Ramadan.[1834] When all of these ḥadīths, are taken into account, one could conclude that the Prophet (saw) spent the great majority of the year fasting. However, these practices and recommendations of Allah’s Messenger (saw) were meant to describe meritorious times when one could fast. He did not expect Muslims to spend all of their time fasting. Indeed, he himself sometimes fasted during these times and sometimes did not.

The Messenger of Allah (saw) also recommended certain time zones in which fasting was meritorious and he forbade fasting on certain days. One of the days on which one could not fast was the first day of the feast at the end of Ramadan and another was the Feast of al-Adha.[1835] In addition it was reported that Allah’s Messenger (saw) was not pleased with fasting on Fridays. Saying, “None of you should fast on Friday unless he fasts a day before or after it,”[1836] he indicated his displeasure with fasting on this day apparently because it was perceived as a weekly holiday. The Prophet of Mercy also acted cautiously when the Muslims hesitated about whether to fast during Ramadan, probably because they regarded Ramadan as challenging, and so did not deem it appropriate for them to fast one or two days beforehand.[1837] The Prophet (saw), who was very devoted to his community, did not like the wiṣāl (connecting) fast, which was done two or three days after breaking the fast, and said, “Do not practice the wiṣāl fast.” When people said to him, “But you practice it,” he replied, “You are not like me in this matter. I spend my night (in a state in which) my Lord feeds me and provides me with drink. You devote yourselves to deeds (the burden of which) you can bear.”[1838] Thus the Prophet of Mercy indicated that people should worship according to their ability and strength. Apart from Ramadan, he also did not like the dahr fast, one done constantly every day.

When the Prophet of Mercy learned that the Companion ʿAbd Allah b. ʿAmr b. al-ʿAs (ra), who was an ascetic, had fasted every day, he asked him, “Is what I have heard true that you fast all day and are also preoccupied with worship at night?” He answered, “Yes, O Messenger of Allah!” Our Master then said, “Don’t do that! Fast for a few days and then don’t fast for a few days. Worship part of the night and sleep part of the night. This is because your body has a right over you, your eyes have a right over you, your wife has a right over you, and your guest has a right over you. It is enough to fast three days every month. This is because the reward for every good deed is multiplied ten times, so it will be like fasting throughout the year.” ʿAbd Allah said, “O Messenger of Allah! I have the strength to do this (that is, I can do more than this).” This time the Prophet (saw) said, “Fast like the fast of the Prophet David! Do not do more than that!” ʿAbd Allah asked, “How did the Prophet David fast?” Our Master replied, “He fasted for half the year.” After years passed and ʿAbd Allah (ra) grew old, he said, “It would have been better for me if I had accepted the Prophet’s permission (to fast three days a month).” [1839]

As can be seen, Allah Almighty in His mercy slowly accustomed the believers to fasting. This was how He gave the fast of Ramadan its final form. In this month Allah Almighty closed the doors of Hell and every year added something new to His merciful steps towards enchaining the satans. Only those who fast can expect to pass through the gate called al-Rayyan in Paradise.[1840]

[1795] M100, Muslim, al-Iman, 8.

[1796] M113, Muslim, al-Iman, 21.

[1797] Al-Baqara, 2:183.

[1798] B2002, al-Bukhari, al-Sawm, 69.

[1799] M2658, Muslim, al-Siyam, 128; B2004, al-Bukhari, al-Sawm, 69.

[1800] B1893, al-Bukhari, al-Sawm, 1.

[1801] M2669, Muslim, al-Siyam, 136.

[1802] AU11/166, al-ʿAyni, ʿUmdat al-qari, XI, 166.

[1803] T755, al-Tirmidhi, al-Sawm, 50.

[1804] M2664, Muslim, al-Siyam, 132.

[1805] M2666, Muslim, al-Siyam, 133; M2445, Abu Daʾud, al-Siyam, 65.

[1806] HM2154, Ibn Hanbal, I, 240.

[1807] T755, al-Tirmidhi, al-Sawm, 50.

[1808] Al-Baqara, 2:183-184.

[1809] Al-Baqara, 2:184.

[1810] Al-Baqara, 2:185.

[1811] D507, Abu Daʾud, al-Salat, 28.

[1812] N2279, al-Nasaʾi, al-Siyam, 51.

[1813] B1915, al-Bukhari, al-Sawm, 15; D2314, Abu Daʾud, al-Siyam, 1; T2968, al-Tirmidhi, Tafsir al-Qurʾan, 2: HM22475, Ibn Hanbal, V, 247.

[1814] HM22475, Ibn Hanbal, V, 247.

[1815] Al-Baqara, 2:187.

[1816] B4509, al-Bukhari, al-Tafsir, (al-Baqara) 28.

[1817] Al-Baqara, 2:187.

[1818] D2349, al-Tirmidhi, al-Siyam, 17.

[1819] M2758, Muslim, al-Siyam, 204.

[1820] N2425, al-Nasaʾi, al-Siyam, 84,

[1821] B1981, al-Bukhari, al-Sawm, 60.

[1822] M2744, Muslim, al-Siyam, 194.

[1823] T745, al-Tirmidhi, al-Sawm, 44.

[1824] T747, al-Tirmidhi, al-Sawm, 44.

[1825] M6547, Muslim, al-Birr, 36.

[1826] M2750, Muslim, al-Siyam, 198.

[1827] D2437, Abu Daʾud, al-Siyam, 61.

[1828] M2747, Muslim, al-Siyam, 197.

[1829] B1661, al-Bukhari, al-Hajj, 88.

[1830] D2440, Abu Daʾud, al-Siyam, 63.

[1831] IF4/238, Ibn Hajar, Fath al-bari, IV, 238.

[1832] M2755 Muslim, al-Siyam, 202.

[1833] M2722 Muslim, al-Siyam, 176.

[1834] M2724 Muslim, al-Siyam, 178.

[1835] B1993, al-Bukhari, al-Sawm, 67.

[1836] B1985, al-Bukhari, al-Sawm, 63.

[1837] M2518, Muslim, al-Siyam, 21.

[1838] B2567, Muslim, al-Siyam, 58; B1966, al-Bukhari, al-Sawm, 49.

[1839] B1975, al-Bukhari, al-Sawm, 54.

[1840] T765, al-Tirmidhi, al-Sawm, 55.

FASTING:

TRAINING IN PATIENCE

عَنْ أَبِى هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ: “الصِّيَامُ جُنَّةٌ، فَلاَ يَرْفُثْ وَلاَ يَجْهَلْ، وَإِنِ امْرُؤٌ قَاتَلَهُ أَوْ شَاتَمَهُ فَلْيَقُلْ: إِنِّى صَائِمٌ مَرَّتَيْنِ...”

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Fasting is a shield. One who is fasting should not behave in a disrespectful manner and should not act foolishly. If someone fights with him or abuses him, he should say twice, ‘I am fasting.’”
(B1894, al-Bukhari, al-Sawm, 2)

عَنْ أَبِى هُرَيْرَةَ d قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ، فَلَيْسَ لِلَّهِ حَاجَةٌ فِى أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ.”

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “رُبَّ صَائِمٍ لَيْسَ لَهُ مِنْ صِيَامِهِ إِلاَّ الْجُوعُ. وَرُبَّ قَائِمٍ لَيْسَ لَهُ مِنْ قِيَامِهِ إِلاَّ السَّهَرُ.”

عَنْ أَنَسٍ d قَالَ: قَالَ رَسُولُ اللَّهِ s:

“تَسَحَّرُوا فَإِنَّ فِى السُّحُورِ بَرَكَةً.”

عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ s: “مَنْ فَطَّرَ صَائِمًا كَانَ لَهُ مِثْلُ أَجْرِهِ غَيْرَ أَنَّهُ لاَ يَنْقُصُ مِنْ أَجْرِ الصَّائِمِ شَيْئًا.”

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Whoever does not give up false speech and bad behavior, Allah has no need of his leaving his food and drink (i.e., Allah will not accept his fasting).”
(B1903, al-Bukhari, al-Sawm, 8)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“There are people who fast and get nothing from their fast except hunger, and there are those who pray and get nothing from their prayer but a sleepless night.”
(IM1690, Ibn Maja, al-Siyam, 21)

According to Anas (b. Malik) (ra), the Messenger of Allah (saw) said,
“Rise to take the morning meal before fajr (during Ramadan)
because there is blessing in it.”
(M2549, Muslim, al-Siyam, 45)

According to Zayd b. Khalid al-Juhani (ra), the Messenger of Allah (saw) said, “Whoever provides the food for a fasting person to break his fast,
then for him is the same reward as his, without anything being diminished from the reward of the fasting person.”
(T807, al-Tirmidhi, al-Sawm, 82)

As with all acts of worship, the Prophet (saw) gave directions for the fast which affected and regulated human behavior: “Fasting is a shield. One who is fasting should not behave in a disrespectful manner and should not act foolishly. If someone fights with him or abuses him, he should say twice, ‘I am fasting.’ I swear by Him who has my soul in his hands that the odor from the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says of the fasting person), he has given up food, drink, and sexual relations for My sake. The fast is for Me, so I will reward him for it, and the reward of good deeds will be multiplied tenfold.”[1841]

In this ḥadīth the Prophet (saw) likened the fast to a shield. Just as the shield protects a soldier in battle against the blows of enemy arrows and swords, the fast protects the one performing it. Furthermore, it not only protects one from blows coming from the outside but also from lustful desires and Satan’s temptations coming from within oneself. In this sense, the person fasting is protected against the sins and evils of this world and from Hell and its torment in the next world. The one who is fasting will use his shield first of all against mistaken behavior and attitudes which could come from his own hand and tongue. Therefore he will not behave rudely toward anyone or adopt ignorant or overbearing attitudes. If someone provokes a person who is fasting and fighting could erupt, he can use the shield of fasting against the person provoking him. This is because, although it is difficult to act in this way, it is a way of defeating anger and responding with kindness to the one who is doing wrong.

It is fitting for one who is fasting to never lack for having a smile on his face despite being hungry. And to break the heart is not fitting for one who is a believer, much less a fasting Muslim. A smiling face and pleasant words when combined with the serenity that fasting gives to the soul ensure that one will attain the breath of divine mercy. If believers keep the illumination of fasting—which gives tranquility to their spirits by blinding the self, and which increases the feelings of love, compassion, and kindness in their hearts—from being overshadowed by the mistakes that they have made, they will experience much more in return. Although this can be considered a detail, the fact that the one who fasts can behave in a way that would beautify his fast and can avoid forbidden behavior can add a completely different moral dimension to it.

Our Master the Prophet (saw), who said, the odor from the mouth of a fasting person is better in the sight of Allah than the smell of musk,”[1842] declared that even the unpleasant odor of one’s breath, caused by being hungry for the sake of pleasing Allah (swt), would express a different meaning before Allah because it resulted from a good intention. Thus one of the things that beautifies the fast is cleaning the mouth and teeth. Indeed, there is a tradition which states, “One of the good behaviors of a person who is fasting is to use a toothpick.”[1843]

The fast is also very important with respect to adding to a person’s moral qualities. This is because the fast teaches one patience, piety, and gratitude. On the one hand, a person avoids the desires of the self by being concerned with what could go wrong with the fast and, on the other hand, tries to exhibit excellent virtues in order to fast in the required fashion. In every fast he develops the ability to overcome the self. In Ramadan patience envelops the entire personality of the believer. Temporarily, spiritual nourishment takes the place of material nourishment, which is kept at a distance. Only the heart begins to tremble at the mention of Allah’s name.

Fasting is a test of patience. While fasting a person cannot reach for the food in front of him. He cannot speak ill of anything. He cannot look at anything evil. He responds with maturity to every negative thought that comes to his mind. While fasting he is patient in the face of hunger, thirst, and every kind of sin and evil deed. Thus, the Messenger of Allah (saw) said, “Fasting is half of patience.”[1844] The Noble Qurʾan states, “You who believe, fasting is prescribed for you, as it was prescribed for those before you, so that you may be mindful of Allah.”[1845] Fasting transforms piety, which is a state of moral protection that people create against evil, into a strong and firm shield. Therefore, fasting is not just refraining from food and drink for a certain time, it is also a kind of training to strengthen the will to avoid every kind of evil. Thanks to fasting, one nourishes his heart and soul with piety. Furthermore, there is an expression in the Holy Qurʾan related to fasting, namely, “laʿallakum tashkurūna” (so that you may be thankful),[1846] which indicates that one should be thankful for certain dispensations granted with respect to fasting and that, after understanding the nature of the blessings obtained at certain times, one should fulfill the task of praising and thanking Allah (swt) who granted them. It is a requirement of servanthood that one who makes a great effort to fulfill acts of worship thanks Allah for the countless blessings that he has received. This is because he is aware that all the acts of worship that he did could only be done thanks to the grace and beneficence of Allah. It could be said that the expression “laʿallakum yarshadūna” (so that you may be guided),[1847] which occurs at the end of the verses describing the rules related to fasting and Ramadan, could be interpreted to mean that those who fast will be equipped with the values obtained throughout Ramadan and that they will try to find the right path.

The Prophet (saw) said, “Whoever does not give up false speech and bad behavior, Allah has no need of his leaving his food and drink (i.e., Allah will not accept his fasting).”[1848] The most important etiquette of one who fasts is to avoid falsehood, bearing false witness, slander, gossip, bad words, and bad behavior. Such acts as slander and defamation are always completely unworthy of a Muslim. A Muslim is honest and straight forward. He does not hurt one’s feelings and is not offensive. Allah Almighty likened defamation to eating the flesh of one’s dead brother.[1849] Under normal conditions, defamation is a sin, but it is worse while fasting. This is because defamation erases the blessing and heavenly reward of fasting. Many theologians agreed that defamation would not annul the fast, but others, such as Ibn Hazm, stated that if one who was fasting defamed someone his fast would be vitiated.[1850] In the blessed Prophet’s ḥadīth which states, “There are people who fast and get nothing from their fast except hunger, and there are those who pray and get nothing from their prayer but a sleepless night,”[1851] a number of profound features of fasting are emphasized, in addition to the formal conditions of fasting as an act of worship. Acts of worship, which perfect the servant and contribute to his maturation, are inconceivable apart from morality. Just as ritual prayer done for Allah (swt) keeps one away from evil, fasting for Allah does the same. In order to be able to benefit from fasting, a person must fast with his whole body and not just with his stomach.

The most important act which is recommended (mustaḥab) to one who is fasting is to get up before fajr to eat (the saḥūr meal, which is that taken after midnight during Ramadan). The saḥūr meal is a blessed meal. Our Master the Prophet (saw) stated that the biggest difference between the fasts of the Muslims and the People of the Book was the saḥūr meal.[1852] He recommended that we eat it even if it was something small. As the Messenger of Allah (saw) stated in a ḥadīth, “Get up for the saḥūr because there is blessing in the saḥūr,”[1853] he indicated that the saḥūr was one of the blessed times of the nights of Ramadan. Performing ritual prayer or getting up to seize the blessing of the saḥūr meal on the nights of Ramadan is to be aroused for servanthood. Performing the fast by conforming to all of its stipulations and recommended practices makes it an even more salutary act. In this way, by passing through the gate of al-Rayyan, which only those who fast can do, it will be possible to be among those who will experience the pleasure of Allah and enter Paradise.[1854]

Another recommended practice of the month of Ramadan was to hasten to break the fast[1855] and to break the fast before doing the maghrib prayer. The Messenger of Allah (saw) broke his fast before performing the maghrib prayer by eating a few ripe dates, or, if they were not available, then dry dates, or, if they were not available, then he drank a few sips of water.[1856] It was recommended to break the fast by eating something sweet like dates, in other words, with an enjoyable act. This practice was perhaps symbolically very fitting, the sweetness and blessing of this wonderful fruit representing the sweetness and blessing of Ramadan.[1857]

Another wonderful thing which is expected of one who is fasting is to recite the Holy Qurʾan a lot, for Ramadan was the blessed month in which it was revealed. As is known, the Prophet (saw) used to recite the Holy Qurʾan a lot during the days and nights of Ramadan. The young Companion Ibn ʿAbbas (ra) described the Messenger of Mercy’s relationship with the Holy Qurʾan in the month of Ramadan as follows: “The Messenger of Allah (saw) was the best of people. He reached the peak of goodness in Ramadan when Jibril met him. Jibril met him every night of Ramadan and they studied the Qurʾan together.”[1858] First the Prophet (saw) would recite to Jibril. This was called the ʿarḍ (presentation). Then Jibril would recite the same verses to him and this was called the muqābala (counter reading, a kind of collation).[1859] Thus a sweet remembrance of these exchanges, which the trustworthy Jibril had with Allah’s Messenger (saw) during Ramadan, continued to be performed traditionally in virtually every mosque over the ages, and became an inseparable part of the fast of Ramadan.

In addition to reciting the Holy Qurʾan, the ifṭār meal (taken at sundown during Ramadan), and the saḥūr meal, praying was also part of the etiquette of fasting. Allah’s Messenger (saw) used to pray at the table in the months other than Ramadan. Our Master the Prophet (saw) used to declare his thanks to Allah by saying, “Praise be to Allah who has given us food and drink and who has made us Muslims,”[1860] and “O our Lord! We praise You, who are replete with goodness and wished-for blessings, but who is sufficient unto Himself, abundantly with all the accolades that are beyond our expression.”[1861] When our Master the Prophet (saw) broke his fast, he used to do so by saying, “Thirst has gone. The veins have become moist. And the reward is sure, if Allah wills,”[1862] or “O Allah! I have fasted for You and I have broken my fast with Your sustenance.”[1863] After eating he used to pray, saying, “May those who are fasting break their fast with you, and the pious eat your food, and may the angels pray (for blessings) for you.”[1864] The Prophet (saw), the just administrator, used to encourage prayer at the ifṭār meal, saying that the prayer of the one who took the ifṭār and of the one who was oppressed would not be rejected.[1865] Providing the ifṭār meal during Ramadan, sharing the sustenance which our Lord, the Provider of Sustenance, has given to us, and meeting at the table the blessing of Abraham that we hope for all add to our spiritual reward. Sometimes a single date would suffice as a means to enter Paradise. As ʿAʾisha (ra) described, “A (destitute) woman came to me with her two daughters. She asked me for (charity) but she found that I had nothing except one date, so I gave it to her. She accepted it and then divided it between her two daughters, eating nothing of it herself. She then got up and left with her two daughters. (This disturbed me.) (Meanwhile) the Messenger of Allah (saw) visited me and I told him her story. Thereupon the Prophet (saw) said, ‘Whoever brings up daughters and treats them well will be shielded from Hell-Fire.’”[1866] The fact that destitute people were invited, as far as possible, to his ifṭār table ensured that people who were equal to each other like the teeth on a comb met around the same table.[1867] Saying, “Whoever provides the food for a fasting person to break his fast, then for him is the same reward as his, without anything being diminished from the reward of the fasting person,”[1868] the Messenger of Allah (saw) encouraged invitations to the ifṭār meal. Furthermore it was necessary not to waste food and to act in accordance with the Sunna. The Prophet (saw) also recommended that his Companions (ra) pray, just as he did, for the owner of a home who hosted guests.[1869]

In order for the one who is fasting not to fall into the situation of those who do not go beyond hunger, he should fast with the eyes, ears, hands, feet, heart, mouth, and stomach. The warnings of Allah’s Messenger (saw) should be our guide while fasting.

[1841] B1894, al-Bukhari, al-Sawm, 2.

[1842] M2707, Muslim, al-Siyam, 164.

[1843] IM1677, Ibn Maja, al-Siyam, 17.

[1844] IM1745, Ibn Maja, al-Siyam, 44.

[1845] Al-Baqara, 2:183.

[1846] Al-Baqara, 2:185.

[1847] Al-Baqara, 2:186.

[1848] B1903, al-Bukhari, al-Sawm, 8.

[1849] Al-Hujurat, 49:12.

[1850] IZ6/243, Ibn Hazm, al-Muhalla, VI, 243.

[1851] IM1690, Ibn Maja, al-Siyam, 21.

[1852] M2550, Muslim, al-Siyam, 46.

[1853] M2549, Muslim, al-Siyam, 45.

[1854] T765, al-Tirmidhi, al-Sawm, 55.

[1855] D2354, Abu Daʾud, al-Siyam, 20.

[1856] T696, al-Tirmidhi, al-Sawm, 10.

[1857] T696, al-Tirmidhi, al-Sawm, 10.

[1858] B6, al-Bukhari, Badʾ al-wahy, 1.

[1859] Tecrîd-i Sarîh Tercemesi, VII, 316.

[1860] D3850, Abu Daʾud, al-Atʿima, 52; IM3283, Ibn Maja, al-Atʿima, 16.

[1861] D3849, Abu Daʾud, al-Atʿima, 52: B5459, al-Bukhari, al-Atʿima, 54.

[1862] D2357, Abu Daʾud, al-Siyam, 22.

[1863] D2358, Abu Daʾud, al-Siyam, 22.

[1864] D3854, Abu Daʾud, al-Siyam, 54.

[1865] T2526, al-Tirmidhi, Sifat al-janna, 2.

[1866] M6694, Muslim, al-Birr, 148.

[1867] MB195, al-Qudaʿi, Musnad al-shihab, 1/145.

[1868] T807, al-Tirmidhi, al-Sawm, 82.

[1869] D3853, Abu Daʾud, al-Atʿima, 54.

SAḤŪR AND IFTĀR:

THE BLESSING AND JOY WHICH COME THROUGH FASTING

عَنْ عَمْرِو بْنِ الْعَاصِ أَنَّ رَسُولَ اللَّهِ s قَالَ:

“فَصْلُ مَا بَيْنَ صِيَامِنَا وَصِيَامِ أَهْلِ الْكِتَابِ أَكْلَةُ السَّحَرِ.”

According to ʿAmr b. al-ʿAs (ra), the Messenger of Allah (saw) said,
“What distinguishes our fast from the fast of the People of the Book is
the saḥūr meal.”
(M2550, Muslim, al-Siyam, 46)

عَنْ أَنَسٍ d قَالَ: قَالَ رَسُولُ اللَّهِ s

“تَسَحَّرُوا فَإِنَّ فِى السُّحُورِ بَرَكَةً.”

عَنْ جَابِرٍ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“إِنَّ لِلَّهِ عِنْدَ كُلِّ فِطْرٍ عُتَقَاءَ وَذَلِكَ فِى كُلِّ لَيْلَةٍ.”

عَنْ زَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“مَنْ فَطَّرَ صَائِمًا كَانَ لَهُ مِثْلُ أَجْرِهِ غَيْرَ أَنَّهُ لاَ يَنْقُصُ مِنْ أَجْرِ الصَّائِمِ شَيْئًا.”

عَنْ أَنَسِ بْنِ مَالِكٍ أَنَّ النَّبِيَّ s كَانَ إِذَا أَفْطَرَ عِنْدَ أُنَاسٍ قَالَ:

“أَفْطَرَ عِنْدَكُمُ الصَّائِمُونَ، وَأَكَلَ طَعَامَكُمُ الْأَبْرَارُ، وَتَنَزَّلَتْ عَلَيْكُمُ الْمَلاَئِكَةُ.”

According to Anas (ra), the Messenger of Allah (saw) said,
“Eat the saḥūr meal because there is blessing in the saḥūr meal.”
(M2549, Muslim, al-Siyam, 45; B1923, al-Bukhari, al-Sawm, 20)

According to Jabir (ra), the Messenger of Allah (saw) said,
“At every breaking of the fast Allah has people whom He frees
(from the fire of Hell), and that happens every night.”
(IM1643, Ibn Maja, al-Siyam, 2)

According to Zayd b. Khalid al-Juhani (ra), the Messenger of Allah (saw) said, “Whoever provides the food for a fasting person to break his fast, then for him is the same reward as his, without anything being diminished from
the reward of the fasting person.”
(T807, al-Tirmidhi, al-Sawm, 82)

According to Anas b. Malik (ra), when the Prophet (saw) broke the fast with the people, he used to say, “May those who are fasting break the fast with you. May the pious eat your food. May the angels descend upon you.”
(DM1805, al-Darimi, al-Sawm, 51)

About eighteen months had passed since our Master the Prophet had come to Medina. It was near the end of the month of Shaʿban. The verses which were coming of the sūra of al-Baqara stated that the fast of Ramadan was obligatory.[1870] The noble Companions (ra), who tried to carry out with enthusiasm everything that the Messenger of Allah (saw) communicated and encouraged, by saying, “We hear and obey,”[1871] showed the necessary zeal in performing this act of worship.

In this early period in which the fast was made obligatory, the Companions (ra) could eat, drink, and have relations with their spouses during the period when they were not sleeping at night after the iftār. However, if they neglected to do these things in the evening, including during the iftār, and fell asleep for the rest of the night, they could not resume them until the next day at sunset.[1872] One day a Companion named Qays b. Sirma (ra) went home exhausted and wanted his wife to prepare a meal for the iftār. However, Qays, who had worked all day, fell asleep from fatigue before his wife could prepare anything. Thus, because he had not eaten anything, it was difficult for him to begin the fast the next day, but he went out into the fields to work. However, in the middle of the day he had lost too much strength from hunger and fatigue and felt faint. When the condition of Qays was brought to the attention of the Messenger of Allah (saw), the following verse was revealed which made fasting easier for Muslims and began the practice of the saḥūr: “You [believers] are permitted to lie with your wives during the night of the fast: they are [close] as garments to you, as you are to them. Allah was aware that you were betraying yourselves, so He turned to you in mercy and pardoned you: now you can lie with them—seek what Allah has ordained for you—eat and drink until the white thread of fajr becomes distinct from the black. Then fast until nightfall.”[1873] The word “saḥūr,” which comes from the same root as saḥar, meaning the last third of the night, is the word given to the meal which is eaten before the break of fajr and just before starting to fast. In some ḥadīths of the Prophet (saw) we find the expression aklatu ‘l-saḥar[1874] or ṭaʿāmu ‘l-saḥar,[1875] that is, eating the saḥūr meal. Traditionally the word “saḥūr” is used for this meal which is eaten after midnight.

Our Master the Prophet (saw), who recommended taking advantage of the saḥūr meal in order to be able to fast during the day,[1876] said, “What distinguishes our fast from the fast of the People of the Book is the saḥūr meal.”[1877] Thus he stated that having the saḥūr was a distinctive feature of Muslims in fasting as an act of worship. He attached so much importance to getting up for the saḥūr, saying, “Rise to take the morning meal before fajr (during Ramadan) because there is blessing in it,”[1878] that he definitely wanted Muslims to take the saḥūr even if it meant only taking a sip of water.[1879] The Noble Messenger often mentioned the blessing of the saḥūr. Inviting the Companion Irbad b. Sariya to the saḥūr and saying, “Come to the blessed meal!” he stated clearly that there was goodness and blessing in this meal.[1880] In addition he brought to those who took the saḥūr Allah’s good news that the angels would pray for mercy and goodness upon them.[1881] This blessed night meal ended at the time before daybreak (imsāk) when the fast of Ramadan began each day. The word “imsāk,” which means “to relinquish something, to keep calm,” is a term which expresses the need to give up eating, drinking, and sexual relations at a certain time while fasting. In the narrow sense, it is used for the time when daybreak begins and thus the beginning of the fast after the saḥūr. The word “imsāk” is understood above all in this narrow sense. The time when the acts that are forbidden during fasting are permitted with the sunset is called the iftār.

In order to fulfill the command of the Prophet (saw) and to follow his Sunna, the noble Companions (ra) got up for the saḥūr with great excitement. In any case, because there was no precise way to tell time by the hour in those days, there was some confusion among the Companions (ra) about determining when the fast began. Our Lord Almighty stated in a verse of the Holy Qurʾan, “until the white thread of fajr becomes distinct from the black,”[1882] but some of the Companions (ra) could not understand this figurative statement. One of those who had difficulty with determining the time of imsāk was the Companion ʿAdi b. Hatim (ra) from the tribe of Tayyiʾ who was known for his generosity. When the verse describing the time when the fast began was revealed, ʿAdi took out a black thread and a white one and put them under his pillow. He looked at them at night but could see no difference between them and so could not decide when the fast would begin. In the morning he went straight to the Messenger of Allah (saw) and explained the situation to him. Allah’s Messenger (saw) laughed, saying, “Your pillow is long and wide,” implying that he had not understood what was meant by this verse,[1883] and explained it as follows: “The black and white threads mentioned in that verse symbolize the darkness of the night and the lightness of day.”[1884] This meaning of the verse became clear thanks to the explanation of our beloved Prophet and the subsequent revelation of the statement “until fajr becomes white.” Then others like ʿAdi b. Hatim who were confused by the black and white threads were also enlightened.[1885] Nevertheless, disagreements over determining the time of the imsāk continued. Most of the Companions (ra) adjusted the times of imsāk and iftār according to the call to prayer. However, Bilal, one of the Prophet’s muazzins, recited the call a bit before the time of the imsāk while Ibn Umm Maktum (ra) delayed it. These calls to prayer recited at different times of the night confused the Companions (ra) about the time of the imsāk. The Messenger of Allah (saw) eliminated this confusion by saying, “Bilal makes the call to prayer at night, so keep on eating and drinking until Ibn Umm Maktum makes the call to prayer.”[1886] This was because Bilal’s call to prayer was to awaken those sleeping and to inform those who had gotten up to perform the ritual prayer that the time of the saḥūr had ended.[1887] As for Ibn Umm Maktum’s call to prayer, it announced to Muslims the beginning of the act of worship of fasting. For, because he was blind, he only recited the call when the people around him told him that it was time for fajr prayer.[1888] The time of imsāk is when it is time to perform the morning ritual prayer, when the night ends and the day begins. With the imsāk, the believer begins a very special form of worship for which Allah Almighty will grant him reward. This is because Allah has said in a holy ḥadīth, “. . . the fast is for me, I will reward it . . .”[1889] As the day progresses, the hunger and thirst of one who is fasting increases along with his spiritual pleasure and excitement. However, the fasting Muslim is patient in order to be worthy of the compliment of the Messenger of Allah (saw) who said, “the odor from the mouth of a fasting person is better in the sight of Allah than the smell of musk.”[1890] A day’s fast for Allah alone, which is endured with all kinds of difficulties, ends with the time of the iftār.

Because the Noble Qurʾan orders one to fast “until evening” and because the exact time of the iftār is not given, the Companions (ra) asked our Master the Prophet (saw) about this. When ʿUmar (ra) asked, “What time is the iftār?” our beloved Prophet said, “When night arrives, day departs, and the sun has disappeared, the one who was fasting begins the iftār.”[1891] Thus he stated that the iftār began with sunset.

The time of the iftār is one of joy and peace. Upon participating in the iftār, the sincere hearts who have been patient for the pleasure of Allah (swt) in the face of hunger, thirst, and all the other things that harm the health, and who have succeeded in avoiding those things which have been forbidden for the fast, all those forbidden things are removed. As the Messenger of Allah (saw) stated, “At every breaking of the fast Allah has people whom He frees (from the fire of Hell), and that happens every night,”[1892] this time is a time of forgiveness. In addition the Prophet (saw) said, “. . . the believer has two joys: one is the joy of breaking the fast at the time of the iftār, and the other is the joy of the fast when he encounters his Lord (and which derives from the reward that he will receive).”[1893]

Allah’s Messenger, who forbade the wiṣāl fast, that is, fasting for two days in succession without participating in the iftār,[1894] recommended immediately breaking the fast when the time of the iftār arrived. He said, “The people will remain on the right path as long as they hasten the breaking of the fast.”[1895] He also stated that Allah’s most beloved servants were those who immediately began the iftār.[1896] In fact, one day two of the Successors, Abu ʿAtiyya and Masruq went to ʿAʾisha (ra), the mother of the believers, and said that one of the Companions (ra) would immediately begin the iftār and do the evening ritual prayer while another would delay doing them, and they wanted to learn from her what was the proper behavior. ʿAʾisha (ra) was curious about who immediately did the iftār and prayer, and when she learned that it was ʿAbd Allah b, Masʿud (ra) she said, “This is how the Messenger of Allah (saw) used to do it.”[1897]

When it was time for the iftār, our Master the Prophet (saw) did not seek special food. He did not make a separate meal. He began the iftār with whatever was on the table. His table was not luxurious or extravagant. It was quite simple. Anas b. Malik (ra), who grew up in Medina with our Master, described the iftār of the Messenger of Allah (saw) as follows: “The Messenger of Allah (saw) began the iftār before performing the maghrib prayer by eating a few fresh dates, of, if they were not available, then dry dates, or, if they were not available, then he drank a few sips of water.”[1898] Our Prophet kept the fast in order to earn the pleasure of Allah. And he did the iftār for His pleasure. While doing so, he opened his hands and prayed as follows: “Allāhumma laka ṣumtu wa ʿalā rizqika afṭartu (O Allah! I have fasted for You and with Your sustenance I have broken my fast).”[1899]

Saying, “The prayer of one who prays while breaking his fast is not rejected,” Allah’s Messenger (saw) advised believers to pray at this time of joy and forgiveness. It is known that the Companion ʿAbd Allah b. ʿAmr (ra), who reported this ḥadīth of our Prophet, would pray at the time of the iftār, saying, “O Allah! I ask for Your mercy which extends over everything and for You to forgive me.”[1900] Our beloved Prophet, more generous in the month of Ramadan than at other times,[1901] gave great significance to sharing the iftār table with others and said, “Whoever provides a fasting person with food to break his fast, then for him is the same reward as his (the fasting person’s) without anything being diminished from the reward of the fasting person.”[1902] He also participated in iftār invitations and praised those who gave them. Indeed, when he participated in the iftār invitation from Saʿd b. ʿUbada (ra), he ate the bread and olive oil which were offered to him in the iftār and then recited the following prayer, usually with others, while beginning the iftār: “Afṭara ʿindakum al-ṣāʾimūna wa akala ṭaʿāmakum al-abrār wa ṣallat ʿalaykum al-malāʾka” (May those fasting with you break their fast, may the pious eat your food, and may the angels pray for you).[1903]

The Muslim community showed the same sensitivity towards such practices as the saḥūr, iftār, quickly beginning the iftār, and inviting those in need to the iftār table as they did to the other practices of Allah’s Messenger. And enthusiasm for them increased and continued over the centuries.

In the early period of Islam, those who were going to fast waited for Bilal to make the call to prayer as the signal to rouse them to the saḥūr, while in the Ottoman period, the time of the saḥūr was announced in the call to prayer by praise of Allah (swt) and salutations to His prophet. In reference to this practice, which was called tamjīd, we have the expression in Turkish of temcit pilavı (the rice of praise). This was because the rice prepared for the occasion was brought out at the time of the saḥūr while reciting the tamjīd. It was heated and used for the saḥūr. Later, in place of this Ottoman tradition, Ramadan drummers beat drums in the streets to the accompaniment of manis (a form of Turkish folk music) in order to alert those who were fasting. These practices, which have changed or declined and disappeared today with the conditions of life, were signs of the joy of Ramadan which was alive in society.

The enthusiasm felt in the saḥūrs peaked in the iftārs. At such times, the iftār tables were prepared with ceremony and the food that was offered was brought out and eaten in a certain order. The time of the iftār was announced with cannon fire and the ceremony continued with the distribution of gifts. Today, people from every part of society come together and participate in the joy of the iftār, whether it be at the long, wide, and simple tables set up in rows in Mecca and Medina or at the large and small iftār tents erected in Turkey. Although there are other practices, the excitement of the iftār and Ramadan is felt throughout the Islamic world.

It is wonderful that relatives, friends, and neighbors are kind enough to send invitations for the iftār. However, expanding this circle and asking those in need to the iftār table is much more appropriate with respect to pleasing Allah (swt). The iftār invitations should go beyond a certain group who come to a luxurious place to eat at rich tables and should be transformed into righteous acts in which orphans, the aged, and the needy are included at the tables and with them the blessing of Abraham is sought.

The saḥūr, the excitement of beginning an important act of worship for which Allah Almighty will give a reward, and the iftār are blessed periods of time spent with the joy of encountering Allah’s beneficence. Those who fast from the saḥūr to the iftār in order to encounter the love and pleasure of Allah will gain peace in this world and happiness in the next. As for those who share these wonderful times with relatives, friends, and the needy, they double their happiness with the excitement of togetherness and the blessing of mutual support.

[1870] ST1/248, Ibn Saʿd, Tabaqat I, 248; al-Baqara, 2:183-184.

[1871] Al-Baqara, 2:285.

[1872] IF4/130, Ibn Hajar, Fath al-bari, IX, 130.

[1873] B1915, al-Bukhari, al-Sawm, 15; T2968, al-Tirmidhi, Tafsir al-Qurʾan, 2; al-Baqara, 2:187.

[1874] D2343, Abu Daʾud, al-Siyam, 15; T708, al-Tirmidhi, al-Sawm, 17.

[1875] IM1693, Ibn Maja, al-Siyam, 22.

[1876] IM1693, Ibn Maja, al-Siyam, 22.

[1877] M2550, Muslim, al-Siyam, 46.

[1878] M2549, Muslim, al-Siyam, 45; B1923, al-Bukhari, al-Sawm, 20.

[1879] HM11416, Ibn Hanbal, III, 44; SI3476, Ibn Hibban, al-Sahih, VIII, 253.

[1880] D2344, Abu Daʾud, al-Siyam, 16; N2165, al-Nasaʾi, al-Siyam, 25.

[1881] HM11416, Ibn Hanbal, III, 44.

[1882] Al-Baqara, 2:187.

[1883] M2533, Muslim, al-Siyam, 33 D2349, Abu Daʾud, al-Siyam, 17.

[1884] B1916, al-Bukhari, al-Sawm, 16.

[1885] B1917, al-Bukhari, al-Sawm, 16.

[1886] B620, al-Bukhari, al-Adhan, 12.

[1887] B621, al-Bukhari, al-Adhan, 13; N2172, al-Nasaʾi, al-Siyam, 30.

[1888] B617, al-Bukhari, al-Adhan, 11.

[1889] M2706, Muslim, al-Siyam, 163; B1904, al-Bukhari, al-Sawm, 9.

[1890] M2707, Muslim, al-Siyam, 164.

[1891] M2558, Muslim, al-Siyam, 51.

[1892] IM1643, Ibn Maja, al-Siyam, 2.

[1893] M2706, Muslim, al-Siyam, 163; B1904, al-Bukhari, al-Sawm, 9.

[1894] B1961, al-Bukhari, al-Sawm, 48.

[1895] B1957, al-Bukhari, al-Sawm, 45; M2554, Muslim, al-Siyam, 48.

[1896] T700, al-Tirmidhi, al-Sawm, 13; BS8211, al-Bayhaqi, al-Sunan al-kubra, IV, 396.

[1897] M2556, Muslim, al-Siyam, 49.

[1898] D2356, Abu Daʾud, al-Siyam, 21; T696, al-Tirmidhi, al-Sawm, 10.

[1899] D2358, Abu Daʾud, al-Siyam, 22; BS8225, al-Bayhaqi, al-Sunan al-kubra, IV, 399.

[1900] IM1753, Ibn Maja, al-Siyam, 48.

[1901] B6, al-Bukhari, Badʾ al-wahy, 1.

[1902] T807, al-Tirmidhi, al-Sawm, 82.

[1903] D3854, Abu Daʾud, al-Atʿima, 54; DM1805, al-Darimi, al-Sawm, 51.

RETREAT IN A MOSQUE (‘ITIQAF):

SELF-EXAMINATION DURING RAMADAN

عَنْ عَائِشَةَ g زَوْجِ النَّبِيِّ s: أَنَّ النَّبِيَّ s كَانَ يَعْتَكِفُ الْعَشْرَ الْأَوَاخِرَ مِنْ رَمَضَانَ حَتَّى تَوَفَّاهُ اللَّهُ تَعَالَى...

According to ʿAʾisha (ra), the wife of our Prophet (saw), the Prophet (saw) used to go into retreat (‘itikaf) during the last ten days of Ramadan until Allah made him pass away.
(B2026, al-Bukhari, al-Iʿtikaf, 1)

قَالَتْ عَائِشَةُ [g]: كَانَ رَسُولُ اللَّهِ s يَجْتَهِدُ فِى الْعَشْرِ الْأَوَاخِرِ مَا لاَ يَجْتَهِدُ فِى غَيْرِهِ.

عَنْ عَائِشَةَ قَالَتْ: كَانَ رَسُولُ اللَّهِ s يُجَاوِرُ فِى الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ وَيَقُولُ: “تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِى الْعَشْرِ الْأَوَاخِرِ مِنْ رَمَضَانَ.”

عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ s قَالَ فِى الْمُعْتَكِفِ:

“هُوَ يَعْكِفُ الذُّنُوبَ وَيُجْرَى لَهُ مِنَ الْحَسَنَاتِ كَعَامِلِ الْحَسَنَاتِ كُلِّهَا.”

