FASTING, QURBANI AND ISLAMIC ISSUES FAQ

Fasting
Q. Is fasting obligatory?
A. The only type of fasting which is obligatory is that during Ramadhan for those who are able, or the making up of missed Ramadhan fasts for those who are able. For a list of those types of people who do not have to fast see below.
Q. What are the valid reasons for not fasting?
A. A valid reason is only needed for missing an obligatory fast such as during Ramadhan. Some examples of the types of people excused are:
    Those who are ill or on a journey.
    Pregnant or suckling mothers.
    Those who are weak due to old age.
    Those suffering from long term illness that would be made worse by fasting, such as certain types of diabetes.
Q. What if I miss fast?
A. If you miss a non-obligatory fast there is no harm and typically the fast cannot be made up at a later date.
Missed fasts during Ramadhan are of two types:
    A person has not kept the fast due to a valid reason (see above).
    A person has deliberately not kept the fast or broken their fast without a valid reason.
In the case of (1) there is no sin upon the person, but they should either make up the missed days as soon as they are able, or if they are not able they should offer fidyah (see below). In doing so the person will receive the same reward as the one who fasted, insha'Allah.
In the case of (2) the person has committed a sin for which he should repent. In addition, the person must fast for two consecutive months with no break in between. If one is absolutely not able to do that kaffarah must be offered (see below).
Q. What is fidyah?
A. Fidyah is a way for those who are not able to fast due to age, long term illness etc. to share in the reward of fasting, and is obligatory upon them if they can afford it.
The fidyah is to feed a poor person for each day of fasting missed. The scholars have said it is sufficient to provide a single poor person with two meals for every day missed, or to feed lots of people a meal on a single day.
Each meal costs should be calculated based on how much you feed yourself with (e.g 300) or more as your case maybe and thus the fidyah for each day of fasting missed is (2*300) . Thus, if one missed 30 days of fasting during Ramadhan due to long term illness one should pay (30*300) in fidyah.
You can make a fidyah payment here.
Q. What is kaffarah?
A. Kaffarah is the expiation that must be offered if one deliberately does not fast or breaks a fast in the month of Ramadhan without a valid reason.
In such a case a person is liable to fast for two month continuously with no break between. If one cannot perform this fast due to valid reasons then a person must feed (the equivalent of) 60 poor persons two meals.
Each meal costs (18000) and thus the cost of the kaffarah payment is (18000 × 2 × 60 = 2160000)approx.
You can make a kaffarah payment here.
Q. How is fidyah / kaffarah spent?
A. Muslim Hands will ensure that your fidyah or kaffarah is spent correctly -- feeding poor and needy people.
Qurbani
Q. What is qurbani?
A. Qurbani is a sacrifice that is offered at the time of Eid al-Adha to show gratitude towards Allah (swt) and to provide for the poor and needy.
The Prophet Muhammad (saws) was once asked by his Companions: "O Prophet of Allah! What is this qurbani?" He replied, "It is the Sunnah of your father Ibrahim (as)." (Hadith - Ibn Majah)
Allah (swt) says in the Qur'an: "It is neither their flesh nor their blood that reaches Allah; it is your piety that reaches Him." (Qur'an 22:37)
Qurbani has been performed from the time of Ibrahim (as) and commemorates also Ibrahim's willingness to sacrifice his son, who was replaced by an animal at the time of sacrifice.
Q. What is the difference between qurbani and udhiyah?
A. There is no difference between the two. Udhiyah is an Arabic term for the sacrifice and qurbani is the term used in Urdu and various other languages. We use the word qurbani as it is the better known of the two amongst UK Muslims.
Q. Is qurbani obligatory?
A. The qurbani sacrifice is obligatory on sane male or female Muslims above the age of puberty who hold a minimal level of wealth.
Q. Which animals can be sacrificed?
A. Qurbani animals are goats, sheep, cattle and camels, male or female. No other type of animals are allowed for qurbani. In addition, the animals should be in good health and above a certain age: one year for goats and sheep, two years for cattle and five years for camels.
Q. What are qurbani shares?
A. Qurbani animals are considered to have 'shares,' where a single share is sufficient for performing the qurbani. Sheep and goats consist a single share, whereas cattle and camels consist of seven shares.
Therefore to perform a qurbani for a single person one must either sacrifice a sheep or goat, or seven people must together purchase a cow or camel and share the sacrifice. The reward in both instances is the same.
Q. What happens to the qurbani sacrifice?
A. Ideally the meat from the qurbani sacrifice should be shared between one's own family, friends and the poor. It is very difficult to perform a qurbani sacrifice in most western countries, and there are also relatively few poor persons, so it is permissible to pay for a sacrifice to be performed on one's behalf in another country, and for all the meat to be distributed to the poor.
Muslim Hands will perform the qurbani sacrifice in a country of your choosing (or where most needed) and will distribute all the meat to the poor and needy.
Q. How much does a qurbani cost?
A. As a qurbani involves the purchase of an animal costs vary from country to country.
Q. How can I donate a qurbani?
A. You can donate a qurbani to a nearby mosque or any central mosque around you.
Q. Must I do anything special if I intend to offer a sacrifice?
A. If one intends to perform a qurbani sacrifice then they should refrain from cutting their hair or nails, or removing parts of the skin, during the first ten days of Dhul-Hijjah.

