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What is wrong with helping the poor instead of Qurbani? Is Sacrificing Animals a Source of Economic Destruction & Shortage of Livestock? By Mufti Muhammad Taqi Usmani

Posted on by Mufti Muhammad Taqi Usmani

Propaganda against Animal sacrifice

A section of the people is raising objections to the very objective for which Almighty Allah prescribed the performance of Qurbani. They say that Qurbani has been imposed without – God forbid any benefit. Millions are spent to make the blood flow through the drains which is highly wasteful from the economic point of view. It means a great loss of our animal wealth. It would be much better, they suggest, to help the poor with the huge sums of money spent on Qurbani.

The propaganda is being carried on so forcefully that everyday persons come to ask if it would not be better to distribute the money to be spent on Qurbani among their relatives. Apparently there is no harm in this, they suggest.

It should be noted that every form of worship has an appointed time and procedure, for example, if a man wishes to spend his time in helping the poor instead of praying, he will be guilty of missing the prayer which is an obligatory duty, even though he may earn some sawab (reward) for helping the poor. This holds good also in respect of other obligatory (Farz) and compulsory (wajib) duties.

The propaganda campaign, launched against Qurbani that it is irrational and unjustifiable from the economic point of view, defies the very philosophy and spirit of the Qurbani. The worship of Qurbani has been prescribed for you and you should comply with it, whether you understand its wisdom and reason or not. The spirit of Qurbani is that it is Allah’s command and you have to obey it unconditionally and unhesitatingly. Man is not man unless he cultivates in him the quality of obedience. The root cause of all evils, wrongs, and sinful activities lies in the fact that man has forgotten the basic principles of following the Divine commands and is running after the dictates of his own mind and intellect.

What lesson does Qurbani teach?

The same philosophy is visible in the ritual of Qurbani. The word “Qurbani” literally means something which is done to attain nearness to Allah. The word “Qurbani” is derived from the word “Qurban” and the word “Qurban” is derived from the root “Qurb”. Thus, the word “Qurban” means something by which one may attain nearness to Allah. We learn from all the acts concerning the Qurbani that Deen (Faith) is the name of compliance with the commandments of Allah. When Allah’s command is issued there is no scope to tax the mind in order to seek the wisdom and benefits underlying the divine command. All that is needed is total submission and surrender to it. “Order is order” is the common saying well known to everyone.

Prophet Ibrahim did not demand rational wisdom

A command of Allah came to Hazrat Ibrahim in a vision to slaughter his son. If Allah had desired. He would have issued the command through a revelation (Wahi). but He did not do so. Instead. he was shown in a vision that he was slaughtering his son. If this had happened to an ordinary man he would have ignored the command on the plea that it was only a vision. However. a vision in the case of a prophet is as good as a revelation. It was. therefore. a trial for Hazrat Ibrahim to see whether he was ready to obey the divine command. When Hazrat Ibrahim came to know that it was an order from Allah to slaughter his son, he did not question Almighty Allah why such a command was being given to him and what wisdom and benefit lay in it. No law and no custom on the surface of the earth can allow and appreciate that a father should slaughter his son. A command like this can in no way is justified and accepted on the scale of Reason.

Deviation and going astray from the right path are a common feature of our society today. The reason is that for every Divine command the people want to know the wisdom and benefit underlying that command, and its rational justification. They will obey the command; if they come to know its benefit, otherwise not. This is no Deen and obedience. Obedience is what Hazrat Ibrahim and his son Hazrat Isma’el demonstrated by their own unprecedented acts. Al-mighty Allah appreciated this sacrifice of theirs so much that He prescribed the sacrifice (Qurbani) to be offered every year till the Day of Judgement.

Make your life a model of Obedience

The essence of Deen is that one should not insist one’s own opinion in matters concerning Deen. Everything concerning Deen should be done strictly in compliance with the procedure taught by Allah and His Prophet ﷺ, If this point becomes firmly impressed upon the minds all forms of Bidah shall be uprooted. It was to attain this goal that the ritual of Qurbani was prescribed. We are all prone to be unmindful of it while offering the Qurbani, it is necessary to recall that this worship contains the lesson that our entire life should be subject to the commands of Allah. It should be a complete model of obedience and total submission, Whether we understand or do not understand the wisdom and reason behind the commands. This is the philosophy of Qurbani. May Almighty Allah help us all to understand this philosophy and grant us its blessings.

The entire event-related above is in fact the basis of the worship of Qurbani. It is declaring from the very outset that the Qurbani was prescribed in order to impress firmly on the heart of man and to teach him that Allah’s command has preference over all other things and that Deen is the name of total obedience. When the Divine Command arrives it must be obeyed without trying to find out its wisdom, benefit, or reason.

Allah looks for piety of the heart

The Qurbani which a Muslim presents to Almighty Allah is such a gift that no sooner is the knife applied to the animal’s throat than the Qurbani is completed and accepted by Allah, and the slaughtered animal with all its meat and skin, etc. is at your disposal. It is, as if, Almighty Allah has touched it with His hands and the entire gift is left to you for use as you please. Look at Allah’s mercy and generosity shown to the Ummah of the Holy Prophet, Muhammad ﷺ that a gift is being de mantled and when it is offered in the form of the slaughtered animal then the obedience to the command is enough to please Allah. He does not require anything more. Thus He has said:

لن ينال الله لحومها ولا دماؤها ولكن يناله التقوى منكم

It means that “neither their flesh nor their blood reaches Him”. (2237)

In other words, if a person offers the Qurbani with piety and purity of his heart Allah readily accepts his Qurbani. Allah does not require the flesh of the slaughtered animal but leaves its disposal to the option of the man who has offered the Qurbani. If he himself uses the entire flesh, there is no sin in it. It is, however, very desirable that he should himself use only one-third of it and distribute one-third among his relatives and the remaining one-third among the poor. The point to note here is that it does not displease Allah at all if the entire flesh is consumed by the person himself who is offering the Qurbani.

Source: Islam aur Daur e Hazir kay Shubhat o Mughalty, By Mufti Muhammad Taqi Usmani

To read more about this topic Click on these links:

Is it Cruel and barbaric to Slaughter a Sacrificial Animal? The Reason For Observance of Sacrifice, By Maulana Ashraf Ali Thanvi
Sacrifice (Qurbani): Philosophy and Wisdom, Propaganda Against Animal Sacrifice, By Mufti Muhammad Taqi Usmani
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Sacrifice (Qurbani): Philosophy and Wisdom, Propaganda Against Animal Sacrifice, By Mufti Muhammad Taqi Usmani

Posted on by Mufti Muhammad Taqi Usmani

Sacrifice or “Qurbani”

The Urdu and Persian word “Qurbani” is derived from the Arabic word “Qurban”. Lexically, it means an act performed to seek Allah’s good pleasure. Originally, the word “Qurban” included all acts of charity because the purpose of charity is nothing but to seek Allah’s pleasure. But, in precise religious terminology, the word was later confined to the sacrifice of an animal slaughtered for the sake of Allah.