ʿAʾisha (ra) said, “The Messenger of Allah (saw) was careful to carry out (acts of worship) during the last ten days of Ramadan that which he did not at other times.”
(M2788, Muslim, al-Iʿtikaf, 8)

ʿAʾisha (ra) said, “The Messenger of Allah (saw) used to say,
‘Look for the Night of al-Qadr in the last ten days of the month of Ramadan.’”
(B2020, al-Bukhari, Fadl laylat al-qadr, 3)

According to Ibn ʿAbbas not, the Messenger of Allah (saw) said about one who went into retreat, “He is refraining from sin and he will be given a reward like that of one who does all kinds of good deeds.”
(IM1781, Ibn Maja, al-Siyam, 67)

The blessed month of Ramadan . . . a simple ground cover, a bed thrown behind the Pillar of Repentance at the (site of the future) tomb of the Prophet (saw) in the al-Masjid al-Nabawi . . . a small tent is set up over it . . . a Turkish tent made of felt (the Turkish Dome) . . . at the entrance to the tent a humble mat . . . behind the mat the Messenger of Mercy . . . he has entered his ‘itikaf and withdrawn with the Lord . . .[1904]

According to the Companion Abu Saʿid al-Khudri (ra), at first the Messenger of Allah (saw) went into retreat for the first ten days of Ramadan. Later he did so for the ten days in the middle of the month. When the twentieth night passed and it was time to greet the twenty-first night, he would return home. Those who went into retreat with him also returned to their homes. However, one Ramadan he remained in the mosque although it was his habit to return home. At one point, he took a mat with him and unrolled it in the nook of the tent (which had been pitched for him). Afterwards he stuck his head out and said to the congregation, “In order to seek the Laylat al-Qadr, I went into retreat the first ten days of Ramadan. Later I began to do the retreat during the middle ten days of the month. Then I was told that this night (Laylat al-Qadr) would be during the last ten days. Therefore, those among you who wish to go into retreat (again) should do so.!” Thereupon the congregation went into retreat with him again. The Messenger of Allah (saw) then said, “The Laylat al-Qadr was shown to me on an odd night (21, 23, 25, 27, 29) and (I had a dream in which) I was prostrating in the morning and in muddy water.” When they arose the morning of the twenty-first night, there was not a cloud in the sky. Just then a cloud arrived and it began to rain and water flowed into the mosque.[1905] Abu Saʿid al-Khudri (ra) saw with his own eyes the muddy water that the Prophet (saw) had mentioned. After the Messenger of Allah (saw) performed the fajr prayer there was muddy water on his forehead and the tip of his nose. He explained that that night (Laylat al-Qadr) was the twenty-first of the last ten days (of Ramadan).[1906] The word for “retreat,” iʿtikāf, which has the sense of “detention, confinement, or staying in one place,” means to step away from one’s usual actions and remain in the mosque for a certain time for the purpose of worship. Going into retreat is a form of worship that goes back to the time of Abraham. Allah Almighty had ordered Abraham and his son Ismaʿil to purify His House for those who walked around it, those who were confined there in worship (were in retreat there), and those who bowed and prostrated themselves there.[1907] In fact, before he had become a Muslim, ʿUmar (ra) had vowed to go into retreat in the al-Masjid al-Haram. After he became a Muslim, he asked the Prophet (saw) about this and he told him to fulfill his vow.[1908] In the verse which mentions fasting and the month of Ramadan, those who go into retreat are forbidden to have sexual relations with their spouses.[1909] This verse is important for showing that the practice of going into retreat, which had a significant place in the life of the Prophet (saw), was approved by revelation. For, until his death, the Prophet (saw) usually spent the last ten days of Ramadan in retreat.[1910] In the year that he died, he remained in retreat for twenty days.[1911] He did so either because he wanted to review the Holy Qurʾan twice with Jibril in the year in which he was going to die or because he had travelled in the previous year and had not been able to go into retreat.[1912] Once he went into retreat in Shawwal because he had not been able to do so in Ramadan. This was caused by the competition of his wives with each other in going into retreat and their setting up tents for retreat in the mosque without his permission.[1913] The Messenger of Allah (saw) was not pleased with the competition among his wives and their bringing it into an act of worship, like the retreat, the purpose of which was to be alone with Allah (swt) and which required the concentration of the mind. This was because, during his retreat, our Prophet took refuge in a tent in order that his pious reverence towards Allah not to be disturbed and distracted by people coming and going in the mosque while he contemplated the Holy Qurʾan and concentrated on worship. Indeed, once, while in retreat in his tent, the Messenger of Allah (saw) heard some people loudly reciting the Holy Qurʾan and so he opened the curtain of the tent and warned them, saying, “Pay heed! You are all speaking with your Lord. Do not disturb each other! While reciting the Qurʾan or performing the ritual prayer, do not raise you voices!”[1914] The Prophet’s wives and Companions (ra) gave as much importance to the retreat as an act of worship as he did. In fact after the Messenger of Allah (saw) died, his wives continued the custom of the ‘itikaf.[1915] Although it was a voluntary form of worship, there were also those among the Companions (ra) who strove to do it.[1916] Allah’s Messenger, who was careful to appreciate the month of Ramadan in the best fashion,[1917] also gave more importance to the last ten days of Ramadan and made a greater effort to worship during this time than in others.[1918] According to ʿAʾisha (ra), “When the Messenger of Allah (saw) would go into retreat, before the first night of the last ten days of Ramadan he would do the fajr prayer and then go to the place of retreat.”[1919] In this precious portion of time, he wanted his family to benefit from the same spiritual bounty and blessing, just as he was invigorated by them, and so he kept them awake at night to worship.[1920] The reason behind Allah’s Messenger’s sensitivity toward going into retreat was that he was thinking of repeating the Laylat al-Qadr, which was said to be more beneficial than a thousand months. By going into retreat the last ten days of Ramadan, the Noble Messenger wanted to pass it during this night and with acts of worship day and night, and in contemplation. Indeed, until Jibril told the Prophet (saw) that the Laylat al-Qadr was during the last ten days of Ramadan, he went into retreat first during the first ten days of Ramadan and later during the middle ten days of the month. However, each time Jibril warned him, saying, “What you search for is (in the days) ahead of you,” and urged him to go into retreat the last ten days of Ramadan.[1921] Therefore the Messenger of Allah (saw) withdrew to a place of retreat for the last ten days of the month and told his Companions (ra) to search for the Laylat al-Qadr during the last ten days of Ramadan.[1922]

Going into retreat is not to avoid people and withdraw into a corner, to flee from social life or to live alone or in isolation. It is also not to cut all ties with the outside world and be self-absorbed in servanthood toward the Lord or be in a state of seclusion defined by devoting oneself to Allah and eschewing the affairs of the world. For, as is clear from the aforementioned ḥadīths, Allah’s Messenger (saw) went into retreat among all his Companions (ra) in the mosque which was the center of Medina. And in this state of retreat, he did not sever relations with people. He met and spoke with them and continued his social relations.

In like manner, going into retreat is not a kind of monastic life. Although this is also done with the intention of worship, Islam absolutely forbids such practices as celibacy and retirement from the world.[1923] The Messenger of Allah, who said that he was sent with the easy religion of the Hanifs,[1924] immediately forbade the tendencies among some of his Companions (ra) which evoked monasticism.[1925] While in a state of retreat, he continued his social relations with his wives. Indeed while he was in retreat, the Messenger of Allah (saw) would extend his head from his room next to the mosque out to his beloved wife ʿAʾisha (ra) and she would comb his hair. For his toilet needs, he would leave the place of retreat and go home.[1926] Once while the Prophet (saw) was in retreat, his wife Safiyya bint Huyayy (ra) came to visit him. After they spoke for a while, she wanted to return home. In order to bid her farewell, Allah’s Messenger (saw) rose and escorted his wife as far as the door of the mosque.[1927] Except for the year in which he went into retreat in the month of Shawwal, the case when he had to forego his usual retreat, our Master the Prophet (saw) spent his other eight retreats in Ramadan and most of them in the last ten days of that month. Nevertheless, theologians have asserted different opinions on the time and duration of the retreat. Accordingly, the retreat could be in Ramadan or in another month and was not subject to a specific duration. It sufficed to remain in the mosque for a few days or hours with the intention of being on retreat. There were in fact theologians who were of the opinion that a very short period sufficed for the retreat.[1928] This wide variation in the interpretation of the theologians opened the door to different practices. It is worthy of note that when one looks at the architectural design of the great mosques of the Ottoman period, which are call “the Salatin Mosques,” the spirit behind the Sunna of the retreat can be observed. First of all, the very broad exterior courtyard of the mosque separated the congregation coming to the mosque from the exterior world. A second, interior, courtyard behind it where the wudu’ fountain was found prepared those coming for prayer for worship. The Muslim who performs his wudu’ enters the mosque from the door over which there is a tarpaulin (muşamba in Turkish) on which there is written in Arabic “nawaytu al-iʿtikāf” (I intended to go into retreat). Inside the mosque, which is completely cut off from the outside world, the state of retreat begins for a given time. One tries to spend the time waiting for the call to prayer and communal prayer and, after the prayer, the time praying and singing the praises of Allah (swt) with the intention and awareness of the retreat. In a state removed from one’s daily pursuits, and in no matter how short a time, one strives to contemplate his condition. He thinks of the realities which worldly affairs make him forget. He confronts himself. He remembers himself, which he has almost forgotten, his fate, and the Hereafter. He reaches himself, which the worldly life has alienated from him, and is revived. Then after increasing his piety in reverence and peace he returns once more to the world.

In modern life because of the pressure of work during the day and many amusements at night, such as television, there are no opportunities for Muslims who want to contemplate or set aside time for themselves by going into retreat. Recently, faced with the intense stress and problems of life, the practices of some circles, such as reiki, meditation, and yoga, are offered as the only solution. However, the time spent in ritual prayer and retreat, which are done in a state of reverence, is not only a time of mindfulness but also mainly a time to try to perfect one’s faith, a time of self-examination, self-improvement, and self-purification. These are times completely set aside for oneself so he can contemplate the profound questions of where he came from and where he is going and think about advancing toward his goals with the surest steps. It is the individual remembering himself. It is remembering his Lord. It is to look at the mirror of truth and come to himself.

It is a pity that two important alternatives for making our lives calm and comfortable and making our world come alive, such as ritual prayer done in reverence and retreat spent in contemplation, have begun to be forgotten in our society. Retreat reminds us of us, our values which make us us, and of our personality and unique ego.

Setting aside a specific time to worship and demonstrate piety with full submission to Allah and avoiding, during this time, all sensual and carnal desires, even if they are legitimate, are an important means by which a person gains spiritual maturity. The required and voluntary acts of worship are also important in this matter. An environment in which one experiences religious feelings and thoughts intensively and which ensures that one will turn toward Allah (swt) by distancing oneself as far as possible from material interests offers one a deep spiritual horizon and opportunity.[1929] In fact, Allah’s Messenger (saw) showed his community the importance that he gave to going into retreat by interpreting this opportunity in the best way and he described what one who went into retreat would gain by saying, “He is refraining from sin and he will be given a reward like that of one who does all kinds of good deeds.”[1930]

[1904] M2771, Muslim, al-Siyam, 215; IM1774, Ibn Maja, al-Siyam, 61.

[1905] M2772, Muslim, al-Siyam, 216.

[1906] M2769, Muslim, al-Siyam, 213; M2771, Muslim, al-Siyam, 215.

[1907] Al-Baqara, 2:125.

[1908] B3144, al-Bukhari, Fard al-khumus, 19; M4292, Muslim, al-Ayman, 27.

[1909] Al-Baqara, 2:187

[1910] B2026, al-Bukhari, al-Iʿtikaf, 1; M2784, Muslim, al-Iʿtikaf, 5.

[1911] B2044, al-Bukhari, al-Iʿtikaf, 17.

[1912] IF4/285, Ibn Hajar, Fath al-bari, IV, 285; IM1770, Ibn Maja, al-Siyam, 58; T803, al-Tirmidhi, al-Sawm, 79.

[1913] B2041, al-Bukhari, al-Iʿtikaf, 14.

[1914] HM11918, Ibn Hanbal, III, 94; D1332, Abu Daʾud, al-Tatawwuʿ, 25.

[1915] M2784, Muslim, al-Iʿtikaf, 5; D2462, Abu Daʾud, al-Siyam, 77.

[1916] B813, al-Bukhari, al-Adhan, 135; M2772, Muslim, al-Siyam, 216; MSh9653, Ibn Abi Shayba, al-Musannaf, al-Siyam, 88.

[1917] B6, al-Bukhari, Badʾ al-wahy, 1.

[1918] M2788, Muslim, al-Iʿtikaf, 8.

[1919] M2785, Muslim, al-Iʿtikaf, 6; T791, al-Tirmidhi, al-Sawm, 71.

[1920] B2024, al-Bukhari, Fadl laylat al-qadr, 5; M2787, Muslim, al-Iʿtikaf, 7.

[1921] B813, al-Bukhari, al-Adhan, 135.

[1922] B2020, al-Bukhari, Fadl laylat al-qadr, 3; T79, al-Tirmidhi, al-Sawm, 72.

[1923] Al-Hadid, 57:27; T1082, al-Tirmidhi, al-Nikah, 2; N3215, al-Nasaʾi, al-Nikah, 4.

[1924] HM22647, Ibn Hanbal, V, 266.

[1925] B5063, al-Bukhari, al-Nikah, 1.

[1926] M684, Muslim, al-Hayd, 6; T804, al-Tirmidhi, al-Sawm, 80.

[1927] B2035, al-Bukhari, al-Iʿtikaf, 8; M5679, Muslim, al-Salam, 24.

[1928] “İ’tikâf,” DİA, XXIII, 458; MSh9652, Ibn Abi Shayba, al-Musannaf, al-Siyam, 87; MA8006, ʿAbd al-Razzaq, al-Musannaf, IV, 346.

[1929] 26 “İ’tikâf,” DİA, XXIII, 458.

[1930] IM1781 Ibn Maja, al-Siyam, 67.

ṢADAQA AL-FIṬR:

THE ṢADAQA OF EXISTENCE/BEING

عَنْ قَيْسِ بْنِ سَعْدٍ قَالَ: أَمَرَنَا رَسُولُ اللَّهِ s بِصَدَقَةِ الْفِطْرِ قَبْلَ أَنْ تَنْزِلَ الزَّكَاةُ، فَلَمَّا نَزَلَتِ الزَّكَاةُ لَمْ يَأْمُرْنَا وَلَمْ يَنْهَنَا وَنَحْنُ نَفْعَلُهُ.

Qays b. Saʿd (ra) said,
“The Messenger of Allah (saw) commanded us to give ṣadaqa al-fiṭr (alms at the end of Ramadan) before the command to give zakāt was revealed. When the command to give zakāt was revealed, he neither told us to do it (ṣadaqa al-fiṭr) nor told us not to do it. So we used to do it.”
(N2509, al-Nasaʾi, al-Zakat, 35; IM1828, Ibn Maja, al-Zakat, 21)

عَنْ مُعَاذِ بْنِ جَبَلٍ قَالَ: كُنْتُ مَعَ النَّبِيِّ s فِى سَفَرٍ... ثُمَّ قَالَ: “أَلاَ أَدُلُّكَ عَلَى أَبْوَابِ الْخَيْر:ِ الصَّوْمُ جُنَّةٌ، وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ كَمَا يُطْفِئُ الْمَاءُ النَّارَ، وَصَلاَةُ الرَّجُلِ مِنْ جَوْفِ اللَّيْلِ” قَالَ: ثُمَّ تَلاَ ﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ﴾ حَتَّى بَلَغَ ﴿يَعْمَلُونَ﴾...

عَنِ ابْنِ عَبَّاسٍ قَالَ: فَرَضَ رَسُولُ اللَّهِ s زَكَاةَ الْفِطْرِ طُهْرَةً لِلصَّائِمِ مِنَ اللَّغْوِ وَالرَّفَثِ وَطُعْمَةً لِلْمَسَاكِينِ، مَنْ أَدَّاهَا قَبْلَ الصَّلاَةِ فَهِىَ زَكَاةٌ مَقْبُولَةٌ، وَمَنْ أَدَّاهَا بَعْدَ الصَّلاَةِ فَهِيَ صَدَقَةٌ مِنَ الصَّدَقَاتِ.

عنِ ابْنِ عُمَرَ قَالَ: فَرَضَ رَسُولُ اللَّهِ s زَكَاةَ الْفِطْرِ صَاعًا مِنْ تَمْرٍ، أَوْ صَاعًا مِنْ شَعِيرٍ عَلَى الْعَبْدِ وَالْحُرِّ، وَالذَّكَرِ وَالْأُنْثَى، وَالصَّغِيرِ وَالْكَبِيرِ مِنَ الْمُسْلِمِينَ، وَأَمَرَ بِهَا أَنْ تُؤَدَّى قَبْلَ خُرُوجِ النَّاسِ إِلَى الصَّلاَةِ.

Muʿadh b. Jabal (ra) said, “I was accompanying the Prophet (saw) on a journey. . . . At one point he said, ‘Shall I inform you of the gates of goodness? Fasting is a shield. Giving alms (ṣadaqa) extinguishes sin like water extinguishes fire. And (another of the gates of goodness) is getting up at night to pray.’ Then he recited the verses, ‘Their sides shun their beds in order to pray to their Lord in fear and hope; they give to others some of what We have given to them. No soul knows what joy is kept hidden in store for them as a reward for what they have done (al-Sajda, 32:16-17).’”
(T2616, al-Tirmidhi, al-Iman, 8)

Ibn ʿAbbas (ra) said, “The Messenger of Allah (saw) made (paying) the zakāt at the breaking of the fast obligatory in order to cleanse the one who is fasting from foolish talk and obscene behavior and as food for the poor. If one pays it before the prayer (ṣalāt) (of the holiday), it will be accepted as zakāt. If one pays it after the prayer, it will be (considered)
ṣadaqa like other ṣadaqa.
(D1609, Abu Daʾud, al-Zakat, 18; IM1827, Ibn Maja al-Zakat, 21)

Ibn ʿUmar (ra) said, “The Messenger of Allah (saw) made obligatory the payment of one ṣāʿ (a cubic measure) of dates or one ṣāʿ of barley as zakāt at the breaking of the fast for every Muslim, slave or free, male or female,
young or old; and he ordered that it be paid before the people went out to perform the holiday prayer.”
(B1503, al-Bukhari, al-Zakat, 70)

A month after turning the direction of the Qibla from the al-Masjid al-Aqsa to the Kaʿba, the fast of Ramadan became obligatory around the beginning of the eighteenth month of the Hijra. In that year the Prophet (saw) ordered the Muslims to pay the zakāt of breaking the fast. However, the order for the zakāt (which would be collected in the form of cash or kind) had not yet become known.[1931] One of the Messenger of Allah’s closest servants, Qays b. Saʿd b. ʿUbada (ra), who was a Companion from Medina renowned for his intelligence and generosity,[1932] has preserved for us the history of the ṣadaqa al-fiṭr. According to him, “We used to fast on ʿAshuraʾ and give the zakāt of breaking the fast, and when the command to fast in Ramadan was revealed, and the command to give zakāt was revealed, we were commanded neither to do it, nor not to do it. So we used to do it.”[1933] Qays also said, “Before the verses were revealed ordering the zakāt, the Messenger of Allah (saw) ordered us to give ṣadaqa al-fiṭr. Afterwards, when the verses ordering the zakāt were revealed, he neither ordered us (to pay the ṣadaqa al-fiṭr) nor forbade us. So we continued to give the ṣadaqa al-fiṭr.”[1934] Islam introduced many principles around which people should organize their lives. Among the most important were the rules aimed at establishing the culture of mutual assistance and support among people. The zakāt and ṣadaqa were very important religious obligations which built a bridge among all classes of society, prevented emotional tension among individuals, and ensured social peace and harmony. In this respect the fact that a “financial” act of worship which required the giving of the ṣadaqa al-fiṭr, which in Turkish was called fitre, before the Ramadan holiday was significant.

It is noteworthy that the word fiṭra means “to split, cut in two, cut, create, and devise,”[1935] but the expression ṣadaqa al-fiṭr has two primary meanings. First, because fiṭr is used to mean “breaking the fast” or “ending Ramadan,” this ṣadaqa was called ṣadaqa al-fiṭr. Indeed, according to a report from the theologian Hasan al-Basri, ʿAbd Allah b. ʿAbbas (ra) addressed the Muslims in a speech that he made at the end of Ramadan while he was governor in Basra, saying, “Give your zakāt of the fast.”[1936] Furthermore, parallel to expressing the nature and essence in which one was created, the word fiṭra was also used to mean “personal or head tax” (ṣadaqa al-nufūs).[1937] In this respect, the ṣadaqa al-fiṭr expressed one’s debt of thanks to Allah (swt) for forgiving him and those under his care. These alms frequently appear in the ḥadīths as ṣadaqa al-fiṭr,[1938] zakāt al-fiṭr,[1939] zakāt al-ṣawm (of the fast),[1940] or the ṣadaqa of Ramadan.[1941] There is no doubt that what ensures the creation of a spiritual climate in Ramadan is the concentration of acts of worship and piety carried out during this month. Like fasting and ritual prayer, social assistance and support are included in these acts of worship. Ramadan, therefore, is a month in which the believer fulfills the need to be a servant of Allah both physically and financially. ʿAbd Allah b. ʿAbbas (ra), while characterizing the Prophet (saw) as the most generous of people, stated that he was at his most generous during Ramadan.[1942] Fasting, prayer, and ṣadaqa, which create the spiritual atmosphere of Ramadan, are described in a ḥadīth as the “doors of goodness.” Muʿadh b. Jabal (ra) said that while he was travelling with the Prophet (saw), the Prophet (saw) said, “Shall I inform you of the gates of goodness? Fasting is a shield. Giving alms (ṣadaqa) extinguishes sin like water extinguishes fire. And (another of the gates of goodness) is getting up at night to pray.” Then he recited the verses,[1943] “Their sides shun their beds in order to pray to their Lord in fear and hope; they give to others some of what We have given to them. No soul knows what joy is kept hidden in store for them as a reward for what they have done.”[1944] It is reported that our Master gave similar advice to Kaʿb b. ʿUjra al-Ansari, who was from Medina and one of the Companions (ra) of Bayʿat al-Ridwan.[1945] The fact that the ṣadaqa al-fiṭr was done annually—and that it was paid at a time in which people were absorbed in worship, such as the month of Ramadan, and at a time in which great care was given to spiritual life—was extremely significant. The ṣadaqa al-fiṭr was the blessing of the month of Ramadan which was animated during the day with fasting and at night with prayer. The Muslim who purified his body with fasting gave thanks for reaching the end of the holiday with the ṣadaqa al-fiṭr. A ḥadīth transmitted from Ibn ʿAbbas explains to us both the wisdom of the ṣadaqa al-fiṭr and when it was to be paid: “The Messenger of Allah (saw) made (paying) the zakāt at the breaking of the fast obligatory in order to cleanse the one who is fasting from foolish talk and obscene behavior and as food for the poor. If one pays it before the prayer (ṣalāt) (of the holiday), it will be accepted as zakāt. If one pays it after the prayer, it will be (considered) ṣadaqa like other ṣadaqa.”[1946] The ṣadaqa al-fiṭr was required to be given before the holiday. In this way the holiday needs of poor Muslims, such as food and clothing, would be met. And the holiday would be made especially joyful for them. Being thus prepared for joining in the holiday, the poor would not feel alone or out of place. ʿAbd Allah b. ʿUmar (ra) reported that the Messenger of Allah (saw) would not go out on the day of the Ramadan holiday (for the holiday prayer) until he had given ṣadaqa al-fiṭr to his Companions (ra) so they could get something to eat.[1947] When the sun sets on the last day of the month of Ramadan, it means the end of the month has arrived. It is laudable—based on the practice of our Prophet—for the ṣadaqa al-fiṭr to be given before going to the holiday prayer. In addition, religious scholars recommended giving the fiṭra one or two days before the holiday in order to meet the needs of the poor as mentioned in the ḥadīths of the Prophet. Waiting to give the fiṭra after the first day of the holiday is not permissible. However, if the fiṭra was not given on time, the obligation for it does not end.[1948] In any case, early or late, it must be paid.

One of the fundamental reasons behind the ṣadaqa al-fiṭr was to ensure that the believer who comprehended the month of Ramadan and fasted took the greatest advantage of the spiritual blessing of this month. Just as in the tiresome acts of worship which take a long time, such as the Hajj and ʿUmra, the believer will probably do some things which would undermine completing his acts of worship in the month of Ramadan. Under such circumstances, financial atonement comes into play and compensation is paid for these oversights. In this way, the acts of worship are made free of defects. Thus, this ḥadīth indicates this function of the ṣadaqa al-fiṭr. If the believer does something evil in word or deed to undermine the prestige of this month, day or night, thanks to the ṣadaqa al-fiṭr he will be absolved of these errors and sins. Ultimately, of course, one should not forget that in instituting the ṣadaqa al-fiṭr, the reason that it was observed was to meet the needs of the poor, especially during the days of Ramadan. In other words, the ṣadaqa al-fiṭr should be, on the one hand, a means of purification for the one who gives it and, on the other hand, it should meet a material need of the one who receives it.

The kind of wealth that should be given for the ṣadaqa al-fiṭr is described in detail in the catechism books. We find that this ṣadaqa, which is usually called fitre in Turkish, was, in the time of the Prophet (saw), given from those products that were most needed by society. According to a report from Ibn ʿUmar (ra), the Messenger of Allah (saw) made obligatory the payment of one ṣāʿ (about 2.75 cubic liters) of dates or one ṣāʿ of barley as the ṣadaqa al-fiṭr for every Muslim, slave or free, male or female, young or old; and he ordered that this ṣadaqa be paid before the people went out to perform the holiday prayer.[1949] These basic necessities could change, of course, over time. Therefore it would not be correct to limit the ṣadaqa al-fiṭr to such products as the dates and barley mentioned in the ḥadīth. In fact, according to other traditions, the Companions (ra) gave different products as ṣadaqa al-fiṭr. Abu Saʿid al-Khudri (ra) said, “We used to give as ṣadaqa al-fiṭr one ṣāʿ of food, one ṣāʿ of barley, one ṣāʿ of dates, one ṣāʿ of cottage cheese, and one ṣāʿ of raisins.”[1950] In another ḥadīth, Abu Saʿid al-Khudri added, “Our food was barley, raisins, cottage cheese, and dates.”[1951] Thus, taking into consideration economic conditions and environmental factors, our Master wanted them to give as ṣadaqa al-fiṭr certain staples that they possessed.

Ṣadaqa al-fiṭr could also be given in kind. This was indeed done in the time of the Prophet. This has also been practiced in Turkey. A farmer who had no money in his pocket could not do otherwise. However, the same person could give generously of the fruits of his harvest, such as a measure of hazelnuts, broad beans, garbanzo beans, wheat, barley, or raisins. In this respect, it was important for everyone to give as ṣadaqa something that he had produced. If a Muslim had only raisins, demanding flour or dates from him as ṣadaqa al-fiṭr would cause him difficulty. Furthermore, when we consider the ultimate purpose of the ṣadaqa al-fiṭr, it would be a mistake to conclude that today this could only be given in the form of the foods described in the ḥadīth. If we realize that, at that time, a measure of dates or wheat would meet a significant need of a poor person, then it is clear that the basic purpose here is to ensure a day’s worth of food for one person. It is also possible to meet this need with cash. Indeed, in Turkey this is usually the practice. Nevertheless, it is necessary to state that, while determining the “daily need,” the standard of living of the one giving the fiṭra and not the one receiving it should be used as the basis. In fact a standard is given in a verse in the Holy Qurʾan describing the atonement for breaking an oath, namely, “to feed ten poor people with food equivalent to what you would normally give your own families.”[1952] This verse informs us of the kind of criterion that should be used when offering food to the poor.

In our religion taxes, charity, aid, and goods-related help were foreseen as ways to benefit people, although a distinction between the religious and worldly could seemingly be made. But, when well considered, it is possible to say that all of these things are “religious and at the same time worldly.” The common feature of all of them is that they benefit people and please Allah (swt). Thus it is clear that the object of the ṣadaqa al-fiṭr is to benefit people and please Allah. The purification aspect of the ṣadaqa, like other acts of worship, is also helpful in turning one toward Allah.

Today the ṣadaqa al-fiṭr is a financial act of worship which is meticulously respected among Muslims. Even if the amount is small it can have an effect. Therefore one should treat with caution certain claims that the amount of the fiṭra was too little. The amount, which is estimated each year by religious authorities, is doubtless low because of the small size of families. However, it should not be forgotten that increasing this amount caused serious difficulties for large families when they tried to fulfill this act of worship. Moreover, in rich countries the amount of the ṣadaqa al-fiṭr, which is specified in the Sunna might not have much material meaning. Nevertheless, in the needy regions of the world even a small amount of assistance would be a mercy in itself.

[1931] ST7, Ibn Saʿd, Tabaqat, I, 248.

[1932] IBS608, Ibn ʿAbd al-Barr, al-Istiʿab, 608.

[1933] N2508, al-Nasaʾi, al-Zakat, 35.

[1934] N2509, al-Nasaʾi, al-Zakat, 35; IM1828, Ibn Maja, al-Zakat, 21.

[1935] LA38/3432, Ibn Manzur, Lisan al-ʿArab, XXXVIII, 3432.

[1936] N2510, al-Nasaʾi, al-Zakat, 36; HM3291, Ibn Hanbal, I, 351.

[1937] AU9/153, al-ʿAyni, ʿUmdat al-qari, IX, 153.

[1938] B1511, al-Bukhari, al-Zakat, 77; M2276, Muslim, al-Zakat, 10.

[1939] B1503, al-Bukhari, al-Zakat, 70; M2278-79, Muslim, al-Zakat -13.

[1940] N2510, al-Nasaʾi, al-Zakat, 36.

[1941] HM3291, Ibn Hanbal, I, 351.

[1942] B6, al-Bukhari, Badʾ al-wahy, 1.

[1943] T2616, al-Tirmidhi, al-Iman, 8.

[1944] Al-Sajda, 32:16-17.

[1945] T614, al-Tirmidhi, al-Jumʿa, 79; HM15358, Ibn Hanbal, III, 399.

[1946] D1609, Abu Daʾud, al-Zakat 18; IM1827, Ibn Maja, al-Zakat, 21.

[1947] IM1755, Ibn Maja, al-Siyam, 49.

[1948] TDV, “İlmihal,” I, 506.

[1949] B1503, al-Bukhari, al-Zakat, 70.

[1950] B1506, al-Bukhari, al-Zakat, 73.

[1951] B1510, al-Bukhari, al-Zakat, 76.

[1952] Al-Maʾida, 5:89.

THE ZAKĀT:

THE PURIFICATION OF WEALTH

قَالَ عَبْدُ اللَّهِ: قَالَ رَسُولُ اللَّهِ s: “بُنِيَ الْإِسْلاَمُ عَلَى خَمْسٍ شَهَادَةِ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَإِقَامِ الصَّلاَةِ وَإِيتَاءِ الزَّكَاةِ وَحَجِّ الْبَيْتِ وَصَوْمِ رَمَضَانَ.”

According to ʿAbd Allah (b. ʿUmar), the Messenger of Allah (saw) said,
“Islam is based on five principles: to testify that there is no god but Allah and Muhammad is the Messenger of Allah (saw), to perform the ritual prayer correctly, to give zakāt, to make the Hajj to the Kaʿba, and to fast during Ramadan.”
(M113, Muslim, al-Iman, 21)

عَنِ ابْنِ عَبَّاسٍ قَالَ:... فَقَالَ رَسُولُ اللَّهِ s:

“إِنَّ اللَّهَ لَمْ يَفْرِضِ الزَّكَاةَ إِلاَّ لِيُطَيِّبَ مَا بَقِيَ مِنْ أَمْوَالِكُمْ...”

عَنْ أَبِى هُرَيْرَةَ عَنْ رَسُولِ اللَّهِ s قَالَ:

“مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ...”

عَنْ أَبِى مَالِكٍ الْأَشْعَرِيِّ أَنَّ رَسُولَ اللَّهِ s قَالَ:

“...الزَّكَاةُ بُرْهَانٌ...”

عَنْ كَعْبِ بْنِ عُجْرَةَ قَالَ: قَالَ لِى رَسُولُ اللَّهِ s:

“...وَالصَّدَقَةُ تُطْفِئُ الْخَطِيئَةَ كَمَا يُطْفِئُ الْمَاءُ النَّارَ...”

According to Ibn ʿAbbas (ra), the Messenger of Allah (saw) said, “Allah has made the zakāt obligatory simply to purify your remaining property . . . “
(D1664, Abu Daʾud, al-Zakat, 32)

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Giving ṣadaqa / zakāt diminishes nothing from wealth . . . “
(M6592, Muslim, al-Birr, 69)

According to Abu Malik al-Ashʿari (ra), the Messenger of Allah (saw) said,
“. . . the zakāt is evidence (of being a Muslim) . . .”
(IM280, Ibn Maja, al-Tahara, 5)

Kaʿb b. ʿUjra (ra) said, “The Messenger of Allah (saw) said to me,
‘Giving ṣadaqa / zakāt extinguishes sin like water extinguishes fire.’”
(T614, al-Tirmidhi, al-Jumʿa, 79; IM4210, Ibn Maja, al-Zuhd, 22)

It was before the Farewell Pilgrimage. The Noble Messenger decided to send Abu Musa al-Ashʿari and Muʿadh b. Jabal (ra), who were among his close friends, to Yemen. After summoning them and explaining the situation to them, he gave them the following advice: “Make it easy for them! Do not make it difficult for them! Bring them the good news! Do not make them despise you!”[1953] He then turned to Muʿadh and said, with respect to religious commands, “You will go to a society composed of People of the Book. First invite them to testify that there is no god but Allah, and that I am His messenger. And if they obey you in that, tell them that ritual prayer is obligatory five times a day. And if they obey you in that, tell them that Allah has made the zakāt obligatory on them and it will be taken from the rich among them and given to the poor among them. If they obey you in that, then take the zakāt from them. However when collecting the zakāt do not take their most valuable property! Beware the curse of an oppressed person, because there is no screen between his invocation and Allah.[1954]

In all the revealed religions, certain measures were taken and zakāt (alms) were ordered to be given to help those in need.[1955] The Torah stresses the need to give alms to strangers, orphans, and widows,[1956] while the Gospel explains the giving of alms as a moral duty.[1957] In the Noble Qurʾan we are told that the Jews were responsible for giving alms,[1958] and that various prophets, such as Abraham, Isaac, Jacob, and Jesus, were inspired to give alms.[1959] The fact that the Noble Qurʾan says, while speaking of the polytheists, “If they repent, keep up the prayer, and pay the prescribed alms, then they are your brothers in faith,”[1960] shows that the zakāt was one of the most distinguishing features of being a Muslim. Indeed, the Prophet (saw) valued the zakāt as one of the five essential practices of Islam, saying, “Islam is based on five principles: to testify that there is no god but Allah and Muhammad is the Messenger of Allah (saw), to perform the ritual prayer correctly, to give zakāt, to make the Hajj to the Kaʿba, and to fast during Ramadan.”[1961] The fact that the Noble Qurʾan emphasized the zakāt in the verses which were revealed in Mecca indicates that it was a matter of importance for the mission of the Prophet (saw) from the very beginning.[1962] In fact, when Jaʿfar b. Abi Talib spoke with the Negus, the King of Abyssinia, he stated that our Master the Prophet (saw) recommended giving alms to people.[1963] In the earliest period of Islam, the Companions (ra) only partially fulfilled this act of worship. However, in the Mecca period no verse had yet been revealed making the zakāt obligatory or describing what should be given, how much, when, or in what manner. The Messenger of Allah (saw) had no detailed information on this practice. It is understood that the zakāt and ṣadaqa mentioned in the verses revealed in the Mecca period were each a form of extra worship that Muslims would do voluntarily. This was because at that time most Muslims had difficulty earning a living in Mecca. They lived in isolation and struggled to survive. The amount to be given was left to the discretion of the believers. One could give most of his wealth or part of it. The Companions (ra) were guided by the conditions and needs of the day.

After the Hijra to Medina, the Muslims began to live in a more organized fashion as their conditions improved. In this period certain practices which had been recommended became binding. This was made clear in the verses which were revealed in Medina.[1964] After the second year of the Hijra,[1965] the Messenger of Allah (saw) began to define the parameters of the zakāt, which had become obligatory, by describing what could be given as zakāt, the amount, and the conditions under which it would be given.

In the Noble Qurʾan, the verse which says, “They ask you again what you should give: say, ‘Give what you can spare,’”[1966] only states that those who have a certain amount of wealth are responsible for giving the zakāt. In like manner one is required, when spending for the sake of Allah (swt), to be neither tight-fisted nor completely open-handed.[1967] This warning to believers to act in a balanced way and our Prophet’s advice to his Companions (ra) shaped the way they thought. In fact, referring to Abu Husayn al-Sulami (ra), who wanted to bring all of the wealth that he possessed and spend it for the sake of Allah, the Messenger of Allah (saw) said, “One of you brings all that he possesses and says, ‘This is ṣadaqa.’ Then he sits down and spreads his hand before the people. The best ṣadaqa is that which does not leave its owner in need.”[1968] The person who gives zakāt should not become impoverished after the amount specified is distributed.[1969] Therefore, while calculating the amount of the zakāt to be given, the basic needs of the family[1970] and the supplies of business people[1971] are not included.

Over time, the rich began to worry about the number of times in a year that they needed to give the zakāt based on their wealth. At the same time, in order to protect the rights of the poor, it was necessary to know when the zakāt based on the wealth which was acquired would be given. Saying, “Whoever acquired wealth according to (the religion of) Allah, there is no zakāt on it until one year had passed (while it was in his possession),”[1972] the Messenger of Allah (saw) specified the period of time in which the zakāt was to be given. Thus no zakāt would be taken from the rich until after a year had passed.

Allah Almighty emphasized the need to fulfill this act of worship in a sincere manner by bringing the good news that, among those who gave the zakāt, He would reward those who simply did so for His pleasure.[1973] Therefore the zakāt should not be seen as a debt or burden but as an act of worship which is carried out from the heart.[1974] In this respect, Allah’s Messenger, on the one hand, gave the good news that the help given to the needy would be accepted by Allah (swt) and that His reward for it would be evaluated in a continuously increasing fashion,[1975] and, on the other hand, he warned that there would be a painful punishment for one who gave nothing of his wealth for the zakāt.[1976] There are several rules for the zakāt, which is an obligatory act of worship which the wealthy fulfill in the desire to please their Lord. First of all, the zakāt is meant, on the one hand, to meet the needs of the poor, and, on the other hand, to improve the personality of the person who gives it. The zakāt is a means of cleansing taint from wealth and purifying the one who possesses it. In fact Allah on High addressed the Prophet (saw) saying, “In order to cleanse and purify them [Prophet], take alms out of their property.”[1977] This not only stresses the material benefits that the zakāt will bring to people but also indicates the spiritual dimension of the matter. When looked at from this angle, giving the zakāt helps to cleanse both wealth and the self. This is because the self has been kneaded with stinginess and extreme love of the world.[1978] Our Lord Almighty, who said, “those who are saved from their own souls’ greed are truly successful,”[1979] emphasized the need to eliminate the illness of miserliness from the human ego. By giving the zakāt, a person does not just save himself from the illness of miserliness but at the same time accustoms himself to generosity. Thus he earns the praise of Allah Almighty. In this way, the zakāt is medicine which cures the illness of miserliness. It frees him from being a prisoner of materialism and profit.

Allah (swt) gives wealth and property to everyone, believers and unbelievers, without distinction.[1980] However, if a person possesses wealth and property, this does not mean that he is valuable before Allah. What makes him valuable is knowing the amount of his blessings and being thankful for them, that is, realizing that the poor have a right over his wealth and therefore giving some of it to them. In this sense, man is being tested with his wealth, just as he is tested with his children.[1981] The matter about which people are especially mistaken and one of the tests in which they are unsuccessful is their excessive fondness for wealth. Therefore, our beloved Prophet expressed concern that his community would feel taken with the desire for wealth.[1982]

According to Ibn ʿAbbas (ra), when the verse, “[Prophet], tell those who hoard gold and silver instead of giving in Allah’s cause that they will have a grievous punishment,”[1983] was revealed, the Muslims were perturbed at this warning. They were overcome with concern that they would not be able to even leave wealth to their children.[1984] Thereupon, ʿUmar (ra), saying, “Let me (learn the truth of the matter and) put you at ease,” went to Allah’s Messenger (saw) and said, “O Messenger of Allah! This verse weighs heavily on your Companions.” In order to dispel his concern, Allah’s Messenger (saw) said, “Allah has made the zakāt obligatory simply to purify your remaining property, and He made inheritances obligatory that they might come to those who survive you.” In response to these words of our Master, ʿUmar (ra) said (out of joy), “Allah is most great!”[1985]

In addition, this dialogue clarified what our Master the Prophet (saw) meant when he said, “Woe to those who are slaves of gold, silver, and fine clothes!”[1986] For, what is being condemned here is not possessing wealth. To the contrary, it is both acceptable and desirable to have wealth which can be given as zakāt. Indeed, Allah’s Messenger (saw) indicated this by saying, “How wonderful cleansed wealth is for righteous people!”[1987] Just as there is gratitude for the body there is also gratitude for acquired wealth. While saying, “For everything there is zakāt, and the zakāt of the body is fasting,”[1988] he stressed the need to be thankful for every blessing that one received. In this sense, the zakāt is the expression of thanks in return for the wealth that Allah (swt) has given. Just as fasting, which is the zakāt of the body, cleanses the body materially and spiritually, the zakāt purifies the wealth; and ensures protection for it against troubles and woes.