PAYMENT (FIDYA) FOR NOT MAKING UP MISSED FASTS ON TIME

Answered by Shaykh Hamza Karamali, SunniPath Academy Teacher
Question:
 I have the following questions about the fidya that must be paid if a woman does not make up the fasting days she missed during Ramadan before the next Ramadan:
 1.      What is the fidya that she must pay, if any?
2.      Is it additive (i.e., does it accumulate from year to year)?
3.      Can she feed all the people on one day at a big feast?
4.      What qualifies as an excuse for not making up these days?  For example, if one never knew that it was obligatory to make up missed fasts before the next Ramadan despite being raised Muslim, does one still have make them up?
Answer:
In the Name of Allah, Most Gracious, Most Merciful
In the Name of Allah, Most Merciful and Compassionate
Introduction
According to the Shafi`i school, if one does not fast some days during Ramadan, it is obligatory to make up these missed fasts before the next Ramadan arrives, regardless of whether these fasts were missed with a valid excuse (e.g. menstruation, travel, sickness, etc.) or without a valid excuse.  If one does not make them up before the next Ramadan, one is sinful and must pay a "mudd"? (a volumetric measure defined below) of food to someone poor (faqeer) or short of money (miskeen) in addition to making up the missed fasts (I`anatu'l-Talibin, 2.242; Tuhfat al-Muhtaj, 3.445-446).
Imam Daraqutni and Imam Bayhaqi (Allah be pleased with them) have related the following hadith from the Prophet (Allah bless him and give him peace):
Whoever lives to meet Ramadan, does not fast because of an illness, then regains his health and does not make up [the missed fasts] until another Ramadan should fast [the Ramadan] that he has reached, then make up what he owes, and then feed someone short of money [miskeen] for every day [he missed].
Both Imam Daraqutni and Imam Bayhaqi (Allah be pleased with them) said this hadith was weak (da`if), but Imam Ramli has mentioned that it has been narrated with sound (sahih) chains of transmission as a statement of a companion (a mawquf hadith).  All this is also strengthened by the fact that six companions gave this fatwa and no one objected to them (Hashiyat al-Sharqawi, 1.413).
Q1.  What is the fidya that must be paid?
One must give one "mudd" of the main staple of one's area to either someone who is poor (faqeer) or short of money (miskeen) (those who are considered poor or short of money are defined in Reliance, h8.8, h8.11).  A "mudd" is the amount one can hold in both hands when cupped together.  It is estimated in the Reliance as 0.51 liters (Reliance, i1.33).  The type of food one gives varies from place to place.  One must pay whatever food is considered the main staple in the area where one lives.  This could be wheat, barley, rice or something else (al-Minhaj al-Qawim + al-Hawashi al-Madaniyya, 2.194).
One mudd needs to be given for every day of fasting that one delayed making up (al-Minhaj al-Qawim, 2.194).
Q2.  Does the fidya accumulate from year to year?
Yes, it does.  One must pay one mudd per day per year (I`anatu'l-Talibin, 2.242).  For example, if a woman missed six fasts during Ramadan because of menstruation, and she did not make them up until after three more Ramadans had passed, she would have to pay 18 mudds (1 mudd per day per year * 6 days * 3 years = 18 mudd's).
Q3.  Can I feed all the people on one day at a big feast?
Feeding (it`am) a poor person, as Imam Bajuri (Allah have mercy on him) explains in the section on expiating (kaffara) for fast days that one has invalidated, means giving him ownership (tamleek) of the food.  It is not sufficient to cook the food and then invite him to one's house for lunch or dinner (Hashiyat al-Bajuri, 1.319).  Rather, the poor person must be given possession of the food (e.g. a bag of wheat) and then he can do what he wants with it (e.g. eat it, sell it, give it away to someone else, give it back to you and ask you to cook it for him, etc.).  As such, it would not be sufficient to invite the people to a feast.  One would have to give them the actual staple food.
It is valid, however, to give everyone the food the same day.  It suffices to give multiple mudd's to one person (so one could calculate everything one owes and give everything to one person).  However, it is not acceptable to divide a single mudd between multiple people (Tuhfat al-Muhtaj, 3.446).
Q4.  What qualifies as an excuse for not making up these days?  For example, if one never knew that it was obligatory to make up missed fasts before the next Ramadan despite being raised Muslim, does one still have make them up?
Just like missed prayers, there is no excuse for not making up the fast days.  Obligatory fasts must be made up.  They are a debt one owes to Allah, just like missed prayers.
There are, however, excuses for not paying the expiatory payment (fidya).  The fuqaha mention that someone who was not aware that it was obligatory to make up missed fasts before the next Ramadan does not have to perform the expiation (fidya), even if he or she lives among scholars.  Non-scholars (`awamm) are excused for being ignorant of minor, subtle points such as these even if they live in Muslim lands among scholars.  If, however, one knew that it was obligatory to make up the fasts before the next Ramadan, but was not aware that one had to make an expiatory payment (fidya), one would not be considered excused (Tuhfat al-Muhtaj, 3.445).
So in the case mentioned in the question, you would have to make up the missed fast days, but you would not have to pay the expiatory payment (fidya).