The sacrifice of an animal has always been treated as a recognized form of worship in all religious orders originating from a divine book. Even in pagan societies, the sacrifice of an animal is recognized as a form of worship, but it is done in the name of some idols and not in the name of Allah, a practice totally rejected by Islam.

In the Shariah of our beloved Prophet Muhammad ﷺ the sacrifice of an animal has been recognized as a form of worship only during three days of the month of Zul Hijjah, namely, the 10th, 11th and 12th of the month. This is to commemorate the unparalleled sacrifice offered by the Prophet Sayyidna Ibrahim when he, in pursuance to a command of Allah conveyed to him in a dream, prepared himself to slaughter his beloved son, Sayyidna Ismail and actually did so – but, Allah Almighty, after testing the quantum of his submission, send down a sheep and saved his son from the logical fate of slaughter. It is from that time onwards that the sacrifice of an animal became an obligatory duty to be performed by every well-to-do Muslim.

Qurbani is a demonstration of total submission to Allah and a proof of complete obedience to Allah’s will or command. When a Muslim offers a Qurbani, this is exactly what he intends to prove. Thus, the Qurbani offered by a Muslim signifies that he is a slave of Allah at his best and that he would not hesitate even for a moment, once he receives an absolute command from his Creator, to surrender before it, to obey it willingly, even if it be at the price of his life and possessions. When a true and perfect Muslim receives such a command from Allah, his natural instinct stops him from indulging in the futile search for the reasonability behind the command; nor does he make his obedience dependent upon the command’s reasonability’ as perceived through his limited understanding. He knows that Allah is All-knowing, All-wise and that his own reason cannot encompass the knowledge and wisdom underlying the divine command. He, therefore, submits to the divine command, even if he cannot find out any reason or wisdom behind it.

This is exactly what the Prophet Ibrahim did. Apparently, there was no reason why a father should slaughter his innocent son. But, when came the command from Allah, he never asked about the reason of that command, nor did he hesitate to obey it. Even his minor son when asked by his father about the dream he had seen, never questioned the legitimacy of the command, nor did he pine or whine about it, nor did he ask for one good reason why he was being slaughtered. The one and only response he made was:

يا ابت افعل ما تؤمر ستجدني ان شاء الله من الصابرين

“Father, do what you have been ordered to do. You shall find me, God willing, among the patient”.

The present-day Qurbani is offered in memory of this great model of submission set before us by the great father and the great son. So Qurbani must be offered in our time emulating the same ideal and attitude of submission.

Propaganda against animal sacrifice

This, Then, is the true philosophy of Qurbani. With this in mind, one can easily unveil the fallacy of those who raise objections against Qurbani on the basis of economic calculations and statistics and make it out to be a wastage of money, resource, and livestock. Unable to see beyond mundane benefits, they cannot understand the spirit Islam wants to plant and nourish among its followers, the spirit of total submission to Allah’s will which equips man with most superior qualities so necessary to keep humanity in a state of lasting peace and welfare.

Qurbani is nothing but a powerful symbol of the required human conduct vis-a-vis the divine commands, however “irrational” or “uneconomic” they may seem to be in their appearance. Thus, the distrustful quest for mundane economic benefits behind Qurbani is, in fact, the negation of its real philosophy and the very spirit underlying it.

No doubt, there are in every form of worship ordained by Allah, certain worldly benefits too, but they are not the main purpose of these prescribed duties, nor should they be treated as a pre-condition to submission and obedience. All acts of worship, including Qurbani, must be carried out with a spirit of total submission to Allah, irrespective of their economic, social, or political benefits. This is what Ibrahim did, and this is what every true Muslim is required to do.

Source: Islamic Months, By Mufti Muhammad Taqi Usmani

To read more about this topic Click on these links:

Is it Cruel and barbaric to Slaughter a Sacrificial Animal? The Reason For Observance of Sacrifice, By Maulana Ashraf Ali Thanvi
What is wrong with helping the poor instead of Qurbani? Is Sacrificing Animals a Source of Economic Destruction & Shortage of Livestock? By Mufti Muhammad Taqi Usmani
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Dhu al-Hijjah: First Ten Days, Refrain From Cutting Nails & Hair, Fasting on the Day of Arafah, Takbir al-Tashreeq & Hajj, By Mufti Muhammad Taqi Usmani

Posted on by Mufti Muhammad Taqi Usmani

Compiled By: Mufti Umar Anwar Badakhshani

The month of Dhu al-Hijjah

The month of Zul Hijjah is the last month of the Islamic calendar. Literally, it mean “the month of Hajj.” Obviously, this name of the month indicates that the great annual worship of “hajj” is performed in this month. for this reason, it has a particular significance as compared to other months of the year. Some specific merits and rules relevant to this month are mentioned below:

1) First ten Days

The first ten days of the month of Zul Hijjah are among the most magnificent days in Islamic calendar. The Holy Prophet ﷺ has said, “One fast during these days is equal to the fasting of one complete year, and the worship of one night during this period is equal to the worship in the “Lailatul Qadr”.

Every Muslim should avail of this wonderful opportunity by offering during this period as much ‘lbadah (acts of worship) to Allah as he or she can.

Allah Swears by Ten Nights

This period of ten days commencing from the first and ending on the tenth of Zul Hijjah, occupies a very prominent position among the twelve months of the year, so much so that Almighty Allah has sworn by these ten nights in the opening verses of the Surah Al-Fajr in part – 30 of the Holy Qur’an:

والفجر وليال عشر

“By the Dawn and the nights”. It is not necessary for Almighty Allah to swear to confirm and ensure anything but if Allah swears by anything, it is to emphasize the esteem and honor of that thing. A large group of the commentators of the Holy Qur’an are of the opinion that the ten nights by which Allah has sworn are these first ten nights of the month of Zul Hijjah. This indicates the esteem and grace of these nights.

The Supremacy of the Ten Days

The Holy Prophet  ﷺhas himself mentioned in clear words in a Hadith the importance and superiority of these ten days. He ﷺ has also mentioned that Almighty Allah does appreciate acts of worship in these ten days more than other days of the year whether that worship is in the form of optional prayers, recital of the sacred names of Allah or some charitable deed. [Bukhari, The book of Edain, Hadith no: 969]

He ﷺ has also said in a Hadith. If anyone observes fasts during these days, he is granted reward for one fasting equal to the reward for fast for a full one year. He ﷺ has also said that worship in one of these nights is equal to the worship performed during the Lailatul Qadr (the Night of value). Such a high degree of excellence has Allah bestowed upon these ten days of Zul Hijjah! [Tirmizi, Book of Fasting Hadith no: 758]

2) Cutting off Nails and Hair in these days

Immediately after the sighting of the Zul Hijjah moon a strange command is brought to our notice. The Holy Prophet ﷺ has said that it is not right for him who has to offer Sacrifice (Qurbani) to clip his nails and cut his hair after sighting the Zul hijjah moon. As this order has been narrated from the Holy Prophet ﷺ, it has been declared as Mustahab (desirable). According to this order a man should not clip his nails, nor cut his hair, unless he has offered the Qurbani. [Ibn Majah, Chapter on clipping nails, Hadith no: 3187]

Why it is Mustahab for a sacrificer not to cut his hair and nails during the first ten days?