Believers who become accustomed to spending their wealth voluntarily by means of the zakāt think of those in need as much as of themselves. They begin to change the sentiment of “I” to “we.” And a person who does this will provide financial assistance in addition to the zakāt when necessary. And whoever tries to earn reward in the next world by sacrificing from his wealth will not attempt to acquire the wealth of others by unjust means.

The Prophet (saw), who emphasized that the zakāt was a means of cleansing wealth,[1989] said, “Protect your wealth by giving the zakāt!”[1990] Thus he reminded believers that the zakāt was a spiritual armor. Moreover, he stated that the consequences of having wealth which was not cleansed, because none of it was given as zakāt, and over which the poor had a right, would not be good.[1991] Saying, “Allah does not accept ṣadaqa given from ghulūl (that which is taken from booty before its distribution) or prayer without wudu’ (that is, being in a state of ritual purity),”[1992] and “Allah is beautiful and only accepts beautiful things,”[1993] the Prophet (saw) declared that the zakāt would only be accepted from religiously permissible and cleansed wealth. Thus, just as cleansing by wudu’ is a requirement for prayer, gaining wealth by permissible means is a requirement for zakāt. Therefore, with the introduction of a spiritual and moral dimension to the productive activities in society, one becomes aware of honest work, and the earning and spending of religiously permissible wealth.

In the Noble Qurʾan it is stated that wealth given in excellent fashion to help people, with Allah’s pleasure in mind, is considered to be a loan given to Allah who will repay it many times over.[1994] Satan threatens people with the prospect of poverty if they spend money in Allah’s cause,[1995] but Allah Almighty brings the good news that those who give their zakāt in due course and only for His pleasure will in fact increase their wealth many fold[1996] and that all the zakāt that is given will be replaced.[1997] Our Master the Prophet (saw) also explained to the believers that they should not worry about reducing their wealth by giving the zakāt as follows: “Giving ṣadaqa/zakāt diminishes nothing from wealth.”[1998] If we keep in mind that the measure of wealth is not simply determined by the increase or decrease of a given amount, wealth which might seem to be reduced because of the paying of the zakāt is in fact blessed and will seem to have grown or will grow in value. The verse, “Allah blesses charitable deeds with multiple increase,”[1999] describes this situation in the best manner.

Our Lord Almighty, by making the zakāt obligatory, gave those in need a right over the income of others. Thus, knowing that he has a share in the general wealth, a needy person who receives support from the zakāt will worry less about the poverty which preoccupies his mind. In this way, the circumstances of honorable people who are in difficulty and become destitute or depressed can be overcome.

Islam made happiness in this world important for people. In some ḥadīths, a good spouse, a comfortable house, and a good riding animal were each presented as a means of happiness.[2000] Furthermore, Allah’s Messenger (saw) stated that poverty was a state that was unwanted and, in fact, required seeking refuge with Allah (swt).[2001] What is essential is that every individual make his own living by exploiting all of his opportunities.[2002] Nevertheless, the elimination of the needs of people who are not able to have these opportunities and do not have wealth and ensuring that they participate in the life of society in an active and productive manner are important for the general tranquility of society. The wealth which circulates among people through various commercial activities during the year also reaches those in need by means of the zakāt. Thus the likely imbalances in normal commercial activity and gaps in the distribution of income are reduced to a minimum and all parts of society are assured of being included in the circulation of wealth to some degree.

The zakāt was well understood and practiced by the Companions (ra), the first blessed generation of Islam. ʿAbd Allah b. Masʿud (ra) said that they were commanded to pray correctly and give the zakāt and that the prayers of those who did not give the zakāt would not be accepted.[2003] Abu Bakr (ra), who became the first caliph after the death of the Messenger of Allah (saw), said, when certain Muslims did not want to give the zakāt, that the zakāt and prayer were inseparable and were religious obligations. In fact, he declared that, if necessary, war would be declared against these people.[2004]

The zakāt, which is a financial responsibility, ensures that a person is in balance with respect to worldly wealth. When evaluated from the perspective of its social dimensions, it improves the sense of brotherhood and feelings of sharing. The rich person who gives the zakāt experiences the pleasure and beauty of sharing his wealth with his Muslim brother. The zakāt that one gave purified him in this world and increased his reward in the next. Thus the Prophet (saw) said that it would be “evidence” of being a Muslim.[2005] In addition, according to our beloved Prophet’s good news, “Giving ṣadaqa / zakāt extinguishes sin like water extinguishes fire.”[2006] When the needy benefit from the zakāt, the joy and pleasure that they experience brings tranquility and satisfaction to the heart of the one who gives it. Thus, wherever the zakāt is fully given, balance and calm prevail. Because he benefits from his rich brother’s property, the destitute person should look upon it as if it were his own and protect it, much less look upon it maliciously. In such an environment, monetary crimes, such as theft, stealing, and extortion, would be reduced and, over time, disappear.

[1953] B4342, al-Bukhari, al-Maghazi, 61.

[1954] M121, Muslim, al-Iman, 29; B1496, al-Bukhari, al-Zakat, 63.

[1955] Al-Bayyina, 98:5.

[1956] The Old Testament, Deuteronomy, 26:12; the Old Testament, Leviticus, 27:30.

[1957] The New Testament, Luke, 11:42.

[1958] Al-Baqara, 2:83; al-Maʾida, 5:12.

[1959] Al-Anbiyaʾ, 21:72-73; Maryam, 19:31.

[1960] Al-Tawba, 9:11.

[1961] M113, Muslim, al-Iman, 21.

[1962] Al-Naml, 27:3; al-Rum, 30:39; Luqman, 31:4.

[1963] HM1740, Ibn Hanbal, I, 202.

[1964] Al-Tawba, 9:5.

[1965] IF3/266, Ibn Hajar, Fath al-bari, III, 266.

[1966] Al-Baqara, 2:219.

[1967] Al-Israʾ, 17:29.

[1968] D1673, Abu Daʾud, al-Zakat, 39.

[1969] M2386, Muslim, al-Zakat, 95; B1426, al-Bukhari, al-Zakat, 18.

[1970] B1463, al-Bukhari, al-Zakat, 45.

[1971] D1572, Abu Daʾud, al-Zakat, 5.

[1972] T631, al-Tirmidhi, al-Zakat, 10; D1573, Abu Daʾud, al-Zakat, 5.

[1973] Al-Baqara, 2:261-274.

[1974] T2211, al-Tirmidhi, al-Fitan, 38; al-Tawba, 9:98.

[1975] M2342, Muslim, al-Zakat, 63; T661, al-Tirmidhi, al-Zakat, 28.

[1976] T3012, al-Tirmidhi, Tafsir al-Qurʾan, 3; N2483, al-Nasaʾi, al-Zakat, 20; HM7553, Ibn Hanbal, II, 262.

[1977] Al-Tawba, 9:103.

[1978] Al-Israʾ, 17:100.

[1979] Al-Hashr, 59:9.

[1980] Al-Israʾ, 17:20.

[1981] Al-Taghabun, 64:15.

[1982] D4297, Abu Daʾud, al-Malahim, 5; HM8698, Ibn Hanbal, II, 360.

[1983] Al-Tawba, 9:34.

[1984] BS73332, al-Bayhaqi, al-Sunan al-kubra, IV, 140.

[1985] D1664, Abu Daʾud, al-Zakat, 32.

[1986] B6435, al-Bukhari, al-Riqaq, 10.

[1987] HM17915, Ibn Hanbal, IV, 197.

[1988] IM1745, Ibn Maja, al-Siyam, 44.

[1989] D1664, Abu Daʾud, al-Zakat, 32.

[1990] BS6689, al-Bayhaqi, al-Sunan al-kubra, III, 542; MK10196, al-Tabarani, al-Muʿjam al-kabir, X, 128.

[1991] BS7760, al-Bayhaqi, al-Sunan al-kubra, IV, 268.

[1992] D59, Abu Daʾud, al-Tahara, 31; N139, al-Nasaʾi, al-Tahara, 104.

[1993] M2346, Muslim, al-Zakat, 65.

[1994] Al-Baqara, 2:245.

[1995] Al-Baqara, 2:268.

[1996] Al-Rum, 30:39.

[1997] Sabaʾ, 34:39.

[1998] M6592, Muslim, al-Birr, 69.

[1999] Al-Baqara, 2:276.

[2000] NM2684, al-Hakim, al-Mustadrak, III, 1010 (2/162).

[2001] N5487, al-Nasaʾi, al-Istiʿadha, 29; D5090, Abu Daʾud, al-Adab, 100-101.

[2002] B1471, al-Bukhari, al-Zakat, 50.

[2003] MK10095, al-Tabarani, al-Muʿjam al-kabir, X, 103.

[2004] B1400, al-Bukhari, al-Zakat, 1; D1556, Abu Daʾud, al-Zakat, 1.

[2005] IM280, Ibn Maja, al-Tahara, 5.

[2006] T614, al-Tirmidhi, al-Jumʿa, 79; IM4210, Ibn Maja, al-Zuhd, 22.

GIVING THE ZAKĀT:

THE WEALTH SUBJECT
TO THE ZAKĀT AND THE NIṢĀB OF THE ZAKĀT

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ الأَنْصَارِيِّ قَالَ: ...فَقَالَ رَسُولُ اللَّهِ s:

“... خَيْرُ الصَّدَقَةِ مَا كَانَ عَنْ ظَهْرِ غِنًى.”

According to Jabir b. ʿAbd Allah al-Ansari (ra),
the Messenger of Allah (saw) said,
“The best ṣadaqa is that which does not leave its owner in need.”
(D1673, Abu Daʾud, al-Zakat, 39)

عَنْ سَالِمِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ d عَنِ النَّبِيِّ s قَالَ:

“فِيمَا سَقَتِ السَّمَاءُ وَالْعُيُونُ أَوْ كَانَ عَثَرِيًّا الْعُشْرُ، وَمَا سُقِيَ بِالنَّضْحِ نِصْفُ الْعُشْرِ.”

عَنْ عَائِشَةَ قَالَتْ: سَمِعْتُ رَسُولَ اللَّهِ s يَقُولُ:

“لاَ زَكَاةَ فِى مَالٍ حَتَّى يَحُولَ عَلَيْهِ الْحَوْلُ.”

عَنْ عَبْدِ اللَّهِ بْنِ مُعَاوِيَةَ الْغَاضِرِيِّ... قَالَ: قَالَ النَّبِيُّ s:

“ثَلاَثٌ مَنْ فَعَلَهُنَّ فَقَدْ طَعِمَ طَعْمَ الْإِيمَانِ: مَنْ عَبَدَ اللَّهَ وَحْدَهُ وَأَنَّهُ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَعْطَى زَكَاةَ مَالِهِ طَيِّبَةً بِهَا نَفْسُهُ رَافِدَةً عَلَيْهِ كُلَّ عَامٍ وَلاَ يُعْطِى الْهَرِمَةَ وَلاَ الدَّرِنَةَ وَلاَ الْمَرِيضَةَ وَلاَ الشَّرَطَ اللَّئِيمَةَ وَلَكِنْ مِنْ وَسَطِ أَمْوَالِكُمْ فَإِنَّ اللَّهَ لَمْ يَسْأَلْكُمْ خَيْرَهُ وَ[لَمْ] يَأْمُرْكُمْ بِشَرِّهِ.”

أَنَّ مُعَاذًا قَالَ: بَعَثَنِى رَسُولُ اللَّهِ s فَقَالَ:

“...فَإِيَّاكَ وَكَرَائِمَ أَمْوَالِهِمْ وَاتَّقِ دَعْوَةَ الْمَظْلُومِ فَإِنَّهُ لَيْسَ بَيْنَهَا وَبَيْنَ اللَّهِ حِجَابٌ.”

According to Salim b. ʿAbd Allah, his father (ʿAbd Allah b. ʿUmar) (ra) said that the Prophet (saw) said, “On land (naturally) irrigated by rain or by springs or if the land is wet (because of a nearby water channel), then one-tenth (of the crop is given as zakāt); and on irrigated land, one-twentieth.”
(B1483, al-Bukhari, al-Zakat, 55)

ʿAʾisha (ra) said, “I heard the Messenger of Allah (saw) say,
‘Wealth which is not more than a year old is not subject to the zakāt.’”
(IM1792, Ibn Maja, al-Zakat, 5)

According to ʿAbd Allah b. Muʿawiya al-Ghadiri (ra), the Prophet (saw) said, “He who performs three things will have the taste of the faith.
(They are) worshipping Allah alone and testifying that there is no god but Allah; paying the zakāt on his property every year with heart-felt pleasure; and not giving an animal which is old, scabby, ill, or of poor quality but one of medium quality. Allah did not demand from you the best of your property nor did He command you to give the worst of it.”
(D1582, Abu Daʾud, al-Zakat, 5)

Muʿadh (b. Jabal) (ra) said, “While sending me (to Yemen as governor),
the Messenger of Allah (saw) said, ‘When collecting the zakāt do not take their most valuable property! Beware the curse of an oppressed person, because there is no screen between his invocation and Allah.’”
(M121, Muslim, al-Iman, 29)

The Prophet (saw) was sitting with a number of the Companions (ra), including Jabir b. ʿAbd Allah. While they were together, Abu Husayn al-Sulami[2007] (ra) appeared with a gold nugget the size of a pigeon’s egg that he found in a mine in his possession. He said that he had no other wealth and wanted to give this as ṣadaqa. Our Master the Prophet (saw), however, rejected his desire. Abu Husayn was insistent. Approaching the Prophet (saw) left and right he repeated his plea. But again the Prophet (saw) would not agree. This time he came to the Prophet (saw) from behind and wanted to give him the gold nugget. The Messenger of Allah (saw) took it and gave it back to him. Then he said, “One of you brings all that he possesses and says, ‘This is ṣadaqa.’ Then he sits down and opens his hands (requesting aid) before the people. The best ṣadaqa is that which is given from wealth for which there is no need.”[2008] Abu Husayn, who was too poor to meet even his basic needs, wanted to give the gold nugget he had acquired as ṣadaqa. But he was obliged to ensure the livelihood of those for whom he was responsible. The behavior of Abu Husayn, who, on the one hand, said he had no other wealth than the nugget and, on the other hand, insisted on giving it to the Prophet (saw) although he would not accept it, did not please the Noble Messenger. By pointing out that those who acted in this fashion would come with their needs to others over time, he drew attention to the need for every Muslim to spend his wealth in its proper place.

The Noble Qurʾan insistently demands that believers give the zakāt, but it says nothing about the form it should take nor in what measure. The amount of the niṣāb (the minimum income above which the zakāt becomes payable) calculated for all the wealth subject to the zakāt, the kind of wealth subject to the zakāt, and the proportion that should be given were all determined by the Prophet (saw). During the time of our Master, dirhams (silver coins) and dinars (gold coins) were in use; camels, cattle, and sheep were raised; and barley, wheat, millet, dates, and grapes were grown. The determinations which were made regarding the niṣāb were established within the context of these kinds of wealth.

The fundamental prerequisite for the aforesaid wealth and assets being subject to the zakāt was for them to reach a certain amount or niṣāb. According to Allah’s Messenger, “No zakāt is due on property amounting to less than five ūqīyas (of silver, dirhams/561 gr.), and no zakāt is due on less than five camels, and there is no zakāt on less than five wasqs (of crops, 653 kg.).”[2009] In like manner the Prophet (saw) said, “If you have less that twenty dinars (81 gr. of gold), nothing is required of you.”[2010] He thus defined the niṣāb for gold. The amount of zakāt to be paid after reaching the threshold of the niṣāb and which was given from cash was 2.5 percent.[2011] According to the Qurʾanic verse, “It is He who produces both trellised and untrellised gardens, date palms, plants with different fruits, the olive, the pomegranate, alike and not alike. So when they bear fruit, eat some of it, paying what is due (as ṣadaqa/zakāt) on the day of harvest,”[2012] ṣadaqa/zakāt is required to be given from the fruits of the earth. In fact, while describing the amount of the zakāt, our Master, using expressions like “the products of lands watered by rivers or rain,”[2013] indicated that the zakāt needed to be given from agricultural products; and he stated that it should be given from grains like wheat, barley, and millet and fruits like grapes, consumed fresh or dried, and dates, all of which were grown in the region in which he lived.[2014] As a result of new conquests, the area encompassed by Islam came to include new agricultural products raised in different lands and thus there was an increase in the variety of products. The fact that ʿUmar (ra), who realized this, collected the zakāt from all legumes, grains, olive oil, and other different products,[2015] shows that during the time of the Prophet (saw) the zakāt would also be collected from products not raised in the Hijaz.

In this context, the amount of the zakāt taken from agricultural products which reached the niṣāb amount differed according to the expenses of the producer while in the process of obtaining the product. On this matter, the Prophet (saw) said, “On land (naturally) irrigated by rain or by springs or if the land is wet (because of a nearby water channel), then one-tenth (of the crop is given as zakāt); and on irrigated land, one-twentieth.”[2016] These words indicate that the amount of the zakāt to be given with regard to all agricultural products was determined by taking account of expenses.

As declared in the verse, “paying what is due (as ṣadaqa/zakāt) on the day of harvest,”[2017] no matter how many times agricultural products are obtained in a year, the zakāt must be given for them each time they are obtained. In addition, our Master the Prophet (saw) stated that payment of the zakāt on gold, silver, animals, and commercial goods was conditional on the passage of one year, saying, “Wealth which is not more than a year old is not subject to the zakāt.”[2018] Furthermore, it is stated in the ḥadīths that the zakāt can be given before it is due.[2019] There is no verse in the Holy Qurʾan which clearly shows that animals were subject to the zakāt, but they were included in the verse which says, “In order to cleanse and purify them [Prophet], take alms (zakāt) out of their property and pray for them!”[2020] This was because, at the time of the Prophet (saw), animals like cattle and sheep, and above all camels, were the main source of livelihood and were accepted as the measure of wealth.

The ḥadīth sources record that the Prophet (saw) had written a letter stating what was the proportion of zakāt that had to be paid on animals subject to the zakāt, but he passed away before it could be sent to the necessary recipients. After the death of the Prophet (saw), this letter became the basis of determining the zakāt on animals during the time of Abu Bakr and ʿUmar (ra).[2021] According to this letter and to other relevant ḥadīths, our beloved Prophet determined the niṣāb of camels to be five. Thus, for 5-9 camels the zakāt was one sheep, for 10-14 camels it was two sheep, for 15-19 camels it was three sheep, and for 20-24 camels it was four sheep. After the number of camels reached 25, the zakāt depended on the type of camel. For example, between 25-35 camels, the zakāt would be one female camel that was two years old.[2022] As for the niṣāb of sheep, it was 40. Accordingly, for 40-120 sheep the zakāt was one sheep, for 121-200 sheep it was two, for 200-300 sheep it was three, and for more than 300 sheep it was one sheep for every 100 beyond that number.[2023] For cattle the niṣāb began at 30. For 30-40 cattle the zakāt was a two-year-old calf and for every 40 cattle it was a female calf of three years.

According to the words of our Master the Prophet (saw), there was no zakāt on horses[2024] or animals used for agriculture or transport.[2025] It is likely that because there were few horses in those days and they were used for war and thus there was an incentive to raise horses, they were exempted from the zakāt.[2026] No zakāt was collected on horses in the time of our Master the Prophet (saw) and Abu Bakr (ra). However, thanks to the raising of horses for commercial purposes and an increase in their number, the zakāt began to be collected on them in the time of the Caliph ʿUmar (ra). Two events occurred during his reign which led to the start of this collection. According to the first, a delegation came from Syria and declared that it wanted to give horses as zakāt. Because no zakāt had previously been collected on horses, ʿUmar (ra) refused. Nevertheless, he sought the advice of the Companions (ra) to evaluate the situation. Taking their approval into consideration, he accepted the offer of the Syrians.[2027] According to the second report, ʿAbd al-Rahman b. Umayya received a mare as the zakāt for a hundred camels from a man from Yemen. However, the man regretted selling the mare. He explained the situation to ʿUmar (ra) and wanted to take back the mare. ʿUmar, who was surprised at receiving a horse for 100 camels, said, “In your opinion would a horse account for this much? Up to now I did not know that the value of a horse had reached this amount. We collect one sheep from forty sheep. Will we not collect something from the horses?” And they said the zakāt should be one dinar per horse.[2028] From the time of the Companions, there were differences of opinion about whether the gold and silver jewelry of women was subject to the zakāt.[2029] When Asmaʾ bint Sakan (ra) visited the Messenger of Allah (saw) she brought her daughter along and on her are were bracelets. The Prophet (saw) wanted her to pay the zakāt on them.[2030] In like manner, when he asked ʿAʾisha (ra) if she paid the zakāt on the large silver earrings that she used as an ornament, she answered, “No,” and he then warned her, saying, “Is this worth Hell fire?”[2031] It appears that after these reactions from our Master the Prophet (saw), women had to give ṣadaqa/zakāt for the ornaments that they wore. However, it is also understood in our sources that ʿAʾisha (ra) did not pay the zakāt on jewelry belonging to orphaned children.[2032] Based on this and similar ḥadīths, there were theologians who said that gold and silver jewelry which reached their niṣāb amount were subject to the zakāt, while others said that they were not subject to the zakāt on the grounds that jewelry did not increase in itself and did not bring in any income. Yet, it was generally accepted that gold and silver jewelry used for investment purposes, albeit worn as ornamentation, was subject to the zakāt.[2033]

Just as countless agricultural products were obtained from the land, many different metals were extracted as well. The Prophet (saw) determined that the zakāt niṣāb on all kinds of valuable metals and other things found naturally underground or hidden and buried underground by people would be twenty percent.[2034] Naturally who owned the land in question and how these things were removed became important issues. There was no difference between the removal of metals and treasures from the ground and their removal from the sea. However there were those who held that the zakāt of other products obtained from the sea, like fish, were acquired in the context of commercial products and if they reached the niṣāb amount, the zakāt would be two and a half percent. At the same time, there were also those who asserted that the products obtained from the sea should have their niṣāb determined by analogy with products obtained from the land.

Our Master the Prophet (saw) described to the zakāt collectors the features of the property which was to be given as zakāt as follows: “He who performs three things will have the taste of the faith. (They are) worshipping Allah alone and testifying that there is no god but Allah; paying the zakāt on his property every year with heart-felt pleasure; and not giving an animal which is old, scabby, ill, or of poor quality but one of medium quality. Allah did not demand from you the best of your property nor did He command you to give the worst of it.”[2035] Nafiʿ b. ʿAlqama, who was ʿAbd al-Malik b. Marwan’s governor in Mecca, sent one of his officials to collect the zakāt. He went to an old man named Saʿr b. Daysam and said, “I have been sent to collect the zakāt on your sheep.” The old man asked him, “Which one are you thinking of taking?” And he replied, “We will examine the udders of the sheep and take the best one.” Saʿr then related the following event which had occurred to him:

“At the time of the Messenger of Allah (saw), I looked after my sheep in one of these valleys. Two men riding a camel came up to me. They said that the Messenger of Allah (saw) had sent them and that they had come to collect the zakāt on sheep. When I asked them, ‘What must I give?’ they said, ‘One sheep.’ So I pointed to a plump sheep which gave good milk and brought it to them. One of them said, ‘This is a sheep which has a lamb. The Messenger of Allah (saw) forbade us to take a sheep which has a lamb.’ ‘Very well,’ I said, ‘what kind of sheep will you take?’ They said, ‘A female lamb which is one year old or which has entered its second year,’ I took a mature sheep which had not yet given birth and brought it to them. They took it, put it over the camel and departed.”[2036] When the Prophet of Islam sent Muʿadh b. Jabal (ra) as his envoy, administrator, and zakāt collector, he said, “When collecting the zakāt do not take their most valuable property! Beware the curse of an oppressed person, because there is no screen between his invocation and Allah.”[2037] One of the Companions (ra) gave as zakāt an ill and weak camel. When he learned that the Prophet (saw) was not pleased with this, he brought a better camel and received the prayer of the Messenger of Allah.[2038] This situation demonstrates that the animals of those giving them as zakāt should not be ill, weak, or in bad condition but should be healthy and normal. It is significant that the expression “goat zakāt,” which is widespread among the people, is used for the zakāt of those who give the worst of their wealth as zakāt. This is why rotten, useless, and poor quality products are deemed inappropriate as zakāt.[2039] If a person desires to give the best of his wealth as zakāt, although this is not a religious requirement, it will be counted as a means of blessing for his wealth and he will receive a greater reward in the next world.[2040] Indeed, one day the Messenger of Allah (saw) went to the mosque with his staff in his hand. When he saw the clusters of dry dates, which had been given as zakāt, hanging from the wall, he extended his staff toward them and said, “If the owner of this ṣadaqa/zakāt had wished to do so, he could have given a better one. The owner of this ṣadaqa/zakāt will eat dates of inferior quality on the Day of Judgement.”[2041] At the time of the Prophet (saw), zakāt officials went out and collected it from wherever they found wealth. This was because these officials had no right to require that the zakāt be brought to them and it did not seem right for the possessors of wealth to bring in their animals from a great distance.[2042] Our Master the Prophet (saw) forbade combining the wealth subject to the zakāt which came from separate sources, or dividing the combined property of people, for the purpose of reducing the amount of zakāt to be paid.[2043] It was critical for the zakāt collector to be honest. It was also regarded as improper for the wealth subject to the zakāt to be hidden on the excuse that the zakāt collector would be unfair.[2044] When the Prophet (saw) sent Muʿadh b. Jabal to Yemen (ra) to collect the zakāt, he wanted the Muslims to pay it on agricultural products, like barley and millet, and in “clothing” and stated that this would be more appropriate for those who would receive the zakāt.[2045] Muʿadh, who was a Companion who knew very well what was religiously permissible and what was not and who observed the objectives of the zakāt, saw no harm in collecting from the people of Yemen the equivalent of what they owed as zakāt in kind. He preferred to collect clothing from these people who had abundant textiles and fabric for clothing. This was because doing so would be easier for those who paid the zakāt and more useful for those who received it in in this form. Thus, the practice of Muʿadh’s showed that the zakāt could be paid in kind from the same kind of wealth to which it was subject and it could also be paid in the equivalent amount of money or other form of wealth.

In the early periods of human history commerce was based on the exchange of goods for goods. Later, however, gold and silver coinage became widespread as the means of exchange. The niṣāb of gold and silver described by the Prophet (saw) had about the same value at that time. But subsequently and today a great difference arose in their values, with two hundred silver dirhams being equivalent to twenty gold dinars. From the time of the Prophet (saw) up to the present, if we consider that gold has maintained its economic value, it would be more accurate to collect the zakāt in gold.

In the past few centuries, metal and paper currency having a nominal value were introduced to the market. They took the place of gold and silver coins. Under these circumstances, metal and paper currency took precedence over gold, silver, and other commercial goods. Thus, today, it is necessary to give as zakāt 2.5 percent of any kind of currency which reaches the niṣāb of gold, that is, the value of 81 gr. of gold. In addition, earnings from the likes of stocks, bonds, and mutual funds, which possess a nominal value are also subject to the zakāt when they reach the niṣāb amount. Income from real estate which is in excess of need and is for the purpose of investment is also within the same scope.

The fundamental point of departure in determining the niṣāb of the wealth subject to the zakāt was the practice of our Master the Prophet. However, whatever the standards of measure or the basic needs were at his time, they are rather different today. Thus, when determining the amount of the niṣāb today, one should, on the one hand, take account of the conditions existing at the time of the Prophet (saw) and, on the other hand, keep in mind such criteria as current standards of living, means of livelihood, and the limits of hunger and poverty.

[2007] HI7/91, Ibn Hajar, al-Isaba, VII, 91.

[2008] D1673, Abu Daʾud, al-Zakat, 39; DM1692, al-Darimi, al-Zakat, 25.

[2009] B1405, al-Bukhari, al-Zakat, 4.

[2010] D1573, Abu Daʾud, al-Zakat, 5.

[2011] T620, al-Tirmidhi, al-Zakat, 3.

[2012] Al-Anʿam, 6:141.

[2013] M2272, Muslim, al-Zakat, 7.

[2014] IM1815, Ibn Maja, al-Zakat, 16.

[2015] MA10126, ʿAbd al-Razzaq, al-Musannaf, VI, 99.

[2016] B1483, al-Bukhari, al-Zakat, 55.

[2017] Al-Anʿam, 6:141.

[2018] IM1792, Ibn Maja, al-Zakat, 5; D1573, Abu Daʾud, al-Zakat, 5; T631, al-Tirmidhi, al-Zakat, 10.

[2019] D1624, Abu Daʾud, al-Zakat, 22; T678, al-Tirmidhi, al-Zakat, 37.

[2020] Al-Tawba, 9:103.

[2021] D1568, Abu Daʾud, al-Zakat, 5; T621, al-Tirmidhi, al-Zakat, 4.

[2022] D1567, Abu Daʾud, al-Zakat, 5.

[2023] B1454, al-Bukhari, al-Zakat, 38; D1567, Abu Daʾud, al-Zakat, 5.

[2024] D1572, Abu Daʾud, al-Zakat, 5.

[2025] B1463, al-Bukhari, al-Zakat, 45.

[2026] D1574, Abu Daʾud, al-Zakat, 5.

[2027] MA6887, ʿAbd al-Razzaq, al-Musannaf, IV, 35.

[2028] MA6889, ʿAbd al-Razzaq, al-Musannaf, IV, 36.

[2029] T636, al-Tirmidhi, al-Zakat, 12.

[2030] N2481, al-Nasaʿi, al-Zakat, 19; D1563, Abu Daʾud, al-Zakat, 4.

[2031] D1565, Abu Daʾud, al-Zakat, 4.

[2032] MSh10188, Ibn Abi Shayba, al-Musannaf, al-Zakat, 47.

[2033] KZ1/311, al-Qaradawi, Fiqh al-zakat, I, 311.

[2034] B1499, al-Bukhari, al-Zakat, 66; D3085, Abu Daʾud, al-Kharaj, 38, 40.

[2035] D1582, Abu Daʾud, al-Zakat, 5.

[2036] D1581, Abu Daʾud, al-Zakat, 5; N2464, al-Nasaʿi, al-Zakat, 15.

[2037] M121, Muslim, al-Iman, 29; D1584, Abu Daʾud, al-Zakat, 5.

[2038] N2460, al-Nasaʿi, al-Zakat, 12.

[2039] Al-Baqara, 2:267; N2494, al-Nasaʿi, al-Zakat, 27.

[2040] D1583, Abu Daʾud, al-Zakat, 5; N2495, al-Nasaʿi, al-Zakat, 27.

[2041] D1608, Abu Daʾud, al-Zakat, 17.

[2042] D1591, Abu Daʾud, al-Zakat, 9; N3338, al-Nasaʿi, al-Zakat, 60.

[2043] B1450, al-Bukhari, al-Zakat, 34.

[2044] D1586, Abu Daʾud, al-Zakat, 6.

[2045] B1448, al-Bukhari, al-Zakat, 33—at the section heading.

ZAKĀT:

THE RIGHT OF THE POOR

عَنْ أَبِى هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ s قَالَ: “لَيْسَ الْمِسْكِينُ بِالَّذِى تَرُدُّهُ التَّمْرَةُ وَالتَّمْرَتَانِ وَلاَ اللُّقْمَةُ وَاللُّقْمَتَانِ إِنَّ الْمِسْكِينَ الْمُتَعَفِّفُ اقْرَءُوا إِنْ شِئْتُمْ: ﴿لاَ يَسْأَلُونَ النَّاسَ إِلْحَافًا﴾.”

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“The poor person (to whom the zakāt will be given) is not the one whose need is met with one or two dates or one or two morsels. A true poor person is one who has nothing and is ashamed to beg (out of self-respect, although he has no material resources). If you wish, recite the verse ‘. . . they do not beg persistently (al-Baqara, 2:273).’”
(M2394, Muslim, al-Zakat, 102; B1476, al-Bukhari, al-Zakat, 53).

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو عَنِ النَّبِيِّ s قَالَ:

“لاَ تَحِلُّ الصَّدَقَةُ لِغَنِيٍّ وَلاَ لِذِى مِرَّةٍ سَوِيٍّ.”

عَنْ ابْنِ عَبَّاسٍ : أَنَّ النَّبِيَّ s بَعَثَ مُعَاذًا إِلَى الْيَمَنِ فَقَالَ:

“...فَأَعْلِمْهُمْ أَنَّ اللَّهَ افْتَرَضَ عَلَيْهِمْ صَدَقَةً فِي أَمْوَالِهِمْ تُؤْخَذُ مِنْ أَغْنِيَائِهِمْ وَتُرَدُّ عَلَى فُقَرَائِهِمْ.”

عَنْ سَلْمَانَ بْنِ عَامِرٍ عَنِ النَّبِيِّ s قَالَ: “إِنَّ الصَّدَقَةَ عَلَى الْمِسْكِينِ صَدَقَةٌ وَعَلَى ذِى الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ.”

According to ʿAbd Allah b. ʿAmr (ra), the Prophet (saw) said,
“It is not permissible for the rich or one who is of sound body
to receive the ṣadaqa/zakāt.”
(D1634, Abu Daʾud, al-Zakat, 24; T652, al-Tirmidhi, al-Zakat, 23)

According to Ibn ʿAbbas (ra), the Prophet (saw) sent Muʿadh to Yemen and said, “. . . tell them that Allah has made it obligatory for them to pay the zakāt
on their property and it is to be taken from the wealthy among
them and given to the poor.”
(B1395, al-Bukhari, al-Zakat, 1)

According to Salman b. ʿAmir (ra), the Prophet (saw) said,
“Ṣadaqa/zakāt given to a poor person is charity, and (giving) to a relative is two things, charity and upholding the ties of kinship.”
(N2583, al-Nasaʾi, al-Zakat, 82; T658, al-Tirmidhi, al-Zakat, 26)

Ziyad b. Harith was from the tribe of Suda in Yemen. He went to the Messenger of Allah (saw) to swear allegiance to him. He learned that the Prophet (saw) wanted to send an army to attack his own tribe. In order to prevent this, he said, “O Messenger of Allah! Turn the army back. I can ensure you that they will become Muslim and will swear allegiance to you.” The Prophet (saw) agreed to his request. He immediately wrote a letter to his relatives. A while later, a delegation from his tribe went to Medina. They gave their salutations and declared that they were Muslim and would swear allegiance. The Prophet (saw) was pleased with Ziyad’s intervention and complimented him, saying, “O Ziyad! It seems that someone in the tribe of Suda listened to your words.” He replied modestly, “Allah gave them guidance and they found favor in it.” Then the Prophet (saw), who was pleased with his modesty, asked, “May I put you in charge of them?” Ziyad was pleased and said, “Place me in charge of them.”

Thereupon, the Messenger of Allah (saw) stated that he appointed him in charge of them, and he received this appointment in writing. Ziyad (ra) asked the Messenger of Allah (saw) for a share in the zakāt that he collected from his tribe and this request was accepted.

This incident, which transpired between the Messenger of Allah (saw) and Ziyad (ra), occurred during a journey. At the place where they lodged, a person appeared and wanted something from Allah’s Messenger. The blessed Prophet said, “If someone wants something from people, although he is not in need, what he receives will make his head and stomach ache!” Then the person said, “Then give me something from the zakāt!” And our Prophet replied, “Allah has not authorized a prophet or anyone else to make a decision about ṣadaqa/zakāt until He has made a decision about this Himself. He has divided those entitled to it into eight categories, so if you fall within one of those categories, I will give you what you desire.”

Ziyad, who overheard this conversation between the Prophet (saw) and this person and who had material resources, was impressed by the words that he heard. He thought about it and left. The next morning he went to the Messenger of Allah (saw) and said that he had changed his mind and did not want to be placed in charge of his tribe or collect the zakāt.[2046]

When the Prophet (saw) said that Allah Himself would determine the eight categories of people who would receive the zakāt, there is no doubt that he meant the following verse: “Alms are meant only for the poor, the needy, those who administer them, those whose hearts need winning over, to free slaves and help those in debt, for Allah’s cause, and for travellers in need. This is ordained by Allah; Allah is all knowing and wise.”[2047] The Prophet (saw) stated that the zakāt was wealth/property which had to be collected from the rich and given to the poor.[2048] Thus, authorized people had to first determine who was poor and then provide them with the necessary assistance. In the relevant Qurʾanic verse, the word for “poor” is miskīn. Allah’s last prophet explained the situation as follows:[2049] “The poor person (miskīn, the one to whom the zakāt will be given) is not the one whose need is met with one or two dates or one or two morsels. A true poor person is one who has nothing and is ashamed to beg (out of self-respect, although he has no material resources). If you wish, recite the verse ‘. . . they do not beg persistently.’[2050]” Accordingly all those whose natural and necessary needs cannot be met and who do not have sufficient income to maintain those for whom they are responsible are included in the class of the poor and miskīn. But there were those among them who were too proud to tell anyone that they were poor. Thus they would not beg for one or two morsels in the street.[2051] Consequently, when the zakāt was to be distributed, the Messenger of Mercy wanted research to be done in order to determine who was really in need.

It was during the days of the Prophet’s Farewell Pilgrimage. While he was working as hard as he could to distribute the zakāt, two men appeared and wanted to be given a share. Our Master the Prophet (saw) raised his head, looked at the two in the face, and said, “If you wish, I can give you the zakāt, but the rich and those who have the ability to work have no share in it.”[2052] Thus the blessed Messenger declared that those who were lazy but had the ability to work would not be able to receive anything from the zakāt.[2053] But he also stated that those who had the ability to work but could not find a job could receive a share.

As for debtors who receive the zakāt, they are those who do not have the resources to pay their debts apart from their basic needs. Those who are rich and go into debt in order to increase their wealth are not included among them. This is because any zakāt given to such people would deprive a needy person from his rightful share. However, if, while in good financial condition, one goes into debt temporarily because of suddenly going bankrupt, falling into unexpected hardship, or helping someone, then he can be given zakāt. In fact, the Companion Qabisa b. Mukhariq (ra), who became a guarantor in order to settle a disagreement, went to the Prophet (saw) and asked for help to pay his debt. The Messenger of Allah (saw) told him to wait a bit and when the zakāt arrived he would order that he be given some of it. Then he explained that there was no objection for three classes of people to clearly ask for help so that they would be saved from hardship: those who had become guarantors but could not pay the required amount, those who lost all their wealth because of a disaster that occurred to them, and those whose poverty was confirmed by three trustworthy people.[2054] In particular, it is clear that those who encounter various disasters and go into debt because of them can benefit from the resources from the zakāt until their standard of income returns to normal. In this respect, in a case in which people accused each other of murder, although the perpetrator was not known for sure, the Prophet (saw) gave camels, which had been set aside for the zakāt, as payment of blood money for the victim in order to prevent any hostility.[2055]

It also happened that the Prophet (saw) gave many shares of the zakāt to the newly converted simply in order to warm their hearts to Islam.[2056] Among these people were those who became Muslims just to be able to acquire worldly goods. However, before evening Islam became more joyful for them than the world and everything in it.[2057]

In the division of the zakāt, the Prophet (saw) and his distinguished Companions (ra) were also careful to respect the other right-holders who were generally referred to in the Holy Qurʾan as “those on the path of Allah (fi sabilillah).” This was understood to mean, above all, equipping those engaged in jihād for the sake of Allah (swt) and maintaining the families of martyrs, in addition to distribution the zakāt according to local needs. For example, the Prophet’s cousin Ibn ʿAbbas (ra) not only freed a slave along with paying the zakāt on his wealth but also made it possible for some poor people to made the Hajj. The Companion Abu ‘l-ʿAs al-Khuzaʿi (ra) stated that the Prophet (saw) put them on zakāt camels so they could fulfill the obligation of the Hajj.[2058] In light of such practices, it is clear that it was possible to spend the zakāt for believers in many useful ways within the concept of “for the sake of Allah,” according to the circumstances of the day. Thus the places where assistance could be given were increased according to need and the zakāt could be distributed in ways that included many charitable purposes.