And Allah knows best.

Frequently Asked Questions (FAQ) on Zakat

A GUIDE FOR YOUR MONEY

Frequently Asked Questions about Zakat

Sound Vision consulted Br. Ahmad Sakr to find out about some of the frequently asked questions about Zakah and their answers. Ahmad Sakr studied Islam in Lebanon for 12 years with 20 different scholars from all parts of the Middle East. He learned Quran, Hadith, Fiqh, Seerah and Dawa from them.

Sakr is also director of the Islamic Education Center in Walnut, California.

These are the questions and answers he has given. (Please note that Imams differ in detail of some of the answers):

Question #1: What is Zakat-ul-Fitr?

Zakat -ul-Fitr is for fasting Muslims to give food or money on behalf of fasting people. The food or money is equal to one day's meals for one person. The head of the family pays this amount on behalf of each person in the family. If he is responsible for his mother and father, then he has to pay Zakat ul Fitr for them too.

If a person cannot fast permanently in the month of Ramadan (for instance, because of illness) they have to pay Fitra for each fasting day.

Question #2: Who is qualified to receive Zakah?

The Quran describes eight categories of people who are to receive Zakah in Surah 9, verse 60. "As-Sadaqat (here it means Zakat) are only for the Fuqara and Al-Masakin and those employed to collect the (funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allah's Cause, and for the wayfarer; a duty imposed by Allah. And Allah is All-Knower, All-Wise."

Ahmad Sakr elaborated on these categories:

1. The poor (Fuqara)-this refers to someone who has no income

2. The needy (Masakin)-this is someone who for instance, may have a job, a house and a car, but their income is below the minimum requ irement.

3. Employees of the Zakah. This category is sub-divided into the following:

      a. the group of people who are social services workers who go into the community to evaluate who is Faqeer and Miskeen.

      b. those who collect the Zakah money

      c. the accountant of the Zakah money

      d. investors who increase the share of the Zakah

      e. the clerical worker or secretary who puts the files in order

      f. those who will deliver Zakah to the ones who need it

      g. the outside auditor.

4. Sympathizers

These are those people who might enter or who have already entered Islam. Anyone we feel are good friends or ours (non-Muslim or new Muslims) we give them a gift from the Zakah money.

5. To free slaves

Riqab is the term used to describe the group of people who are slaves. The Zakah money is used to free the slaves. Sakr stresses that Islam did not invent slavery, but it gradually abolished it.

6. For the Gharimeen-those who are in debt

-Zakah money is used to pay off debts but these people are not living in luxury, they are living a normal life. For example, someone who has gone bankrupt because of job loss and is overloaded with debt.

7. Fee Sabeelillah (for the Cause of Allah)

This can be anything for the love of Allah. Sakr gave the following examples:

      a. for the employment of a Daiyah, Imam, or religious teachers to do Dawa

      b. building Islamic schools

      c. building Muslim clinics and hospitals

      d. providing money to young men who want to marry but cannot afford Mahr

      e. to assist poor travelers

      f. to establish water springs on streets for those walking or travelers

      (please note, these last three things were done by Khalifa Umar ibn Abdul Aziz)

      g. to defend Muslims who are under attack

      h. For television, radio or newspaper project aimed at doing Dawa

      i. to help someone publish a book for Dawa

      j. to pay for the studies of a student..

8. Ibn as Sabee l

This refers to a traveler, for instance who has lost his wallet and has to get back to his home.

Sakr stresses that this has to be verified to see if this person is really telling the truth, since there has been at least one case of a man claiming to be a lost traveler in North America who has stolen thousands from Muslims claiming to be a traveler of this type.