Apparently it looks strange that after sighting the moon of Zul Hijjah, clipping the nails and cutting the hair have been forbidden. The reason is not far to seek. Almighty Allah has appointed during these days the splendid worship of the Hajj and a very large number of the Muslims remain engaged, by the grace of Allah, in this worship at this time. It seems, as if, the House of Allah is charged with a magnetic power which is attracting to itself from all sides the sons of Tawheed (Muslims) and thousands of men are arriving there every moment from all comers of the world and are assembling round the House of Allah. Allah has granted these pilgrims the honor of performing the Hajj. These Pilgrims have been ordered that when they are advancing towards the House of Allah, they should be dressed in lhram which is the prescribed uniform of that sacred House. Again, the Shari ah has imposed many restrictions on the pilgrims while in lhram. e.g., they cannot put on stitched garment, nor apply scent nor cover their faces. etc., that they should not clip their nails nor cut their hair is also one of these restrictions. As for those who are not participating in the worship (Hajj) of the House of Allah, by visiting it, the Holy Prophet ﷺ has, in order to enable such persons also to qualify for Allah’s mercy, ordered that they should try to achieve some likeness to the pilgrims of the House of Allah by imitating them in leaving their nails unclipped and their hair uncut. This is a way to attain some similarity to those actually performing the Hajj.

Our Dr. Hazrat M. Abdul Hayi Arfi Sahib used to say that Allah’s mercy is always in search of an excuse to descend on His servants. When Allah has commanded us to attain some similarity to the Hajj Pilgrims, it only means that He wants to bestow on those who attain this similarity some part of the mercy and blessings which He showers on the Hajj Pilgrims, so that when the clouds of Allah’s mercy rain on these servants of Allah on the plain of Arafah, a part of these clouds may overtake us also with its munificent showers. Thus, the attainment of this similarity, is a great blessing. Dr. Arfi Sahib frequently recited this couplet of Hazrat Majzoob:

تیرے محبوب کی یا رب شباہت لے کر آیا ہوں

حقیقت اس کو تو کردے میں صورت لے کر آیا ہوں

Meaning: O my Lord! I have come to you with an assumed similarity to your beloved. I have brought the form only, kindly turn it into reality. It is not at all unlikely that Almighty Allah may turn this form into reality by the blessing of His beloved Prophet ﷺ. It is hoped that you and we shall not be deprived, God willing, of the clouds of mercy that pour down there.

3) The 9th day of Dhu al-Hijjah “Arafah” !

The 9th day of the month of Zul Hijjah is called “Youmul Arafah” (The Day of ‘Arafah) . This is the

date when the Hujjaj (Hajj pilgrims, plural of Haji) assemble on the plain of ‘Arafat, six miles away from Makkah al-Mukarramah, where they perform the most essential part of the prescribed duties of Hajj, namely, the “Wuqoof of ‘Arafat (the stay in ‘Arafat).

4) The Fast of Yawmul Arafah

For those not performing Hajj, it is Mustahab (desirable) to fast on this day according to their own Calendar. It sometimes occurs that the date of 9th Zul Hijjah falls on different days in different countries according to the sighting of the moon. In such cases, Muslims of each country should observe Youmul Arafah according to the lunar dates of their own country.

For example, if Youmul Arafah is being observed in Saudi Arabia on Friday, and in Pakistan on Saturday, Pakistani Muslims should treat Saturday as Youmuul Arafah and should fast on that day if they desire to benefit from the fast of Youmul Arafah. The fast of Youmul Arafah has been emphasized by the Holy Prophet ﷺ as a Mustahab (desirable) act, According to a Hadith, the fast of this day become a cause, hopefully so, of forgiveness for sins committed in one year.

As already mentioned, these ten days are so auspicious that a day of fasting on one of these days is equal, in the matter of reward, to fasting for the whole year; and one item of worship in one night of this period is equal to worship in the Night of Power (Lailatul Qadr). A Muslim must devote himself to worship and good deeds during these days to the best of his ability. The ninth of Zul Hijjah is the Day of Arafah during which Allah has prescribed for the Hajj Pilgrims to stay on the plain of Arafat which is the most essential part of the Hajj. He has also prescribed for us optional fasting specially on the ninth day. The Holy Prophet ﷺ is reported to have said about this fast: “I have every hope from Almighty Allah that the fasting observed on the day of Arafah, by a Muslim will become, an expiation for his sins committed or to be committed during one year in the past and One year in the future”. [Ibn Majah, Book of Fasting, Hadith no: 1734]

Only the Minor sins are forgiven !

It is necessary to clarify here that some people who are not well-informed of religious subjects think on the basis of such Ahadith that when the sins committed during the past year and to be committed during the future year stand forgiven, as if they are on one year’s leave and they are free to do whatever they please. It must be noted that the concessions so granted in the various Ahadith relate only to minor sins.

For example, during ablution the sins committed by the limbs being washed are pardoned: one sin is pardoned at each step and his status is raised by one degree when a Namazi goes to the mosque for prayer: similarly it has been said about fasting during Ramazan that one year’s sins of the man fasting are pardoned. Remember that the sins mentioned in all such Traditions are only the minor sins. As for major sins, according to the rules of the Shariah they are not forgiven except by repentance. Almighty Allah has, however, the sole authority to pardon all sins whether minor or major unconditionally. Even after repentance only such sins are forgiven as are committed against the rights of Allah. Sins committed against the rights of the servants of Allah cannot be forgiven. Unless the rights usurped or violated of a servant are compensated or condoned by the claimant. In short, all these Ahadith about the forgiveness of sins relate to minor sins only and not to major sins.

5) Takbir al-Tashreeq

As from the Fajr of the 9th Zul Hijjah up to the Asr prayer of the 13th, it is obligatory on each Muslim to recite the Takbir of Tashreeq in the following words:

الله أكبر الله اكبر لا اله الا الله والله اكبر الله اكبر و لله الحمد

Allahu Akbar Allahu Akbar, La Ilaha Illallahu, Wallahu Akbar, Allahu Akbar wa lillahilhamd.

According to authentic Islamic sources, it is obligatory on each Muslim, to recite this Takbir after every obligatory (Fard) salah. For women also, it is commendable though not obligatory. Whether you are performing Salah with Jama’ah (collectively) or on your own (individually) makes no difference. You must recite the Takbir. However, male Muslims should recite it in a loud voice, while females should recite it in a low voice.