At the time of the Prophet (saw) and subsequently, there were officials who were charged with collecting the zakāt. In addition to these people, who were called ʿāmils, those who fought in the path of Allah (fi sabilillah), those who were in debt, and those who were stranded during their journey would be entitled to receive zakāt even if they were wealthy.[2059] The zakāt officials took a certain share of the zakāt in return for the work that they did, not because they were poor. Nevertheless, they could not covet the zakāt that they collected. Apart from the aforesaid share, they could not accept gifts let alone receive any salary. Indeed, they were responsible for the value of the gifts that they received. The Blessed Messenger appointed ʿAbd Allah b. al-Lutabiyya (ra) from the Banu Sulaym to collect the zakāt. After this Companion had collected it and brought it to the Prophet (saw), he said, “This is yours. That is a gift for me.” The Messenger of Allah (saw) then ascended the pulpit and, after praising and glorifying Allah, said, “I sent someone on an official task and what happens? He says, ‘This is yours. That is a gift for me.’ Why didn’t he stay in his father’s or mother’s house and see if he would be given gifts? Would gifts have come to him? By Allah, not one of you takes something (from the zakāt) unlawfully without carrying it on his back (as punishment) on the Day of Judgement.”[2060] Indeed, the Companion Abu Masʿud al-Ansari (ra) would not accept the post of zakāt official out of fear that he would not be able fulfill such a responsibility.[2061]

The work that these officials did was to collect and distribute the zakāt without ever bringing the rich and poor face to face. If they did so, the person who gave the zakāt could boast and the poor person who received it could feel hurt. In order to prevent this, the best approach was to distribute assistance without the rich and poor seeing each other. For this purpose the Prophet (saw) recommended that the zakāt officials who were sent out be welcomed and their departure should be assured with pleasure and without causing them difficulty.[2062] When sending Muʿadh b. Jabal to Yemen (ra), our Master the Prophet (saw) said, “. . . tell them that Allah has made it obligatory for them to pay the zakāt on their property and it is to be taken from the wealthy among them and given to the poor.”[2063] After him, the practice of his Companions (ra) was the same. Above all the zakāt should be distributed to the poor in the location where it was collected. This would prevent the poor of a given region from having a negative view of the rich and their hearts would be content. However, because our Prophet said to Qabisa b. Mukhariq (ra), who went into debt because of an obligation as guarantor, “Wait until the zakāt arrives! We will help you or pay someone in your place,” it also appears that, if necessary, the zakāt could be sent to different locations.[2064]

While mutual assistance among relatives is preferred, they may also need to receive social assistance. In order of priority, those who may receive help are the mother, father, sisters, and brothers. Although this order may be generally followed while providing assistance,[2065] one cannot give his zakāt to those whose maintenance he is responsible for, that is, such relatives as mother, father, grandfather, grandmother, children and grandchildren. In like manner a man cannot give zakāt to his wife nor can a woman give it to her poor husband. This is because a person who gives zakāt cannot obtain any material gain from it. Giving zakāt to family members who are in need is tantamount to being relieved of paying normal living expenses and ensuring the circulation of wealth within the family. Thus such wealth given as zakāt is not passed on to the poor.

As for giving zakāt to poor relatives other than those for whom one is responsible, such as brother, fraternal and maternal aunts and uncles and their children, our Master the Prophet (saw) said of this situation in particular, “Ṣadaqa/zakāt given to a poor person is charity, and (giving) to a relative is two things, charity and upholding the ties of kinship.”[2066] In this respect the bonds between close relatives would be strengthened.

The Prophet (saw), who recommended that zakāt be given first of all to relatives, also forbade his relatives from receiving zakāt just as he did not receive it. Indeed, his beloved grandson Hasan, once, while on the shoulder of the Messenger of Allah (saw), put a date from those collected as zakāt in his mouth. Seeing this, our Prophet immediately intervened and said, “Spit it out! Don’t you know that the zakāt is not permitted for us?” [2067]There were among the relatives of the Prophet (saw) those who requested the duty of collecting the zakāt. ʿAbbas, the Messenger of Allah’s paternal uncle, was thinking of marrying off his son al-Fadl and Rabiʿa, the son of his other paternal uncle, was thinking of marrying off his son ʿAbd al-Muttalib. Meantime they sent the two young men to the Prophet (saw) so he could send them out to collect the zakāt. While they were discussing this with their children, ʿAli appeared. They explained the matter to him, and he said to both young men, “Don’t do this! The Prophet (saw) would not send you out to do this.” For a moment they thought he was jealous of them. So, these two young Companions (ra) went to the Prophet (saw) and explained to him why they had come to him. After being quiet for a long time, the Prophet (saw) said, “It does not become the family of the Prophet (saw) to collect the zakāt.”[2068]

There were no doubt various reasons why the Messenger of Allah (saw) did not deem it appropriate to collect the zakāt for himself and why he forbade his relatives to collect it. Among them were to forestall accusations and assertions that could be made with respect to distributing the zakāt to himself and his relatives, to familiarize his relatives with his frugality, and to encourage them not to covet the wealth of others and to work and be productive.

While distributing the zakāt, it was necessary to try to find people who were really in need. Our Master the Prophet (saw) stated that in cases in which it later turned out that the persons who received the zakāt were not in fact entitled to it, Allah (swt) would nevertheless accept that zakāt.[2069] The zakāt should be given for concern for the pleasure of Allah and the comfort of the heart. Because it is a form of worship, its acceptance or non-acceptance are as important as giving and receiving it. This is why the person who gives the zakāt should pray afterwards for it to be accepted by saying, “O Allah! Make the zakāt that I have given beneficial and not unbeneficial!”[2070] In like manner the one who receives the zakāt should pray for the one who gives it. In fact the Prophet (saw) prayed for Abu Awfa (ra), who brought in his zakāt and distributed it, saying “O Allah! Be merciful to the family of Abu Awfa!”[2071]

As with the other forms of worship, what is important with respect to the zakāt is the intention. Acts will be responded to according to their intentions.[2072] If the intention is good, it matters not if the zakāt is given publicly or secretly. If there is no negative bent, such as showing off to people, the giving of zakāt openly could encourage others to give it as well. Nevertheless, Allah (swt) did not want those who received the zakāt to be hurt and said, “If you keep it (zakāt) secret and give to the needy in private, that is better for you, and it will atone for some of your bad deeds.”[2073]

One should not hurt anyone who receives the zakāt in any way and should not shame him by mentioning what he gave. Our Lord on High, who said, “Those who spend their wealth in Allah’s cause, and do not follow their spending with reminders of their benevolence or hurtful words, will have their rewards with their Lord: no fear for them nor will they grieve,”[2074] and “A kind word and forgiveness are better than a charitable deed followed by hurtful [words],”[2075] also said the following on this matter: “You who believe, do not cancel out your charitable deeds with reminders and hurtful words, like someone who spends his wealth only to be seen by people, not believing in Allah and the Last Day. Such a person is like a rock with earth on it: heavy rain falls and leaves it completely bare. Such people get no rewards for their works: Allah does not guide the disbelievers.”[2076]

[2046] D1630, Abu Daʾud, al-Zakat, 24; MK5285, al-Tabarani, al-Muʿjam al-kabir, V, 262.

[2047] Al-Tawba, 9:60.

[2048] B1395, al-Bukhari, al-Zakat, 1; M121, Muslim, al-Iman, 29.

[2049] M2394, Muslim, al-Zakat, 102; B1476, al-Bukhari, al-Zakat, 53.

[2050] Al-Baqara, 2:273.

[2051] Al-Baqara, 2:273.

[2052] D1633, Abu Daʾud, al-Zakat, 24.

[2053] T652, al-Tirmidhi, al-Zakat, 23.

[2054] M2404, Muslim, al-Zakat, 109.

[2055] D1638, Abu Daʾud, al-Zakat, 26.

[2056] M2436, Muslim, al-Zakat, 132.

[2057] HM12073, Ibn Hanbal, III, 107; M6020, Muslim, al-Fadaʾil, 57.

[2058] B1468, al-Bukhari, al-Zakat, 49 (at the section heading); IF1/36, Ibn Hajar, Fath al-bari, I, 36.

[2059] D1635, Abu Daʾud, al-Zakat, 25; D1637, Abu Daʾud, al-Zakat, 25.

[2060] M4738, Muslim, al-Imara, 26; B6979, al-Bukhari, al-Hiyal, 15.

[2061] D2947, Abu Daʾud, al-Kharaj, 11, 12.

[2062] M2494, Muslim, al-Zakat, 177.

[2063] B1395, al-Bukhari, al-Zakat, 1.

[2064] HM20877, Ibn Hanbal, V, 20.

[2065] D5139, Abu Daʾud, al-Adab, 119, 120; T1897, al-Tirmidhi, al-Birr, 1

[2066] N2583, al-Nasaʿi, al-Zakat, 82; T658, al-Tirmidhi, al-Zakat, 26.

[2067] B1491, al-Bukhari, al-Zakat, 60; M2473, Muslim, al-Zakat, 161.

[2068] M2481, Muslim, al-Zakat, 167.

[2069] M2362, Muslim, al-Zakat, 78; HM8586, Ibn Hanbal, II, 350.

[2070] IM1797, Ibn Maja, al-Zakat, 8.

[2071] M2492, Muslim, al-Zakat, 176; B1497, al-Bukhari, al-Zakat, 64.

[2072] B1, al-Bukhari, Badʾ al-wahy, 1.

[2073] Al-Baqara, 2:271.

[2074] Al-Baqara, 2:262.

[2075] Al-Baqara, 2:263.

[2076] Al-Baqara, 2:264.

ṢADAQA:

THE INDICATOR OF FAITHFULNESS

عَنْ سَعِيدِ بْنِ أَبِى بُرْدَةَ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ s قَالَ: “عَلَى كُلِّ مُسْلِمٍ صَدَقَةٌ.”

Saʿid b. Abi Burda said that his father said that
his grandfather (ra) said that the Prophet (saw) said,
“Every Muslim should give ṣadaqa (voluntary alms, a charitable donation).”
(M2333, Muslim, al-Zakat, 55; B1445, al-Bukhari, al-Zakat, 30)

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ عَنِ النَّبِيِّ s قَالَ:

“كُلُّ مَعْرُوفٍ صَدَقَةٌ.”

عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“إِنَّ الصَّدَقَةَ لَتُطْفِئُ غَضَبَ الرَّبِّ وَتَدْفَعُ مِيتَةَ السُّوءِ.”

عَنْ عَدِيِّ بْنِ حَاتِمٍ عَنْ رَسُولِ اللَّهِ s أَنَّهُ ذَكَرَ النَّارَ فَتَعَوَّذَ مِنْهَا، وَأَشَاحَ بِوَجْهِهِ ثَلاَثَ مِرَارٍ، ثُمَّ قَالَ: “اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ، فَإِنْ لَمْ تَجِدُوا، فَبِكَلِمَةٍ طَيِّبَةٍ.”

عَنْ أَبِى هُرَيْرَةَ d قَالَ: قَالَ رَجُلٌ لِلنَّبِيِّ s: يَا رَسُولَ اللَّهِ! أَيُّ الصَّدَقَةِ أَفْضَلُ؟ قَال: “أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ حَرِيصٌ، تَأْمُلُ الْغِنَى، وَتَخْشَى الْفَقْرَ، وَلاَ تُمْهِلْ حَتَّى إِذَا بَلَغَتِ الْحُلْقُومَ...”

عَنْ عَبْدِ اللَّهِ بْنِ يَزِيدَ سَمِعَ أَبَا مَسْعُودٍ الْبَدْرِيَّ عَنِ النَّبِيِّ s قَالَ:

“نَفَقَةُ الرَّجُلِ عَلَى أَهْلِهِ صَدَقَةٌ.”

According to Jabir b. ʿAbd Allah (ra), the Prophet (saw) said,
“Everything good is a ṣadaqa.”
(B6021 al-Bukhari, al-Adab, 33)

According to Anis b. Malik (ra), the Messenger of Allah (saw) said,
“Ṣadaqa extinguishes the Lord’s anger (it is a means by which Allah (swt) grants a person a tranquil life, and is atonement for the evil which could occur to one in return for the evil which was done) and prevents
(by permission of Allah) an evil death.”
(T664, al-Tirmidhi, al-Zakat, 28)

According to ʿAdiyy b. Hatim (ra), the Messenger (saw) mentioned the Fire and sought refuge from it (with Allah); and after turning his face three times said, “Protect yourself from the Fire even with half a date (as ṣadaqa). If you cannot find one, then (do so) with good words.”
(M2350, Muslim, al-Zakat, 68)

Abu Hurayra (ra) said,
“A man asked the Prophet (saw), ‘O Messenger of Allah! What is the best ṣadaqa?’ He answered, ‘Giving ṣadaqa when you are healthy and ambitious, when you are hoping to become wealthy and apprehensive about poverty. Do not wait (to give ṣadaqa) until you are on your deathbed . . .’”
(B2748, al-Bukhari, al-Wasaya, 7)

ʿAbd Allah b. Yazid heard Abu Masʿud al-Badri (ra) say that he heard the Prophet (saw) say, “Whatever one spends on his family is also ṣadaqa.”
(B4006, al-Bukhari, al-Maghazi, 12)

One day the Messenger of Allah (saw) said, “Every Muslim should give ṣadaqa.” Those who heard this were momentarily surprised. This was because there were among them those who were not rich and had no wealth from which to give ṣadaqa. They immediately asked, “What do you say about those who do not have (wealth to be given as ṣadaqa)?” Allah’s Messenger (saw) replied, “He can work with his hands (give labor). He would benefit himself and give ṣadaqa at the same time.” Then the Companions (ra) asked, “What do you say about one who is unable to do this?” He said, “The needy should help the needy and oppressed.” The Companions (ra) then asked, “What do you say about one who is unable to do this?” The Messenger of Allah (saw) wanted them to perform acts of charity. Then they said for the fourth time. “What if you do not do this?” And he replied, “Avoid doing evil. This is also ṣadaqa.”[2077]

Allah’s Messenger, who explained the concept and importance of giving ṣadaqa in various ways, spoke about it on another occasion with his Companion as follows: “Ṣadaqa is due on every joint of a person, every day the sun rises. Administering justice between two men is also ṣadaqa; and assisting a man to ride upon his beast, or helping him load his luggage upon it, is ṣadaqa; and a good word is ṣadaqa; and every step that you take towards prayer is ṣadaqa; and removing things from the road which cause distress is ṣadaqa.”[2078] And he also said, “What you spend to feed yourself is ṣadaqa for you. Feeding your child is ṣadaqa. Feeding your spouse is ṣadaqa. Feeding your servant is ṣadaqa.”[2079] In this sense, our Master the Prophet (saw) stated that giving even a morsel of religiously permissible food was ṣadaqa. Indeed, he also declared that it was ṣadaqa for a Muslim to greet a person and for a Muslim to be with his spouse.[2080] Also defined as ṣadaqa by the Messenger of Allah (saw) were smiling at one’s Muslim brother, pouring water from one’s bucket into another’s cup,[2081] showing the way to one who is lost, guiding one who cannot see well,[2082] and behaving with understanding toward one over whom one has a right or who is indebted to him and offering him a respite.[2083] Thus, even feeding any living thing from trees or crops that one has planted is within the scope of ṣadaqa.[2084]

Ṣadaqa has a common root with the words ṣidq (truth), ṣadāqa (heartfelt devotion, sincerity), and ṣadīq (an honest and sincere person, friend) and includes all actions which express these meanings, for example, one who gives ṣadaqa with the intention of an act of worship of his Lord, a rich person who gives some of his wealth to those in need, and one who meets the needs of his household and helps his spouse and children, demonstrates his devotion, sincerity and good intention toward those in need.

Allah Almighty said, “There is the one who gives, who is mindful of Allah, who testifies to goodness—We shall smooth his way towards ease. There is the one who is miserly, who is self-satisfied, who denies goodness—We shall smooth his way towards hardship.”[2085] It is noteworthy that in these verses a close connection is established between one who gives (ṣadaqa) and one who is mindful and who testifies. Ṣadaqa is evidence of loyalty and sincerity in faith. It is an attestation, an expression of faith in the hereafter. As the Messenger of Allah (saw) said in a ḥadīth, “. . . Ṣadaqa is evidence . . . ,”[2086] that is, it was evidence of the faith and sincerity of the one who gave it.

The essential meaning of ṣadaqa is to give financial assistance. But this might not be possible for everyone or it might not always be possible to find someone in need. While ṣadaqa can be making someone happy, eliminating a need, or feeding someone who is hungry, it can also be visiting someone who was ill. In some instances cleaning an area is ṣadaqa, sometimes giving good advice is ṣadaqa, and so is saving a life.

Giving ṣadaqa is also for one who is strong to lend his strength, for one who has wealth to give of it, and for one who has knowledge to share it.[2087] This is because giving ṣadaqa is closely related to one’s resources and physical condition. While for a rich person giving wealth for ṣadaqa is the first thing that comes to mind, for one who is strong giving his labor as charity fulfills the reward of ṣadaqa. For an old and ill person to give advice or summon goodness is an excellent form of ṣadaqa. For a young and dynamic person to show respect to, and serve, such an elderly person is ṣadaqa.

The blessed Prophet said in a ḥadīth, “Everything good is a ṣadaqa.”[2088] He thus placed within its scope all good acts that every Muslim could do. In this way, ṣadaqa was applied to a wide range of practices and was the best preparation for life in the next world. The theologian and Companion ʿAbd Allah b. Masʿud (ra) explained, “One day the Prophet (saw) asked those in his company, ‘Which of you loves the wealth of his heir more than his own wealth?’ Those present replied, ‘There is no one among us who loves the wealth of his heir more than his own wealth.’ Thereupon the Prophet (saw) said, ‘Know that there is no one among you for whom the wealth of his heir is not dearer than his own wealth. Your wealth is that which you have sent on ahead (to the next world by giving it as ṣadaqa), and the wealth of your heir is that which you have left after dying.’”[2089] On another occasion, after reciting the verse, “Competing for more distracts you,”[2090] Allah’s Messenger (saw) said to the Companions (ra) who were with him, “The son of Adam says, ‘My wealth, my wealth!’ O son of Adam! Do you have any wealth apart from what you ate, what you wore, or what you gave in advance (for the next world) as ṣadaqa’?[2091]

In another incident related by ʿAʾisha (ra), the Prophet (saw) slaughtered a sheep for his family and asked his wives what remained of it. ʿAʾisha (ra) said, “Nothing remains of it except its shoulder bone.” The Messenger of Allah (saw) then said, “(This means that) all of it remains (for us) except its shoulder bone.”[2092]

According to the Messenger of Allah’s clear statement, ṣadaqa wealth does not decrease.[2093] It is a means of increasing one’s reward before Allah (swt). Thus, when a man gave a bridled camel as ṣadaqa for the sake of Allah, he said, “On Resurrection Day, Allah will give (this person) seven hundred bridled camels (for what he gave as ṣadaqa).”[2094] Allah says in the Noble Qurʾan, “Those who spend their wealth in Allah’s cause are like grains of corn that produce seven ears, each bearing a hundred grains. Allah gives multiple increase to whoever He wishes. He is limitless and all knowing.”[2095] Thus he states that those who give for His pleasure will be rewarded seven fold. This is because wealth which is not shared is temporary and fleeting. One day it could disappear or be useless. However, when it is shared with others, it lasts much longer and, as people benefit from it, it brings reward to his owner. While saying, “When a man dies, all actions cease except for three things: the ṣadaqa (he gave which continues in perpetuity), or the knowledge he gave from which there was benefit, or the pious child who prays for him,”[2096] the blessed Prophet states that ṣadaqa is, in the first place, something which lasts a long time and is something from which people continuously benefit, like a fountain or bridge.

Just as important as the amount of the ṣadaqa, much or little, large or small, are whether or not it was earned by means that were religiously permissible and the sincerity of the donor. When the Prophet (saw) was asked, “Which ṣadaqa is the most meritorious?” he answered, “(The ṣadaqa) that one who has little wealth gives according to his means.”[2097] This is extremely significant.

The Noble Messenger described the value, before Allah (swt), of the ṣadaqa given from permissible wealth as follows: “If one gives as ṣadaqa what equals one date from permissibly earned money—and Allah accepts only permissibly earned money—Allah takes it in His right (hand) and then increases its reward for that person (who has given it), as anyone of you raises a foal so that it becomes as big as a mountain.[2098] Thus, according to the Prophet (saw), He would give a reward as big as Mountain Uhud for a ṣadaqa of one morsel. And he recited the verses which confirmed this in Allah’s Book, namely, “Do they not know that it is Allah Himself who accepts repentance from His servants and receives what is given freely for His sake,”[2099] and “Allah has allowed trade and forbidden usury (which eliminates the blessing of wealth) . . . and blesses charitable deeds with multiple increase.”[2100]

Every kind of ṣadaqa which is given sincerely for the pleasure of Allah is valuable before Allah and is worthy of reward. Allah’s Messenger (saw) explained this in a story. A man swore that he would give ṣadaqa at night and unknowingly encouraged a thief to take it. The next day the people who heard about this said, “Ṣadaqa was given to a thief.” The person who gave the ṣadaqa did not worry about this and praised Allah for the ṣadaqa that he gave. He promised himself that he would repeatedly give ṣadaqa. The next time he gave his ṣadaqa at night unknowingly to a bad woman. The next morning when the people heard about this, they said, “Last night a bad woman was given ṣadaqa.” The one who gave the ṣadaqa paid no attention and said, “O Allah! I praise you because I gave ṣadaqa to a bad woman (that is, because it was Your will).” On the third night, he again wanted to give ṣadaqa to someone. This time he unknowingly gave it to a rich person. The next day this was again the topic of conversation among the people. This charitable person praised Allah (swt) again. This time because he gave ṣadaqa unknowingly to a rich person. In light of all of the ṣadaqa that he had given in secret with sincere intention out of concern for Allah’s pleasure, it was said of him, “The ṣadaqa that you gave to a thief, might make him stop stealing; that given to an adulterous woman might make her stop committing adultery; and that given to a rich person might teach him a lesson and he would use the wealth that Allah (swt) gave him to support others.”[2101]

This ḥadīth draws attention to the benefits which ṣadaqa can assure in this world before obtaining reward in the Hereafter. Setting aside ṣadaqa which is given to the poor, even ṣadaqa which is given by mistake can make it possible for people to mend their ways and can lead to various worldly gains. This reveals that ṣadaqa not only helps to meet the needs of the poor and helps to eliminate their material hardships but also helps some people recognize their errors and causes them to redress them.

Our Master the Prophet (saw) informed us that one of the doors which will be open to believers in Paradise is “the door of ṣadaqa.”[2102] Furthermore he indicated that the ṣadaqa which is given will be turned into reward (in the next world) and good deeds will not be unrepaid. The same matter was mentioned in the following ḥadīths: “Ṣadaqa extinguishes the Lord’s anger (it is a means by which Allah (swt) grants a person a tranquil life, and is atonement for the evil which could occur to one in return for the evil which was done) and prevents (by permission of Allah) an evil death,”[2103] and “On Resurrection Day ṣadaqa will be the shade of the believer (that is, what will protect him).”[2104]

By indicating how the ṣadaqa was of benefit to human psychology, the blessed Prophet drew attention to the fact that giving ṣadaqa could improve one’s personality. For example, he recommended to a Companion who was a hard-hearted complainer to give ṣadaqa in order to soften his heart by feeding the needy or stroking the head of an orphan.[2105] Our Master the Prophet (saw), who said, “Treat those of you who are ill with ṣadaqa,”[2106] indicated that a person who helped the needy and received their prayers would be rewarded.

Giving ṣadaqa, which is part of the Sunna of the Prophet (saw), who said, “Giving ṣadaqa/zakāt extinguishes sin like water extinguishes fire,”[2107] is a good opportunity for self-evaluation in order to mend one’s ways. For a person to give ṣadaqa in return for his sins can be thought of as a form of repentance for his behavior and as a kind of sanction against himself. He also said, “A man is tested by his family, wealth, himself, his children, and his neighbor. Expiation for this comes from fasting, ritual prayer, giving ṣadaqa, and doing good and avoiding evil.”[2108] One day while chatting with a group of merchants, the Prophet (saw) gave them some advices, saying, “O company of merchants! There is surely a lot of empty words and swearing of oaths in commerce, so mix your business dealings with ṣadaqa (to atone for sins).”[2109]

In one of his speeches, the Messenger of Allah (saw) mentioned Hell. He sought refuge with Allah from it, turned his face three times, and said, “Protect yourself from the Fire even with half a date (as ṣadaqa). If you cannot find one, then (do so) with good words.”[2110] With these words, the Prophet (saw) indicated that one should continuously give ṣadaqa, whether large or small and without limiting it to any behavior.

During the Friday and holiday ritual prayers, the Prophet (saw) used to mix rows of men and women and encourage them by saying, “Give ṣadaqa.” Abu Saʿid al-Khudri (ra), a Companion famous for his generosity, reported that after the Messenger of Allah (saw) led the people in the holiday prayer with two rakʿas, he stood up, turned to the congregation sitting in rows, and said, “Give ṣadaqa!” And those who gave the most were women.[2111] The Prophet (saw) also encouraged his Companions (ra) to give at other times when there was a need. One day while some of the Companions (ra) were in the company of the Messenger of Allah (saw) around the time of zuhr prayer, some people, most of whom were from the tribe of Mudar and who were barefoot, wearing cloaks with a hole in the middle for their head, and (otherwise) naked, came to the Prophet. The face of the Messenger of Allah (saw), who saw that they were quite destitute, changed color. He went inside (the mosque), came out, and commanded Bilal to make the call to prayer and then announce the beginning of ritual prayer. After the prayer was finished, he gave a special sermon encouraging the congregation to give ṣadaqa and he recited the verse, “People, be mindful of your Lord, who created you from a single soul, and from it created its mate, and from the pair of them spread countless men and women far and wide; be mindful of Allah, in whose name you make requests of one another. Beware of severing the ties of kinship: Allah is always watching over you.”[2112] Then he recited the verse, “. . . Be mindful of Allah, and let every soul consider carefully what it sends ahead for tomorrow . . .”[2113] Then, continuing to speak, he stressed the need for everyone to give ṣadaqa, whether gold, silver, clothing, wheat, dried dates, or even half a date.

First a Companion from among the Ansar brought a chest full of money. It was too big for him to carry. Then the others who were there brought in things in succession. Eventually there was a pile of food and a pile of clothing. When the Messenger of Allah (saw) saw this, his blessed face began to shine like gold.

He declared his pleasure with the following universal principle and good news: “Whoever starts a good tradition in Islam will gain a reward for what he did and the reward of those who did what he did after him. And nothing will be diminished from the reward of those who acted on what he did. Whoever starts a bad tradition in Islam, the sin for what he did and the sins of those who did what he did after him will all be a burden on him. And nothing will be diminished from the sins of those who did what he did after him.”[2114] In this way the Companions (ra), who were trained in the school of Allah’s Messenger, engaged in a pleasant form of competition with each other in giving ṣadaqa. One day, the Messenger of Allah (saw) encouraged his Companions (ra) to give some of their wealth for ṣadaqa. According to ʿUmar b. al-Khattab (ra), the Messenger of Allah (saw) had commanded them to give ṣadaqa that day. ʿUmar (ra) learned of this command at a time when he had some property. So he said to himself, “If I ever surpass Abu Bakr (in giving ṣadaqa) it will be today,” and he brought in half of his property. The Messenger of Allah (saw) said, “What did you leave for your family?” He said, “This amount.” Then Abu Bakr brought in all of his property. The Messenger of Allah (saw) also said to him, “What did you leave for your family?” He answered, “I left them Allah and His Messenger.” Thereupon ʿUmar (ra) said, “I will never compete with you again in anything.”[2115]

Giving ṣadaqa is actually an expression of gratitude. It is to share with others gratitude for the continuous receipt of blessings. Saying, “Do good to others as Allah has done good to you,”[2116] Allah Almighty ordered people to share with others the same blessings which they had been given. Whenever he found an opportunity, our Master the Prophet (saw) emphasized this point. In order for this matter to be better understood and comprehended, he gave some examples from history.

“Allah decided to test three men from the Banu Israel, a leper, a bald-headed man, and a blind man. He sent an angel to them. The angel went to the leper and asked him what he wanted the most. The man said that he wanted beautiful color and beautiful skin because people considered him unclean. Thereupon the angel touched him and he was cured. He was given beautiful color and beautiful skin. The angel then asked him what kind of property he liked the most and he said, ‘camels.’ So, he was given a camel that was ten-months pregnant. The angel called for blessings on the camel and left. Then the angel went to the bald man. He also asked him what he wanted the most. He said that he wanted the baldness to be gone and to have beautiful hair because people were repelled by him. So the angel touched him and his baldness disappeared. Then the angel asked him what kind of property he liked the most and he said, ‘cows.’ Thereupon the angel gave him a pregnant cow. The angel called for blessings on the cow and left. Finally the angel went to the blind man and asked him what he wanted the most. He said that he wanted Allah to restore his sight so he could see people. So the angel touched him and Allah restored his sight. Then he asked him what kind of property he liked the most and he said, ‘sheep.’ Thereupon the angel gave him a pregnant sheep.”

“A while later all three animals gave birth and they multiplied. Eventually one man had a valley full of camels, one had a valley full of cattle, and one had a valley full of sheep. Years passed. Then the angel reappeared before the three men. This time he wanted to test their thankfulness to Allah for the blessings that he had given them.”

“For this purpose, he first went to the man who had been a leper and to whom Allah had given good health and property. He appeared before him in the same condition in which the leper had been, ill and destitute. He said to him, ‘I am a poor man. I have lost all means of livelihood. In order to complete my journey I must turn first to the grace of Allah and then to you for assistance. I now want a camel in order to please Allah who gave you beautiful color, beautiful skin, and property. I will then be able to complete my journey and reach my country.’ The man replied to the angel, saying, ‘I have many obligations (so I cannot give you anything).’ The angel then asked, ‘Perhaps I know you. Were you not the leper to whom people had an aversion? When you were poor did not Allah give you this property and wealth?’ In the face of these questions, the man said, ‘(No!) I swear that I inherited this property and wealth from my forefathers.’ Thereupon the Angel said, ‘If you are not telling the truth, may Allah return you to your previous condition.’ And he left.”

“Next he went to the man who had been bald and appeared before him as a bald man. He asked him the same things. This man refused to help the angel just as the leper had done. And the angel said to him as well, ‘If you are not telling the truth, may Allah return you to your previous condition.’”

“Then the angel went to the man who had been blind and appeared before him as a blind man. He said to him, ‘I am a stranger on the road. All my means of support have been exhausted. I can only turn first to Allah and then to you for help so that I can reach my destination. I want a sheep from you in order to please Allah who granted you the ability to see. Then I can make use of it to reach my destination.’ Following the angel’s request, the man who had been blind but then had his sight restored by Allah, said, ‘Yes. Indeed I was blind. Allah granted me the ability to see. I was poor and then became rich. (These are my sheep.) Take as many as you wish. I swear by Allah that today I place no limit on what you can take from me for the pleasure of Allah.’ Then the angel said to him, ‘Keep your property. You have passed the test. Allah is pleased with you but is angry with your two Companions.’”[2117] Allah Almighty said, “Those who give, out of their own possessions, by night and by day, in private and in public, will have their reward with their Lord: no fear for them nor will they grieve.”[2118] Ṣadaqa should be given unostentatiously, unhypocritically, and without injuring the dignity and honor of the recipient. Allah’s Messenger (saw) also said that only seven classes of people will be under Allah’s shade on the Day of Judgement, when there will be no shade but His, and one of them will be those give ṣadaqa so secretly with the right hand that the left does not know what it has given.[2119]

In earlier times there were ṣadaqa stones, the upper part of which were hollow, which were placed in isolated corners of certain mosques, tombs, and hospitals. Wealthy charitable people would secretly put money in the hollows. Poor people who could not express or tell anyone of their difficulties or terrible circumstances would come in secret and take as much money as they needed. Such a person would leave the remainder while thinking of people in need like himself and pray for the unknown person or persons who had left the ṣadaqa. Thus those who left such a ṣadaqa avoided ostentation and hypocrisy, and the pride of those in need was not injured. In addition, both the one who gave and the one who received the ṣadaqa would receive greater reward (in the next world) for having more sincere feelings.

Although the ṣadaqa could be given at any time, certain times were distinguished and during these times the reward (in the next world) would differ. Saying, “Give out of what We have provided for you, before death comes to one of you and he says, ‘My Lord, if You would only reprieve me for a little while, I would give in charity and become one of the righteous,’”[2120] Allah Almighty stated that ṣadaqa should not be delayed until the end of life or until one were ill. According to Abu Hurayra (ra), a man asked the Prophet (saw), “O Messenger of Allah! What is the best ṣadaqa?” He answered, “Giving ṣadaqa when you are healthy and ambitious, when you are hoping to become wealthy and apprehensive about poverty. Do not wait (to give ṣadaqa) until you are on your deathbed . . .”[2121] This was because there was a difference between giving ṣadaqa when one was old or ill and when one was in the spring of life. The first gives because he realizes that he no longer needs anything and can no longer take advantage of his wealth. The second, even though he may be in need, demonstrates virtuous behavior, such as altruism and self-sacrifice, by giving. One can, therefore, be restrained by ambition, covetousness, and extreme attachment to the world. Consequently, in order to rein in ambition and covetousness, which are never ending, while there was still time, the blessed Prophet (saw) indicated that there were certain times when giving ṣadaqa was more meritorious.

Our Master the Prophet (saw) informed us that there were various forms of ṣadaqa which were most beneficial to give at certain times and to certain people. He said, for example, in various ḥadīths, “The best of ṣadaqa is when a Muslim gains knowledge and then teaches it to his Muslim brother,”[2122] “The most virtuous forms of ṣadaqa are the shade of a tent (which is provided for fighting) for the cause of Allah, providing a servant (for jihād) for the cause (for jihād) of Allah, and providing a riding animal (for fighting) for the cause of Allah,”[2123] “The best form of ṣadaqa is to offer someone water,”[2124] and “Would you like me to teach you the most valuable form of ṣadaqa? To spend what you have earned on a daughter who has returned to you (for any reason after getting married) and who has no one but you to provide her livelihood.”[2125] It is understood from these ḥadīths that the merit of ṣadaqa differed according to the person giving it, the occasion, and its usefulness. Thus in circumstances in which there was little educational activity, providing an education to people would be the best form of ṣadaqa, and, in a place where there was little water, providing drinking water would be the best form of ṣadaqa. In another instance, taking on the responsibility of maintaining a widow who was poor, without a family, and abandoned could be the best form of ṣadaqa.

Another consideration which needs to be taken into account when giving ṣadaqa is not to hurt the feelings of the poor, not break their hearts, or force upon them the good which was being done. Allah on High said, “A kind word and forgiveness is better than a charitable deed (ṣadaqa) followed by hurtful [words]. Allah is self-sufficient and forbearing. You who believe, do not cancel out your charitable deeds with reminders and hurtful words, like someone who spends his wealth only to be seen by people, not believing in Allah and the Last Day . . . .”[2126] The persons to whom the ṣadaqa is given are also important. Those who are most worthy to receive such assistance and financial help are one’s spouse and family. Allah’s Messenger, who said, “Whatever one spends on his family is also ṣadaqa,”[2127] did not recommend giving ṣadaqa to others if members of his family were in need. Thus, he also said, “The best ṣadaqa is given to ensure that the one who gives it and the family members for whom he is responsible will not be left in need. The hand on top (which gives) is better than the hand on the bottom (which receives). Begin above all with those for whose livelihood you are responsible.”[2128]

The second group most worthy of help when giving ṣadaqa is one’s relatives and kin. This is because giving ṣadaqa to an ordinary poor person has only one reward while giving it to a relative has two rewards. The first is the reward (in the next world) of the ṣadaqa and the second is the reward of strengthening family ties.[2129] The Prophet (saw) indicated that ṣadaqa given to relatives would eliminate hostility, envy, resentment, and similar feelings among them when he said, “The most meritorious ṣadaqa is the ṣadaqa given to relatives who harbor (secret) hostility toward you.”[2130]

In summary, ṣadaqa is an expression of attachment to Allah and a form of worship that one can perform according to his resources and circumstances. By means of ṣadaqa, Muslims are encouraged to act charitably and earn reward (in the next world) at any time and without limitation. A person who knows that all the good works that he does, which concern himself, his family, his society, and his environment, indeed, even animals, is ṣadaqa will try to do as many good works as he can. Furthermore, in this culture of ṣadaqa the opportunities for doing good works can encourage people to compete in performing acts of charity. As a result, people will strive to find better and more useful ways to give ṣadaqa. In this way, the concept of being useful and doing good works will start to become prevalent and people will compete in doing good works in different areas. Thus a contented society would emerge which the blessed Prophet described by saying, “Give your ṣadaqa (right away) for the time will come when a man will wander about with his ṣadaqa (to donate), but he will not find anyone to accept it. And the one to whom he had offered it will say, ‘If you had brought it yesterday I would have accepted it, but today I have no need for it.’”[2131]

[2077] M2333, Muslim, al-Zakat, 55; B1445, al-Bukhari, al-Zakat, 30.

[2078] M2335, Muslim, al-Zakat, 56.

[2079] HM17311, Ibn Hanbal, IV, 131.

[2080] HM21881, Ibn Hanbal, V, 178.

[2081] T1970, al-Tirmidhi, al-Birr, 45.

[2082] T1956, al-Tirmidhi, al-Birr, 36.

[2083] HM20219, Ibn Hanbal, IV, 442.

[2084] HM27583, Ibn Hanbal, VI, 363.

[2085] Al-Layl, 92:5-10.

[2086] M534, Muslim, al-Tahara, 1.

[2087] KU29280, Kanz al-ʿummal, X, 241.

[2088] B6021, al-Bukhari, al-Adab, 33.

[2089] N3642, al-Nasaʿi, al-Wasaya, 1; B6442, al-Bukhari, al-Riqaq, 12.

[2090] Al-Takathur, 102:1.

[2091] M7420, Muslim, al-Zuhd, 3.

[2092] T2470, al-Tirmidhi, Sifat al-qiyama, 33.

[2093] M6592, Muslim, al-Birr, 69.

[2094] N3189, al-Nasaʿi, al-Jihad, 46.

[2095] Al-Baqara, 2:261.

[2096] M4223, Muslim, al-Wasiyya, 14; D2880, Abu Daʾud, al-Wasaya, 14.

[2097] DM1457, al-Darimi, al-Salat 135; D1449, Abu Daʾud, al-Witr, 12.

[2098] B1410, al-Bukhari, al-Zakat, 8.

[2099] Al-Tawba, 9:104.

[2100] Al-Baqara, 2:276; T662, al-Tirmidhi, al-Zakat, 28.

[2101] B1421, al-Bukhari, al-Zakat, 14.

[2102] M2371, Muslim, al-Zakat, 85.

[2103] T664, al-Tirmidhi, al-Zakat, 28.

[2104] HM18207, Ibn Hanbal, IV, 233.

[2105] HM7566, Ibn Hanbal, II, 264.

[2106] BS6689, al-Bayhaqi, al-Sunan al-kubra, III, 542.

[2107] T614, al-Tirmidhi, al-Jumʿa, 79.

[2108] B525, al-Bukhari, Mawaqit al-salat, 4; M7268, Muslim, al-Fitan, 26.

[2109] D3326, Abu Daʾud, al-Buyuʿ, 1.

[2110] M2350, Muslim, al-Zakat, 68.

[2111] M2053, Muslim, al-ʿIdayn, 9; IM1288, Ibn Maja, Iqamat al-salat, 158.

[2112] Al-Nisaʾ, 4:1

[2113] Al-Hashr, 59:18.

[2114] M2351, Muslim, al-Zakat, 69.

[2115] D1678, Abu Daʾud, al-Zakat, 40; T3675 al-Tirmidhi, al-Manaqib, 16.

[2116] Al-Qasas, 28:77.

[2117] 41 B3464, al-Bukhari, al-Anbiyaʾ, 51; M7431, Muslim, al-Zuhd, 10.

[2118] Al-Baqara, 2:274.

[2119] B1423, al-Bukhari, al-Zakat, 16.

[2120] Al-Munafiqun, 63:10.

[2121] B2748, al-Bukhari, al-Wasaya, 7.

[2122] IM243, Ibn Maja, al-Sunna, 20.

[2123] T1627, al-Tirmidhi, Fadaʾil al-jihad, 5.

[2124] HM22826, Ibn Hanbal, V, 285.