Question #3: How much Zakah do we give?

The amounts are the following:

2.5 percent-on annual savings that are Zakatable

5 percent-on agriculture being taken care of by a farmer who is planting and irrigating from his own money. During harvest time, he pays five percent from the total crop.

10 percent-on a farmer's product if it is being irrigated by rain

20 percent-on resources like oil or precious metals (i.e. gold, silver) which you find on a piece of land that you own. Sakr notes that this is "your property, no one has the right to nationalize it". You would pay 20 percent on what you produced in one year.

Question #4: Do I pay Zakah on my house and car

No, as long as you have one house, whether you have paid it off or not. If you have a second house for investment purposes, this is Zakatable. You would pay 2.5 percent on the total saved from the house. This excludes what is spent on maintenance or property taxes and insurance.

It's the same thing for a car. If you are renting a car to someone, this is considered a business entity, therefore, it is also Zakatable at 2.5 percent.

Question 5: Are businesses Zakatable?

First of all, the business should be Halal.

There are three opinions amongst the scholars:

1. If a businessman earns a certain amount from his business, whatever he saves after taking care of his family's needs and his business expenses, he pays Zakat of 2.5 percent on what he has saved.

2. A businessman has to pay Zakah on the commodities in his store. This would require evaluating the purchasing power of the commodity and then paying 2.5 percent on this amount.

3. Everything is from Allah and everything goes back to Allah. The more you give on your commodities, the better, and it does not have to be 2.5 percent.

Question #6: Should Zakah be paid only once a year?

The early Muslims actually paid Zakah everyday instead of paying in a large bulk once a year.

Some scholars have advised that we plan in advance for our Zakah because we might die and our inheritors may not pay the Zakah we owe.

Another group of scholars say for businesses, you should pay in advance. The way you would do this is by estimating how much business you will make and pay 2.5 percent.

If you decide to pay Zakah daily, give a specific amount to one of the eight categories, but nobody but you and Allah should know that you are giving, since some will feel it demeaning and insulting.

Question #7: Should Zakah be paid in Ramadan

Most Muslims prefer to give their Zakah in Ramadan because there are more rewards for doing so, but it is not necessary to pay Zakah in this blessed month.

Sakr noted that Muslims are in need throughout the year, not just in Ramadan, so we can benefit Muslims by paying other times of the year as well.

Zakaat al-Fitr

Praise be to Allaah.

Definition
Zakaat al-Fitr is a kind of charity (sadaqah) that is obligatory at the time of breaking the fast of Ramadaan. The word zakaat is connected by idaafah (genitive structure in Arabic grammar) to fitr because the occasion of breaking the fast is the reason why this zakaat becomes obligatory.

Reasons for zakaat al-fitr and what Islam says about it

Ibn ‘Abbaas said: “The Messenger of Allaah [an error occurred while processing this directive] (peace and blessings of Allaah be upon him) made zakaat al-fitr obligatory as a means of purifying the fasting person from idle talk and foul language, and to feed the poor. Whoever pays it before the prayer, it is an accepted zakaat, and whoever pays it after the prayer, it is just a kind of charity (sadaqah).” (Reported by Abu Dawood, 1371. Al-Nawawi said: Abu Dawood reported it from Ibn ‘Abbaas with a hasan isnaad).

“Purifying” means purifying the soul of the one who has fasted Ramadaan. With regard to the word “foul language”, Ibn al-Atheer said: “ ‘Foul language’ refers to obscene speech. ‘Feeding [the poor]’ refers to food that is edible. ‘Whoever pays it before the prayer’ means before Salaat al-‘Eid. ‘It is an accepted zakaat’ – here zakaat means sadaqat al-fitr. ‘Just a kind of charity’ means a kind of charity that could be given at any time.” (‘Awn al-Ma’bood Sharh Abi Dawood).

It was said that this is what was meant by the aayah in Soorat al-A’laa (interpretation of the meaning): “But those will prosper who purify themselves, and glorify the name of their Guardian-Lord, and (lift their hearts) in Prayer.” [al-A’laa 87:14-15 – Yusuf Ali’s translation]. It was reported that ‘Umar ibn ‘Abd al-‘Azeez and Abu’l-‘Aaliyah said: “He [the Prophet [an error occurred while processing this directive] (peace and blessings of Allaah be upon him)] paid zakaat al-fitr then he went out for the prayer – i.e., Salaat al-‘Eid. (Al-Jassaas, Ahkaam al-Qur’aan, part 3, Soorat al-A’laa).
Wakee’ ibn al-Jarraah said: “Zakaat al-fitr for the month of Ramadaan is like two sajdahs of sahw for the prayer. It makes up for any shortcomings in the fast as the prostrations make up for any shortcomings in the prayer.” (Al-Nawawi, al-Majmoo’, part 6).