Takbir Tashreeq is obligatory for women also

The Takbir Tashreeq is prescribed for women as well, but which being generally ignored. Women generally forget to recite the Takbir Tashreeq. As regards men who offer their prayers in the congregation in the mosque, they necessarily recite the Takbir. This is, however, not a common practice among women. There are two opinions about its imposition on women as a compulsory duty (wajib). Some Ulama’ say that it is wajib and some say that it is only Mustahab (desirable) for women. The more reliable opinion is that the Takbir Tashreeq is a compulsory duty for women as well. They should also recite this Takbir after every Farz prayer five days from the Fajr prayer of the Day of Arafah till the ‘Asr prayer of the Thirteenth of Zul Hijjah. Men are required to recite it loudly but women should recite it in a low tone. Women should be mindful of this duty. As women generally omit this duty I advise them to hang a card-plate with an inscription of the Takbir at the place where they pray in their houses, and they should recite it without fail after the concluding salam, because this is wajib for them also. [Musannaf ibn Abi Shaibah, Vol 11, P:190, Shami, Vol 11, p:179

6) Hajj: Some important rules about it

The most important way of worship performed in this month is “Hajj”, one of the four pillars of Islam. The Muslims from every part of the world assemble in Arabia to perform this unique way of worship. Hajj is worship which requires at least five days be performed in its proper way. There are detailed rules for different acts of Hajj for which separate books are available, and the present book does not aim at explaining all these details. However, some basic information about its obligation is being given here:

1. Hajj is obligatory on every adult Muslim who can afford to go to Makkah during the Hajj season, whether on foot or by any other carriage.

2. if a person can travel to Makkah to perform Hajj, but he cannot travel to Madinah, Hajj is obligatory on him also. He can perform Hajj without visiting Madinah.

It is obligatory for women to accompany a mahram while performing Hajj

3. A Muslim woman cannot travel for Hajj unless she is accompanied by a Mahram (i.e. husband or relative of a prohibited degree like son, father, brother, etc.) If she does not find any Mahram to accompany her, Hajj is not obligatory on her until she finds one. However, she must make a will that in case she dies before performing Hajj, his heirs should arrange for her “Hajj e Badal” out of her leftover property. 4. Hajj is obligated only once in one’s life. After performing the obligatory Hajj; one is not required to perform it again. However, he can perform the Nafl (optional) Hajj as many times as he or she wishes.

Source: Islam aur Daur e Hazir kay Shubhat o Mughalty and Islamic Months, By Mufti Muhammad Taqi Usmani.

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The Month of Dhu al-Qa’dah: Is this not a Blessed Month? Explanation of Some False Beliefs, By Mufti Muhammad Taqi Usmani

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The Month of Dhu al-Qa’dah

This is the eleventh month of the islamic lunar calendar.

It is the first of the four sanctified months (al Ashhur al Hurum) in which battles were prohibited in the days of the Holy Prophet ﷺ. It is also one of the month of Hajj as explained in the discussion about Shawwal.

However, no specific rules prescribed for this month, except that the persons performing Hajj are required to follow the rules of Hajj.

Some false beliefs are attached to this month by ignorant people. They say that this month is not a blessed month, therefore, marriages should not be held or solemnized in the month of Zul Qadah. According them, a marriage held in this month may not be successful, rather it may bring misfortune to the spouses. This belief is absolutely baseless.

A Muslim should never attend to such superstitious whims. In fact, the month is one of the sanctified months, as mentioned earlier. It is also proved through authentic traditions that the Holy Prophet ﷺ had performed Umrah four times in his madanite life. Three of them were performed in the month of Zul Qadah, the fourth being performed along with the last Hajj. When the Holy Prophet ﷺ has chosen this month for performing the great ibadah of umrah how can one claim that the month has an element of misfortune?  Therefore, no Muslim should ever hesitate in holding marriages or other ceremonies in this month on such a false assumption of unluckiness.

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How to Perform Eid Prayers? Some Important Rules Regarding Eid prayers & Sermon, By Mufti Muhammad Taqi Usmani

Posted on by Mufti Muhammad Taqi Usmani

Compiled By: Mufti Umar Anwar Badakhshani

On the Eid day

The following acts are prescribed as Sunnah at the beginning of the day of Eid before proceeding to the Eid prayer:

  • 1. To wake up early in the morning.
  • 2. To clean one’s teeth with a Miswak or brush
  • 3. To have a bath.
  • 4. To put on one’s best available clothes.
  • 5. To use perfume.
  • 6. To eat sweet food, preferably dates, before the Eid ul Fitr prayer.
  • 7. Not to eat before the Eid ul Adha prayer.
  • 8. To recite the Takbir of Tashriq in a loud voice while going to the Eid prayer:

الله اكبر الله اكبر لا اله الا الله والله اكبر الله اكبر ولله الحمد

The Eid Prayer

The obligation on Eid day is to perform the Eid prayer. Some rules in thi respect are mentioned hereunder:

  • The Eid prayer is Wajib (obligatory) on every male Muslim.
  • The Eid prayer can be performed any time between the Ishraq and Zawal.
  • It is preferable that Eid prayer is performed at an open field and not in a mosque. However, if, it is difficult for any reason to perform it in an open field, it can also performed in a big mosque.
  • It is not advisable to hold the Eid prayer in every mosque, rather it is preferable that the people of several small mosques either perform it in an open field or, in its absence, in a big mosque which can accommodate a large number of people.
  • The Eid prayer has neither Azaan nor Iqaamah.

Nafl salah before Eid Prayers?

No Nafl salah can be performed before the Eid prayer, neither in one’s home, not at the place of Eid prayer, Similarly, Nafl prayer cannot be performed after the Eid prayer at the home place. However, it can be performed after one comes back to his home.

How to Perform Eid Prayers?

  • The Eid prayer has two rakah at performed in the normal way, with the only addition of six Takbirs.
  • Three of them at the beginning of the first rakah.
  • And three of them just before ruku in the second rakah. The detailed way of performing the Eid prayer is as follows:
  • The Imam will begin the prayer without Adhan or Iqamah.
  • He will begin the prayer by reciting Takbir of Tahrimah (Allahu Akbar).
  • You should raise your hands up to the ears, and reciting the Takbir,
  • You should set your hands on your navel.
  • The Imam will give a little pause during which you should recite Thana (Subhanakallahumma….).
  • After the completion of Thana, the Imam will recite Takbir (Allahu Akbar) three times:
  • At the first two calls of Takbir you should raise your hands up to the ears, and after reciting Takbir (Allahu Akbar) in a low voice, should bring your hands down and leave them earthwards.
  • But, after the third Takbir, you should set them on your navel as you do in the normal prayers.
  • After these three Takbirs, the Imam will recite the Holy Quran which you should listen calmly and quietly.
  • The rest of the rakah will be performed in the normal way.
  • After rising for the second rakah, the Imam will begin the recitations from the Holy Quran during which you should remain calm and quiet.
  • When the Imam finishes his recitation, he will recite three Takbirs once again, but this time it will be just before bowing down for ruku.
  • At each Takbir you should raise your hands up to the ears, and after saying “Allahu Akbar”, bring them down and leave them earthwards.
  • After these three Takbirs have been called and completed, the Imam will say another Takbir for bowing down into the ruku position.
  • At this Takbir you need not raise your hands. You just bow down for your ruku saying, Allahu Akbar, the rest of the salah will be performed in this usual way.