[2125] IM3667, Ibn Maja, al-Adab, 3.

[2126] Al-Baqara, 2:263-264.

[2127] B4006, al-Bukhari, al-Maghazi, 12.

[2128] DM1686, al-Darimi, al-Zakat, 22.

[2129] T658, al-Tirmidhi, al-Zakat, 26.

[2130] HM23927, Ibn Hanbal, V, 416.

[2131] B1411, al-Bukhari, al-Zakat, 9; N2556, al-Nasaʾi, al-Zakat, 64.

GIFT:

VOLUNTARY DONATION

عَنْ سَالِمٍ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ s قَالَ:

“...مَنْ كَانَ فِى حَاجَةِ أَخِيهِ كَانَ اللَّهُ فِى حَاجَتِهِ...”

Salim said that his father (ʿAbd Allah b. ʿUmar) (ra) said that
the Messenger of Allah (saw) said, “Whoever eliminates his brother’s needs,
Allah will eliminate his needs . . . .”
(M6578, Muslim, al-Birr, 58)

عَنْ أَبِى هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “مَنْ أَنْظَرَ مُعْسِرًا أَوْ وَضَعَ لَهُ، أَظَلَّهُ اللَّهُ يَوْمَ الْقِيَامَةِ تَحْتَ ظِلِّ عَرْشِهِ، يَوْمَ لاَ ظِلَّ إِلاَّ ظِلُّهُ.”

عَنِ ابْنِ عُمَرَ وَابْنِ عَبَّاسٍ عَنِ النَّبِيِّ s قَالَ: “لاَ يَحِلُّ لِرَجُلٍ أَنْ يُعْطِيَ عَطِيَّةً أَوْ يَهَبَ هِبَةً فَيَرْجِعَ فِيهَا إِلاَّ الْوَالِدَ فِيمَا يُعْطِى وَلَدَهُ...”

According to Abu Hurayra (ra), the Messenger of Allah (saw) said,
“Whoever grants a respite to someone who is impoverished or alleviates (his poverty wholly or in part), Allah will shade him with His throne on Judgement Day, a day on which there is no other shade.”
(T1306, al-Tirmidhi, al-Buyuʿ, 67; M7512, Muslim, al-Zuhd, 74)

According to Ibn ʿUmar (ra) and Ibn ʿAbbas, the Prophet (saw) said,
“It is not lawful for a man to make a donation or give a gift and then take it back, except a father regarding what he gives his child . . . .”
(D3539, Abu Daʾud, al-Buyuʿ, (al-Ijara), 81)

While on a journey ʿAbd Allah b. ʿUmar (ra) could not control the ill-tempered camel that he was riding. It suddenly speeded up and passed to the front of the caravan. ʿUmar (ra), the owner of the camel, was a bit angry. He stopped the camel that his son was riding and took it back to where it had been. Our Master the Prophet (saw), who witnessed this incident, said to ʿUmar, “Would you sell me this ill-tempered camel?” ʿUmar (ra) immediately said, “The camel is yours, O Messenger of Allah.” However, our Prophet repeated his words and told him that he wanted to buy it for what it was worth. ʿUmar (ra) complied with his wish and sold the camel. Allah’s Messenger (saw) then said to ʿAbd Allah, “O ʿAbd Allah! This camel is now yours. You can do with it what you please.”[2132] ʿAbd Allah was very happy with this. Now the camel that he was riding belonged to him. In his eyes, the value of the camel which was given to him as a gift by the Messenger of Allah (saw), whom he loved very much, had doubled in value.

Allah’s Messenger, who had endeared ʿAbd Allah (ra) to him by giving him as a gift the camel that he had purchased, also showed by doing this that a person who was granted something had full authority over it. In like manner, when our Master the Prophet (saw) was returning from the campaign of Dhat al-Riqaʾ in the fourth year of the Hijra, he said that he wanted to buy the camel of Jabir b. ʿAbd Allah (ra), which had collapsed from exhaustion. After reaching Medina he paid for it and immediately gave it back to Jabir, saying, “The money and the camel are yours.” Thus he gave the camel to him as a gift.[2133] Giving a gift is done only on the expectation of receiving something in return from Allah (swt(. It is to share with others the blessings one has been granted by Allah. Giving part of one’s wealth to others in different ways is an important form of worship, and is insisted upon, although this act is referred to by various names. Sometimes it is required in the form of zakāt and sometimes it can be given as one wishes. A grant dependent upon one’s wish is a gift, which means giving to others some of one’s wealth while still alive and without expecting anything in return. All the terms which have the meaning of “giving without getting anything in return,” such as ṣadaqa, hadiyya, ʿaṭiyya, and niḥla, can be expressed as hiba (gift). But each of these terms also has its own narrow meaning. For example, ṣadaqa is used to mean wealth given to the poor and needy, without receiving anything in return, for the pleasure of Allah (swt). Hadiyya refers to wealth given for various purposes, such as creating a bond of affection with someone,[2134] strengthening social bonds,[2135] or conforming to diplomatic protocol in the context of international relations.[2136] These terms, which can be used separately to express various nuances,[2137] also appear to be used, to some degree, synonymously in some ḥadīths.

In order to raise the brotherhood of people to the highest level and to establish a mingling of rich and poor, our beloved Prophet recommended giving gifts without expecting anything in return in addition to such meritorious behavior as altruism, sharing, kindness, and loyalty. Indeed, he never turned away anyone who wanted something from him.[2138] If he had something to give he would give it; and if he had nothing to give he would promise the requestor that he would give him what he wanted at another time.[2139]

The friends of our Prophet made “giving” a habit among themselves throughout their lives as required by the verse, “None of you [believers] will attain true piety unless you give out of what you cherish: whatever you give, Allah knows about it very well.”[2140] Thus when this verse was revealed, Abu Talha said, “O Messenger of Allah! Our Lord wants us to distribute our wealth. I swear by you that I will give my orchard called Bayruhaʾ for the sake of Allah.” Our Prophet then said, “What profitable property is this! What profitable property this is!” And after praising it wanted him to give the orchard to Hassan b. Thabit and Ubay b. Kaʿb (ra) who were his poor relatives.[2141]

Just as he gave gifts to people in order to improve their physical comforts and establish affinity, the Messenger of Allah (saw) was also able to make gifts in order to draw people close to Islam. Once he gave someone who came to him a herd of sheep for this purpose and he became a means of spreading his divine message to his people.[2142] In like manner he decided to give, as a gift, to representatives of the Hawazin tribe, which had recently become Muslim, their prisoners of war and told his Companions (ra) that those who wished could also give their prisoners as gifts.[2143] In this way his gift pleased them and earned their affection.

Our Master the Prophet (saw) also gave property to those who wanted it for various reasons. After the Battle of Badr, Saʿd b. Abi Waqqas (ra) went to the Messenger of Allah (saw) with a sword in his hand and wanted him to give it to him as a gift. However, the Prophet (saw) said, “This sword is neither yours nor mine” and told him that he could not give it as a gift before the booty from the battle had been divided. A while later after the revelation of the verse, “They ask you [Prophet] about [distributing] the battle gains. Say, ‘That is a matter for Allah and His Messenger,’”[2144] the Messenger of Allah (saw) summoned Saʿd b. Abi Waqqas and said, “When you wanted this sword it was not up to me to give it to you, but now I am authorized to give it to you,” and then he gave him the sword as a gift.[2145]

The Messenger of Allah (saw) even behaved kindly to a Bedouin who wanted to be given something after he had peevishly pulled on his shirt and scratched his shoulder. The Prophet (saw) smiled and ordered that he be given something.[2146] However, when the booty from the Battle of Hunayn was being distributed and Hakim b. Hizam repeatedly asked for his share to be increased, he called upon him to act with moderation and pointed out that excessive greed for worldly goods would lead to the destruction of man’s inner world.[2147]

A society in which people have healthy communications with each other has a much greater chance of resolving its social problems. It was for this reason that Allah’s Messenger (saw) called upon Muslims to address each other’s needs, saying, “Whoever eliminates his brother’s needs, Allah will eliminate his needs . . . .”[2148] This was because a gift given voluntarily not only meets a need but also creates warm ties between the one who gives it and the one who receives it. And this contributes to social cohesion.

The Messenger of Allah (saw) sometimes called upon his wealthy Companions (ra) and encouraged them to make gifts to be used for the common good. The fact that ʿUthman (ra) purchased the well of Ruma and allowed people to use it free of charge[2149] shows that his encouragement had achieved its desired purpose. The Messenger of Allah, who sometimes wanted a gift to be given in order to resolve the difficulties of a needy person, said, “Whoever grants a respite to someone who is impoverished or alleviates (his poverty wholly or in part), Allah will shade him with His throne on Judgement Day, a day on which there is no other shade.”[2150]

At the same time, the Prophet (saw) explained the nature and limits of gifts. In this respect he emphasized that it was not correct to give away all of one’s wealth as a gift without taking into consideration his own family and children. Saʿd b. Abi Waqqas (ra), who was among the al-ʿAshara al-Mubashshara (the ten to whom Paradise was promised), became ill. His illness took a turn for the worst and he had no hope of recovering. While he was in this state, the Prophet (saw) came to visit him and prayed for him, saying three times, “O Allah! Cure Saʿd! Cure Saʿd!” Realizing that his illness had gotten worse, Saʿd said, “O Messenger of Allah! I am a wealthy man. I have no heir except my daughter. Therefore I want to give away all of my wealth. What do you say?” The Messenger of Allah (saw) answered, “No.” Saʿd then said, “If I gave away two-thirds?” The Prophet (saw) again replied, “No.” Then Saʿd said, “If I give away one-half?” The Messenger of Allah (saw) again said, “No.” Then Saʿd said he wanted to give away one-third. This time the Prophet (saw) said, “One-third is enough, but even that is a lot.” Then he continued, “O Saʿd! It would certainly be better to leave your heirs rich rather than poor and begging from people. O Saʿd! May you be rewarded for all of the expenses that you have incurred for the pleasure of Allah! Even for a morsel of food that you place in your wife’s mouth.”[2151] Saʿd b. Abi Waqqas lived for many more years after this incident and went on to have four sons and many daughters.[2152]

In like manner the Companion Kaʿb b. Malik (ra), who had remained behind at the Battle of Tabuk, regretted his action, and repented it, went to the blessed Prophet after his repentance had been accepted and said, “I want to grant all of my wealth to Allah and His Messenger in return for Allah’s acceptance of my repentance.” But the blessed Prophet said, “No. It is better if you keep some of your wealth for yourself.”[2153] Thus, the Prophet (saw), while on the one hand he encouraged making gifts, on the other hand he taught that they needed to be limited; and before a person made a gift he urged him to consider his family members for whom he was responsible.

When our Master the Prophet (saw) reached Medina, his camel collapsed at the place which the Muslims had selected at that time as the place where they would do the ritual prayer. Previously this place had been a threshing floor belonging to the two orphans Suhayl and Sahl, who had been raised by Asʿad b. Zurara (ra); and it was used as a place to dry dates. The Messenger of Allah (saw) said, “Allah willing, this is where we will lodge,” and then he summoned the two young men. He wanted to purchase this place from them as the site for a mosque. These two youths who were orphans offered to give this place to the Messenger of Allah (saw) instead of selling. However, Allah’s Messenger (saw) would not accept the gift of these youths and he bought the land for a set price. He then built on the plot the al-Masjid al-Nabi.[2154] Taking into account that gift giving is nice behavior which encourages and develops affection, friendship, and mutual help among people, any action which casts a shadow over this wonderful gesture should be avoided. Above all it would not be right to break the heart of someone by making a gift which would have completely the opposite effect, that is, to give a gift in a way that would cause enmity and hostility among people. In this respect the situation often arises in which gifts are given to children and family members without concern for fairness among them and this can lead to unpleasantness. That parents should treat their children fairly in gift giving when they are healthy is a principle found above all in the practices and recommendations of Allah’s Messenger. He strongly emphasized that parents should act fairly in giving gifts to their children and that if one child were given a gift the others should not be left without one. Indeed, the Companion Bashir b. Saʿd gave his son Nuʿman (ra) some of his wealth and wanted our Master the Prophet (saw) to witness this. The Prophet (saw) asked him, “Did you give a similar amount to your other children?” When he answered, “No,” the Prophet (saw) said, “Fear Allah! Treat all of your children fairly!” And he wanted Bashir to take back the gift. He then decided not to make a gift to only Nuʿman among his children.[2155] In this regard Muslim theologians also cautioned that gift giving among children should be done without any form of discrimination, including sexual.[2156]

Abu Bakr gave his daughter ʿAʾisha (ra) a gift of twenty wasqs (about 2612 kg) of dates to be collected from the place called al-Ghaba. The words that he used while making this gift indicate how fair he was to his children when giving them gifts. “By Allah! O little daughter there is no one more than you whom I would prefer to be wealthy after I die. There is no one more than you whom it would be more difficult for me to see poor after I die. I gave you date palms whose produce is twenty wasqs. Had you collected them and taken possession of them, they would have been yours, but today they are the property of my heirs, and they are your two brothers and your two sisters, so divide them according to Allah’s Book.”[2157] In like manner, the Noble Messenger, saying, “Allah surely gives to each what is rightfully his. There is no bequest to an heir,”[2158] forbade making a bequest to an heir and thereby wanted to prevent misunderstandings between relatives and heirs and avoid actions that could cause trouble and divisions among people when it came to dividing and distributing wealth. In addition, the Prophet (saw) made one exception about not taking back a gift, saying, “It is not religiously permissible for one who gives a gift or makes a grant to change his mind (and take it back). However, a father can take back what he has given to his child.”[2159] It could be concluded that this was done to make it possible to correct a mistake in gift giving.

Furthermore, spouses can give each other gifts. And they can offer gifts to each other in a way that will nourish relations between them and not cause resentment. Indeed, the Noble Qurʾan states, “Give women their bridal gift upon marriage, though if they are happy to give up some of it for you, you may enjoy it with a clear conscience,”[2160] Thus it is pointed out that wives can give to their husbands as a gift the dowry that they received from their husbands.

The Prophet (saw) did not approve of accepting a gift in return for any favor and did not want a gift to be accepted if a favor was expected.[2161] The person giving a gift should only be concerned with the interest of the individual or group which receives it and the reward of having given it. Acting on this principle, some theologians have said that if someone who gave away some of his camels had an ulterior motive in order not to reach the niṣāb of the zakāt, he would obtain no reward for his gift.[2162] In addition, Allah’s Messenger (saw) recommended that a woman not give gifts in a way that would disrupt the tranquility of the family[2163] or not please her husband.[2164]

The Messenger of Allah (saw), who forbade taking back a gift, resorted to a stinging analogy to explain what a terrible thing it was to take back a gift, no matter what the reason, after someone had received it. He compared a person who took back his gift to a dog who had vomited and then returned to eat it.[2165] ʿUmar (ra) wanted to take back a gift that he made in return for what it was worth, but the Prophet (saw) sternly forbade him to do so. ʿUmar (ra) had given a horse to someone to be used for jihād. Later the man wanted to sell the horse or he would not be able to take good care of it. ʿUmar (ra) wanted to pay him for the horse and take it back. He conferred with the Prophet (saw) on this. The Messenger of Allah (saw) forbade him to do so, saying, “Do not buy it even for one dirham, because he who takes back his gift is like a dog who returns to eat his vomit.”[2166]

The Arabs had conditional gift giving practices that they called ʿumrā, ruqbā, and suknā.[2167] They called the gift that the recipient held while he was alive but was restored to the donor on his death ʿumrā; they called what was given in the form of passing wealth from one party to another on the death of one party ruqbā; and they called the gift/donation of the right of a person to stay in a home as long as he lived suknā.[2168] People could make gifts to each other in these ways. However, because these kinds of gifts were spread over long periods, when one party died there was a likelihood that there would be a dispute among the heirs over the ownership of the property. Did the gifts given in the form of ʿumrā and ruqbā continue to belong to the donor? If not, did they pass into the property of the recipient?

Our Master the Prophet (saw), as in all matters of wealth, recommended that in all such practices the conditions be spelled out clearly. In a ḥadīth transmitted by Jabir b. ʿAbd Allah (ra), how these kinds of gifts should be given is made clear: “The ʿumrā, which is given in the manner ‘May this be yours and your children’s,’ remains a permanent possession of the one upon whom it was conferred. However, property given by saying, ‘This property is yours as long as you live,’ returns to its original owner at the death of the recipient.”[2169] The ruqbā form of gift, which was given attached to the expression “Depending on which of us dies,” created uncertainty and could cause misunderstandings among heirs. Consequently, it was necessary for these practices to be transformed into a form in which they could be understood and not cause disputes. In many ḥadīths,[2170] our Master the Prophet (saw) said essentially, “Do not give your wealth to each other by means of the ruqbā. (However) if a person possesses wealth in that form, it belongs to him.”[2171] Thus he was opposed to gifts given by means of the ruqbā, but it appears that he suggested that wealth given in this way could be accepted as a permanent gift. Therefore, by stating that gifts given by means of the ruqbā belonged to the recipient, our Master prevented uncertainty. Nevertheless, it also appears from the ḥadīths of the Prophet (saw) that gifts given by people specifying duration and amount, without being bound to the condition of the death of one party or other, were valid.[2172]

As for suknā, an example which occurred was as follows: ʿAbd Allah b. ʿUmar (ra) inherited a house from his sister Hafsa. Hafsa gave this house to the daughter of Zayd b. al-Khattab (ra) to use as her residence (suknā) for as long as she lived. When Zayd’s daughter died, ʿAbd Allah b. ʿUmar (ra) became the owner of the house, seeing that it was his.[2173] Thus, it is understood that property given in the form of suknā was like property used without payment of any fee and would return to the original owner on the death of the user.

In summary, gift giving is a general concept which describes grants or donations, such as presents, ṣadaqa, and waqf, which are made in expectation of reciprocity from Allah (swt). How gift giving should be done, whether from the perspective of the donor or recipient or from the human or moral perspective, is described by the Sunna of our Master the Prophet. A gift could be in the form of cash depending on a person’s need or it could be any usable item or real estate. It could also be a residence where one could be sheltered or land that one could plow. In expectation of reward for it only from Allah (swt), a worthy gift made sincerely makes one mature spiritually. Giving a gift with ulterior motives or to avoid a responsibility or being overbearing towards the recipient are not behaviors recommended by Islam. A gift should not be given if it left one or those for whom he was responsible in material difficulty. Taking back a gift is also deemed inappropriate. This is important to prevent social strife. The same consequence results from the sole exception to this, namely, that parents can take back gifts that they gave to their children in order to treat them all fairly. Giving gifts from the blessings which Allah has bestowed on one is not done for worldly benefits such as position, respect, fame, or attention, but by a person who aspires to act according to Allah’s pleasure in accordance with the following verses: “There is the one who gives, who is mindful of Allah, who testifies to goodness—We shall smooth his way towards ease. There is the one who is miserly, who is self-satisfied, who denies goodness—We shall smooth his way towards hardship.”[2174]

[2132] B2115, al-Bukhari, al-Buyuʿ, 47.

[2133] B2861, al-Bukhari, al-Jihad, 49; M4100, Muslim, al-Musaqat, 110; AU13/422, al-ʿAyni, ʿUmdat al-qari, XIII, 422.

[2134] MU1651, al-Muwattaʾ, Husn al-khulq, 4.

[2135] T2130, al-Tirmidhi, al-Walaʾ wa ‘l-hiba, 6.

[2136] D155, Abu Daʾud, al-Tahara, 59.

[2137] M2491, Muslim, al-Zakat, 175.

[2138] B6034, al-Bukhari, al-Adab, 39; EM279, al-Bukhari, al-Adab al-mufrad, 106.

[2139] EM278, al-Bukhari, al-Adab al-mufrad, 105.

[2140] Al ʿImran, 3:92.

[2141] N3632, al-Nasaʾi, al-Ihbas, 2; MU1845, al-Muwattaʾ, al-Sadaqa, 1

[2142] M6020, Muslim, Fadaʾil, 57.

[2143] B2584, al-Bukhari, al-Hiba, 10.

[2144] Al-Anfal, 8:1.

[2145] T3079, al-Tirmidhi, Tafsir al-Qurʾan, 8.

[2146] B5809, al-Bukhari, al-Libas, 18.

[2147] B1472, al-Bukhari, al-Zakat, 50.

[2148] M6578, Muslim, al-Birr, 58.

[2149] T3699, al-Tirmidhi, al-Manaqib, 18.

[2150] T1306, al-Tirmidhi, al-Buyuʿ, 67; M7512, Muslim, al-Zuhd, 74.

[2151] M4209, Muslim, al-Wasiyya, 5.

[2152] IF5/363, Ibn Hajar, Fath al-bari, V, 363-366; AU14/48, al-ʿAyni, ʿUmdat al-qari, XIV, 48.

[2153] B2757, al-Bukhari, al-Wasaya, 16.

[2154] B3906, al-Bukhari, Manaqib al-Ansar, 45.

[2155] B2586-B2587, al-Bukhari, al-Hiba, 12-13; N3707, al-Nasaʾi, al-Nuhl, 1.

[2156] T1367, al-Tirmidhi, al-Ahkam, 30; “Hibe,” DİA, XVII, 425.

[2157] MU1443, al-Muwattaʾ, al-Aqdiyya, 33.

[2158] D2870, Abu Daʾud, al-Wasaya, 6.

[2159] D3539, Abu Daʾud, al-Buyuʿ, (al-Ijara), 81; N3719, al-Nasaʾi, al-Hiba, 2.

[2160] Al-Nisaʾ, 4:4.

[2161] D2958-D2959, Abu Daʾud, al-Imara, 16, 17.

[2162] B6956, al-Bukhari, al-Hiyal, 3.

[2163] AV9/336, ʿAzimabadi, ʿAwn al-maʿbud, IX, 336.

[2164] D3547, Abu Daʾud, al-Buyuʿ, (al-Ijara), 84.

[2165] B2598, al-Bukhari, al-Hiba, 14; M4176, Muslim, al-Hiba, 8.

[2166] B3003, al-Bukhari, al-Jihad, 137.

[2167] CA13/225, Jawad ʾAli, al-Mufassal fi taʾrikh al-ʿarab, XIII, 225.

[2168] “Hibe,” DİA, XVII, 424.

[2169] M4191, Muslim, al-Hiba, 23; D3555, Abu Daʾud, al-Buyuʿ, (al-Ijara), 86.

[2170] D3556, Abu Daʾud, al-Buyuʿ, (al-Ijara), 86; HM21989, Ibn Hanbal, V, 189.

[2171] N3739, al-Nasaʾi, al-Ruqba, 2.

[2172] D3565, Abu Daʾud, al-Buyuʿ (al-Ijara), 88; IM2398, Ibn Maja, al-Sadaqat, 5.

[2173] MU1448, al-Muwattaʾ, al-Aqdiyya, 37.

[2174] Al-Layl, 92: 5-10.

RITUAL SACRIFICE:

A MEANS OF BECOMING CLOSE TO ALLAH

عَنِ الْبَرَاءِ قَالَ: سَمِعْتُ النَّبِيَّ s يَخْطُبُ فَقَالَ: “إِنَّ أَوَّلَ مَا نَبْدَأُ بِهِ فِي يَوْمِنَا هَذَا أَنْ نُصَلِّيَ، ثُمَّ نَرْجِعَ فَنَنْحَرَ، فَمَنْ فَعَلَ فَقَدْ أَصَابَ سُنَّتَنَا.”

Al-Baraʾ (ra) said he heard the Prophet (saw) give a sermon in which he said, “The first thing to be done on this day (the first day of ʿId al-al-Adha) is to pray; and, after returning from the prayer, we slaughter our sacrificial animal. Whoever does so acted according to our Sunna.”
(B951, al-Bukhari al-ʿIdayn, 3)

عَنْ عَائِشَةَ: أَنَّ رَسُولَ اللَّهِ s قَالَ: “مَا عَمِلَ آدَميٌّ مِنْ عَمَلٍ يَوْمَ النَّحْرِ أَحَبَّ إِلَى اللَّهِ مِنْ إِهْرَاقِ الدَّمِ إِنَّه لَيَئْتِي يَوْمَ الْقِيَامَةِ بِقُرُونِهَا وَأَشْعَارِهَا وَأَظْلاَفِهَا وَإِنَّ الدَّمَ لَيَقَعُ مِنَ اللَّهِ بِمَكَانٍ قَبْلَ أَنْ يَقَعَ مِنَ الْأَرْضِ فَطِيبُوا بِهَا نَفْسًا.”

عَنْ شَدَّادِ بْنِ أَوْسٍ قَالَ: ثِنْتَانِ حَفِظْتُهُمَا عَنْ رَسُولِ اللَّهِ s قَالَ: “إِنَّ اللَّهَ كَتَبَ الْإِحْسَانَ عَلَى كُلِّ شَيْءٍ فَإِذَا قَتَلْتُمْ فَأَحْسِنُوا الْقِتْلَةَ وَإِذَا ذَبَحْتُمْ فَأَحْسِنُوا الذَّبْحَ وَلْيُحِدَّ أَحَدُكُمْ شَفْرَتَهُ فَلْيُرِحْ ذَبِيحَتَهُ.”

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: ضَحَّى رَسُولُ اللَّهِ s يَوْمَ عِيدٍ بِكَبْشَيْنِ فَقَالَ حِينَ وَجَّهَهُمَا: “إِنِّى وَجَّهْتُ وَجْهِيَ لِلَّذِى فَطَرَ السَّمَوَاتِ وَالْأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ إِنَّ صَلاَتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ الْعَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ اللَّهُمَّ مِنْكَ وَلَكَ عَنْ مُحَمَّدٍ وَأُمَّتِهِ.”

عَنْ زَيْدِ بْنِ أَرْقَمَ قَالَ: قَالَ أَصْحَابُ رَسُولِ اللَّهِ s: يَا رَسُولَ اللَّهِ! مَا هَذِهِ الْأَضَاحِيُّ؟ قَالَ: “سُنَّةُ أَبِيكُمْ إِبْرَاهِيمَ.”

According to ʿAʾisha (ra), the Messenger of Allah (saw) said,
“A man can do no act more beloved by Allah on Yawm al-Nahr (the 10th of Dhu ‘l-Hijja, the day of sacrifice) than spilling blood (that is, sacrificing an animal before Allah). On the Day of Judgement, it (the sacrificial animal) will appear with its horns, hair, and hooves; and indeed the blood will be accepted by Allah from where it was received even before it falls to the ground. Therefore let your heart delight in it.”
(T1493, al-Tirmidhi, al-Adahi, 1)

Shaddad b. Aws (ra) said there were two things he heard from
the Messenger of Allah (saw) and memorized: “Allah wants everything to be done in the best way. Thus, even when you kill (for a legitimate reason), kill properly (without torture). When sacrificing an animal, slaughter it properly. (When one of you slaughters an animal) know how to use the knife and put the animal at ease (before slaughtering it)!”
(M5055, Muslim, al-Sayd, 57; D2814, Abu Daʾud, al-Dahaya, 10-11)

Jabir b. ʿAbd Allah (ra) said, “The Messenger of Allah (saw) sacrificed two rams on the day of the festival. When he turned them toward the Qibla, he said,
‘I have turned my face as a ḥanīf (monotheist) towards Him who created the heavens and earth. I am not a polytheist. Surely my praying, my sacrificing,
my living and dying are for Allah, the Lord of the Worlds. He has no partner.
I have been commanded to do this and I am the first Muslim. O Allah!
This (sacrifice) is from you and is offered to you (for your pleasure) from Muhammad and his community.’”
(IM3121, Ibn Maja, al-Adahi, 1; D2795, Abu Daʾud, al-Dahaya, 3-4)

According to Zayd b. Arqam (ra), the Companions of the Messenger of Allah (saw) said, “O Messenger of Allah! What are these sacrifices?” He replied, “They are the sunna of your father Abraham.”
(IM3127, Ibn Maja, al-Adahi, 3: HM19498, Ibn Hanbal, IV, 368)

The date, the second year of the Hijra, the month of Dhu ‘l-Hijja. After the Prophet (saw) moved to Medina, he was going to celebrate the Festival of Sacrifice (Eid al-Adha) for the first time with his Companions (ra). By sacrificing animals in Allah’s name, the Muslims were going to establish a unifying festival for the first time. Following the creation of brotherhood between the Ansar and Muhajirun (ra), this would be an excellent symbolic demonstration of mutual assistance and support. The excitement and enthusiasm of celebrating one of Islam’s holidays embraced everyone, large and small.

On the morning of the festival, the Prophet (saw) was busy preparing for the holiday prayer which he was going to lead for his Companions. As the sun rose, he began to head toward the open area which he had previously designated as the place for the holiday prayer. As he progressed, he noticed that animals had been hastily sacrificed, although it was not yet time.

Allah’s Messenger (saw) wanted all the women, young and old, to come to the place of prayer on the morning of the festival so that they would experience the excitement of the holiday and benefit from the prayer and sermon.[2175] When he reached the place of prayer, he greeted those who were there. Balancing himself on a bow or walking stick which was given to him, he praised and glorified Allah[2176] and then said to his Companions, “The first thing to be done on this day (the first day of ʿId al-al-Adha) is to pray; and, after returning from the prayer, we slaughter our sacrificial animal. Whoever does so acted according to our Sunna.”[2177]

He led the holiday prayer, as always with pious reverence, for his Companions (ra) who were composed of men and women, young and old, and all their children. Then he delivered the sermon in which he gave them an important message about the sacrifice.

In the holiday sermon the blessed Messenger announced that Allah’s days of sacrifice would be a festival for Muslims and that he had been commanded to accept it.[2178] He described the days of the holiday as the time to eat and drink (no fasting)[2179] and to recall Allah (swt).[2180] With respect to slaughtering various animals and satisfying the poor and making them joyful, he encouraged his Companions (ra) as follows: “A man can do no act more beloved by Allah on Yawm al-Nahr (the 10th of Dhu ‘l-Hijja, the day of sacrifice) than spilling blood (that is, sacrificing an animal before Allah). On the Day of judgement, it (the sacrificial animal) will appear with its horns, hair, and hooves; and indeed the blood will be accepted by Allah from where it was received even before it falls to the ground. Therefore let your heart delight in it.”[2181]

Then he said of the sacrificed sheep that he saw on the way to the place of prayer, “Whoever sacrifices an animal before the holiday prayer should sacrifice (another) sheep to replace it. Whoever has not yet sacrificed an animal, may he sacrifice one in the name of Allah.”[2182] One of those who was in a hurry to sacrifice an animal before the holiday prayer was the Companion Abu Burda b. Niyar, the maternal uncle of al-Baraʾ b. ʿAzib (ra). This Companion, who was well known for his generosity and hospitality to guests and neighbors, stood up and explained why he was in a hurry. “O Messenger of Allah! I thought that today was a day of eating and drinking and I was thinking of the needs of my poor neighbors, so I slaughtered my sheep before the holiday prayer and I ate of its meat myself and I offered it to my family and neighbors.” The Messenger of Allah (saw) said, “This was not a sacrificial animal. It was simply a sheep slaughtered for its meat.”[2183] Thereupon Abu Burda stood up again and said, “I have a young she goat which is dearer to me than two sheeps. Would that be sufficient for me?” The Noble Messenger said, “Yes. But it will not be sufficient for anyone else after you.”[2184] Thus he made an allowance only for him.

Sacrificing an animal came after the prayer and sermon. Our Master the Prophet (saw), taking into account its availability, also used the area where the prayer was performed as the place of sacrifice. Subsequently this place continued to be used as the place of sacrifice.[2185]

In order not to cause the animals torment while they were being slaughtered, the merciful Messenger did not neglect to prescribe certain practices. He reminded us that just as Allah made iḥsān (benevolence), that is, behaving with kindness, obligatory, an animal to be sacrificed had to be slaughtered in the best manner so it would not suffer.[2186] Thus he gave instructions that the knife must be extremely sharp, that it must not be shown to the animal, and that the slaughter must be done quickly so the animal was killed with the least amount of pain.[2187] He sharpened his own knife so the animal would be killed properly.[2188] Then two rams were brought to him for sacrifice. He turned them toward the Qibla and while slaughtering them said the basmala and takbīr.[2189] Then he said, “I have turned my face as a ḥanīf (monotheist) towards Him who created the heavens and earth. I am not a polytheist. Surely my praying, my sacrificing, my living and dying are for Allah, the Lord of the Worlds. He has no partner. I have been commanded to do this and I am the first Muslim. O Allah! This (sacrifice) is from you and is offered to you (for your pleasure) from Muhammad and his community.”[2190]

This prayer of Allah’s Messenger, which included verses from the Holy Qurʾan,[2191] indicated the most important difference between sacrificing an animal in Islam and in the Jahiliyya period. For centuries animals had been dedicated to idols and sacrificed as a polytheistic practice. Now they were sacrificed for Allah, the sole Creator, and in His name. Thus our Master the Prophet (saw) said, “O Allah! This (sacrifice) is from you and is offered to you (for your pleasure) from Muhammad and his community.”[2192]

While the Prophet (saw) was making his sacrifice, his friends who saw him asked, “O Messenger of Allah! What are these sacrifices?” Our Master answered, “They are the sunna of your father Abraham.” Then the Companions (ra) asked, “What is there for us in these sacrifices?” The Noble Messenger replied, “There is a reward for every hair.” Then the Companions (ra) said, “What about wool?” And the Messenger of Allah (saw) answered, “For every hair of wool, there is one reward.”[2193]

Perhaps because it was the first Festival of Sacrifice, many visitors came to Medina from abroad. There was famine that year. Most of those who came were hungry and poor. They had to be fed. The Prophet of Mercy, who was aware of their situation, ordered that the meat of the sacrificial animals be given to these visitors and that it be consumed in three days. Indeed, he forbade those who had sacrificed animals to eat their meat after three days.[2194] This ensured that those brothers who were hungry and needy experienced the holiday in the full sense. The Prophet (saw), who saw the heart-rending condition of these visitors, went to the congregation of women with Bilal al-Habashi (ra) after the holiday prayer and asked them to help these poor people. They gave them bracelets, necklaces, earrings, and many similar ornaments.[2195]

The next year some of the Companions (ra) asked if this practice should be continued. Our Master replied, “I had forbidden you to store the meat of the sacrificial animals for more than three days. But Allah has bestowed plenty on us, so eat some, give some as ṣadaqa, and store some.”[2196] The original practice was directed towards making those who consumed the meat religiously equal to those who sacrificed the animals. When many animals were sacrificed, people could eat as much as they wished, give away as much as they wished, or store as much as they wished.[2197] When there was a great need, the practice of the Prophet (saw) again showed how to meet it.

According to ʿAʾisha (ra), the aforesaid prohibition was not directed at doing something religiously proscribed. The Prophet (saw) wanted the rich to feed this meat to the poor.[2198] Indeed, it was explained in certain ḥadīths that our Master the Prophet (saw) mentioned that there were certain Muslims, children, and servants in Medina who were not under this prohibition and he gave them permission to eat this meat, give it to others, or save it.[2199]

In later years, it happened that the Prophet (saw) cured some of the meat of the sacrificial animals or preserved it by drying shanks of it, and thus consumed it 10-15 days or even a month later.[2200] The Messenger of Allah, who considered the sacrifice of an animal to be an act of worship performed by the wealthy, was not enthusiastic about poor people sacrificing an animal.[2201] The ḥadīth which was transmitted from Prophet when he paused at ʿArafat and which was reported only by Mikhnaf b. Sulaym, namely, “The sacrifice of an animal is required every year for every household,” was weak[2202] and was annulled, that is, it was deprived of authority.[2203] As for the weak ḥadīth in which the Prophet (saw) said “Do not approach our place of prayer,” concerning those who did not sacrifice an animal on the Festival of Sacrifice, although they were financially able to do so,[2204] it was not an expression of exclusion but should be understood as a warning to encourage people do the sacrifice.

The fact that the Noble Messenger used the expression “son of Adam” while referring to Muslims who slaughtered sacrificial animals reminds us that the two sons of Adam carried out the first such sacrifice as an act of worship in human history. Each of them offered an animal for sacrifice, but Allah (swt) only accepted the sacrifice of the son who was careful about coming before Him, saying, “Allah only accepts the sacrifice of those who are mindful of him.”[2205] Our Prophet’s characterization of the sacrifice as the “sunna of Abraham” must have been an allusion to the test of Abraham in which he was commanded to sacrifice his son Ismaʿil. Abraham did not hesitate to sacrifice his only and most beloved son, but Allah ransomed him with a great animal to be sacrificed instead.[2206] Thus the act of worship of sacrificing an animal became an Abrahamic sunna/custom for later people.

It is understood from the examples in the Holy Qurʾan that this act of worship existed in almost every society throughout history. This truth is, in fact, mentioned in a verse in the Noble Qurʾan, “We appointed acts of devotion for every community, for them to celebrate Allah’s name over the livestock He provided for them.”[2207] In pre-Islamic Arab society, the custom of sacrificing an animal in the name of idols, for various purposes, was widespread. In order to show their devotion to the idols at the Kaʿba and in other places, the Jahiliyya Arabs would, at certain times, pour the blood of their sacrificial animals over the idols. They would leave the meat on stones that had been erected and say, “may beasts of pray eat this.” It is known that they also used to sacrifice animals at the tombs of persons who had died in the belief that they would help them. In the Islamic period, this custom was cleansed of features offensive to the belief in the unity of Allah and it was revived and reformed with an awareness appropriate to the sunna of Abraham. And it was enriched with social function. Sacrificing animals for idols was polytheism and the animals sacrificed this way were considered unclean.[2208]

In the Noble Qurʾan, the Hajj sacrifice is frequently mentioned. In the relevant verses, it is explained that the sacrificial animals are Allah’s signs, the slaughter is done mentioning Allah’s name, there is benefit from slaughtering the animals, their meat can be eaten or given to the poor, and their meat or blood is not the basis of piety. Of course these matters apply largely to all the animals sacrificed during holidays.[2209] Despite the verse, “Pray to your Lord and make your sacrifice to Him alone,”[2210] which was revealed in the Meccan period, the Noble Messenger did not provide any information in Mecca on sacrificing animals. There are ḥadīths in which the Prophet (saw) says, without being specific, “I have been ordered to sacrifice animals.”[2211] Although this could be an allusion to the order wa inḥar (cut the throat of an animal), many theologians differ on the meaning of wa inḥar in the Holy Qurʾan and the extent to which it is obligatory.[2212]

Apart from this basic information found in the Holy Qurʾan, we learn the details of the sacrifice from the practices of the Prophet (saw) in Medina. The fact that the Noble Messenger began the sacrifice of animals during the Festival of Sacrifice (Eid al-Adha) after the second year of the Hijra, and the rich ḥadīths which provide various descriptions of the sacrifice, constitute the basis of the practices in this act of worship and of the juristic commentaries and interpretations.[2213] As is well known, only sheep, goats, cattle, water buffalo, and camels can be sacrificed. According to the ḥadīths of our Master the Prophet (saw), the sacrifice of a cow or camel can be accepted as the sacrifice of seven people jointly.[2214] It is stated that the best animal for sacrifice is a ram with horns.[2215] A sheep to be sacrificed must be one year old.[2216] Furthermore, animals which are unhealthy, for example, if they are lame, blind in one eye, have a well-defined disease, or are weak and scrawny, cannot be sacrificed.[2217] And probably out of economic necessity, sacrificing animals which were raised for their milk was frowned upon.[2218]

ʿAbd Allah b. ʿUmar (ra), who had gained renown for his very close attachment to the Sunna of the Prophet (saw), hesitated to sacrifice animals which were missing limbs or were not of a suitable age.[2219] ʿUrwa b. al-Zubayr, the nephew of ʿAʾsha (ra), used to say to his children, “My sons! Let none of you sacrifice any animal (for the Hajj or ʿUmra) which he would be ashamed to sacrifice for an honored friend, for surely Allah is the most honored of the honored ones, and the most deserving of those for whom things are chosen.”[2220]

Also according to the ḥadīths, not only the meat of sacrificed animals but also everything useful, such as the hide, wool, and the cushion on the camel, were to be given to the poor.[2221] As for the fee of the one who slaughters the animal, it does not come from the meat of the animal but is paid by its owner.[2222]

A person can sacrifice his own animal or can appoint someone as his agent to do this.[2223] Indeed, in the ninth year of the Hijra, Allah’s Messenger (saw) sent his closest friend Abu Bakr (ra) to Mecca as the commander of the Hajj along with camels to be sacrificed.[2224] In addition, as stipulated by the testament of our Prophet, ʿAli (ra) sacrificed two rams in his name.[2225]

The judicial position on sacrificing animals has been argued since the time of the Companions. When ʿAbd Allah b. ʿUmar (ra) was asked about this matter, he said that the Messenger of Allah (saw) sacrificed an animal for each of the ten years that he remained in Medina,[2226] and that (following his practice) the Muslims also did the same and thus sacrificing an animal became part of the Sunna.[2227] It is noteworthy that Ibn ʿUmar (ra) replied to this question not by referring to the command wa inḥar (Sacrifice!) in the Sūra al-Kawthar but to the continuous practice of the Prophet.