Rulings on zakaat al-fitr

The correct view is that it is fard (obligatory), because Ibn ‘Umar said: “The Messenger of Allaah [an error occurred while processing this directive] (peace and blessings of Allaah be upon him) made zakaat al-fitr obligatory,” and because of the consensus of the scholars (ijmaa’) that it is fard. (Al-Mughni, part 2, Baab Sadaqat al-Fitr).

When it has to be given
It becomes obligatory when the sun sets on the last day of Ramadaan. Anyone who gets married, has a baby born to him or becomes Muslim before the sun sets on that day, has to give zakaat al-fitr [on behalf of himself and/or his new wife or new baby], but if that happens after sunset, he does not have to give it… Whoever dies after sunset on the night of fitr, sadaqat al-fitr must be given on his behalf. This is what Ahmad stated.” (Al-Mughni, part 2, Fasl Waqt Wujoob Zakaat al-Fitr).

Who is obliged to pay it?

1. Zakaat al-fitr is obligatory on Muslims. Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made zakaat al-fitr, one saa’ of dates or one saa’ of barley, obligatory on the Muslims, slave and free, male and female, young and old.” (Al-Bukhaari, 1407)

2. Al-Shaafa'i (may Allaah have mercy on him) said: “The hadeeth of Naafi’ indicates that the Messenger of Allaah (peace and blessings of Allaah be upon him) made it obligatory only on the Muslims, which is in accordance with the Book of Allaah, may He be glorified, because He has made zakaat as a purification for the Muslims, and purification can only be for the Muslims.” (Al-Umm, part2, Baab Zakaat al-Fitr).

3. It is obligatory on those who are able to pay it. Al-Shaafa'i said: “Everyone who, at the beginning of Shawwaal, has enough food for himself and those whom he is supporting, for that day, and has enough to give zakaat al-fitr on behalf of them and himself, should give it on behalf of them and himself. If he only has enough to give on behalf of some of them, then he should give on behalf of some of them. If he only has enough for himself and those whom he is supporting, then he is not obliged to give zakaat al-fitr on his own behalf or on behalf of those whom he is supporting.” (Al-Umm, part 2, Baab Zakaat al-Fitr).

4. Al-Nawawi (may Allaah have mercy on him) said: “The one who is in financial difficulty is not obliged to give [zakaat al-fitr]; there is no difference among the scholars in this regard… The obligation is determined by whether or not a person can afford it. Whoever has one saa’ more than he needs for himself and those whom he is obliged to support on the night and day of Eid, has enough [is not in financial difficulty]. Whoever does not have anything more than he needs is in financial difficulty, so he is not obliged to pay anything in this case. (Al-Majmoo’, part 6, Shuroot Wujoob Sadaqat al-Fitr).

5. The Muslim should give on his own behalf and on behalf of those on whom he spends, such as wives and relatives, if they cannot give it on their own behalf. If they are able to, it is better for them to give it themselves, because the command is addressed to them in the first place.
Ibn ‘Umar (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) made zakaat al-fitr, one saa’ of dates or one saa’ of barley, obligatory on the Muslims, slave and free, male and female, young and old, and commanded that it should be given before the people went out to pray.” (Al-Bukhaari, 1407)

Al-Shaafa'i (may Allaah have mercy on him) said: “The guardian of the insane and the minor should give zakaat al-fitr on their behalf and on behalf of those for whom they [the insane and minor] may be responsible, just as the sane person should give on his own behalf… If there is a kaafir among those whom he is supporting, he does not have to give zakaat al-fitr on his behalf, because he cannot be purified by zakaah.” (Al-Umm, part 2, Baab Zakaat al-Fitr).

The author of al-Muhadhdhab said: “Al-Musannif (may Allaah have mercy on him) said: ‘If someone has to pay zakaat al-fitr on his own behalf and on behalf of those whom he is supporting, if they are Muslim and if has more than he needs to spend on them that he can give, then the mother and father, and grandparents and great-grandparents, etc., may have to pay zakaat al-fitr on behalf of their children and grandchildren and great-grandchildren, etc., and the children may have to pay zakaat al-fitr on behalf of their parents and grandparents and great-grandparents, etc., – if they are obliged to spend on their maintenance. (Al-Majma’, part 6).