Khutbah: The Address of Eid Prayer

In this salah of Eid, Khutbah is a sunnah and is delivered after the salah, unlike the salah of jumuah where it is Fard and is delivered before the salah. However, listening to the Khutbah of Eid salah is Wajib or necessary and must be heard in perfect peace and silence.

It is a Sunnah that the imam begins the first Khutbah by reciting takbir (الله اكبر) nine times and the second Khutbah with reciting it seven times.

Shafi way of Eid Prayer

The way of Eid prayer described above is according to the Hanafi school of Muslim jurists. Some other jurists, like Imam Shafi, have some other ways to perform it. They recite Takbir twelve times before beginning the recitations of the Holy Quran in both the rakaat. This way is also permissible. If the Imam, being of the Shafi School, follows this way, you can also follow him. Both ways are based on the practice of the Holy Prophet ﷺ.

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Is it Compulsory for a Father to Offer Sacrifice (Qurbani) on Behalf of his Children?

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Compiled By: Mufti Umar Anwar Badakhshani

Question

Is it compulsory for a father to offer sacrifice on behalf of his children?

Answer

  • If the children are immature, then Qurbani is not compulsory upon them.
  • If children are matured and all of them are wealthy, they are Sahib-e-Nisab, in this case Qurbani will be Wajib on all of them. Each of them will have to have a share. If the father makes Qurbani on their behalf with their permission, then too, the Qurbani will be in order and the father will receive the reward for having done so. If the father does not do it on their behalf, it will then be compulsory for each of them to make Qurbani otherwise they will be sinful.
  • It is not Wajib for parents to make Qurbani for their children, for example, a person has ten children and they all live together, Qurbani will only be Wajib on the father, i.e. he will make Qurbani on his name and not on the names of his children.

في البحر الرائق 173\8: و قوله لا عن طفله يعني لا يجب عليه عن اولاده الصغار لانها عبادة محضة بخلاف صدقة الفطر

و فی البدائع الصنائع 64\5: ومن المتأخرین من قال لا خلاف بینھم فی الأضحیۃ أنھا لا تجب فی مالھما ، لأن القربۃ فی الأضحیۃ ھی إراقۃ الدم وإنھا إتلاف ولا سبیل إلی إتلاف مال الصغیر والتصدق باللحم تطوع ولا یجوز ذلک فی مال الصغیر

الفتاوى الهندية (5 / 302):”ولو ضحى ببدنة عن نفسه وعرسه وأولاده ليس هذا في ظاهر الرواية، وقال الحسن بن زياد في كتاب الأضحية: إن كان أولاده صغاراً جاز عنه وعنهم جميعاً في قول أبي حنيفة وأبي يوسف – رحمهما الله تعالى -، وإن كانوا كباراً إن فعل بأمرهم جاز عن الكل في قول أبي حنيفة وأبي يوسف رحمهما الله تعالى، وإن فعل بغير أمرهم أو بغير أمر بعضهم لاتجوز عنه ولا عنهم في قولهم جميعاً؛ لأن نصيب من لم يأمر صار لحماً فصار الكل لحماً

وفی سنن ابن ماجۃ صـ 226: عن أبی ھریرۃ رضی اللہ عنہ قال قال رسول اللہ ﷺ من کان لہ سعۃ ولم یضضح فلا یقربن مصلانا

و فی الفتاوی الھندیۃ 293/5 : ولیس علی الرجل أن یضحی عن أولادہ الکبارہ إلا بإذنہ

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Sending Money for Offering Sacrifice (Qurbani) in Another Country

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NOTE: It should be noted that the below answer is the English translation of the Fatwa issued by Jamia Uloom Islamia Allama Yusuf Banuri Town, Karachi, Pakistan.

Question

I live in Saudi Arabia, the question is can I offer my sacrifice in Pakistan by sending money from here?

Answer

When Qurbani is obligatory upon a person, it will be valid for him if he sends the money to another country and ask somebody to perform the Qurbani on his behalf. It will be valid for him to do it in such a way. There is no dislike regarding this in the light of Shari’ah.

The only necessary aspect is that the days of Qurbani should be the same in both countries, i.e. the day on which the Qurbani is done, that day should be the day of Qurbani in both countries, otherwise, the Qurbani will not be valid. For example, the days of Qurbani begin a day earlier in Saudi Arabia as compared to Pakistan, and in Pakistan, it begins a day later. So, the Qurbani of the Saudi Arabian resident will be valid in Pakistan on the first and second day, not on the third. This is because the third day in Pakistan is not a day of Qurbani in Saudi Arabia. Similarly, if a Pakistani resident’s Qurbani is being done in Saudi Arabia, then it will not be valid on the first day because this day is not a day of Qurbani for the people of Pakistan. For this reason, it should be done on the second and third day.

بدائع الصنائع في ترتيب الشرائع (5/ 74):وإن كان الرجل في مصر، وأهله في مصر آخر، فكتب إليهم أن يضحوا عنه روي عن أبي يوسف أنه اعتبر مكان الذبيحة، فقال: ينبغي لهم أن لايضحوا عنه حتى يصلي الإمام الذي فيه أهله، وإن ضحوا عنه قبل أن يصلي لم يجزه، وهو قول محمد – عليه الرحمة -. وقال الحسن بن زياد: انتظرت الصلاتين جميعاً، وإن شكوا في وقت صلاة المصر الآخر انتظرت به الزوال، فعنده لا يذبحون عنه حتى يصلوا في المصرين جميعاً، وإن وقع لهم الشك في وقت صلاة المصر الآخر لم يذبحوا حتى تزول الشمس، فإذا زالت ذبحوا عنه
(وجه) قول الحسن: أن فيما قلنا اعتبار الحالين: حال الذبح وحال المذبوح عنه، فكان أولى. ولأبي يوسف ومحمد رحمهما الله أن القربة في الذبح، والقربات المؤقتة يعتبر وقتها في حق فاعلها لا في حق المفعول عنه، ويجوز الذبح في أيام النحر نهرها ولياليها؛ وهما ليلتان: ليلة اليوم الثاني وهي ليلة الحادي عشر، وليلة اليوم الثالث وهي ليلة الثاني عشر، ولا يدخل فيها ليلة الأضحى وهي ليلة العاشر من ذي الحجة؛ لقول جماعة من الصحابة -رضي الله عنهم -: أيام النحر ثلاثة، وذكر الأيام يكون ذكر الليالي لغة، قال الله عز شأنه في قصة زكريا عليه الصلاة والسلام: ﴿ ثَلٰثَةَ اَيَّامٍ اِلَّا رَمْزًا﴾ [آل عمران: 41] وقال عز شأنه في موضع آخر: ﴿ثَلٰثَ لَيَالٍ سَوِيًّا﴾ [مريم: 10] والقصة قصة واحدة، إلا أنه لم يدخل فيها الليلة العاشرة من ذي الحجة؛ لأنه استتبعها النهار الماضي وهو يوم عرفة؛ بدليل أن من أدركها فقد أدرك الحج، كما لو أدرك النهار وهو يوم عرفة، فإذا جعلت تابعةً للنهار الماضي لا تتبع النهار المستقبل، فلا تدخل في وقت التضحية، وتدخل الليلتان بعدها، غير أنه يكره الذبح بالليل؛ لا لأنه ليس بوقت للتضحية، بل لمعنى آخر ذكرناه في كتاب الذبائح