The Companions, who paid close attention to all the recommendations of the Messenger of Allah (saw) and tended to act accordingly, tried to fulfill this meritorious act of worship, which they learned from him, by following his practice—according to their material circumstances. Over time, however, the custom of sacrificing an animal must have begun to seem like a difficult obligation. Abu Masʿud al-Ansari (ʿUqba b. ʿAmir) (ra), who was honored for being the youngest Companion to participate in the Pledge of ʿAqaba,[2228] felt it necessary to say, “If I were among the richest of you, I would not think of sacrificing an animal out of fear that it was believed to be a religious obligation.”[2229] In fact, according to another ḥadīth, this Companion said, “If I were rich, I would not sacrifice an animal even out of concern that my neighbors thought that I definitely had to do so.”[2230]

It was reported that Hudhayfa b. Asid (ra), a Companion who participated in the Pledge of Ridwan,[2231] said, “Although I had come to know the Sunna (with respect to sacrificing an animal), my family put pressure on me (to sacrifice more than one). For the festival, families used to sacrifice one or two sheep. Now our neighbors call us stingy (if we are satisfied with one or two sheep).[2232] However, I testify that Abu Bakr and ʿUmar (ra) did not sacrifice a single animal.”[2233]

In later years, Abu Ayyub al-Ansari (ra), the Companion who ennobled Istanbul, described the scale of this endeavor with respect to sacrificing an animal, saying, “At the time of the Prophet (saw), a man would sacrifice a sheep for himself and the people in his household. They would eat from it and feed others. Subsequently, Muslims would boast about having such wealth and they began to sacrifice many animals.”[2234]

The different approaches to the sacrifice continued after the Companions (ra). Abu Hanifa and his students, who relied on the practices of the Prophet (saw) for guidance, believed that the sacrifice was necessary for those who sought to fulfill their religious requirements while others simply considered it to be part of the Sunna. As a result, the sacrifice of an animal became a living practice throughout the Muslim world.

In Islamic tradition substituting money of equal value for a sacrificial animal was not acceptable. In contrast to the polytheism of those who sacrificed animals to idols, in Islam the sacrificial animal was a symbol of Allah’s unity. It was sent “only on behalf of Allah, in the name of Allah, and to Allah.”

The sacrifice was as important as a social function as an act of worship. The act of worship of sacrificing an animal for Allah (swt) had the practical purpose of feeding needy people by means of its consumption. The wisdom in this is that food needs of the poor were met while pleasing Allah at the same time. Thus, in Muslim society, the sacrifice kept alive the spirit of brotherhood, mutual assistance, and mutual support and contributed to the realization of social justice. It made the rich both pleased and accustomed to spend their wealth and share it with others for the pleasure of Allah (swt). It saved the rich from the illness of miserliness and from the passion for worldly goods. Consequently, it made the poor participate joyfully in the holidays and ensured that they would spend them peacefully in unity and brotherhood.[2235] Another wisdom of the sacrifice as an act of worship was that it was an important means of bringing the rich close to their needy brothers. It was an act of worship which bound together neighbors, relatives, friends, and brothers near and far and commingled their souls. Through various agencies the rich extended a hand to hungry and needy brothers whom they would never see and never know and who lived in many poor countries in Africa and Asia whose names they did not even know. The sacrifice was the name of an action which brought together as brothers people in countries that were thousands of kilometers away and united them and made them part of the same community. It tried to reach regions experiencing poverty and disasters, to overcome physical distances in the region of the heart, to share peoples’ difficulties and bring them the light of hope. Indeed, it reached out to not only brothers in faith but also to everyone in need no matter what his beliefs.

The sacrifice brings us close to the Almighty Creator. Our sacrifices are our moments of “nearness.” In other words, they are the times when we are closest to Him. The sacrifice is an effort to be among the muqarrabūn, that is, it is an attempt to be among those admitted to the divine presence by an act of piety. The sacrifice is an act of piety and piety brings one to Allah (swt). Indeed, while mentioning the sacrifice during the Hajj, our Lord on High stated that the sacrifices are in fact a means of exalting Allah and thanking him, and then He said, “It is neither their meat nor their blood that reaches Allah, but your piety.”[2236]

[2175] B974, al-Bukhari, al-ʿIdayn, 15; M2054, Muslim, al-ʿIdayn, 10.

[2176] HM18682, Ibn Hanbal, IV, 283.

[2177] B951, al-Bukhari,
al-ʿIdayn, 3.

[2178] D2789, Abu Daʾud, al-Dahaya, 1.

[2179] M2677, Muslim, al-Siyam, 144.

[2180] N4235, al-Nasaʾi, al-Faraʿ, 2.

[2181] T1493, al-Tirmidhi, al-Adahi, 1.

[2182] M5064, Muslim, al-Adahi, 1.

[2183] B955, al-Bukhari, al-ʿIdayn, 5

[2184] M5070, Muslim, al-Adahi, 5; B984, al-Bukhari, al-ʿIdayn, 23; B5561, al-Bukhari, al-Adahi, 12.

[2185] N4371, al-Nasaʾi, al-Dahaya, 3, B5552, al-Bukhari, al-Adahi, 6.

[2186] M5055, Muslim, al-Sayd, 57; D2814, Abu Daʾud, al-Dahaya, 10-11.

[2187] IM3172, Ibn Maja, al-Dhabaʾih, 3.

[2188] M5091, Muslim, al-Adahi, 19.

[2189] B5558, al-Bukhari, al-Adahi, 9; M5087, Muslim, al-Adahi, 17.

[2190] IM3121, Ibn Maja, al-Adahi 1; D2795, Abu Daʾud, al-Dahaya, 3-4.

[2191] See al-Anʿam, 6:79, 162-163.

[2192] IM3121, Ibn Maja, al-Adahi, 1.

[2193] IM3127, Ibn Maja, al-Adahi, 3; HM19498, Ibn Hanbal, IV, 368.

[2194] D2812, Abu Daʾud, al-Dahaya, 9-10.

[2195] HM18682, Ibn Hanbal, IV, 283.

[2196] N4235, al-Nasaʾi, al-Faraʿ, 2; M5114, Muslim, al-Adahi, 37.

[2197] T1510, al-Tirmidhi, al-Adahi, 14.

[2198] B5438, al-Bukhari, al-Atʿima, 37.

[2199] M5108, Muslim, al-Adahi, 33.

[2200] B2980, al-Bukhari, al-Jihad 123; M5112, Muslim, al-Adahi, 36, N4437, al-Nasaʾi, al-Dahaya, 37.

[2201] N4370, al-Nasaʾi, al-Dahaya, 2.

[2202] NR4/207, Jamal al-Din al-Zaylaʾi, Nasb al-raya, IV, 207-208

[2203] T1518, al-Tirmidhi, al-Adahi, 19; D2788, Abu Daʾud, al-Dahaya, 1.

[2204] IM3123, Ibn Maja, al-Adahi, 2.

[2205] Al-Maʾida, 5:27.

[2206] Al-Saffat, 37:101-108.

[2207] Al-Hajj, 22:34.

[2208] “Kurban,” DİA, XXVI, 436.

[2209] Al-Hajj, 22:28, 36, 37; al-Baqara, 2:196; al-Maʾida 5:2, 95, 97.

[2210] Al-Kawthar, 108:2.

[2211] MA4572, ʿAbd al-Razzaq, al-Musannaf, III, 5; HM2081, Ibn Hanbal, I, 234.

[2212] KC20/219, al-Qurtubi, al-Tafsir, XX, 219-222.

[2213] “Kurban,” DİA, XXVI, 436.

[2214] D2807, Abu Daʾud, al-Dahaya, 6, 7; T1503, al-Tirmidhi, al-Adahi, 9.

[2215] D3156, Abu Daʾud, al-Janaʾiz, 30-31.

[2216] M5082, Muslim, al-Adahi, 13; D2797, Abu Daʾud, al-Dahaya, 4, 5.

[2217] T1497, al-Tirmidhi, al-Adahi, 5.

[2218] D2789, Abu Daʾud, al-Dahaya, 1.

[2219] MU1032, al-Muwattaʾ, al-Dahaya, 1.

[2220] MU856, al-Muwattaʾ, al-Hajj, 46.

[2221] B1708, al-Bukhari, al-Hajj, 113.

[2222] M3180, Muslim, al-Hajj, 348; IM3099, Ibn Maja, al-Manasik, 97.

[2223] MU889, al-Muwattaʾ, al-Hajj, 59.

[2224] B1700, al-Bukhari, al-Hajj, 109.

[2225] D2790, Abu Daʾud, al-Dahaya, 1, 2.

[2226] T1507, al-Tirmidhi, al-Adahi, 11.

[2227] IM3124, Ibn Maja, al-Adahi, 2.

[2228] HI4/524, Ibn Hajar, al-Isaba, IV, 524.

[2229] MA8148, ʿAbd al-Razzaq, al-Musannaf, IV, 383.

[2230] MA8149, ʿAbd al-Razzaq, al-Musannaf, IV, 383.

[2231] HI2/43, Ibn Hajar, al-Isaba, II, 43.

[2232] MA8150, ʿAbd al-Razzaq, al-Musannaf, IV, 383; IM3148, Ibn Maja, al-Adahi, 10.

[2233] MA8139, ʿAbd al-Razzaq, al-Musannaf, IV, 381.

[2234] T1505, al-Tirmidhi, al-Adahi, 10; MU1040, al-Muwattaʾ, al-Dahaya, 5.

[2235] “Kurban,” DİA, XXVI, 436.

[2236] Al-Hajj, 22:36-7.

VOW:

BEING TRUE TO ONE’S WORD

عَنِ ابْنِ عَبَّاسٍ: أَنَّ امْرَأَةً نَذَرَتْ أَنْ تَحُجَّ فَمَاتَتْ، فَأَتَى أَخُوهَا النَّبِيَّ s فَسَأَلَهُ عَنْ ‏ذَلِكَ، فَقَالَ: “أَرَأَيْتَ لَوْ كَانَ عَلَى أُخْتِكَ دَيْنٌ أَكُنْتَ قَاضِيَهُ؟” قَالَ: نَعَمْ. قَالَ: “فَاقْضُوا اللَّهَ فَهُوَ أَحَقُّ ‏بِالْوَفَاءِ.” ‏

According to Ibn ʿAbbas (ra), a woman had vowed to make the Hajj, but she died before fulfilling her vow. So, her brother went to the Prophet (saw) and asked him what should be done. He said, “Do you think that if your sister owed a debt you would pay it off?” He said, “Yes.” He said, “Then pay the debt to Allah, for He is more deserving that vows to Him should be fulfilled.”
(N2633, al-Nasaʾi, Manasik al-hajj, 7)

عَنْ عَائِشَةَ g عَنِ النَّبِيِّ s قَالَ ‏‎:‎‏ “مَنْ نَذَرَ أَنْ يُطِيعَ اللَّهَ فَلْيُطِعْهُ، وَمَنْ ‏نَذَرَ أَنْ يَعْصِيَهُ فَلاَ يَعْصِهِ.”‏‎ ‎

عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ s قَالَ:‏‎ ‎‏

“... وَمَنْ نَذَرَ نَذْرًا أَطَاقَهُ فَلْيَفِ بِهِ”‏‎ ‎

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيَّ s قَالَ‎ :‎‏“إِنَّ النَّذْرَ لاَ يُقَرِّبُ مِنِ ابْنِ آدَمَ شَيْئًا لَمْ يَكُنِ اللَّهُ ‏قَدَّرَهُ لَهُ، وَلَكِنِ النَّذْرُ يُوَافِقُ الْقَدَرَ، فَيُخْرَجُ بِذَلِكَ مِنَ الْبَخِيلِ مَا لَمْ يَكُنِ الْبَخِيلُ يُرِيدُ أَنْ يُخْرِجَ.”‏

According to ʿAʾisha (ra), the Prophet (saw) said,
“Whoever vows that he will be obedient to Allah should be obedient to Him; and whoever vows that he will disobey Allah, should not disobey Him.”
(B6696, al-Bukhari, al-Ayman wa ‘l-nudhur, 28)

According to Ibn ʿAbbas (ra), the Prophet (saw) said,
“. . . whoever makes a vow that he can fulfill should do so!”
(IM2128, Ibn Maja, al-Kaffarat, 17)

According to Abu Hurayra (ra), the Prophet (saw) said,
“The vow does not bring anything near to a person which Allah has not ordained for him, but (at times) the vow coincides with fate, and in this way something is extracted from the miser, which the miser did not want to be extracted.”
(M4243, Muslim, al-Nadhr, 7)

Maymuna, the daughter of Kardam b. Sufyan (ra) from the tribe of Thaqif, stated, “I went out with my father at the time that the Prophet (saw) made his (Farewell) Pilgrimage. I saw the Messenger of Allah. The people around him were shouting, ‘Hurry! (The Messenger of Allah is coming!)’ I fixed my eyes on him. My father broke through the crowd to get near him. Our Master was on his camel. My father got right up to him and held his foot. The Prophet (saw), who said nothing to this, stopped his camel and listened to my father. My father said, ‘O Messenger of Allah! I have made a vow that, if a son is born to me, I will sacrifice fifty sheep at the pass of Raʾs Buwana. What do you say?’ wanting to know what to do.”[2237] Kardam (ra), who had vowed to slaughter sheep at Raʾs Bawana, wanted to fulfill his promise. However the Buwana mentioned in this vow was a place where there was an idol belonging to the Quraysh. Once a year members of the Quraysh would gather there and perform ceremonies. They would cut their hair and sacrifice animals.[2238] This was a special place which brought to mind all kinds of memories of polytheism. Therefore, Kardam, who was thinking of thanking Allah (swt) for the blessing that He would give him, wondered if this place could be a place of worship for Allah. This was the question that occupied his mind.

The answer, in the form of a message to his community which would be concerned with this matter until the Day of Judgement, came with a question which contained the solution. The Prophet (saw) asked, “Are there any idols there?” Knowing that Buwana had been cleansed of all signs of polytheism, Kardam replied, “No.” Thereupon the Prophet (saw) said, “In that case, fulfill your vow to Allah.” Maymuna (ra) described the rest of the story as follows: “Afterwards my father gathered the sheep that he had vowed to sacrifice and began to slaughter them. However, one of them escaped from him and ran away. While searching for it, my father implored Allah, saying, ‘O Allah! Fulfill my vow on my behalf!’ Eventually he caught the sheep and sacrificed it.”[2239] The Muslims, who had recently been rescued from the period of the Jahiliyya, were worried about the places and times which still evoked the old beliefs and acts of worship. They were concerned about the legitimacy of vows with respect to such matters as place and time. On the one hand, they tried to fulfill their promises to the Almighty Creator and, on the other hand, they tried to avoid behavior that was contrary to the belief in the tawhid and asked the Prophet (saw) about this. Our beloved Prophet, who thought that this special state of affairs should not be ignored, drew the attention of his community to an indispensable principle of Islam by asking if the vow was to something other than Allah. For example when a woman said that she had made a vow to sacrifice an animal at a place where animals had been sacrificed in the Jahiliyya period and wanted to know what she should do now that she was a Muslim, the Prophet (saw) asked, “Are you going to do it for an idol?” When she answered, “No,” he added, “Then fulfill your vow there.”[2240] By saying this, he drew attention to the fundamental principle which made a vow legitimate, namely, that it must not be for something other than Allah.

Our Lord on High[2241] commanded that vows, which were promises, be fulfilled.[2242] Thus, even if a vow were made in the Jahilliyya period, it had to be fulfilled if it were not for something other than Allah. In fact, while returning from the Hunayn campaign, ʿUmar b. al-Khattab (ra) told the Messenger of Allah (saw) that he had vowed in the Jahiliyya period to go into retreat for a day and asked him what he should do. The Prophet (saw) said, “Fulfill your vow.” Thereupon, ʿUmar (ra) went into retreat and fulfilled his vow to Allah.[2243]

The Prophet (saw) wanted even the vows of Muslims who had died before fulfilling those vows to be fulfilled because they were promises to Allah (swt). For example, a woman who was travelling by sea vowed that she would fast for a month if Allah brought her safely to land, but she died before fulfilling this vow. Either her daughter or her sister, who was worried about what to do, went to the Prophet (saw) and explained the situation to him. He then recommended that she fast in place of the deceased.[2244] The brother of a woman who had vowed to make the Hajj but was not able to do so because she died also went to Allah’s Messenger (saw) and asked him what to do. Our beloved Prophet said, “Do you think that if your sister owed a debt you would pay it off?” He said, “Yes.” He said, “Then pay the debt to Allah, for He is more deserving that vows to Him should be fulfilled.”[2245]

As with all obligations, Allah’s Messenger (saw) made the fulfilling of vows dependent on one’s ability to do so. Umm Dharr, the wife of Abu Dharr al-Ghifari from the Ansar (ra) and al-ʿAdbaʾ, the camel of our Prophet, were captured by the enemy in a battle. Umm Dharr was put in fetters. Somehow one night while the people were releasing their animals in front of their houses, she succeeded in freeing herself from her bonds and made her way to the camels. However, no sooner did she reach a camel than it bellowed. She was alarmed and went to another. Finally, she came to al-ʿAdbaʾ and it did not bellow. In fact, according to the narrator of this story, it was a gentle animal. Umm Dharr mounted it, drove it forward, and quickly distanced herself from that place. The group of brigands realized that she had fled and tried to pursue her, but they could not catch al-ʿAdbaʾ who flew as if he were in a race. Eventually, thanks to al-ʿAdbaʾ, Umm Dharr (ra) safely reached Medina. She made a vow, saying, “If Allah brings me safely to my home on the back of this camel, I will sacrifice this camel to Him.” When she reached Medina, the people who saw her warned her, saying, “(This camel is) al-ʿAdbaʾ. It is the camel of the Messenger of Allah.” Nevertheless, she explained that she had sworn to sacrifice this camel. The people went to our Master and informed him of the situation. The Messenger of Allah (saw) said, “Allah be praised! What a terrible way to reward al-ʿAdbaʾ! Allah brought her safely home on the camel’s back and she wants to sacrifice the camel! However, it would not be proper to fulfill a vow that would lead to sin or be done at someone else’s expense. No vow could be made that would be in defiance of Allah.[2246] With these words, Allah’s Messenger (saw) established a relationship between making a vow and being able to fulfill it. Thus, Umm Dharr (ra) could not sacrifice al-ʿAdbaʾ as she had vowed to do because the camel did not belong to her but to the Prophet. However, a promise is made, that is, a vow is given. So, an equivalent must be paid for it. In this respect, the Prophet of Mercy showed how the responsibility which arose from vows which could not be fulfilled could be resolved by declaring that it could be eliminated by atonement.[2247] The Messenger of Allah (saw) considered a vow which could not be fulfilled to be like an oath which could not be realized and ruled that atonement would suffice in each case.[2248]

The Prophet (saw), who said, “Whoever vows that he will be obedient to Allah should be obedient to Him; and whoever vows that he will disobey Allah, should not disobey Him,”[2249] clearly declared that whoever vows to commit sin, should not do it even if he could. In fact Ibn ʿAbbas (ra) showed the way by saying to someone who said that he vowed to sacrifice his son, “Do not do this. Pay atonement instead for this oath.”[2250]

The Prophet (saw), who considered the emotional outlook of people with regard to vows, which were seen as debts which had to be paid at a time when the globe had not been transformed into a market aimed at worldly gains, took into consideration one’s ability to fulfill them and provided a number of guidelines with respect to both religious legitimacy and the nature of the vow.

The Noble Messenger intervened in the making of vows which would harm values which had to be protected with regard to such principles as life, property, and health. While he was giving a sermon, our Master the Prophet (saw) saw someone standing outside in the sun. He was curious about this and when he asked the reason some members of the congregation said, “This man, whose name is Abu Israel, made a vow not to sit, to remain standing without shade, not to speak, and to fast.” The Prophet (saw) then said, “Tell him to sit, to get in the shade, to speak, and to complete the fast that he vowed.”[2251] In addition, the Prophet (saw) once saw an old man who was trying to walk while supported by the arms of his sons and asked him about his condition. When he was told that he had vowed to make the Hajj on foot, he said, “Allah Almighty does not need for this man to torture himself,” and ordered that he ride on an animal.[2252]

The sister of ʿUqba b. ʿAmir (ra) had vowed to make the Hajj by walking in the sun without protection. When the journey became difficult, she sent ʿUqba to the Prophet (saw) to ask him what she should do. ʿUqba explained his sister’s situation to him and he said, “Let her walk, but when she gets tired she should ride an animal!” Thus he recommended the fulfilling of vows by abandoning those elements of it which one did not have the ability to fulfill.[2253] The vows in the aforesaid reports were aimed at making the Hajj journey on foot. Allah’s Messenger (saw) had demanded that his Companions (ra) who took upon themselves this act of worship should fulfill their vows even if using a means of transport. He emphasized only the intention within the vow. If it caused difficulties for people, the value in it for them required that it be normalized, that is, it not be excessive. Indeed, clear examples are found in the ḥadīths. Furthermore, when we consider that every word that came from his mouth had a quid pro quo, it seems appropriate that atonement could also be paid for this. Therefore, it was recommended to ʿUqba’s sister, who had the economic resources (and this could apply to anyone), to sacrifice a camel or cow.[2254]

Even if what was vowed was not a kind of act of worship, the Prophet (saw) respected the one who made the vow and gave him permission to ensure that the promise was fulfilled. Indeed, once when the Messenger of Allah (saw) returned from battle a black slave girl came to him and asked, “O Messenger of Allah! I vowed that if Allah returned you safely from this battle, I would play the tambourine before you and sing. What do you say?” Our Master said, “If you have made this vow, then play the tambourine. If you have not, then do not do so.” Thereupon, as the slave girl had vowed, she began to play the tambourine.[2255] At times when such feelings as hope, fear, expectation, or gratitude are high, what should be done when promises made by turning to Allah on High cannot be fulfilled as desired? For instance, when Hanna the wife of ʿImran was expecting to have a male child she said, “Lord! I have dedicated what is growing in my womb entirely to You; so accept this from me. You are the One who hears (my entreaty) and knows all (my intention).” However, contrary to her expectation, she gave birth to a daughter. Hanna said with surprise, “I have given birth to a girl. . . . the male is not like the female.” She named her Maryam and commended her and her offspring to the protection of the Almighty Creator. Her Lord graciously accepted Maryam and entrusted her upbringing to the charge of Zacharia.[2256] As a result of her mother’s vow, Maryam grew up with a knowledge of Allah and worship in the temple.

Turning to Allah, the Almighty, and praying to Him in order to bring about certain things that are greatly desired and expected excitedly or in order not to be fearful is a requirement of servanthood. This is because there is no authority other than Him in which one can take refuge; and one can have recourse to no one other than Him in making requests. The servant sometimes makes specific vows when trying fulfill his expectation. While in a state of trying to realize what is wanted, it is necessary to fulfill a vow which is made as a sign of gratitude. For, fulfilling vows is required in both the verses of the Holy Qurʾan and in the ḥadīths. Allah on High, while commanding that vows be fulfilled,[2257] declared that the righteous who drink from the springs gushing from Paradise are those who fulfilled their vows out of fear of the Day of Judgement.[2258] The Noble Messenger emphasized this by saying, “. . . whoever makes a vow that he can fulfill should do so!”[2259]

However, the fact that people in desperate situations make vows to an authority whom they see as a gate of hope and place of refuge appears to allow the transformation of the vow into a means of obtaining certain worldly things the easy way. The Messenger of Allah (saw), who drew attention to this, said, “Do not make vows, for a vow does not have any effect on fate. Rather it is just a means of taking wealth from the miserly.”[2260] Thus he referred to fate, which was one of the fundamental beliefs of Islam, and its relationship to vows. In another ḥadīth he said, “The vow does not bring anything near to a person which Allah has not ordained for him, but (at times) the vow coincides with fate, and in this way something is extracted from the miser, which the miser did not want to be extracted.”[2261] In this respect, by stressing that a vow neither hastens nor delays anything which has been ordained by fate,[2262] the perception of the vow in the mind is clarified.

It is emphasized that vows will not change fate. The expression in the ḥadīths, “it is a means of extracting wealth from the unwilling miser,” also indicates this. Therefore, vows made with worldly demands in mind, such as “If my illness is cured, . . . ,” “If I find what I lost, . . . ,” “If Allah saves me from this misfortune, . . . ,” and “If he give me these blessings, . . . ,” are not welcome. The kind of vow made by people who make demands without fulfilling what is necessary for them and who want to obtain various worldly benefits the easy way is also seen in this light. Certain Companions (ra) also deemed inappropriate this type of vow which caused vows made with an awareness of servanthood to be pushed to the background.[2263]

Masʿud b. ʿAmr from the tribe of Kaʿb went to ʿAbd Allah b. ʿUmar (ra) and said, “My son was busy with ʿUmar b. ʿUbayd Allah in the lands of Fars (Iran). At that time a plague broke out in Basra and many people died. When I learned of this, I made a vow saying, ‘If Allah brings back my son safely, I will walk to the Kaʿba.’ But my son became ill and soon died. What should I do now?” Ibn ʿUmar (ra) listened to the question and replied, “Were you not prohibited from making vows? The Messenger of Allah (saw) said, ‘A vow can neither hasten nor delay fate. It is only a means of extracting wealth from a miser. (Seeing that you made a vow,) fulfill it.’”[2264]

This approach was a reaction to the use of the vow, for various purposes, as a legitimate means of worship more than to opposition to making vows in general. In summary, although Allah (swt) did not make vows obligatory for his servants, a promise they made to their Creator was an obligation that had to be fulfilled. Therefore, a person who makes a vow should not make one concerning something he does not own, concerning an action which he cannot do, or concerning something which is religiously prohibited. As our Master the Prophet (saw) said, “There is no vow except in an act which seeks the pleasure of Allah, the Exalted.”[2265] Vows which are made irresponsibly and which are impossible to carry out either materially or morally do nothing but impose responsibility for them on those who made them. The fact that vows made as a form of thanks with the thought of gaining Allah’s pleasure must definitely be fulfilled means that vows aimed at sin must be abandoned.

[2237] D3314, Abu Daʾud, al-Ayman wa ‘l-nudhur, 22.

[2238] ZE1/80, al-Dhahabi, Taʾrikh al-Islam, I, 80.

[2239] D3314, Abu Daʾud, al-Nudhur, 22.

[2240] D3312, Abu Daʾud, al-Nudhur, 22.

[2241] Al-Baqara, 2:270.

[2242] Al-Hajj, 22:29.

[2243] B2042, al-Bukhari, al-Iʿtikaf, 15.

[2244] D3308, Abu Daʾud, al-Nudhur, 24.

[2245] N2633, al-Nasaʾi, Manasik al-hajj, 7.

[2246] M4245, Muslim, al-Nadhr, 8

[2247] M4253, Muslim, al-Nadhr, 13.

[2248] N3863, al-Nasaʾi, al-Ayman, 41.

[2249] B6696, al-Bukhari, al-Ayman wa ‘l-nudhur, 28.

[2250] MU1019, al-Muwattaʾ, al-Nudhur, 4.

[2251] B6704, al-Bukhari, al-Ayman wa ‘l-nudhur, 31.

[2252] M4247, Muslim, al-Nadhr, 9.

[2253] N3845, al-Nasaʾi, al-Ayman, 32.

[2254] D3303, Abu Daʾud, al-Nudhur, 19.

[2255] T3690, al-Tirmidhi, al-Manaqib, 17.

[2256] Al ʿImran, 3:35-37.

[2257] Al-Hajj, 22:29.

[2258] Al-Insan, 76:5-7.

[2259] IM2128, Ibn Maja, al-Kaffara, 17.

[2260] N3836, al-Nasaʾi, al-Ayman, 26.

[2261] M4243, Muslim, al-Nadhr, 7.

[2262] B6692, al-Bukhari, al-Ayman wa ‘l-nudhur, 26.

[2263] T1538, al-Tirmidhi, al-Nudhur, 11.

[2264] NM7837, al-Hakim, al-Mustadrak, IV, 338.

[2265] D2192, Abu Daʾud, al-Talaq, 7.

DISABILITY AND ACTS OF WORSHIP:

BEING RESPONSIBLE TO THE EXTENT OF ONE’S ABILITY

عَنْ عِمْرَانَ بْنِ حُصَيْنٍ d قَالَ: كَانَتْ بِى بَوَاسِيرُ فَسَأَلْتُ النَّبِيَّ s عَنِ الصَّلاَةِ. فَقَالَ: “صَلِّ قَائِمًا، فَإِنْ لَمْ تَسْتَطِعْ فَقَاعِدًا، فَإِنْ لَمْ تَسْتَطِعْ فَعَلَى جَنْبٍ.”

ʿImran b. Husayn (ra) said,
“I had hemorrhoids and so I asked the Prophet (saw) how I should pray.
He answered, ‘Pray standing up. If you can’t go that, then pray sitting down.
If you can’t do that, then pray lying on your side.’”
(B1117, al-Bukhari, Taqsir al-salat, 19)

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: كَانَ رَسُولُ اللَّهِ s فِى سَفَرٍ فَرَأَى رَجُلاً قَدِ اجْتَمَعَ النَّاسُ عَلَيْهِ، وَقَدْ ظُلِّلَ عَلَيْهِ، فَقَالَ: “مَا لَهُ.” قَالُوا: رَجُلٌ صَائِمٌ. فَقَالَ رَسُولُ اللَّهِ s: “لَيْسَ الْبِرُّ أَنْ تَصُومُوا فِى السَّفَرِ.”

عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: رَخَّصَ رَسُولُ اللَّهِ s لِلْحُبْلَى الَّتِى تَخَافُ عَلَى نَفْسِهَا أَنْ تُفْطِرَ وَلِلْمُرْضِعِ الَّتِى تَخَافُ عَلَى وَلَدِهَا.

عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ s:

“إِنَّ اللَّهَ يُحِبُّ أَنْ تُؤْتَى رُخَصُهُ، كَمَا يَكْرَهُ أَنْ تُؤْتَى مَعْصِيَتُهُ.”

عَنْ أَبِى مُوسَى قَالَ: كَانَ رَسُولُ اللَّهِ s إِذَا بَعَثَ أَحَدًا مِنْ أَصْحَابِهِ فِى بَعْضِ أَمْرِهِ قَالَ: “بَشِّرُوا وَلاَ تُنَفِّرُوا، وَيَسِّرُوا وَلاَ تُعَسِّرُوا.”

Jabir b. ʾAbd Allah (ra) said, “While on a journey the Messenger of Allah (saw) saw a man surrounded by people who were shading him. When he asked, ‘What is wrong with him?’ those around him said, ‘He is fasting.’
The Messenger of Allah (saw) then said, ‘It is not good (meritorious) to fast while on a journey (if it is difficult for you or you suffer harm).’”
(M2612, Muslim, al-Siyam, 92)

Anas b. Malik (ra) said, “The Messenger of Allah (saw) granted a concession to pregnant women who fear for themselves, allowing them not to fast, and to nursing mothers who fear for their infants.”
(IM1668, Ibn Maja, al-Siyam, 12)

According to Ibn ʿUmar (ra), the Messenger of Allah (saw) said,
“Just as Allah is not pleased with the violation of His prohibitions, he is pleased with the application of dispensations (that he recognizes).”
(HM5866, Ibn Hanbal, II, 108)

Abu Musa (ra) said, “The Messenger of Allah (saw) used to say when he sent one of his Companions to do something, ‘Give good news and do not make people disgusted. Make things easy and do not make them difficult.’”
(M4525, Muslim, al-Jihad wa ‘l-siyar, 6)

One day Allah’s Messenger (saw) summoned Zayd b. Thabit (ra), who was one of the scribes who recorded the revelations, in order to have him write down verses of the Holy Qurʾan which were revealed to him. When he heard the summons, he went to the Prophet (saw) with a shoulder blade in his hand on which he would record the verses. The Messenger of Allah (saw) was going to have him write down the 95th verse of the sūra of al-Nisaʾ. The Prophet (saw) dictated to him, “Those believers who sit and those who engage in jihād for the sake of Allah are not equal.” While he did so, the blind Companion ʿAbd Allah b. Umm Maktum (ra) appeared. He listened to the words of Allah’s Messenger (saw) and a deep sadness fell over him. These words which poured from his tongue were enough to express his sorrow and despair; and he said, “O Messenger of Allah! By Allah! If I had the strength, I would definitely participate in jihād.” Following these faith-filled words of Ibn Umm Maktum, the weight of revelation again came upon the Prophet. And Allah on High, who would never burden his servant with something he could not bear, revealed to his Messenger the words, “except those who are disabled.”[2266]

Allah (swt), who created man, is the One who knows him best and therefore knows best his limitations.[2267] In His justice, he, as He is capable of everything, would not give his servant a task which he did not have the ability to carry out. This was because He is the Compassionate and the Merciful. The Almighty Creator, who is caring and kind to man every moment of his life,[2268] gave His servants certain responsibilities and he certainly knows best the abilities with which He has equipped them.[2269] Consequently He would never burden them with responsibilities they could not fulfill.[2270] While those who are mentally handicapped are completely exempt from responsibilities, Allah (swt) stated with the verse, “No blame will be attached to the blind, the lame, and the sick,”[2271] that as a result of long-term handicaps, such as physical disability, or short-term handicaps, such as an illness, one would not be considered a sinner if he could not fulfill certain religious requirements. This is because He wishes ease for His servants and does not want them to face difficulties.[2272] He responds favorably to his servants who pray, saying, “Lord do not burden us with more than we have strength to bear.”[2273]

Because illness weakens a person, Islam accepts it as a reason not to perform religious duties. It also provides certain dispensations so that the ill can fulfill acts of worship. Our Prophet was definitely concerned with the state of those who had health problems. He did not allow people to cause difficulties for themselves to the extent that they endangered their life by not thinking of their health in order to carry out acts of worship. Indeed, the Messenger of Allah (saw) said that for someone who had a wound it sufficed to just wipe over it while washing the rest of the body.[2274] The Prophet (saw) showed the way to those who came to him and informed him that they were ill and asked how they should perform acts of worship in that state. He did not want them to harm themselves nor did he want to hamper their acts of worship. When ʿImran b. Husayn (ra), who suffered from hemorrhoids, asked him how to perform the ritual prayer, he said, “Pray standing up. If you can’t go that, then pray sitting down. If you can’t do that, then pray lying on your side.”[2275] By granting himself leave when he was ill, he set an example for people. Thus, when he fell from a horse and injured his right side, he served as imām (prayer leader) while sitting.[2276] When he came down with his fatal illness, he performed most prayers while sitting.[2277] He also made his Companions (ra) lead the prayer while sitting.[2278] Furthermore, he reminded the imāms that there could be ill, old, or frail people among the congregation and instructed them not to conduct a long prayer service.[2279]

Comfortable solutions were also offered for doing the wudu’ while ill and for fasting, just as they were for ritual prayer. As the Noble Qurʾan states, “So any one of you who sees in that month should fast, and anyone who is ill or on a journey should make up for the lost days by fasting on other days later. Allah wants ease for you, not hardship.”[2280] Thus, if one is ill and cannot perform the fast during Ramadan, he can perform it later. For one who has no chance to recover, he can compensate for the fast by giving fidya (alms given in lieu of fasting).[2281]

Fulfilling the act of the Hajj, which in Islam requires being physically healthy, is also made easy for those who have legitimate excuses. The Prophet (saw) told Umm Salama (ra), for whom the Hajj was difficult because of its discomfort, that she could follow behind people and do the circumambulation on saddle back.[2282] He also told a woman whose father was incapable of performing the required Hajj because of old age that she could do it on his behalf.[2283]

In addition, the Holy Qurʾan states, “Complete the Hajj, major and minor, for the sake of Allah. If you are prevented [from doing so], then [send] whatever offering for sacrifice you can afford, and do not shave your heads until the offering has reached the place of sacrifice. If any one of you is ill, or has an ailment of the scalp, he should compensate by fasting or feeding the poor, or offering sacrifice.”[2284] Thus we are told that those who cannot fulfill certain tasks of the Hajj because of discomfort can compensate for their shortcomings by fasting, offering ṣadaqa, or performing a sacrifice.

When the Prophet (saw) and his Companions (ra) came to the place called Sarif, about six miles from Mecca, while making the Hajj from Medina, ʿAʾisha (ra) was in her period and began to cry, thinking that she would not be able to fulfill the duty of the Hajj. The Messenger of Allah, who saw her in this state, consoled her, saying that a dispensation had been granted by Allah (swt) so that she need not do the circumambulation of the Kaʿba, but only the other practices of the pilgrims.[2285] Islam took into account the unique circumstances of women in acts of worship. According to the practices of the female Companions and the statements of Aʾisha (ra), the mother of the believers, women who were menstruating did not have to fulfill the obligations of the ritual prayer and fasting. The fasting that was not done during this time had to be made up later, but the prayers that were not done did not need to be made up later.[2286] Women who were in bed after childbirth were treated the same way.[2287] Out of concern for the health of the mother and child, a dispensation was also given to pregnant and nursing women so that they did not have keep the fast.[2288] They were also allowed to fast later to compensate for the fasting that they missed. These kinds of dispensations related to the special circumstances of women were put into practice based on the religions principle of “ease in the faith,” in accordance with the instructions of the Prophet.

Fatima, the daughter of Abu Hubaysh (ra), went to the Prophet (saw), told him that she had persistent bleeding, and asked how she should perform acts of worship. The Messenger showed her the way by saying, “Do not pray until you cease menstruating. Then wash and begin praying.”[2289] Persistent bleeding, which in Islamic jurisprudence is called istiḥāḍa, is an uncomfortable state to which women are subject and is different from their regular periods. The Prophet (saw), saying that this was the bleeding of a vein,[2290] stated that a person suffering from this should wash thoroughly at each prayer time and then fulfill all the acts of worship, such as prayer and fasting, like a healthy person.[2291] A woman whose bleeding did not stop, although her normal period had passed, should perform the ghusl (bathe) at the end of her period.[2292] A woman who had pardonable bleeding was also allowed to be with her spouse.[2293] A woman in such a state could also read the Holy Qurʾan, enter a mosque, and do the circumambulation.[2294] The same ruling applied for the duration of certain conditions which prevented performing the wudu’, such as a persistent bleeding nose and incontinence

In addition to such conditions as physical disability, illness, travel, and age, excuses arising from various external factors are also taken into account with respect to performing acts of worship. In situations in which there were such things as unfavorable natural conditions, fear of hostile forces, the danger of wild animals, and fear of captivity, ease, that is, dispensations, were also given to believers. It is possible to find examples of this in the life of Allah’s Messenger. For instance, the Prophet (saw) and his Companions (ra) were once passing through a narrow valley while on a journey. Because of the mud caused by heavy rainfall, every place had turned into a swamp. No one could dismount from his riding animal. Just then it was prayer time. When the muazzin made the call to prayer, the Messenger of Allah (saw) rode to the front of the group and led them in prayer without dismounting. It is noteworthy that he leaned over more than bowing while praying.[2295] In this way the Prophet (saw) took into consideration weather conditions and acted accordingly. Once he announced to the Companions (ra) that they might not be able to participate in the morning congregational prayer if it was extremely cold.[2296] While on campaign, if the weather was rainy, cold, or windy, he ordered his Companions (ra) not to come to the place of congregational prayer but to pray where they were.[2297] In addition, the Prophet (saw) once sent some of his Companions (ra) on a small military expedition and when they returned they went to him and complained that they had suffered from the extreme cold. Thereupon he informed them that they could simply wipe their turbans and light boots (which would suffice for the wudu’).[2298] One day when it was exceedingly hot, he wanted the muazzin, who was preparing to recite the zuhr prayer, to postpone it and wait until it was cool, and said, “When the heat is intense, leave the prayer until it is cool.”[2299]

In Islam, although there may be important means to ease one’s difficulties, no matter what they are, when it comes to acts of worship, before one can take advantage of these means he must consult his conscience and ask the extent to which the excuse affects him and do some soul searching. This is because only he can fully appreciate the status of his excuse. If he will not experience serious consequences, such as a threat to life or an ill effect on his health, it is important that he perform acts of worship as much as possible according to normal conditions and not abuse the dispensations which have been granted. This attitude is an expression of a sincere stance before the Almighty Creator, who encompasses all knowledge and everything that is hidden and in the open.[2300] This is because a Muslim who attains an awareness of servanthood fulfills all of his duties toward his Lord and desires to earn His favor in the best way according to his ability. Thus, when Ibn Umm Maktum (ra) wanted permission from the Prophet (saw) to do the ritual prayer at home because he was blind, his home was far from the mosque, and he could find no one to take him to the mosque, the Messenger of Allah (saw) asked, “Can you hear the call to prayer.” When he said, “Yes,” the Prophet (saw) said he would not give him a dispensation not to join the congregation.[2301]

Islam is a religion of ease. Thanks to this feature, a sermon can be given at anytime and anywhere. While people are obligated to fulfill certain acts of worship, the realities of life are not ignored and the function of the faith is protected by providing an alternative approach to fulfilling each act of worship. For instance, if no water is available, one can do the ritual purification with sand, soil, or dust before praying.[2302] When it is difficult to wash one’s feet, such as when wearing boots in cold weather, one can wipe over the boots with one’s hand, and if a bandage covers a place to be washed, one can wipe over the bandage with one’s hand.[2303] There are also dispensations for other religious requirements which have to be done under difficult circumstances. Allah’s Messenger (saw) said, “Just as Allah is not pleased with the violation of His prohibitions, He is pleased with the application of dispensations (that He recognizes).”[2304] Special rules have been established for use when required. For example, if one were about to die of hunger, and he had no choice, he could eat as much pork, which was religiously proscribed, as necessary in order to survive.[2305]

ʿAʾisha (ra), the beloved wife of the Prophet (saw) said, “When the Messenger of Allah (saw) had to choose between two things, he would choose the easier.”[2306] Allah’s Messenger, who, in order to avoid making life difficult, took the route of ease as long as there was no religious objection, was thus known to avoid ordering his community to do certain things which would be difficult for them, such as brushing their teeth before every ritual prayer[2307] and performing the wudu’ for every ritual prayer.[2308] One day the Messenger of Allah (saw) postponed the ‘isha’ prayer until the night was well advanced and said to his Companions (ra), “Were it not for the weakness of the weak and for the sickness of the sick, I would delay this prayer until half the night had passed.”[2309]

In addition, the Prophet (saw) drew attention to peoples from the past[2310] who had become accustomed to doing certain things which had not been ordained by Allah (swt) and eventually these things became obligatory, that is, these peoples began to treat them as religious requirements and thus created difficulties for themselves.[2311] He was concerned that his community might fall into the same error. Therefore he deliberately gave up certain acts of worship, such as the forenoon prayer, for which people had acquired a taste but was not compulsory.[2312] And he gave the following advice to the Companions (ra) who wanted to perform the tahajjud prayer as he did, “Do as many good deeds (acts of worship) as you can, for Allah does not become tired (of giving reward) although you become tired. And the most beloved of deeds to Allah are those which are continuous, even if they are few.”[2313] Whenever the Prophet of Mercy sent a Companion on a mission he gave him advice, saying, “Give good news and do not make people disgusted. Make things easy and do not make them difficult.”[2314] And he gave the following warning to all ages: “Religion is very easy. Whoever overburdens himself in his religion will not be able to continue in that way. So you should not be extremists, but try to be near to perfection and receive the good tidings that you will be rewarded.”[2315]

[2266] B4592, al-Bukhari, al-Tafsir, (al-Nisaʾ) 18; M4911, Muslim, al-Imara, 141.