A man has to pay on behalf of himself and his wife – even if she has money of her own – and his children and parents if they are poor, and his daughter if she is married but the marriage has not yet been consummated. If his son is rich, he does not have to give zakaat al-fitr on his behalf. A husband has to give zakaat al-fitr on behalf of a divorced wife whose divorce (talaaq) is not yet final (i.e., she is still in the ‘iddah of a first or second talaaq), but not in the case of a rebellious wife or one whose divorce is final. A son does not have to give zakaat al-fitr on behalf of a poor father’s wife because he is not obliged to spend on her.

[When giving zakaat al-fitr], one should start with the closest people first, so he gives it on behalf of himself, then his wife, then his children, then the rest of his relatives in order of closeness, following the pattern laid out in the rules governing inheritance.

Al-Shaafa'i, may Allaah have mercy on him, said: “Who I say is obliged to give zakaat al-fitr, if a child is born to him, or he takes possession of a slave, or someone becomes one of his dependents, at any time during the last day of Ramadaan, then the suns sets on the night of the crescent of Shawwaal, he has to give zakaat al-fitr on that person’s behalf.” (Al-Umm, Baab Zakaat al-Fitr al-Thaani).

It is not obligatory to give zakaat al-fitr on behalf of a foetus that is still in the mother’s womb, but if this is done voluntarily, there is nothing wrong with it.

If someone who is obliged to give zakaat al-fitr dies before giving it, it must be given from his estate… even if the person who was supporting him also dies, the obligation still stands. (Al-Mughni, part 2).

If a servant has set wages that are paid to him daily or monthly, the employer does not have to give zakaat al-fitr on his behalf, because he is a hired worker, and one is not obliged to spend on a hired worker. (al-Mawsoo’ah, 23/339).

Concerning giving zakaat al-fitr on behalf of an orphan, Imaam Maalik (may Allaah have mercy on him) said: “The guardian should give zakaat al-fitr on behalf of the orphans some of whose wealth is under his control, even if they are minors.”

Tafseer of Surah Al Qadr

In the Name of Allah, the Most Beneficent, the Most Merciful

1. Verily, We sent it down in the night of al-Qadr.

2. And what will make you know what the night of al-Qadr is?

3. The night of al-Qadr is better than a thousand months.

4. Therein descend the angels and the Spirit by their Lord's permission with all Decrees.

5. Peace! Until the appearance of dawn.

Allah, Most High informs us that He sent down the Qur'aan in the night of Al-Qadr, and it is the blessed night referred to in the Words of Him, Almighty, All-Powerful: << Verily, We sent it down in the night of Al-Qadr >>. The night of Al-Qadr occurs in the month of Ramadhaan, as Allah says: <> (Soorah Al-Baqarah 2:185). Ibn `Abbaas, amongst others, explains that the complete Qur'aan was sent down from Al-Lawh Al-Mahfooz (the Preserved Tablet) in the night of Al-Qadr to Bait Al-`Izzah (the House of Glory) in the lowest heaven, from whence it was revealed piecemeal to the Prophet sallallahu `alayhi wa sallam according to events which took place during his life over a period of twenty-three years. Then, Allah says, in order to make clear the greatness of the matter of the night of Al-Qadr, which He has chosen for sending down of the Noble Qur'aan: << And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand months >> It is narrated on the authority of Mujaahid that the Messenger of Allah sallallahu `alayhi wa salam mentioned a man from Bani Israa'eel who carried his sword in the Way of Allah for a thousand months; the Muslims were amazed at this until Allah revealed: << Verily, We sent it down in the night of Al-Qadr. And what will make you know what the night of Al-Qadr is? The night of Al-Qadr is better than a thousand months >>." (i.e. the thousand months during which the man carried his sword in the Way of Allah). (Narrated by Ibn Abi Haatim)

Ibn Jareer narrates, on the authority of Mujaahid that there was a man from Bani Israa'eel who used to spend the night in prayer then in the morning he would fight the enemy in the Way of Allah during the day, until the evening and he did this for a thousand months and so Allah revealed the Soorah: << Verily, We sent it down in the night of Al-Qadr >> until the verse: << The night of Al-Qadr is better than a thousand months >> That is, standing in prayer on that night is better than the actions of that man. Sufyaan ath-Thawree reports, on the authority of Mujaahid (also), that the night of Al-Qadr being better than a thousand months means that the good deeds performed on it, fasting on it and standing in prayer on it are better than a thousand months' good deeds, prayers and fasting. (Narrated by Ibn Jareer)

Ibn Abi Haatim relates, on the authority of Mujaahid that it means: The night of Al-Qadr is better than a thousand months without the night of Al-Qadr. This was also said by Qataadah ibn Da'aamah and Ash-Shaafi’i and others, including Ibn Jareer, and it is the correct interpretation and it is like the saying of the Prophet sallallahu `alayhi wa sallam: "To spend the night in the Way of Allah is better than a thousand nights not spent in worship." (Narrated by Ahmad)

Likewise, it is narrated that whoever goes to Friday prayers neatly-dressed, with a pure intention, it will be written for him the reward of a year's good deeds, as if he had fasted on it and spent its nights in prayer and in other acts of worship.