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Eligibility for Obligatory Sacrifice (Qurbani), Amount of Wealth Required for Offering Sacrifice & Definition of Basic Necessities

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Compiled By: Mufti Umar Anwar Badakhshani

Question

for Whom offering Sacrifice (Udhiyah) is Obligatory and What are the Minimum Value and the Required Amount of Wealth for offering Sacrifice? also What is actually meant by basic necessities?

Answer

  • Qurbani (Udhiyah) is compulsory upon every mentally sane, mature, resident Muslim male and female who owns nisab or owns extra items (over and above their need) which equal the nisab amount (required wealth or minimum value), i.e. they own an amount that equals the gold and silver nisab amount, or they possess homes or properties besides the one they live in or they have extra household items that equal the nisab amount or they have trading stock, shares, etc. Then one share of Qurbani is necessary for them to do.
  • It is not a condition for a year to pass over the nisab amount or the items that are over and above one’s needs. It is also not a condition for the goods to be trading stock. If a person becomes the owner of it before sunset of the 12th of Dhul Hijjah, then Qurbani is compulsory upon him/her.
  • From the three days of Qurbani, if a person becomes the owner of nisab even on the last day, or he becomes the owner of goods that are over and above his needs, then Qurbani becomes compulsory upon him.
  • If a person has a home other than the one he lives in, whether it is for trade or not, or he has a flat besides the one he lives in, he has a vehicle other than what he needs, then this person is a sahib-e-nisab with regards to Qurbani. Qurbani is compulsory upon him.
  • If a person possesses trading stock – of any kind – that equals the nisab amount, then Qurbani becomes compulsory upon him.

Actual Necessity

The meaning of actual or basic necessity is that need that relates to a person’s life or honor, i.e. if it is not met, then a person’s life or honor is in danger. For example, food, drink, clothing, shelter etc. As for those who are craftsmen, their tools also fall under actual necessity. However, huge pots, massive beds, pavilions, radios, tape recorders, television sets and VCR sets are not included as actual or basic necessities. If the value of these items reach the nisab amount, then Qurbani will be compulsory upon the owner of them.

It should be clear that television sets and VCR sets are instruments of sin; it is not permissible to keep or look at them.

في الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 312):”واليسار الذي يتعلق به) وجوب (صدقة الفطر) كما مر (لا الذكورة فتجب على الأنثى)، خانية
(قوله: واليسار إلخ) بأن ملك مائتي درهم أو عرضاً يساويها غير مسكنه وثياب اللبس أو متاع يحتاجه إلى أن يذبح الأضحية ولو له عقار يستغله فقيل: تلزم لو قيمته نصاباً،…”الخ
وفي الفتاوى الهندية (1/ 191):”وهي واجبة على الحر المسلم المالك لمقدار النصاب فاضلاً عن حوائجه الأصلية، كذا في الاختيار شرح المختار، ولايعتبر فيه وصف النماء، ويتعلق بهذا النصاب وجوب الأضحية، ووجوب نفقة الأقارب، هكذا في فتاوى قاضي خان”

وفي البحرالرائق: ولايشترط أن يكون غنياً في جميع الوقت حتى لو كان فقيراً في أول الوقت ثم أيسر في آخره يجب عليه لما ذكرنا”. 10/254

وفي رد المحتار 305/6: أن الأضحية لها وقت مقدر كالصلوة والصوم والعبرة للوجوب في اخره من كان غنيا اخره تلزمه

وفي الفتاوى الهندية 293/5 : فان كان فيهما ثلاثة بيوت وقيمة الثالث مائتا درهم فعليه الاضحية وكذا الفرس الثالث فان له فرسان او حماران ان احدهما يساوي مائتين فهو نصاب

الدر المختار وحاشية ابن عابدين (رد المحتار) (2 / 262):” (قوله: وفارغ عن حاجته الأصلية) أشار إلى أنه معطوف على قوله: عن دين (قوله: وفسره ابن ملك) أي فسر المشغول بالحاجة الأصلية والأولى فسرها، وذلك حيث قال: وهي ما يدفع الهلاك عن الإنسان تحقيقا كالنفقة ودور السكنى وآلات الحرب والثياب المحتاج إليها لدفع الحر أو البرد أو تقديراً

الدر المختار وحاشية ابن عابدين (رد المحتار) (6/ 347): ودلت المسألة أن الملاهي كلها حرام ويدخل عليهم بلا إذنهم لإنكار المنكر، قال ابن مسعود: صوت اللهو والغناء ينبت النفاق في القلب كما ينبت الماء النبات. قلت: وفي البزازية: استماع صوت الملاهي كضرب قصب ونحوه حرام؛ لقوله عليه الصلاة والسلام: «استماع الملاهي معصية، والجلوس عليها فسق، والتلذذ بها كفر

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Direct Addressing in Absentia (to call upon someone other than Allah) Few Conditions & Shariah Rulings, By Maulana Yusuf Ludhianvi Shaheed

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Compiled By: Mufti Umar Anwar Badakhshani

Amongst this is the one pertinent question as to whether it is permissible to say “Yaa Rasulallah!” or not? My opinion on the matter is that there are numerous occasions and manners in which one says “Yaa Rasulallah”, and the ruling for each one differs. For example:

Addressing somebody in imagination by poets in their poetry

1) one way is when a poet who in his poetical imagination addresses perhaps the mountains, a jungle, or some animal, etc. In this way he is not really talking to the thing he is addressing, his speech to and he does not have this belief that the addressee is listening to him or will answer, this is merely a way of expressing his emotions. If in such circumstances the poet remembers the name of Nabi (sallAllahu alaihi wasallam) and addresses him, then my opinion is that it will be permissible and correct.