[2267] Al-Mulk, 67:13-14.

[2268] Al-Baqara, 2:143.

[2269] Al-Mulk, 67:14.

[2270] Al-Baqara, 2:286.

[2271] Al-Nur, 24:61.

[2272] Al-Baqara, 2:185.

[2273] Al-Baqara, 2:286.

[2274] D336, Abu Daʾud, al-Tahara, 125.

[2275] B1117, al-Bukhari, Taqsir al-salat, 19.

[2276] M921, Muslim, al-Salat, 77.

[2277] B590, al-Bukhari, Mawaqit al-salat, 33.

[2278] M926, Muslim, al-Salat, 82.

[2279] B702, al-Bukhari, al-Adhan, 61.

[2280] Al-Baqara, 2:185.

[2281] Al-Baqara, 2:184.

[2282] M3078, Muslim, al-Hajj, 258.

[2283] B1513, al-Bukhari, al-Hajj, 1.

[2284] Al-Baqara, 2:196.

[2285] B294, al-Bukhari, al-Hayd, 1; M2918, Muslim, al-Hajj, 119.

[2286] B321, al-Bukhari, al-Hayd, 24; M763, Muslim, al-Hayd, 69.

[2287] D312, Abu Daʾud, al-Tahara, 119.

[2288] IM1668, Ibn Maja, al-Siyam, 12.

[2289] B325, al-Bukhari, al-Hayd, 24; M753, Muslim, al-Hayd, 62.

[2290] M753, Muslim, al-Hayd, 62.

[2291] D297, Abu Daʾud, al-Tahara, 112; T126, al-Tirmidhi, al-Tahara, 94.

[2292] B228, al-Bukhari, al-Wuduʾ, 63.

[2293] DM839, al-Darimi, al-Tahara, 84; BS1599, al-Bayhaqi, al-Sunan al-kubra, I/436.

[2294] TDV, “İlmihali,” I, 215.

[2295] HM17716, Ibn Hanbal, IV, 174.

[2296] HM18099, Ibn Hanbal, IV, 219.

[2297] B632, al-Bukhari, al-Adhan, 18; M1601, Muslim, al-Musafirin, 23.

[2298] D146, Abu Daʾud, al-Tahara, 57; HM22742, Ibn Hanbal, V, 278.

[2299] B539, al-Bukhari, Mawaqit al-salat, 10; M1400, Muslim, al-Masajid, 184.

[2300] Ibrahim, 14:38.

[2301] D552, Abu Daʾud, al-Salat, 46; M1486, Muslim, al-Masajid, 255.

[2302] Al-Maʾida, 5:6.

[2303] D146, Abu Daʾud, al-Tahara, 57; IM657, Ibn Maja, al-Tahara, 134; MA617, ʿAbd al-Razzaq, al-Musannaf, I, 160.

[2304] HM5866, Ibn Hanbal, II, 108.

[2305] Al-Baqara, 2:173; al-Anʿam, 6:145.

[2306] B6786, al-Bukhari, al-Hudud, 10.

[2307] M589, Muslim, al-Tahara, 42.

[2308] HM7504, Ibn Hanbal, II, 259.

[2309] D422, Abu Daʾud, al-Salat, 7; HM11028, Ibn Hanbal, III, 5.

[2310] Al-Hadid, 57:27.

[2311] D4904, Abu Daʾud, al-Adab, 44.

[2312] B1128, al-Bukhari, al-Tahajjud, 5; M1662, Muslim, al-Musafirin, 77.

[2313] M1827, Muslim, al-Musafirin, 215; N763, al-Nasaʾi, al-Qibla, 13.

[2314] M4525, Muslim, al-Jihad wa ‘l-siyar, 6.

[2315] B39, al-Bukhari, al-Iman, 29.

WORSHIPING WHILE TRAVELLING:

DISPENSATIONS FOR THE TRAVELLER

عَنْ خُزَيْمَةَ بْنِ ثَابِتٍ عَنِ النَّبِيِّ s قَالَ: “الْمَسْحُ عَلَى الْخُفَّيْنِ لِلْمُسَافِرِ ثَلاَثَةُ أَيَّامٍ وَلِلْمُقِيمِ يَوْمٌ وَلَيْلَةٌ.”

According to Khuzayma b. Thabit (ra), the Prophet (saw) said,
“The time limit for wiping one’s hand over the boots (as a symbolic wudu’) for a traveller is three days (and three nights) and for a resident it is
one day and one night.”
(D157, Abu Daʾud, al-Tahara, 60)

عَنِ ابْنِ عَبَّاسٍ قَالَ: كَانَ رَسُولُ اللَّهِ s يَجْمَعُ بَيْنَ صَلاَةِ الظُّهْرِ وَالْعَصْرِ إِذَا كَانَ عَلَى ظَهْرِ سَيْرٍ، وَيَجْمَعُ بَيْنَ الْمَغْرِبِ وَالْعِشَاءِ.

عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ: كَانَ النَّبِيُّ s إِذَا ارْتَحَلَ قَبْلَ أَنْ تَزِيغَ الشَّمْسُ أَخَّرَ الظُّهْرَ إِلَى وَقْتِ الْعَصْرِ، ثُمَّ يَجْمَعُ بَيْنَهُمَا، وَإِذَا زَاغَتْ صَلَّى الظُّهْرَ ثُمَّ رَكِبَ.

عَنِ ابْنِ عَبَّاسٍ: أَنَّ رَسُولَ اللَّهِ s خَرَجَ مِنْ مَكَّةَ إِلَى الْمَدِينَةِ لاَ يَخَافُ إِلاَّ رَبَّ الْعَالَمِينَ يُصَلِّى رَكْعَتَيْنِ.

عَنْ حَمْزَةَ ﴿بْنِ عَمْرٍو﴾ قَالَ: سَأَلْتُ رَسُولَ اللَّهِ s عَنِ الصَّوْمِ فِي السَّفَرِ قَالَ: “إِنْ شِئْتَ أن تَصُومَ فَصُمْ وَإِنْ شِئْتَ أن تُفْطِرَ فَأَفْطِرْ.”

Ibn ʿAbbas (ra) said, “While travelling, the Messenger of Allah (saw) used to combine the forenoon and afternoon prayers (he would do them back to back at the same time), and in like manner he used to combine the evening and night prayers.”
(B1107, al-Bukhari, Taqsir al-salat, 13)

Anas b. Malik (ra) said,
“Whenever the Prophet (saw) began a journey before noon, he would delay the zuhr prayer until the time for the ‘asr prayer; and then he would do them together. Whenever the sun began to decline before he began a journey, he would do the zuhr prayer and then set out.”
(B1111, al-Bukhari, Taqsir al-salat, 15)

According to Ibn ʿAbbas (ra), the Messenger of Allah (saw) set out from Mecca to Medina fearing nothing but the Lord of the Worlds and praying two rakʿas (prayer cycles for his ritual prayers).
(N1436, al-Nasaʾi, Taqsir al-salat, 1)

Hamza (b. ʿAmr) (ra) said,
“I asked the Messenger of Allah (saw) about fasting while travelling. He said, ‘If you wish to fast then fast, and if you wish not to fast then do not fast.’”
(N2298, al-Nasaʾi, al-Siyam, 56)

When the Messenger of Allah (saw) and thousands of Companions (ra) set out to conquer Mecca, it was Ramadan in the eighth year of the Hijra and they were fasting. As they approached Mecca, they reached a place called Kuraʿa al-Ghamim where they performed the zuhr prayer. The Prophet (saw) realized that it would rather difficult for his Companions (ra) to fast because they were tired and exhausted. He asked for a cup of water from one of his friends and drank it in front of everyone. Some of those who saw the Messenger of Allah (saw) break his fast immediately did the same, but the others did not follow and continued to fast. Thereupon Allah’s Messenger (saw) declared that he was not pleased with those who continued to fast, saying, “They are disobedient.”[2316]

Travelling is a burden unto itself. Almost every journey has its own risks, hardships, and difficulties. Being far from one’s spouse, job, and home is mentally and physically tiring. Our Master the Prophet (saw), in fact, described the hardships of travel by saying, “Travel is a kind of torture, for it disrupts one’s sleep, eating, and drinking.”[2317] Thus, a person who is travelling has a desire to return safely to his home, country, and family as soon as possible.

In the Noble Qurʾan, it is pointed out that such things as war and illness can be problematic for travelling, and under these conditions it mentions special provisions. A dispensation is made for performing ritual pray while travelling just as one is made for performing prayer during wartime. As the relevant verse states, “When you [believers] are travelling in the land (on campaign), you will not be blamed for shortening your prayers, if you fear the disbelievers may harm you.”[2318] Although this verse indicates that prayers may be shortened when one sets out on a military campaign, it is understood from the practice of our Master the Prophet (saw) that this verse also applied to shortening prayers during other kinds of travel. Thus specific dispensations were given for both prayers which one feared to perform because of war and those which would be performed while travelling. The verse, “If any of you is sick or on a journey, or has just relieved himself, or had intimate contact with a woman, and can find no water, then take some clean sand and wipe your face and hands with it,”[2319] indicates that those who are travelling can perform their prayers by resorting to sand or earth to perform a ritual wudu’ when they cannot find water. In like manner, the verse, “Fast for a specific number of days, but if one of you is ill, or on a journey, then on other days later. For those who can fast only with extreme difficulty, there is a way to compensate—feed a needy person,”[2320] declares that there is a special dispensation for the ill and travellers with respect to fasting. Allah on High, who always wants ease and not difficulty for his servants,[2321] has thus provided dispensations to his servants in times of hardship.

When we look at the journeys of the Messenger of Allah (saw), it appears that before his mission he travelled for trade; and that afterwards he travelled to carry out the Hijra, jihād, and to do the major and minor pilgrimages, that he applied certain rules to make it easier to perform acts of worship while travelling because of the hardships experienced, and that he taught them to his Companions (ra). One of these rules allowed wiping one’s hand over boots as part of the wudu’. These boots were a kind of shoe made of light soft leather. They covered the feet and heels. In this regard, the Prophet (saw) said, “The time limit for wiping one’s hand over the boots (mash, as a symbolic wudu’) for a traveller is three days (and three nights) and for a resident it is one day and one night.”[2322] One day Shurayh b. Hani, a theologian from among the Successors, went to ʿAʾisha (ra) and asked her about wiping the boots while travelling. She replied, “Go to ʿAli b. Abi Talib and ask him because he used to go out on campaign with the Messenger of Allah.” Shurayh then went to ʿAli (ra) and asked him how the wiping should be done. ʿAli explained to him that a traveller could wipe for three days and nights while a resident could do it for one day and night.[2323] The Companion Khuzayma b. Thabit (ra) also said, “The Messenger of Allah (saw) said, ‘Wipe your boots for three days (when travelling).’ If he had wanted to do so for a longer period, he would have extended it.”[2324] This was another indication that the Messenger of Allah (saw) always exhibited behavior aimed at relieving hardships, especially while on a journey.

One of the important dispensations that the Prophet (saw) taught his Companions (ra) while on the road was that ritual prayers could be shortened or combined. In the ninth year of the Hijra, an army of 40,000 men was assembled in Damascus to attack the Muslims. Allah’s Messenger (saw) learned that this army was preparing to march and declared a general mobilization. The army that he had gathered set out toward Tabuk. Their objective was far away and the weather was hot and dry. Travel was difficult.[2325] Even the Noble Qurʾan described this journey as sāʿat al-ʿusra (the difficult time).[2326] The Noble Messenger rested and, when it was time to move on, it was not yet time for the zuhr prayer, so he postponed it until the time of the ‘asr prayer and did the two together. Although he was going to depart after the zuhr prayer, he decided to do the ‘asr prayer in advance and so combined them. Then he resumed his journey. When he was going to travel before evening, he would postpone the maghrib prayer and he would combine the maghrib and ‘isha’ prayers. If he travelled after the evening, he would do the ‘isha’ prayer in advance and do the ‘isha’ prayer with the maghrib prayer.[2327]

Our Master the Prophet (saw) introduced the practice of consolidation by combining the zuhr and ‘asr prayers and the maghrib and ‘isha’ prayers.[2328] When it was necessary to get to his destination quickly,[2329] even when there was nothing to make him hurry, such as the enemy’s pursuit or fear of the enemy, he would combing the zuhr and ‘asr prayers and the maghrib and ‘isha’ prayers.[2330] In fact, the Companions, such as ʿAbd Allah b. ʿUmar (ra), who witnessed him do this, used to do the same thing.[2331] Anas b. Malik (ra) described how our Master the Prophet (saw) combined prayers as follows: “Whenever the Prophet (saw) began a journey before noon, he would delay the zuhr prayer until the time for the ‘asr prayer; and then he would do them together. Whenever the sun began to decline before he began a journey, he would do the zuhr prayer and then set out.”[2332]

Our beloved Prophet was always in favor of doing things in moderation. Without neglecting acts of worship, he defined their place in the flow of daily life. When Saʿid b. Jubayr asked Ibn ʿAbbas (ra) why the Prophet (saw) combined the prayers during the Tabuk campaign, he received the answer, “Because he did not want to make difficulties for his community.”[2333] It is clear therefore that Allah’s Messenger (saw) combined prayers in order to save his Companions, who were travelling, from hardships they could encounter and to make travelling easier for them.

Another dispensation which the Prophet (saw) himself took advantage of and which he showed to his Companions (ra) was that of shortening the ritual prayer. As is understood from a ḥadīth reported from ʿAʾisha (ra), “When Allah made ritual prayer obligatory, two rakʿas (prayer cycles) were required for each whether travelling or at home. Later the prayers while on a journey were left as they were but they were increased for those staying at home,”[2334] Allah (swt) took into consideration the hardships of travel and made it easier by not increasing the number of rakʿas. According to Ibn ʿAbbas (ra), the Messenger of Allah (saw) set out from Mecca to Medina fearing nothing but the Lord of the Worlds and praying two rakʿas.[2335] He said that this shortening of the prayers was a kindness that Allah had shown to the believers. Yaʿla b. Umayya said to ʿUmar b. al-Khattab (ra), “Allah said, ‘When you [believers] are travelling in the land, you will not be blamed for shortening your prayers, if you fear the disbelievers may harm you,’[2336] but now people are safe. (Therefore why are we doing shortened prayers while travelling?)” ʿUmar (ra) replied, “What surprised you had also previously surprised me, so I asked the Messenger of Allah (saw) about it. He said, ‘This is charity for you from Allah. Accept Allah’s charity.’”[2337]

When ʿAbd Allah b. ʿUmar (ra) was asked the same question, he answered, “The Messenger of Allah (saw) had come to us when we had gone astray. He taught us everything. Included in his teachings was that we could do prayers of two rakʿas while travelling.”[2338] Indeed, the Prophet (saw), who remained eighteen nights in Mecca after its conquest, led prayers of two rakʿas (and then turned to the congregation) and said, “O Meccans! Do prayers of four rakʿas each. We, people from Medina, have been travelling.”[2339] By this practice, the Messenger of Allah (saw) also taught his Companions (ra) that those who remained at home (that is, who had not been travelling) would have to complete their prayers after those who had been travelling did theirs.

Hafs b. ʿAsim, the grandson of ʿUmar (ra), stated the following: “We were with (my Uncle ‘Abd Allah) Ibn ʿUmar (ra) on a journey and he led us in prayer. When we finished and got up to leave, Ibn ʿUmar (ra) turned and saw that some of the congregation continued to pray. He asked, ‘What are they doing?’ I said, ‘They are praising Allah (that is, praying according to the usual Sunna).’ Then he said, ‘If I wanted to praise Allah (while travelling), I would have completed my prayer. O son of my brother! I accompanied the Messenger of Allah (saw) and he never prayed more than two rakʿas when he was travelling, until Allah took his soul. Then I accompanied Abu Bakr, ʿUmar, and ʿUthman and they never prayed more than two rakʿas (when travelling). They followed this practice until they died.’”[2340] Furthermore there are reports in the ḥadīths that while travelling, the Prophet (saw) would pray while on his camel and it would turn whichever direction it wished.[2341] We understand from this that the Messenger of Allah (saw) paused on his journeys for the required prayers, but for voluntary prayers he prayed while on his mount. This is confirmed by Jabir b. ʿAbd Allah (ra) who said that when our Prophet wanted to do an obligatory prayer, he dismounted and faced the Qibla.[2342] Allah’s Messenger (saw) stated, based on the same principles, that a traveller did not have to attend Friday prayer.[2343] However, depending on the importance of the journey, he did not want the call to prayer, the iqāma (the second call to prayer given in the mosque before the prescribed prayer), and the Friday assembly for prayer to be ignored. He said, in fact, “When you are travelling, recite the call to prayer and perform the iqāma, and let the oldest of you lead the prayer.”[2344]

Some of the travels of the Messenger of Allah (saw) occurred during Ramadan. The verse, “Fast for a specific number of days, but if one of you is ill, or on a journey, then on other days later. For those who can fast only with extreme difficulty, there is a way to compensate—feed a needy person,”[2345] indicates that travellers and the ill might not have to keep the fast. When the Prophet (saw) was travelling during Ramadan, sometimes he fasted and sometimes he did not.[2346] One day Hamza b. ʿAmr al-Aslami (ra) went to him and told him that it would be difficult for him to keep the fast while travelling.[2347] Allah’s Messenger (saw) said, “If you wish to fast then fast, and if you wish not to fast then do not fast.”[2348] According to another ḥadīth, he said, “Not to fast while travelling is a dispensation from Allah. Whoever accepts it has done well. Whoever wishes to fast has committed no sin.”[2349] The Companions (ra), who knew the behavior of Allah’s Messenger (saw) very well, performed the act of worship of the fast according to their personal circumstances. They kept the fast when circumstances and health permitted. If not, they postposed the fast until later. Indeed, Abu Saʿid al-Khudri (ra) said, “We were travelling in Ramadan and among us were some who were fasting and some who were not. Those who were fasting did not criticize those who were not, and those who were not fasting did not criticize those who were.”[2350]

In addition, although the Prophet (saw), who encouraged believers to perform acts of worship, knew that his Companions (ra) were eager to do so, he ordered them to follow the easy way if travelling made worshipping difficult. In fact, he once became agitated on a journey because one of the Companions (ra) was fasting and said, “It is not good to fast while travelling.”[2351] Our Master the Prophet (saw) also gave advice concerning the difficult journey of the Hajj. The Messenger of Allah (saw) gave advice on the etiquette of travel to women in particular because of concerns about security on the route and the many normal difficulties of performing the Hajj as an act of worship. The Prophet (saw) said, “It is not permissible for a man to be alone with a woman (whom he does not know), and no woman should travel except with a maḥram (one who is within the forbidden degrees of relationship for marriage).” Then a man got up and said, “O Messenger of Allah! I have enlisted in the army for such-and-such campaign and my wife has set out on the Hajj. (What should I do?)” Our Prophet responded, “Go, and perform the Hajj with your wife.”[2352] This was because the Hajj was difficult enough in itself and women could be subjected to various hardships specific to them and not just those of intense crowds and the rigors associated with the holy lands. Thus, requiring women to make the Hajj with a maḥram was a measure intended to make sure that she made the Hajj in greater security and ease. Indeed, in his last Hajj, ʿUmar (ra), who knew very well the practices of the Messenger of Allah (saw), allowed the wives of the Prophet (saw) to participate and sent ʿUthman b. ʿAffan and ʿAbd al-Rahman b. ʿAwf (ra) to accompany them.[2353] This shows that the advice of our Master the Prophet (saw) related to the etiquette of women going on the Hajj had the intention of providing a trustworthy person to accompany and assist them.

The Prophet (saw) said, “If the people knew what I know about travelling alone, then nobody would travel alone at night.”[2354] It appears from this that he also recommended that men not travel alone. It is understood that here the issue was related to security on the road and the general conditions of the time and that if there was security of life, property, and chastity there would be no objection to a woman travelling without a maḥram or man travelling alone. In fact our Master the Prophet (saw) said in a ḥadīth, “This religion (Islam) will be completed (that is, it will spread) until a rider (traveller) goes (alone) from Sanʿaʾ (the capital of Yemen) to Hadramawt (in South Arabia) fearing no one except Allah and the wolf.”[2355] There are other ḥadīths which support, that is, have the same sense of, this statement, saying that the day will come when a woman would be able to set out on the road from the city of al-Hira and travel to the Kaʿba alone.[2356]

It also appears from certain ḥadīths in our sources that people had a choice whether or not to apply the dispensations which were related to travel. ʿAʾisha (ra) described the journey that she made with our Master the Prophet (saw) in order to perform the ʿUmra as follows: “When we arrived in Mecca, I said, ‘May my mother and father be a ransom for you O Messenger of Allah! You shortened your prayers (to two rakʿas each), but I did the complete prayers (of four rakʿas each). And you broke the fast, but I fasted.’ The Prophet (saw) responded, ‘You did well.’ And he did not criticize what I had done.”[2357] The Companion Abu Saʿid al-Khudri (ra), who was a jurist, reported a similar ḥadīth: “Two men set out on a journey. The time for prayer arrived and they had no water. They performed the tayammum with clean earth and prayed. Later they found water within the time of the prayer. One of them repeated the prayer and wudu’ but the other did not. Then they went to the Messenger of Allah (saw) and related the matter to him. He said to the one who did not repeat it, ‘You followed the Sunna and your (first) prayer was enough for you.’ He said to the one who performed the wudu’ and repeated it, ‘For you there is the double reward.’”[2358]

When the Messenger of Allah (saw) returned from a journey, he would thank Allah (swt) by performing a prayer of two rakʿas. When he returned from a journey in the forenoon, he would enter the mosque and offer two rakʿas before sitting.[2359] Indeed, Jabir b. ʿAbd Allah (ra) said, “I was on a journey with the Prophet (saw) and when we reached Medina, he said to me, ‘Enter the mosque and perform a prayer of two rakʿas.’”[2360] Thus our Master taught his Companions (ra) the excellent meritorious act of thanking Allah when they arrived safely at home after being relieved of the hardships of travel.

Islam is a religion which places great importance on the relationship between Allah (swt) and His servant. Both the dispensations and ease which were granted in light of the hardships and difficulties of travel and the shortening or combining of prayers in the face of adversity were expressions of Allah’s love for His servants and His desire for their spiritual tranquility. The following ḥadīth reported by the Companion and jurist Ibn ʿAbbas (ra) expresses the mercy and kindness shown to believers in the most excellent fashion: “Allah made ritual prayer obligatory as stated by your Prophet. Four rakʿas were required in time of peace (while in residence), two while travelling, and one in time of fear.”[2361] By facilitating acts of worship in difficult times, such as during travel, illness, or war, Allah (swt) ensured, on the one hand, that people would continue these acts and, on the other hand, He comforted their hearts by ensuring that their desire to perform these acts would not be interrupted.

A requirement of the universalism of Islam was to establish rules that everyone could embrace by taking into account the conditions of time and place. Even though today one can travel in great comfort and ease, there are still journeys that are impossible or are made under difficult circumstances because of problems of climate or geography. Nevertheless, it is a fact that the rationale and wisdom of using the dispensations in travel are that the journey would be more troublesome without them. Anyone who intends to travel a certain distance has the right to take advantage of these dispensations. As was seen in the practice of our Master the Prophet (saw) himself, various dispensations were granted to travellers in many respects, such as reducing the required number of rakʿas from four to two, performing two different ritual prayers at the same time, performing voluntary prayers while on a riding animal, resorting to tayammam when no water was available, the ability to forego congregational prayer, extending the period during which one could wipe one’s hands over one’s boots to three days, and, in case of some incident, postponing the fast of Ramadan to another time. One wishes that these dispensations could be applied not only to travel but also being in residence. However, it must not be forgotten that these dispensations “are a kindness from Allah.”

[2316] M2610, Muslim, al-Siyam, 90; N2265, al-Nasaʾi, al-Siyam 49.

[2317] B3001, al-Bukhari, al-Jihad, 127; B1804, al-Bukhari, al-ʿUmra, 19.

[2318] Al-Nisaʾ, 4:101.

[2319] Al-Maʾida, 5:6.

[2320] Al-Baqara, 2:184.

[2321] Al-Baqara, 2:185.

[2322] D157, Abu Daʾud, al-Tahara, 60.

[2323] M639, Muslim, al-Tahara, 85.

[2324] HM22201, Ibn Hanbal V, 214; D157, Abu Daʾud, al-Tahara, 60.

[2325] IF8/111, Ibn Hajar, Fath al-bari, VIII, 111; BH3/99, al-Halabi, al-Sira al-halabiyya, III, 99.

[2326] Al-Tawba, 9:117.

[2327] T553, al-Tirmidhi, al-Jumʿa, 42.

[2328] B1107, al-Bukhari, Taqsir al-salat, 13.

[2329] N595, al-Nasaʾi, al-Mawaqit, 45.

[2330] IM1069, Ibn Maja, Iqama, 74.

[2331] B1091, al-Bukhari, Taqsir al-salat, 6.

[2332] B1111, al-Bukhari, Taqsir al-salat, 15.

[2333] M1630, Muslim, al-Musafirin, 51.

[2334] B350, al-Bukhari, al-Salat, 1.

[2335] N1436, al-Nasaʾi, Taqsir al-salat, 1.

[2336] Al-Nisaʾ, 4:101.

[2337] M1573, Muslim, al-Musafirin, 4

[2338] N458, al-Nasaʾi, al-Salat, 3.

[2339] D1229, Abu Daʾud, al-Safar, 10.

[2340] IM1071, Ibn Maja, Iqama, 75.

[2341] B1000, al-Bukhari, al-Witr, 6.

[2342] B1099, al-Bukhari, Taqsir al-salat, 9.

[2343] BS5732, al-Bayhaqi, al-Sunan al-kubra, III, 266.

[2344] N635, al-Nasaʾi, al-Adhan, 7.

[2345] Al-Baqara, 2:184.

[2346] N2294, al-Nasaʾi, al-Siyam, 55.

[2347] N2300, al-Nasaʾi, al-Siyam, 56.

[2348] N2298, al-Nasaʾi, al-Siyam, 56.

[2349] N2305, al-Nasaʾi, al-Siyam, 57.

[2350] N2311, al-Nasaʾi, al-Siyam, 59.

[2351] B1946, al-Bukhari, al-Sawm, 36; M2612, Muslim, al-Siyam, 92.

[2352] B3006, al-Bukhari, al-Jihad, 140.

[2353] B1860, al-Bukhari, Jazaʾ al-sayd, 26.

[2354] B2998, al-Bukhari, al-Jihad, 135; T1673, al-Tirmidhi, al-Jihad, 4.

[2355] B6943, al-Bukhari, al-Ikrah, 1; HM21371, Ibn Hanbal, V, 110.

[2356] B3595, al-Bukhari, al-Manaqib, 25.

[2357] N1457, al-Nasaʾi, Taqsir al-salat, 4.

[2358] D338, Abu Daʾud, al-Tahara, 126.

[2359] B3088, al-Bukhari, al-Jihad 198.

[2360] B3087, al-Bukhari, al-Jihad, 198.

[2361] M1575, Muslim, al-Musafirin, 5.

ORDINANCE AND DISPENSATION:

FUNDAMENTAL PRINCIPLES AND IMPEDIMENTS

أَخْبَرَنِى جَابِرُ بْنُ عَبْدِ اللَّهِ: أَنَّ رَسُولَ اللَّهِ s... قَال: “إِنَّهُ لَيْسَ مِنَ الْبِرِّ أَنْ تَصُومُوا فِى السَّفَرِ وَعَلَيْكُمْ بِرُخْصَةِ اللَّهِ الَّتِى رَخَّصَ لَكُمْ فَاقْبَلُوهَا.”

According to Jabir b. ʿAbd Allah (ra), the Messenger of Allah (saw) said,
“It is not righteous to fast while travelling (if you are forced to or would suffer harm). Take the dispensation that Allah has granted you and accept it.”
(N2260, al-Nasaʾi, al-Siyam, 47)

عَنْ حَمْزَةَ بْنِ عَمْرٍو الْأَسْلَمِيِّ d أَنَّهُ قَالَ: يَا رَسُولَ اللَّهِ! أَجِدُ بِى قُوَّةً عَلَى الصِّيَامِ فِى السَّفَرِ، فَهَلْ عَلَيَّ جُنَاحٌ؟ فَقَالَ رَسُولُ اللَّهِ s: “هِيَ رُخْصَةٌ مِنَ اللَّهِ، فَمَنْ أَخَذَ بِهَا فَحَسَنٌ، وَمَنْ أَحَبَّ أَنْ يَصُومَ فَلاَ جُنَاحَ عَلَيْهِ.”

قَالَ ابْنُ عَبَّاسٍ: قَالَ لِى رَسُولُ اللَّهِ s:...” وَإِيَّاكُمْ وَالْغُلُوَّ فِى الدِّينِ فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمُ الْغُلُوُّ فِى الدِّينِ.”

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ s أَنَّهَا قَالَتْ: مَا خُيِّرَ رَسُولُ اللَّهِ s بَيْنَ أَمْرَيْنِ إِلاَّ أَخَذَ أَيْسَرَهُمَا مَا لَمْ يَكُنْ إِثْمًا، فَإِنْ كَانَ إِثْمًا كَانَ أَبْعَدَ النَّاسِ مِنْهُ...

عَنِ ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللَّهِ s: “إِنَّ اللَّهَ يُحِبُّ أَنْ تُؤْتَى رُخَصُهُ كَمَا يَكْرَهُ أَنْ تُؤْتَى مَعْصِيَتُهُ.”

Hamza b. ʿAmr al-Aslami (ra) said, “O Messenger of Allah! I have the strength to fast while travelling. Would there be an objection to my doing so?” The Messenger of Allah (saw) answered, “This is a dispensation that Allah has granted. If someone wants to accept it, that would be excellent. However, if one wanted to keep the fast, there would be no objection to doing so.”
(M2629, Muslim, al-Siyam, 107)

Ibn ʿAbbas (ra) said, “The Messenger of Allah (saw) said to me,
‘. . . Beware of going to extremes in religious matters. Those who came before you were destroyed because of going to extremes in religious matters.’”
(N3059, al-Nasaʾi, Manasik al-Hajj, 217)

ʿAʾisha (ra), the wife of our Master the Prophet (saw) explained,
“When the Messenger of Allah (saw) was granted the right to choose between two matters, he chose the easier as long as it was not sinful. If (the easier matter were) sinful, he would avoid it more than anyone . . .”
(M6045, Muslim, Fadaʾil, 77)

According to Ibn ʾUmar (ra), the Messenger of Allah (saw) said,
“Just as Allah is not pleased with the violation of His prohibitions, He is pleased with the application of dispensations (that He recognizes).”
(HM5866, Ibn Hanbal, II, 108)

Having made his preparations, our Master the Prophet (saw) set out on the road with his Companions (ra) one day during Ramadan. There was an unbearable desert heat. The earth parched their feet and the sun parched their heads. When the Messenger of Allah (saw) saw that the heat combined with performing the fast was exhausting his Companions, he wanted them to rest. Not only were there no trees which sufficed to shade them, but they also had no to time to pitch a tent. The Companions (ra) tried to seek shelter under the trees that they found. At that moment the Prophet (saw) saw a group them. When he came within the sound of their voices, he saw that some of them had gathered around a Companion named Abu Israel (ra) who was lying unconscious in the shade of a tree and they were trying to cool and comfort him by sprinkling water on his face. Wanting to learn what was going on, our Prophet asked, “What happened to your friend?” They said, “O Messenger of Allah! He was fasting.” Thereupon our Prophet said, “It is not righteous to fast while travelling (if you are forced to or would suffer harm). Take the dispensation that Allah has granted you and accept it.”[2362] Allah (swt) issued various commands and bans, and made certain things permissible and others forbidden, and established fundamental principles, for all of which He held His servants responsible. All of these things are known as ʿazīma (a strictly interpreted ordinance). However, while conforming to all of these things, impediments such as necessity, hardship, or need, can arise and so various dispensations were given for certain things. These dispensations were called rukhṣa. Accordingly, an ʿazīma was a right that Allah had over His servants while a rukhṣa was a kind of allotment that servants received by the grace of Allah.[2363] Dispensations do not allow for laxness in religious life. On the contrary, they were special and temporary practices which made it possible to live a religious life under certain difficult and trying circumstances. Believers acted first of all in accordance with the principles that had originally been made obligatory for them, that is, in accordance with the ordinances. However, when encountering a necessity, hardship, or need beyond one’s control, they knew that they could take advantage of the dispensations that were given to them. Because Allah had informed them of dispensations that could be used as a means of getting around certain situations that could give rise to difficulty. For example, fasting was obligatory for Muslims. But if one were ill or on a journey, he could postpone fasting until an appropriate time, and if he could not do that then he could give alms to the poor in compensation. As the Holy Qurʾan states, “Allah wants ease for you, not hardship,”[2364] and “When you [believers] are travelling in the land, you will not be blamed for shortening your prayers, if you fear the disbelievers may harm you.”[2365] In this regard, during war time and while travelling, Allah’s Messenger (saw) combined the noon and afternoon prayers and the evening night prayers.[2366]

Nevertheless, our beloved Prophet did not want to force those who sometimes did not want to use the dispensations to do so. He left it to them to decide.[2367] Indeed when Hamza b. ʿAmr al-Aslami (ra) asked him, “O Messenger of Allah! I have the strength to fast while travelling. Would there be an objection to my doing so?” the Messenger of Allah (saw) answered, “This is a dispensation that Allah has granted. If someone wants to accept it, that would be excellent. However, if one wanted to keep the fast, there would be no objection to doing so.”[2368]

The Companions (ra), who knew the position of our Master the Prophet (saw) in this matter, acted in accordance with their own circumstances. In fact, on some journeys only one person other than the Prophet (saw) would keep the fast.[2369] Nevertheless, the Companions (ra) would tolerate each other’s different practices in the same environment.[2370] Abu Saʿid al-Khudri (ra) explained, “We set out for war in the month of Ramadan with the Prophet. Among us were those who kept the fast and those who did not. The two groups were not angry with each other. Those who felt strong enough and kept the fast tolerated those who felt weak and could not do so.”[2371]

Among the Companions (ra) were those who did not want to take advantage of the dispensations and who preferred to follow the ordinances, indeed, who wanted to do even more acts of worship. ʿAbd Allah b. ʿAmr b. al-ʿAs (ra), who was known for doing this, described a discussion that he had with our Prophet in this regard. “One day the Messenger of Allah (saw) asked me, ‘O ʿAbd Allah! I have learned that you fast during the day and are preoccupied with prayers at night. Is this true?’ I answered, ‘Yes, O Messenger of Allah!’ Our Master then said, ‘Don’t do that! Fast for a few days and then give it up for a few days, offer prayers and also sleep at night, because your body has a right on you, those in your care have a right on you, your wife has a right on you, and your guest has a right on you. And it is sufficient for you to fast three days in a month. As the reward for a good deed is multiplied ten times, so it will be like fasting throughout the year.’ But I insisted and said, ‘O Messenger of Allah! I have the strength (to be able to do more).’ This time he said, ‘Keep the fast as Allah’s prophet David did and do not do more.’ Then I asked, ‘How did Allah’s prophet David fast?’ Our Master replied, ‘He used to fast half the year, (fasting every other day).’”

Abu Salama (ra), who reported this ḥadīth from him, then adds the following note: “After ʿAbd Allah became old, he used to say, ‘It would have been better for me if I had accepted the dispensation of the Prophet (saw) (that is, to fast only three days a month).’”[2372] This was because the acts of worship that he could easily do when he was young were difficult to continue when he became old; and he did not want to forego the acts for which he held himself responsible because of his age.[2373]

The Messenger of Allah (saw) characterized such tendencies as “excess in religion” and insisted that his Companions (ra) avoid it. Indeed, he indicated that those who collected stones to throw for the stoning of Satan during the Hajj should collect only small ones and said, “. . . Beware of going to extremes in religious matters. Those who came before you were destroyed because of going to extremes in religious matters.”[2374] Allah’s Messenger, who always summoned his community to moderation and the middle road,[2375] taught that Islam was a religion of ease and showed by personal example that at the appropriate time and place one should act according to the dispensations granted by Allah (swt). He not only guided them while carrying out acts of worship and the rules governing Allah’s ordinances, but also led them in the use of dispensations. In fact, there were even times when he clearly criticized those who did not follow him and did not take advantage of the dispensations. However, the Messenger of Mercy always showed compassion and affection for his Companions, whether in taking advantage of these dispensations or in his reproach of those who did not. An interesting example of this occurred during the conquest of Mecca. Allah’s Messenger (saw) and his Companions (ra) had set out on the road to conquer Mecca in the month of Ramadan and everyone was observing the fast. When they reached the valley of Kuraʿa al-Ghamim between Mecca and Medina,[2376] our Master the Prophet (saw) was told, “The people who are holding the fast are having a difficult time. The people are waiting for what you will do.” Thereupon, the Prophet (saw) stopped on his riding animal at a place where everyone could see him. He asked for a cup of water and, after waiting so that everyone could see him, he drank the water. The Companions (ra) who saw this believed that he had given them a dispensation and they drank to slake their thirst. Later when the Messenger of Allah (saw) was informed that some people had not broken their fasts, he said, “They are disobedient. They are disobedient (that is, they did not follow his practice).”[2377] Moreover, there were those like ʿAbd Allah b. ʿAbbas[2378] (ra) who were especially enthusiastic about dispensations granted under difficult circumstances. Thus, while either fulfilling the regular religious ordinances or acting according to dispensations, they participated in the same peace of acts of worship.