It is reported from Abu Hurairah that he said: "When the month of Ramadhaan came, the Messenger of Allah sallallahu `alayhi wa sallam said: "The month of Ramadhaan has come, a blessed month in which Allah has made it obligatory for you to fast; in it the gates of Paradise are opened and the gates of Hell are closed and the devils are chained. In it is a night better than a thousand months, whoever loses the benefit of it has lost something irreplaceable." (Narrated by Imaam Ahmad. This was also narrated by An-Nasaa'i).

It is reported on the authority of Abu Hurairah, that Allah's Messenger sallallahu `alayhi wa sallam said: "Whoever stood in prayer on the night of Al-Qadr, in faith and hoping for a reward from Allah, he will have all of his previous sins forgiven." (Narrated by Al-Bukhaari and Muslim).

<< Therein descend the angels and the Spirit >> That is, innumerable angels descend with uncounted blessings and mercy, as they descend when the Qur'aan is recited and they surround those sitting in circles in remembrance of Allah and they lower their wings in the presence of the sincere seeker of knowledge in honour of him. As for the Spirit, it has been said that what is meant by it is the angel Jibreel `alayhis salaam and that he is mentioned thus to distinguish him from the other angels. It was also said that it means a group of angels, and Allah knows best. (see the Tafseer of Soorah An-Naba', verse 38)

<< With all decrees >> Sa'eed ibn Mansoor narrates, on the authority of Mujaahid, that it means the night is safe from the machinations of the devils, that they cannot commit evil or harm on it. Qataadah and others said it means that the Divine Decrees are issued at that night, the appointed time of everything is fixed and the blessings are apportioned, as in the words of Allah: << Therein [that night] is decreed every matter of ordainments >> (Soorah ad-Dukhaan 44:4)

<< Peace! Until the appearance of dawn >> Sa'eed ibn Mansoor narrates, on the authority of Ash-Sha'bi, that it means the angels send their salutations of peace upon those who are occupied in prayer in the mosques until the dawn. It is narrated on the authority of Abu Hurairah, that the Messenger of Allah sallallahu `alayhi wa sallam said: "It is the night of twenty-seventh or the twenty-ninth and verily, the angels on that night are innumerable." Al-A`amash says, on the authority of Abu Lailaa that the verse means that the whole night is goodness, therein is no evil - until the appearance of the dawn. This is supported by a narration on the authority of `Ubaadah ibn As-Saamit that the Messenger of Allah sallallahu `alayhi wa sallam said: "The night of Al-Qadr is to be found in the last ten (nights of Ramadhaan), whoever stood in prayer during these nights, wishing for the reward of them will have his sins forgiven by Allah, both the earlier and the later; and it is the night of witr. (an uneven number). Nine, seven, five, three or the last night of it." (Narrated by Imaam Ahmad).

It is narrated on the authority of Ibn `Abbaas radhiallahu `anhu that Allah's Messenger sallallahu `alayhi wa sallam said: "It is a night of magnanimity and joy, neither very hot, nor very cold; and the sun of the morning following it is weak and red-coloured." (Narrated by Abu Dawood At-Tayaalisi).

It is reported on the authority of Jaabir ibn `Abdillaah, that the Messenger of Allah sallallahu `alayhi wa sallam said, "Verily, I saw the night of Al-Qadr and then I was made to forget it, but it is (to be looked for) in the last ten nights, the night is clear and fine, neither hot nor cold as if there were a full moon and on this night, the devils do not go forth until the light of dawn." (Narrated by Ibn Abi Haatim)

Scholars have differed as to whether the night of Al-Qadr was extant for the communities which preceded that of Muhammad sallallahu `alayhi wa sallam or whether it was specially designated for them. There are two schools of thought on this subject: Abu Mus'ab Ahmad ibn Abi Bakr az-Zuhri (d.42H) said that Maalik informed him that the Messenger of Allah sallallahu `alayhi wa sallam was shown the generations of old from mankind and it was as if the lifespans of his community were shorter, and so it was not possible to accomplish the same amount of deeds as those communities of old, who lived longer lives and so Allah gave him the night of Al-Qadr which is better than a thousand months. According to Maalik, this necessarily means that this community (of Muslims) has been specially favoured with the night of Al-Qadr. One of the Shaafi'i scholars said that it is the view of the majority of scholars of fiqh, and Allah knows best. The second view on this subject says that the night of Al-Qadr was given to the previous peoples as it was given to this community and the proof of this is the hadeeth which says that. (Ibn Katheer has not mentioned the hadeeth, however).