Addressing someone in absentia with expression of love

2) The second way is when a person addresses his beloved. In this manner if a person calls out to Nabi (sallAllahu alaihi wasallam) to express his love for him, where his object is not to actually call Nabi (PBUH), as though he is speaking to him. Or like when a mother who had lost her child calls out the child’s name, knowing full well that the child will not hear her call in his grave, but this is merely her way of giving vent to her emotions. This is like an instinctive and involuntary action, spurred by love and emotion.

In similar manner, if a person calls out to Nabi (sallAllahu alaihi wa sallam) out of love for him, knowing and believing that his call will not reach the grave of Nabi (PBUH), then such a call would be permissible, provided there is no disorder in his Aqa’id (beliefs).

Use of direct address for the purpose of presenting Durood in the Holy Court

3) Another way is when a person says Durood in the specific form of “As-Salatu was Salamu Alaika Yaa Rasulallah”, believing that the specially appointed angels of Allah will convey this Durood to Nabi‟s (PBUH) grave. This act would also not be regarded as impermissible, because Nabi (PBUH) said:

من صلى علي عند قبري سمعته ومن صلى علي نائيا ابلغته

“Whosoever sends Durood at my graveside, I hear him, and whoever send s Durood on me from afar, it is conveyed to me.” [Mishkat, page 87]

It is reported in another Hadith:

ان لله ملائكة سياحين في الارض يبلغوني من امتي السلام

“Indeed there are some angels of Allah Ta`ala who traverse the earth and convey to me the salaams of my Ummat.” [Ibid. page 86]

Another Hadith states:

لا تجعلوا بيوتكم قبورا ولا تجعلوا قبري عيدا وصلوا علي فان صلاتكم تبلغني حيث كنتم

“Do not make our homes graves and do not make my grave an object of festivities. Send Durood upon me, because indeed your Durood is conveyed to me wherever you are.” [Ibid]

Although the correct way will be to recite Durood in the methods and words taught to us by Nabi (PBUH) and not to use the terms of addressing him directly, nevertheless, if one uses the words Yaa Rasulallah in this context without there being any fear of one’s Aqa’id (beliefs) spoiling or that of another who is listening being spoilt, then such words cannot be regarded as impermissible.

Addressing with assumption and belief of physical presence

4) The fourth way is to say Yaa Rasulullah and to harbor this belief that just as Allah listens to every word all the time, since He is Omnipresent, so too one believes Nabi’s (sallAllahu alaihi wasallam) condition (that he is hazir-o-nazir), then in such a case I regard this to be totally impermissible.

Such a belief, as mentioned before is incorrect and there is neither consent nor leeway for it in the Qur’an nor the Sunnah nor the beliefs of the Ahle Sunnah. Since the general masses have scant regard for the limits of the Shariah, the Salf-e-Salihen have exercised great caution in such matters. It is reported from Hadhrat Abdullah Bin Mas’od (R.A) in Bukhari:

“As long as Nabi (PBUH) was present in our midst, we used to say “Assalaamualaika Ayyuhan Nabi”, when reciting Attahiyaat. But after his demise we replaced these words with “Alan Nabi”. [page 926, vol.2]

The object of the Sahabah (R.A) was to show that in the “Attahiyaat” the words which indicated to Nabi (PBUH) being directly addressed was not indicative or based on this belief that he was omnipresent and that he heard the words of every person. — No! In fact this Salam (in “Attahiyat”) refers to the Speech of Allah which He Spoke when Nabi (PBUH) went for Mi’raaj.

Addressing directly while standing in front of the Muwajaha Sharif at Rawdah Mubarak

5) The fifth way is when one who visits the grave of Nabi (PBUH) and he says “As-Salaatu Was Salaamu Alaika Yaa Rasulullah”. Since Nabi (PBUH) is alive in his grave and he hears and replies to every visitor who makes salam to him, in such an instance, it is not only permissible to say this, in fact it is commendable.

These are the few ways and manners of saying Yaa Rasulullah which I have enumerated upon and given my view on each. Now those people who say Yaa Rasulullah, what are their intentions when saying it and what is their object? The conclusion to this you can draw for yourself.

Slogan of “Yaa Ali” or “Yaa Gauth Azam”

However, it is important that I draw your attention here to two issues:

1) The first being that the Shiahs have initiated the “Na’ra e haidari: Yaa Ali”. In aping them some people have now formulated “Na’ra e Risaalat: Yaa Rasulullah”, and “Naira e Ghauthia: Yaa Ghauth!”, However, I have never come across any place from Nabi (PBUH) or the Sahabah (R.A) where they have coined a Na’ra (slogan) to replace Allahu Akbar. This is not mentioned anywhere in the Qur’an, Sunnah or Fiqh of Hanafi. Hence, I regard this as being an emulation of the Shiahs, from which the Ahle Sunnah Wal Jamaat is completely free.

2) The other issue is that just as in the way of dua and to gain nearness to Allah one calls out to Him and recites Wazifahs (incantations) using His Pure Name, similarly, some people use the names of some Buzrugs (pious people) and call out to them and recite incantations. This is completely impermissible in Islaam.

The reason being that such actions fall under the scope of Ibadat (worships) and all Ibaadat is purely for the Sake of Allah. Neither Nabi, nor the Sahabah nor any pious predecessor used the name of any other being besides Allah for the recitation of any incantations. Hadhrat Qaadhi Thanaaullaah Paani Pati Hanafi (R.A) states:

و لا يصح الذكر بأسماء الأولياء على سبيل الوظيفة أو السيفي لقضاء الحاجة كما يقرءون الجهال

“It is not permissible to make Thikr (Azkar) with the name of any of the Auliyaa as a Wazifah or as a means of achieving any objective or need, like how the ignorant one do.”[Irshaadut Taalibeen, quoted from Al-Hujjah Li Ahlis Sunnah, page 7]

(Derived From: Differences in the Ummah & the straight path)

To read more on this topic Click on this link:

Istighatha, Isti’ana, & Tawassul (mediation-Wasilah), By Imam Muhammad Zahid Al-Kawthari
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Shari’ah Ruling Regarding Touching & Recitation of Qur’an & Adhkar During Menstruation & Postpartum

Posted on by Mufti Umar Anwar Badakhshani

Question: Can a woman touch the Holy Qur’an during menstruation and postpartum?

Answer: It is not permissible for a woman to touch the Qur’an directly during menstruation and postpartum. Allaah says in the Qur’an:

لا يمسه الا المطهرون

“Which none shall touch but those who are clean”

Imam Malik has narrated in Al Muatta, the saying of the Prophet (PBUH):

لا يمس القران الا طاهر
[ابن کثیر،روح المعانی، بروایت مسند عبدالرزاق ، ابن ابی داود ، وابن المنذر]

“Only a person who is pure should touch the Qur’aan”.