Regrettable incidents which sometimes occurred because the dispensations that Allah (swt) had granted were unknown or were not taken advantage of led the Prophet (saw) to react harshly. According to Jabir b. ʿAbd Allah (ra), while on a journey one of his friends was injured on the head. He had a nocturnal emission and said to his travelling Companions, “Do you think there is a dispensation concerning my doing the tayammum?” They said that as long as there was water he could not do the tayammum and therefore there was no dispensation for him. So the man washed. However his wound leaked fluid and he died from infection. When the Messenger of Allah (saw) learned of this, he upbraided them saying, “They killed him. May Allah kill them as well! Is not the cure for lack of knowledge to ask questions? It was enough for him to perform the tayammum and to pour some drops of water or bind a bandage over the wound; then he should have wiped over the bandage (with his hand) and washed the rest of his body.”[2379] Another example of what Allah’s Messenger (saw) taught on this matter was the following: While on a journey ʿAmmar b. Yasir (ra) became junub (thus, needed to take ghusl). Because there was insufficient water, he performed the tayammun by rolling about on the ground and covering himself with dirt. When he described this to the Prophet (saw), he said, “It would have been sufficient for you to do like this.” Then he rubbed his hands in the earth, blew over them (to get the dust off) and rubbed his face and arms with his hands. In this way he personally taught him how the dispensation of the tayammun should be performed.[2380] Another dispensation that he taught was to wipe one’s hands over one’s boots (mash) when doing the wudu’ in cold weather.[2381]

Our beloved Prophet did not simply inform people of the dispensations, he made sure to impress them in their minds by practicing them himself. He stated that acts of worship should be carried out in the manner in which they were ordained and one should not refrain from carrying out licit acts. Indeed ʿAʾisha (ra) said, “The Prophet (saw) would do something and then give his people a dispensation to do it, but some people refrained from doing it. When the Prophet (saw) learned of that, he delivered a sermon, praised Allah, and said, ‘What is wrong with such people who are not pleased with what I have done and refrain from doing it? By Allah, I know Allah better than they, and I am more afraid of Him than they.’”[2382] Allah Almighty, who did not burden people with things that they were not able to do,[2383] always wished ease for His servants[2384] and did not send mankind a religion which was difficult to follow.[2385] Thus the religion of Islam, the goal of which was to protect people and save them from the difficulties they encountered, was established on a foundation of ease.[2386] There is ease in the religion of Allah (swt).[2387] Therefore, as our mother ʿAʾisha (ra) described, “When the Messenger of Allah (saw) was granted the right to choose between two matters, he chose the easier as long as it was not sinful. If (the easier matter were) sinful, he would avoid it more than anyone . . .”[2388] In fact when he sent one of his friends on a mission to a certain region, he said, “Make things easy and do not make them difficult. Give good news and do not make people disgusted. ”[2389] Thus he established this principle as a way of life.

In light of the examples given, it should not be thought that the dispensations in Islam were related only to the ordinances concerning acts of worship. Sometimes there were even dispensations in matters related to faith. For instance, certain dispensations were resorted to in matters of faith during the years of oppression and torment which were experienced in the Meccan period in particular.

ʿAmmar b. Yasir (ra), whose parents were martyred as a result of the severe torture inflicted by the Meccan polytheists, became exhausted while he himself was being tortured by the rough methods of the polytheists, but he was able to save himself by saying positive things about the gods that they worshipped. Later, when he described this to our Master the Prophet (saw), Allah’s Messenger (saw) realized that ʿAmmar had said these things under pressure and not from his heart and alleviated his concern by saying, “If you are again subjected (to oppression), say similar things!”[2390] The Noble Messenger, who did not have the slightest doubt that the faith in his heart had remained pure, because he recalled the words of Allah on High, “. . . those who are forced to say they do not believe, although their hearts remain firm in faith . . . ,”[2391] further voiced his approval of his actions by saying, “ʿAmmar overflows with faith to his very marrow.”[2392]

As seen in the ḥadīths, as many dispensations as ordinances were applied at the time of our Master the Prophet. What determined this were the circumstances of his Companions, the circumstances and time of what was the subject of a given ordinance. What a Muslim had to do was fulfill his essential tasks. This was also defined as an ordinance. When need, necessity, or difficulties arose, one could resort to dispensations willingly or by compulsion. In essence, one should act in accordance with the ordinances under normal circumstances, but if circumstances required then one could use dispensations as long as they were not abused or exploited.

When faced with the commands of Allah, who did not want to place on His servants a burden that they could not carry, each dispensation was like an alternative to an ordinance. The principle of ease, being what Allah intended, was also a general rule which intended for people to turn to dispensations under difficult circumstances. This was because Allah said, “Truly, where there is hardship there is also ease.”[2393] Thus the means of ease which the Prophet (saw) acknowledged to all of his Companions (ra) and some of his friends when this rule was established were also known to others and the reasons for them were understood. Although the Prophet (saw) forbade men to wear silk clothing,[2394] ʿAbd al-Rahman b. ʿAwf and al-Zubayr b. al-ʿAwwam (ra) suffered from a rash by not wearing it, so the Prophet (saw) gave them permission to do so.[2395] This is among the examples that could be cited. Although lying and speaking empty words are not acceptable behavior in Islam, Allah’s Messenger (saw) suggested that special circumstances could be taken into account, such as deceiving an enemy, putting things right between arguing parties or spouses.[2396] He said, “He who makes peace between the people by getting carried away in speaking for a good purpose or by speaking (falsehoods) for a good purpose is not a liar.”[2397] It appears from this and similar ḥadīths that dispensations differ in purpose according time, place, and the person.

The fact that individuals, while fulfilling the various ordinances of Islam, can take advantage of dispensations in the face of need or difficulties is an ease provided by Islam. The exploitation of these dispensations, no matter how unfavorable, is a mistake and is seen as wavering in one’s religious life and foregoing the acts of worship which are required to be performed.

However, in situations beyond one’s control, such as fighting on the path of Allah (fi sabilillah), defending the faith, one’s nation, or country, the ordinance takes priority. Indeed, the Companion Ibn Umm Maktum (ra), who was blind, despite knowing that there was a dispensation to participate in war for people with disabilities,[2398] preferred to follow the ordinance and not the dispensation and he fell a martyr as a standard bearer in the Battle of Qadisiyya.[2399] ʿAmr b. al-Jamuh (ra), who was a Companion with a physical disability, did not listen to his sons’ suggestion to follow the dispensation whereby he would not have to participate in a war which was required of him, so he received his wish and died a martyr in the Battle of Uhud.[2400]

In such exceptional circumstances, the difficulties that Muslims faced might force them to pay the price of losing their lives, wealth, and families. It was for this reason that Allah (swt) recounted in a verse which mentioned those who were good and good deeds, “. . . those who are steadfast in misfortune, adversity, and times of danger . . . ,” and stated that those who were in such situations were the ones who were true and pious.[2401]

In summary, both ordinances and dispensations were rules that Allah Almighty gave to His servants. The Muslims who act according to the ordinances in normal circumstances should know that they can follow dispensations at the proper time and place. While choosing between the two, perhaps there is a standard to follow, “the avoidance of harm and acting to one’s advantage.” Both the ordinances and dispensations were kindnesses from our Lord. As the Messenger of Mercy said, “Just as Allah is not pleased with the violation of His prohibitions, He is pleased with the application of dispensations (that He recognizes).”[2402]

[2362] N2260, al-Nasaʾi, al-Siyam, 47; IF4/186, Ibn Hajar, Fath al-bari, IV, 186.

[2363] ShB1/306, al-Shatibi, al-Muwafaqat, I, 306.

[2364] Al-Baqara, 2:183-185.

[2365] Al-Nisaʿ, 4:101.

[2366] N588, al-Nasaʾi, al-Mawaqit, 42; MU330, al-Muwattaʾ, Qasr al-salat, 1.

[2367] N2303, al-Nasaʾi, al-Siyam, 56.

[2368] M2629, Muslim, al-Siyam, 107; N2305, al-Nasaʾi, al-Siyam, 57.

[2369] M2631, Muslim, al-Siyam, 109.

[2370] M2619, Muslim, al-Siyam, 97; MU657, al-Muwattaʾ, al-Siyam, 7.

[2371] M2618, Muslim, al-Siyam, 96.

[2372] B1975, al-Bukhari, al-Sawm, 54.

[2373] IF4/220, Ibn Hajar, Fath al-bari, IV, 220.

[2374] N3059, al-Nasaʾi, Manasik al-hajj, 217; HM3248, Ibn Hanbal, I, 347.

[2375] M6569, Muslim, al-Birr, 52; DM681, al-Darimi, al-Tahara, 2.

[2376] TA3/324, Mubarakpuri, Tuhfat al-Ahwazi, III, 324.

[2377] M2610, Muslim, al-Siyam, 90; T710, al-Tirmidhi, al-Sawm, 18.

[2378] HM2349, Ibn Hanbal, I, 259.

[2379] D336, Abu Daʾud, al-Tahara, 125; IM572, Ibn Maja, al-Tahara, 93.

[2380] B338, al-Bukhari, al-Tayammum, 4; D322, Abu Daʾud, al-Tahara, 121.

[2381] HM22742, Ibn Hanbal, V, 278.

[2382] B6101, al-Bukhari, al-Adab, 72; M6109, Muslim, Fadaʾil, 127

[2383] Al-Baqara, 2:286.

[2384] Al-Baqara, 2:185.

[2385] Al-Hajj, 22:78.

[2386] B39, al-Bukhari, al-Iman, 29.

[2387] HM20945, Ibn Hanbal, V, 68.

[2388] M6045, Muslim, Fadaʾil, 77.

[2389] B69, al-Bukhari, al-ʿIlm, 11; M4525 Muslim, al-Jihad wa ‘l-siyar, 6.

[2390] ST3/248, Ibn Saʿd, Tabaqat, III, 249.

[2391] Al-Nahl, 16:106.

[2392] IM147, Ibn Maja, al-Sunna, 11; N5010, al-Nasaʾi, al-Iman, 17.

[2393] Al-Sharh, 94:6.

[2394] B5832, al-Bukhari, al-Libas, 25.

[2395] M5431, Muslim, al-Libas wa ‘l-zina, 25; B5839, al-Bukhari, al-Libas, 29.

[2396] T1939, al-Tirmidhi, al-Birr, 26; D4921, Abu Daʾud, al-Adab, 50.

[2397] B2692, al-Bukhari, al-Sulh, 2.

[2398] Al-Fath, 48:17.

[2399] NS8605, al-Nasaʾi, al-Sunan al-kubra, V, 181; EU4/251, Ibn al-Athir, Usd al-ghaba, IV, 251-252.

[2400] BS18318, al-Bayhaqi, al-Sunan al-kubra, IX 43.

[2401] Al-Baqara, 2:177.

[2402] HM5866, Ibn Hanbal, II, 108.

MODERATION IN ACTS
OF WORSHIP:

AVOIDING EXCESS, RESTRAINED SERVANTHOOD

عَنِ ابْنِ عَبَّاسٍ قَالَ: قَالَ رَسُولُ اللَّهِ s:

... “يَا أَيُّهَا النَّاسُ! إِيَّاكُمْ وَالْغُلُوَّ فِى الدِّينِ، فَإِنَّمَا أَهْلَكَ مَنْ كَانَ قَبْلَكُمُ الْغُلُوُّ فِى الدِّينِ.”

According to Ibn ʿAbbas (ra), the Messenger of Allah (saw) said,
“. . . O people! Beware of excess in religious matters, for those who came before you were doomed because of excess in religious matters.”
(IM3029, Ibn Maja, al-Manasik, 63; N3059, al-Nasaʾi, Manasik al-hajj, 217)

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s قَالَ: إِنَّ الدِّينَ يُسْرٌ، وَلَنْ يُشَادَّ الدِّينَ ﴿أَحَدٌ﴾ إِلاَّ غَلَبَهُ، فَسَدِّدُوا وَقَارِبُوا وَأَبْشِرُوا...”

عَنْ عَائِشَةَ أَنَّ النَّبِيَّ s... قَالَ:

“...عَلَيْكُمْ بِمَا تُطِيقُونَ، فَوَاللَّهِ لاَ يَمَلُّ اللَّهُ حَتَّى تَمَلُّوا...”

عَنْ عَائِشَةَ g أَنَّهَا قَالَتْ: سُئِلَ النَّبِيُّ s:

أَيُّ الْأَعْمَالِ أَحَبُّ إِلَى اللَّهِ؟ قَالَ: “أَدْوَمُهَا وَإِنْ قَلَّ.” وَقَالَ:

“اكْلَفُوا مِنَ الْأَعْمَالِ مَا تُطِيقُونَ.”

عَنْ أَبِى هُرَيْرَةَ عَنِ النَّبِيِّ s: “إِنَّ لِكُلِّ شَيْءٍ شِرَّةً وَلِكُلِّ شِرَّةٍ فَتْرَةً، فَإِنْ كَانَ صَاحِبُهَا سَدَّدَ وَقَارَبَ فَارْجُوهُ وَإِنْ أُشِيرَ إِلَيْهِ بِالْأَصَابِعِ فَلاَ تَعُدُّوهُ.”

According to Abu Hurayra (ra), the Prophet (saw) said, “Religion is very easy. Whoever overburdens himself in his religion will not be able to continue in that way. So you should not go to extremes, but try to be near to perfection and receive the good tidings (that you will be rewarded for good deeds) . . . .”
(B39, al-Bukhari, al-Iman, 29)

According to ʿAʾisha (ra), the Prophet (saw) said, “. . . Do (good) deeds which are within your capacity (without being overtaxed) as Allah does not get tired (of giving rewards) but (surely) you will get tired . . . .”
(B43, al-Bukhari, al-Iman, 32; M1834, Muslim, al-Musafirin, 221)

ʿAʾisha (ra) said, “The Prophet (saw) was asked,
‘What deed does Allah like best?’ And he answered, ‘Continuously performed deeds even though they are few.’ Then he went on to say, ‘Take upon yourselves those deeds which you have the ability to perform.’”
(B6465, al-Bukhari, al-Riqaq, 18; M1828, Muslim, al-Musafirin, 216)

According to Abu Hurayra (ra), the Prophet (saw) said, “Indeed, for everything there is enthusiasm, and for everything for which there is enthusiasm there is a slackening. So if one is moderate and can follow the middle road (between these two states), then hope for him (for his salvation). But if the fingers are pointed at him, then do not count him (among the worthy)!”
(T2453, al-Tirmidhi, Sifat al-qiyama, 21)

The Prophet (saw) and his Companions (ra) were enduring difficult times. The boycott, repression, and torment of the polytheists, who had been hostile to the Prophet (saw) from the beginning of his mission to spread the word of Allah, were approaching their ultimate extreme. Believers began to die from torture. In the face of the brutality that the Meccan polytheists inflicted on the Muslims, the Messenger of Allah (saw) was not able to ensure their safety and so he found the solution in emigrating. The Prophet (saw) wanted his Companions to go first to Medina[2403] and then he followed them.[2404] After the Emigration (the Hijra), the Prophet (saw) established a pact of brotherhood between the Meccan believers (the Muhajirun), who had left everything behind when they emigrated, and the Medinan believers (the Ansar) who had assisted them in every respect.[2405] Accordingly, the Prophet (saw) declared every Muhajir to be a brother of one from the Ansar. Consequently, the Ansar would open their arms to the Muhajirun, see to all their needs, shelter them, and help them establish a new life in their new country.

Among those whom the Prophet (saw) made brothers were the Muhajir Salman al-Farisi and the Ansar Abu ‘l-Dardaʾ (ra). After he became a Muslim, Abu ‘l-Dardaʾ gave up commerce, which had distracted him from the faith, to devote himself completely to acts of worship.[2406] One day, Salman went to visit his brother Abu ‘l-Dardaʾ and when he saw that the clothes of his wife were in tatters he was surprised and asked, “What is this?” His wife, Umm ‘l-Dardaʾ implied that her husband had neglected her and said, “Your brother Abu ‘l-Dardaʾ has no need for the world (and for a wife)!” A little later, Abu ‘l-Dardaʾ appeared and offered food to Salman. Salman wanted to eat with him but Abu ‘l-Dardaʾ said, “I am fasting.” But when Salman said, “I will eat as much as you eat,” Abu ‘l-Dardaʾ broke his voluntary fast and joined in the meal.

That night Salman was the guest of Abu ‘l-Dardaʾ (ra). In the middle of the night, Abu ‘l-Dardaʾ got up to perform an early prayer. Salman noticed this and wanted him to go back to bed and sleep. A while later, Abu ‘l-Dardaʾ got up to pray again and Salman told him to go back to sleep. Near the end of the night, Salman woke Abu ‘l-Dardaʾ, saying, “(Come on!) Time to get up.” Then the two prayed together. After the prayer, Salman took Abu ‘l-Dardaʾ aside and gave him the following sincere warning based on their sense of brotherhood, “Your Lord has a right over you. Your body (nafs) has a right over you. Your family has a right over you. So give them their rights!”

After this incident Abu ‘l-Dardaʾ went to our Master the Prophet and described it to him. The Prophet (saw) said, “Salman spoke the truth,” and appreciated the warning that Salman had given his brother.[2407] Islam considers all forms of excess, that is, going beyond what is necessary, as deviations from the faith. Going to extremes, which is characterized as ifrāṭ (exaggeration in religion) and tafrīṭ (negligence in religion) in the Islamic context, was a matter that forced the boundaries that Allah had established. Ifrāṭ has the sense of doing more than is necessary and tafrīṭ has the sense of inadequacy and negligence. As for the middle way, that is, balance in feeling, thought, morals, and behavior, it is called iʿtidāl. It means to follow the ṣirāṭ al-mustaqīm, that is, a straight and balanced path avoiding both excess and laxity.

The universe was established in a very delicate balance. Even a slight deviation in this balance could result in fearful consequences for all creation. Man, who can be characterized as a small universe, was created having the same delicate balance. Deviations which appear in this balance lead man to extremes over time and thus open the way to disharmony in the totality of body and soul, in material and spiritual perception, and in the view of this world and the next. However, it is possible to establish a balance among these deviations, not by giving equal value to two extremes but by giving each the importance it deserves. For example, while speaking of this world and the next, Allah (swt) does not treat them equally. He continuously reminds us that life in the Hereafter is better than life in this world.[2408] When the eternal and the transitory are compared, only one conclusion can be reached. When a comparison is made between body and soul or the physical and spiritual, the same conclusion is reached.

Today it is undeniable that this balance, which is the secret of life, has been overturned because of individual or social difficulties. The clearest indication of this is the situation in which our old world has fallen, a world which houses many negative images, from an individual who, because of the breakdown of the totality of body and spirit, cannot make sense of life and who slips into spiritual crises to the world powers, which, although materially advanced are spiritually poor, recognize no values in pursuit of their own interests and domination.

Our Lord on High, who, in the Noble Qurʾan, recommended avoiding excess and adhering to moderation at every opportunity,[2409] characterized Muslim society as ummatan wasaṭan.[2410] The Prophet (saw) explained this to mean a “moderate community,[2411] that is, one possessing justice. It was a society in balance, which put everything in its proper place, and when doing so gave everything what it was entitled to, which avoided extremes (ifrāṭ and tafrīṭ), and which followed the middle path. Those who forewent moderation and went beyond the limits that Allah (swt) had set would suffer the wrath of Allah.[2412]

In every aspect of the life of the believer, especially in acts of worship, there must be balance. In fact, the Noble Messenger, who said, “Following a way of life in a measured and balanced manner is one twenty-fourth of prophethood,”[2413] praised the Companion al-Mundhir b. ʿAʾidh (ra), who was in the deputation of the Banu ‘l-Qays and who was renowned for his intelligence, cool-headedness, and seriousness, saying, “You have two traits that Allah loves!”[2414] In this respect he made many people who were not moderate avoid going beyond the limits and to extremes. For example, the Prophet (saw) showed people that they should collect small stones the size of sling stones to throw at Satan while making the Hajj, and warned them saying, “O people! Beware of excess in religious matters, for those who came before you were doomed because of excess in religious matters.”[2415] Here the Messenger of Allah (saw) warned that by throwing large stones some people might be hurt and stated that this was a form of going to extremes that was religiously unacceptable.

One of the verses in the Noble Qurʾan which warns those who go to extremes states, “You who believe, do not forbid the good things Allah has made lawful to you—do not exceed the limits: Allah does not love those who exceed the limits.”[2416] This verse was revealed because of the following incident which occurred: Three people came to the wives of the Prophet (saw) and wanted to know how he performed acts of worship. They exaggerated what was explained to them and said, “Who are we compared to the Prophet (saw) whose past and future sins have been forgiven?” Then one of them promised to pray continuously throughout the night. Another promised to fast continuously, and the third decided to avoid women and never marry. At that moment Allah’s Messenger (saw) appeared and heard what they said. He addressed them, “Are you the ones who said such and such? By Allah! Know this well! I am more submissive to Allah and more afraid of Him than you. Yet I fast and break my fast. I sleep and I also marry women. So he who does not follow my tradition in religion is not from me (not one of my followers).”[2417]

The principle of ease in religion, which was expressed in the Noble Qurʾan as “Allah wants ease for you not hardship,”[2418] essentially points out the importance of living a balanced religious life. Allah (swt), who held people responsible only for what they were able to do,[2419] required from them things that they could do without compulsion. As for being able to do things by compulsion, these were things which went to the extreme. Thus the fact that those who went to the Prophet (saw) and regarded what they had been told about how he performed acts of worship was too little showed that they did not comprehend the importance of doing acts of worship in moderation. The religious life of Allah’s Messenger (saw) was balanced, that is, devoid of extremes. By using his own life as an example, the Prophet (saw) warned these persons who had reached decisions which would make a natural and balanced life difficult. The Messenger of Allah, who was aware of such tendencies, said the following in another ḥadīth: “Religion is very easy. Whoever overburdens himself in his religion will not be able to continue in that way. So you should not go to extremes, but try to be near to perfection and receive the good tidings (that you will be rewarded for good deeds) . . . .”[2420]

What Allah’s Messenger (saw) liked most with regard to acts of worship were perseverance and continuity. Once he said to ʿAʾisha (ra), who had praised a woman because she had done an excessive amount of prayers, “Stop (saying such things)! Do (good) deeds which are within your capacity (without being overtaxed) as Allah does not get tired (of giving rewards) but (surely) you will get tired . . . .”[2421] Consequently, when our Master the Prophet (saw) saw a man who had been praying on a rock and then, after being gone for some time, returned to see him doing the same thing, he said, “O people! You should observe moderation! Allah does not get tired (of giving reward) but you get tired.”[2422] Thus he advised them not to go to extremes in acts of worship. Indeed, he never failed to exercise moderation in his acts of worship. In this respect he never went so far as to praise praying night and day or continuing to fast for another month after Ramadan.[2423]

Our Master the Prophet (saw), who, at every opportunity, stressed the principle “Make it easy! Do not make it difficult! Make it pleasing! Do not make it hateful!”[2424] immediately warned those who behaved to the contrary. For instance, when people complained about Muʿadh b. Jabal (ra), who greatly lengthened his prayers, the Prophet (saw) became angry and said, “O people! Some of you make others dislike good deeds (the prayers). So, whoever leads the people in prayer should shorten it because among them there are the sick, the weak, and the needy (that is, those who have things to do).”[2425] In this way he warned those who did not ensure balance in prayer. By performing prayers and giving sermons of medium length, he served as an example to his Companions.[2426] The fact that he advised ʿUthman b. Abi ‘l-ʿAs (ra), whom he sent as governor to Taʾif, to go lightly in prayers and to estimate the length of prayers according to the weakest among the congregation[2427] again shows that one should not deviate from moderation in acts of worship.

Not only did our Master the Prophet (saw) declare that he was not pleased with prayers that went on too long, but he also declared that he did not accept prayers that were done hastily in a perfunctory manner. Once he told the Companion Khallad b. Rafiʿ (ra), who went to him after quickly performing the prayer, that he had not in fact done the prayer and should do it again.[2428] Although he repeated it three times, he still did not do it the way our Master the Prophet (saw) wished and so he had to describe it to him. He told him to give each pillar of Islam what it deserved, that is, he must respect taʿdīl al-arkān (substantiation of the pillars) with respect to prayer.[2429] Thus praying too long was ifrāṭ and praying hastily was tafrīṭ. As for moderation, it was to perform the prayer with sincerity and reverence by respecting the taʿdīl al-arkān and giving each pillar what it deserved.

It is possible to see the same understanding in practices related to the zakāt. Our Master the Prophet (saw) forbade giving away wealth subject to zakāt in order to lessen the zakāt imposed on it and he forbade officials charged with collecting the zakāt to bring together wealth scattered about so that a greater zakāt could be assessed on it.[2430]

In like manner he did not want the zakāt officials to take the best of wealth.[2431] In fact, when our Master the Prophet (saw) sent Muʿadh b. Jabal (ra) to Yemen, he ordered him to collect the zakāt there and said, “Avoid taking the best of their possessions! Beware of the curse of an oppressed person! This is because there is no screen between him and Allah.”[2432] Thus he warned him not to succumb to excess in collecting zakāt.

The Prophet (saw) deemed it improper for one to go to extremes in religious life by withdrawing from the world, avoiding society, and giving himself up to continuous acts of worship. He warned some of his friends who were of this tendency. For instance, when he learned that the Companion ʿAbd Allah b. ʿAmr (ra) fasted continuously during the day and spent the nights in prayer, he warned him not to do this, saying, “Don’t do that! Fast for a few days and then don’t fast for a few days. Worship part of the night and sleep part of the night. This is because your body has a right over you, your eyes have a right over you, your wife has a right over you, and your guest has a right over you. It is enough to fast three days every month. This is because the reward for every good deed is multiplied ten times, so it will be like fasting throughout the year.” When ʿAbd Allah insisted that he wanted to fast more than that, the Prophet (saw) said, “Fast like the fast of the Prophet David! Do not do more than that!” He then gave him permission to fast for half a year, that is, every other day. After ʿAbd Allah grew old, he remarkably expressed his regret saying, “I would have been better for me if I had accepted the Prophet’s permission (to fast three days a month).”[2433] In like manner, the Prophet (saw) drew a boundary so that those who were overly enthusiastic in performing acts of worship would not go to extremes and act in a way that would hinder individual or social affairs. Thus he said, “One who fasts continuously is one who does not fast at all,”[2434] declaring that if one went to extremes in this matter it would have the opposite result of what was desired.

The Prophet (saw) warned his Companions (ra), who had recently become Muslims, not to take on burdens that they could not bear, with respect to religious practices, out of zeal and enthusiasm. For instance, a person who heard him say that the Hajj was an obligation imposed by Allah (swt) and that Muslims should make the Hajj, asked him, “Must this be done every year, O Messenger of Allah?” He answered, “If I said ‘yes,’ it would have become obligatory, but you would not be able to do it.” Our Prophet then continued, “Leave me with what I have left to you (without any burden), for those who were before you were destroyed because of excessive questioning, and their opposition to their prophets. So when I command you to do anything, do it as much as it is in your power to do and when I forbid you to do anything, then abandon it.”[2435] Thus, when a Companion (ra) saw someone who had withdrawn from the world into a cave, and wanted to emulate him and asked permission to live like him, our beloved Prophet reminded him that there was no monasticism in Islam and said, “I was sent with neither Judaism nor Christianity but with the religion of the Hanifs, which is easy.”[2436] In like manner, he rejected the wish of ʿUthman b. Mazʿun (ra) who wanted permission to turn his back on the world by avoiding women.[2437] ʿAʾisha (ra) took a close interest in the family problems of Huwayla b. Hakim (ra), the neglected wife of ʿUthman and tried to resolve them. After a while Huwayla came to visit the wives of the Prophet (saw) and was wonderfully perfumed as if she were a bride. She told them that her husband was now interested in her.[2438]

The Messenger of Allah (saw) warned his Companions (ra) about going to extremes whenever a case arose and he called upon them to be sensitive to this. For example, one day the Companion ʿAbd Allah b. al-Harith al-Bahili (ra), who had a beautiful appearance,[2439] went to the Messenger of Allah (saw) and met with him. A year later his appearance and shape had changed, so that when he went to the Prophet (saw) again he did not recognize him. When ʿAbd Allah introduced himself, Allah’s Messenger (saw) said with surprise, “What changed you? You had had a beautiful appearance.” ʿAbd Allah replied, “After I had left you, I ate only at night (that is, he fasted continuously).” Then the Messenger of Allah (saw) warned him about going to extremes, saying, “Why did you torment yourself?” And he recommended that he fast only one day a month in addition to Ramadan. When ʿAbd Allah wanted to do more, our Master the Prophet (saw) suggested fasting two days a month, and when he wanted to do more, he suggested three days a month. When he wanted to do even more, he suggested fasting for a certain number of the sacred months.[2440] As can be seen, the Messenger of Allah (saw) did not intend for this person to fast continuously and torment himself. He was not pleased with going to such extremes.

With respect to religious practices, another form of excess which has continued up to the present is to read the Holy Qurʾan quickly without understanding it. ʿAʾisha (ra), who grew up in a time in which the number of those who read the entire Qurʾan quickly in a short time was increasing, did not recommend such a reading which would not make sense; and said of this custom, which appeared in the first century of Islam, “I do not know if the Messenger of Allah (saw) ever recited the entire Qurʾan in one night or ever prayed until morning.”[2441]

What is particularly important in acts of worship is continuity. Our Master the Prophet (saw) gave importance to performing acts of worship continually more than setting a special day for them. In fact, according to Aʾisha (ra), when our Master the Prophet (saw) was asked, “What deed does Allah like best?” he answered, “Continually performed deeds even though they are few.” Then he went on to say, “Take upon yourselves those deeds which you have the ability to perform.”[2442] With these words the Noble Messenger stated that instead of doing deeds intensely at the beginning and then foregoing them over time, doing them continually, even if they are few, was more valuable in the presence of Allah (swt).

Another matter that needed to be taken into consideration in acts of worship was doing them with sincerity. When our Prophet sent Muʿadh b. Jabal (ra) to Yemen, he stressed that it was more important for acts of worship to be done with sincerity and enthusiasm than to be many, saying, “Be sincere in religion, even if you do a small act.”[2443] Sincere acts done out of consideration for the pleasure of Allah are far more valuable that those done hypocritically. This is because hypocritical acts are useless. Our Master the Prophet (saw) said, “Indeed, for everything there is enthusiasm, and for everything for which there is enthusiasm there is a slackening. So if one is moderate and can follow the middle road (between these two states), then hope for him (for his success). But if the fingers are pointed at him, then do not count him (among the worthy)!”[2444] Thus he emphasized the importance of doing things in moderation and without making a display of one’s actions.

The two different forms of excess which have been indicate here are going too far in acts of worship and not going far enough in fulfilling one’s obligations. Our Prophet recommended neither of these two extremes, instead he recommended the middle road. Our Master declared that the state of moderation would be realized by following his Sunna, saying in another ḥadīth, “Indeed, for everything there is enthusiasm, and for everything for which there is enthusiasm there is a slackening. Even when slackening, one who follows my Sunna will be saved. However, whoever deviates from this will be destroyed.”[2445] On this matter ʿAbd Allah b. Masʿud (ra), saying, “Behaving with moderation within the context of the Sunna was better than making a great effort in the realm of innovation,”[2446] declared that, rather than performing acts of worship in an extreme manner, which was comparable to innovation, it was much more valuable to perform acts of worship to the extent recommended by our Master the Prophet. The Sunna of our Master the Prophet (saw) does, in fact, show us in the best way how we can behave moderately in acts of worship as in all other areas of life.

Both the Holy Qurʾan and ḥadīths command people to be measured and balanced in social life as in acts of worship. Allah’s Messenger, who acted in accordance with the instructions of Allah (swt), who said, “Do not exceed the limits: Allah does not love those who exceed the limits,”[2447] did not like imbalance or extremism in any part of life. In this respect, our Master the Prophet (saw) even forbade going to extremes in animosity and said, “The most hated person in the sight of Allah is the most quarrelsome person.”[2448] Even while fighting the enemy on the path of Allah (fi sabilillah), he warned his Companions (ra) against extremism, such as acting unjustly and treacherously, torturing, and killing children.[2449] Even when carrying out the penalty for one convicted of murder, one must meticulously focus on not going beyond legal measures.[2450] All of these warnings are tantamount to an explication of the verse, “Fight in Allah’s cause against those who fight you, but do not overstep the limits: Allah does not love those who overstep the limits.”[2451] Furthermore, while in the Holy Qurʾan Muslims are commanded to fight against disbelievers[2452] and while the Companions of the Prophet (saw) are praised for taking a tough stance against those who disbelieve,[2453] believers are not forbidden from behaving kindly towards polytheists who do not declare war on them and who do not engage in practices of oppression and torture against them.[2454] This is a requirement of moderation in relations with non-Muslim societies.

The Messenger of Allah (saw) also wanted the respect and praise that the Muslims had for him to be measured and said, “Do not exaggerate in praising me as the Christians praised the son of Maryam, for I am only a servant of Allah. So, call me the servant of Allah and his messenger.”[2455] In addition, he also warned people to act moderately in affection as in anger and grief. He pointed out that uncontrolled feelings have negative consequences, saying, “Your (extreme) love for a thing causes blindness and deafness.”[2456]

Our Master the Prophet (saw) also wanted Muslims to avoid extremes in dress. Not only did he not want people to dress in an exaggerated manner out of pride and desire for ostentation,[2457] but he also did not want them to go about in a shabby fashion of clothing, which made them look like they were needy, or with their hair in a messy and dismal way.[2458] Our Prophet said, “Allah loves to see the results of his favors on his servants,”[2459] and also recommended clean and simple dress.[2460]

Our Master the Prophet (saw), who recommended not going to extremes in eating and drinking, declared that eating modest portions would be sufficient to sustain life, saying, “Man does not fill any receptacle that is worse than his stomach. It is sufficient for one to eat what will make him strong. If this is not possible, then a third (of his stomach) for food, a third for drink, and third for his breath,”[2461] When we consider the physical and spiritual discomfort that over eating causes people, then this advice of our Master the Prophet (saw) is much better understood.

Another rule that needs to be followed with regard to food and drink is to avoid extravagance. Our Lord on High emphasized not being wasteful in the consumption of food, saying, “Children of Adam, dress well whenever you are at worship, and eat and drink [as We have permitted] but do not be extravagant. Allah does not like extravagant people.”[2462] In addition, Allah Almighty also warned us not to spend money extravagantly. As he stated, “They [the servants of Allah] are those who are neither wasteful nor niggardly when they spend, but keep to a just balance,”[2463] and “Do not be tight-fisted, nor so open-handed that you end up blamed and overwhelmed with regret,”[2464] Thus He advised us to take the middle path, one of generosity, between extravagance and stinginess.

In summary, the Muslim should adhere to the principle of following the middle way in every endeavor, of behaving in a balanced and measured manner. Our Master the Prophet (saw), who reminded us that going to extremes would lead man to destruction, desired our happiness in this world and the next. He thus recommended that we not lose the delicate balance between these two lives or neglect one while showing special attention to the other. It is imperative that those who wish to find peace in the next world avoid extremes that will make them and their circles uncomfortable. Allah (swt) knows well those who go beyond the limits that He has established.[2465] They are the ones who are doing wrong.[2466] There will be a painful punishment for them in the next world.[2467]

Thus it is possible for a Muslim to lead a balanced life by acting in accordance with the laws established by the Creator, who created his life and made everything that He created in the best form,[2468] and according to a certain measure.[2469] Only a society composed of such individuals would deserve Allah’s description of a balanced society, ummatan wasaṭan (a moderate community).[2470]

[2403] HS2/314, Ibn Hisham, II, 314; ST1/226, Ibn Saʿd, Tabaqat, I, 226.

[2404] Al-Israʾ, 17:80; T3139, al-Tirmidhi, Tafsir al-Qurʾan, 17.

[2405] B2294, al-Bukhari, al-Kafala, 2.

[2406] HI4/747, Ibn Hajar, al-Isaba, IV, 747.

[2407] B1968, al-Bukhari, al-Sawm, 51; T2413, al-Tirmidhi, al-Zuhd, 63.

[2408] Al-Nisaʾ, 4:77; al-Aʿraf, 7:169; Ibrahim, 14:3; al-ʿAnkabut, 29:64; al-Duha, 93:4.

[2409] Hud, 11:112; al-Maʾida, 5:77; al-Baqara, 2:229; al-Furqan, 25:67.

[2410] Al-Baqara, 2:143.

[2411] T2961, al-Tirmidhi, Tafsir al-Qurʾan, 2.

[2412] Al-Baqara, 2:61; al-Maʾida, 5:78.

[2413] T2010, al-Tirmidhi, al-Birr, 66.

[2414] T2011, al-Tirmidhi, al-Birr, 66.

[2415] IM3029, Ibn Maja, al-Manasik, 63; N3059, al-Nasaʾi, Manasik al-hajj, 217.

[2416] Al-Maʾida, 5:87.

[2417] B5063, al-Bukhari, al-Nikah, 1; M3403, Muslim, al-Nikah, 5.

[2418] Al-Baqara, 2:185.

[2419] Al-Baqara, 2:286.

[2420] B39, al-Bukhari, al-Iman, 29.

[2421] B43, al-Bukhari, al-Iman, 32; M1834, Muslim, al-Musafirin, 221.

[2422] IM4241, Ibn Maja, al-Zuhd, 28.

[2423] M1744, Muslim, al-Musafirin, 141.

[2424] B69, al-Bukhari, al-ʿIlm, 11; M4525, Muslim, al-Jihad wa ‘l-siyar, 6.

[2425] B90, al-Bukhari, al-ʿIlm, 28; B705, al-Bukhari, al-Adhan, 63.

[2426] M2003, Muslim, al-Jumʿa, 41.

[2427] IM987, Ibn Maja, Iqama, 48; HM18071, Ibn Hanbal, IV, 218.

[2428] IF2/277, Ibn Hajar, Fath al-bari, II, 277.

[2429] B793, al-Bukhari, al-Adhan, 122; T302, al-Tirmidhi, al-Salat, 110.

[2430] B1450, al-Bukhari, al-Zakat, 34.

[2431] İM1801, Ibn Maja, al-Zakat, 11.

[2432] B1496, al-Bukhari, al-Zakat, 63; M121, Muslim, al-Iman, 29.

[2433] B1975, al-Bukhari, al-Sawm, 54; M2730, Muslim, al-Siyam, 182.

[2434] B1977, al-Bukhari, al-Sawm, 57; M2734, Muslim, al-Siyam, 186.

[2435] M3257, Muslim, al-Hajj, 412.

[2436] HM22647, Ibn Hanbal, V, 266.

[2437] B5073, al-Bukhari, al-Nikah, 8; M3404, Muslim, al-Nikah, 6.

[2438] ST3/395, Ibn Saʿd, Tabaqat, III, 395.

[2439] HI7/360, Ibn Hajar, al-Isaba, VII, 360.

[2440] D2428, Abu Daʾud, al-Siyam, 54.

[2441] M1739, Muslim, al-Musafirin, 139.

[2442] B6465, al-Bukhari, al-Riqaq, 18; M1828, Muslim, al-Musafirin, 216.

[2443] NM7844, al-Hakim, al-Mustadrak, VIII, 2797 (4/306).

[2444] T2453, al-Tirmidhi, Sifat al-qiyama, 21.

[2445] HM6958, Ibn Hanbal, II, 210.

[2446] DM223, al-Darimi, al-Muqaddima, 23.

[2447] Al-Maʾida, 5:87.

[2448] B2457, al-Bukhari, al-Mazalim, 15; M6780, Muslim, al-ʿIlm, 5.

[2449] DM2469, al-Darimi, al-Siyar, 5; D2613, Abu Daʾud, al-Jihad, 82

[2450] Al-Israʾ, 17:33.

[2451] Al-Baqara, 2:190.

[2452] Al-Nisaʾ, 4:84.

[2453] Al-Fath, 48:29.

[2454] Al-Mumtahana, 60:8.

[2455] B3445, al-Bukhari, al-Anbiyaʾ, 48.

[2456] D5130, Abu Daʾud, al-Adab, 115-116.

[2457] B5783, al-Bukhari, al-Libas, 1; N2560, al-Nasaʾi, al-Zakat, 66.

[2458] D4062, Abu Daʾud, al-Libas, 14.

[2459] T2819, al-Tirmidhi, al-Adab, 54.

[2460] D4161, Abu Daʾud, al-Tarajjul, 1; M2346, Muslim, al-Zakat, 65.

[2461] T2380 al-Tirmidhi, al-Zuhd, 47.

[2462] Al-Aʿraf, 7:31.

[2463] Al-Furqan, 25:67.

[2464] Al-Israʾ, 17:29.

[2465] Al-Anʿam, 6:119.

[2466] Al-Baqara, 2:229.

[2467] Al-Maʾida, 5:94.

[2468] Al-Sajda, 32:7.

[2469] Al-Qamar, 54:49.

[2470] Al-Baqara, 2:143.