It is narrated that Abu Zarr radhiallahu `anhu asked the Prophet sallallahu `alayhi wa sallam: "Oh, Messenger of Allah! Tell me about the night of Al-Qadr, is it in Ramadhaan, or another month?" He sallallahu `alayhi wa sallam replied: "No, it is in Ramadhaan." (Narrated by Imaam Ahmad). He sallallahu `alayhi wa sallam also said: "…it is until they Day of Resurrection." And, "Look for it in the last seven days of Ramadhaan and do not ask me any more about it." (Narrated by An-Nasaa'i) - This hadeeth proves that the night of Al-Qadr is only to be looked for in the month of Ramadhaan and not, as has been attributed to Ibn Mas`ood radhiallahu `anhu by the scholars of Koofa, that it is to be looked for throughout the whole year without any distinction. In line with this, Abu Dawood wrote in his Sunan: "Chapter: - Evidence that the night of Al-Qadr is in every Ramadhaan." He then went on to narrate on the authority of Ibn `Umar radhiallahu `anhu that he heard the Messenger of Allah sallallahu `alayhi wa sallam being asked about the night of Al-Qadr; he replied: "It is in every Ramadhaan." And all of the men in this sanad are thiqaat. (trustworthy) except that Abu Dawood said that the narration is mawqoof.

It was also said that the night of Al-Qadr is on the first night of Ramadhaan, and that it is on the seventeenth of Ramadhaan - this was a saying attributed to Ash-Shaafi'i and Abu Dawood narrated a hadeeth on the authority of Ibn Mas`ood radhiallahu `anhu and said that it was marfoo`, while Al-Hasan Al-Basree said that it is the night of the Battle of Badr, and it was said: The night of the nineteenth - this was attributed to `Ali and Ibn Mas`ood (may Allah be pleased with them both), and it was said: the twenty-first, according to the hadeeth of Abu Sa'eed al-Khudri radhiallahu `anhu in which he said: "The Messenger of Allah sallallahu `alayhi wa sallam made his I`tikaaf in the first ten days of Ramadhaan and we made I'tikaaf with him, then Jibreel `alayhis salaam came to him and said: "That which you are in quest of is still ahead of you." Then the Messenger of Allah sallallahu `alayhi wa sallam addressed the people saying: "Whoever has made I`tikaaf with me, let him return, for I have seen the night of Al-Qadr and then was made to forget it; but verily, it is in the last ten days and on the odd days, and I saw myself as if I were prostrating in mud and water." - the roof of the Prophet's mosque was made from palm leaves and we could not see anything on the sky, but clouds came and it rained on us and the Messenger of Allah sallallahu `alayhi wa sallam led us in prayer, until I could see the marks of rain and mud upon his forehead - a proof of what he had seen in his vision." Another version has it that it occurred on the morning after the twenty-first; this is narrated by Al-Bukhaari and Muslim, and according to Ash-Shaafi`i, it is the most authentic narration. He (Ash-Shaafi`i) says, concerning these apparently contradictory reports: "The Messenger of Allah sallallahu `alayhi wa sallam when asked: "Should we search for it on such-and-such night?" would reply: "Yes." (In order to encourage them to pray on the all last ten nights), but the night of Al-Qadr is a fixed night and does not change." However, according to Ahmad, Ath-Thawri, Ibn Khuzaimah and others, it can occur any time on the uneven nights during the last ten days of Ramadhaan and this is closer to the truth, and Allah knows best.

Muslim reports that the Messenger of Allah sallallahu `alayhi wa sallam instructed `Aa'ishah (may Allah be pleased with her) to supplicate Allah saying: "Oh, Allah! You are Forgiving, You love forgiveness and so forgive me." (Allahumma innaka `Afuwwun, tuhibbul `afwa, fa`fu `annee) At-Tirmizi, An-Nasaa'i and Ibn Maajah narrated the same thing. According to Maalik, one should look for the night of Al-Qadr throught the last ten days of Ramadhaan and one should try not to identify which is the night of Al-Qadr, but should intensify one's devotions throughout. And the most preferred action is to increase one's supplications during the whole month of Ramadhaan, more in the last ten days, more still on the odd days, and especially in the aforementioned words to `Aa'ishah by Allah's Messenger sallallahu `alayhi wa sallam.

It is narrated that Ka`b said: "Verily, whoever fasted the month of Ramadhaan resolving not to disobey Allah when he breaks his fast, will enter Paradise without reckoning or questioning. This is the end of the tafseer of Soorah Al-Qadr, all praise is due to Allah, and from Him proceeds all Grace.