It is narrated from Abdullah bin Umar (R.A) that the Prophet (PBUH) said:

لا يمس القران الا طاهر ، روح المعانی

“Do not touch the Qur’an except for the one who is pure”.

Question: Is it permissible to recite the Qur’an  orally or by looking at it during menstruation and postpartum?

Answer: It is not permissible for women to recite the Qur’an during menstruation and postpartum, It is neither permissible to read by looking at it nor orally.

عن إبن عمر رضي الله عنه عن النبي صلي الله عليه وسلم قال: “لا تقرأ الحائض و لا الجنب شيئاً من القرآن”. باب ما جاء في الجنب و الحائض أنهما لا يقرآن القرآن، رقم الحديث: ١٣١، ط: دار السلام

As narrated in Tirmidhi from Abdullah Ibn Umar (R.A), the Prophet (PBUH) said: Hyezah (the woman during the cycle of menstruation) and junub (the person on whom ghusl is obligatory) do not recite anything from the Qur’an.

Question: What is the ruling during menstruation for a student who is memorizing the Holy Qur’an, or who is teaching the Qur’an? If she takes a  break during these days, then she will going to miss her lessons ?

Answer: It is forbidden for a woman to recite the Holy Qur’an during the period of menstruation, but due to the need for learning the jurists have allowed reciting less than one verse (Aayah) at a time. Therefore, the teacher should teach the students or the student herself should read, word by word,  that is, she should take a deep breath by reading each word, as if by spelling, for example:  الحمد………..لله……….رب……..العالمين

  • It is permissible for women to recite the entire verse (Aayah) word by word during menstruation by separating each word from the other, but it is absolutely not permissible to recite the verse (Aayah) completely, and this ruling is for both the teacher and the student.
  • If the teacher is menstruating, she can listen to the lessons from her students without touching the Holy Qur’an.
  • if the teacher is menstruating then the student can hold the Qur’an in her hand and the teacher can see and hear it.
  • Similarly, if there is an apprehension of forgetting memorization, the jurists specified a condition that memorization should be done by holding the Qur’an with a separate clean cloth other than the clothing and reading and repeating it in the heart, and absolutely not uttering it with the mouth. This will resolve the memorizing issue and fulfill the learning need.

Quistion: Is a student or teacher allowed to wear gloves and touch the Qur’an during menstruation?

 Answer: A menstruating woman can touch the Qur’an with a clean cloth separate from her body which she is not wearing, such as a handkerchief, But because gloves are worn and do not detach from the body; Therefore, it is not permissible to hold or touch the Qur’an while wearing gloves.

Question: Is it permissible to recite dhikr during the period of menstruation and postpartum? Similarly, can one recite Surah Ikhlas or Surah al Falaq or Surah an Naas before going to bed during these days? Also, can you recite Aayat Al-Kursi as a wazifa or dua?

Answer: It is permissible for a woman to recite dhikr during menstruation and postpartum period, as well as to recite Durood Sharif, Istighfar, Kalima Tayyeba, any other wazaif.

She can recite the supplications from the Qur’an with the intention of du’a or as wazifa hence not for the clear purpose of recitation (Tilawah).

It is also permissible for a woman to recite the Kalimah, Ayat-ul-Kursi, and Four-Qul and Surah Al-Fatihah  before going to bed with the intention of du’a and as a supplication from Qur’an during her menstrual period.  Recitation of ayat Al kursi as a dua is permissible but not with the pure intention of reciting as a Quranic  verse.

فی البحر الرائق: ( قوله : وقراءة القرآن ) أي يمنع الحيض قراءة القرآن وكذا الجنابة؛ لقوله صلى الله عليه وسلم: « لا تقرأ الحائض ولا الجنب شيئاً من القرآن ». رواه الترمذي وابن ماجه2/274

وفی الفتاوی الهندية:“وَإِذَا حَاضَتْ الْمُعَلِّمَةُ فَيَنْبَغِي لَهَا أَنْ تُعَلِّمَ الصِّبْيَانَ كَلِمَةً كَلِمَةً وَتَقْطَعُ بَيْنَ الْكَلِمَتَيْنِ، وَلَايُكْرَهُ لَهَا التَّهَجِّي بِالْقُرْآنِ. كَذَا فِي الْمُحِيطِ”. ْفَصْلُ الرَّابِعُ فِي أَحْكَامِ الْحَيْضِ وَالنِّفَاسِ وَالِاسْتِحَاضَةِ،الْأَحْكَامُ الَّتِي يَشْتَرِكُ فِيهَا الْحَيْضُ وَالنِّفَاسُ ثَمَانِيَةٌ، ١/ ٣٨

وفي الفتاوى الهندية (1/ 38):(ومنها) حرمة مس المصحف، لايجوز لهما وللجنب والمحدث مس المصحف إلا بغلاف متجاف عنه كالخريطة والجلد الغير المشرز، لا بما هو متصل به، هو الصحيح. هكذا في الهداية، وعليه الفتوى. كذا في الجوهرة النيرة
والصحيح منع مس حواشي المصحف والبياض الذي لا كتابة عليه. هكذا في التبيين
واختلفوا في مس المصحف بما عدا أعضاء الطهارة وبما غسل من الأعضاء قبل إكمال الوضوء، والمنع أصح. كذا في الزاهدي، ولايجوز لهم مس المصحف بالثياب التي هم لابسوها، ويكره لهم مس كتب التفسير والفقه والسنن، ولا بأس بمسها بالكم. هكذا في التبيين

وفی حاشية رد المحتار على الدر المختار 1/ 293:’’( وقراءة قرآن ) أي ولو دون آية من المركبات لا المفردات؛ لأنه جوز للحائض المعلمة تعليمه كلمةً كلمةً، كما قدمناه وكالقرآن التوراة والإنجيل والزبور … (ومسه) أي القرآن ولو في لوح أو درهم أو حائط، لكن لا يمنع إلا من مس المكتوب، بخلاف المصحف؛ فلا يجوز مس الجلد وموضع البياض منه، وقال بعضهم: يجوز، وهذا أقرب إلى القياس، والمنع أقرب إلى التعظيم، كما في البحر، أي والصحيح المنع كما نذكره، ومثل القرآن سائر الكتب السماوية كما قدمناه عن القهستاني وغيره‘‘.

وفی الدر المختار وحاشية ابن عابدين ،رد المحتار 1/ 293: فلو قرأت الفاتحة على وجه الدعاء أو شيئاً من الآيات التي فيها معنى الدعاء ولم ترد القراءة لا بأس به، كما قدمناه عن العيون لأبي الليث، وأن مفهومه أن ما ليس فيه معنى الدعاء كسورة أبي لهب لا يؤثر فيه قصد غير القرآنية

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