Comparison of the Four Mathahabs on Jama’ and Qasar While Traveling
Aspect | Hanafi | Maliki | Shafi’i | Hanbali |
Ruling on Qasar | Obligatory (Wajib) for the traveler if the conditions are met. | Sunnah Mu’akkadah (emphasized Sunnah) for the traveler. | Permissible (Mubah), but highly recommended. | Permissible (Mubah), and highly recommended. |
Distance Required | Approximately 77 km (48 miles). | Approximately 83 km (52 miles). | Approximately 81 km (50 miles). | Approximately 77 km (48 miles). |
Duration of Travel | Must be for a minimum distance and not exceed 15 days. | Travel must be for a valid reason and not exceed 4 days in a location (excluding arrival and departure). | Traveler can shorten if staying in one place for less than 4 days, excluding the days of arrival/departure. | Traveler can shorten if staying in one place for less than 4 days, excluding the days of arrival/departure. |
Ruling on Jama’ | Only permissible at Arafat during Hajj. | Permissible during travel with certain conditions; combining Dhuhr and Asr, and Maghrib and Isha. | Permissible for the traveler, combining Dhuhr with Asr and Maghrib with Isha. | Permissible for the traveler, combining Dhuhr with Asr and Maghrib with Isha. |
Conditions for Jama’ | Only at Hajj. | Must be traveling or have a valid excuse; sequence and intention are necessary. | Intention to combine prayers; sequence (Tartib) is preferred but not obligatory. | Intention to combine prayers; sequence and continuation are preferred but not obligatory. |
Combination Types | Not applicable except at Hajj. | Jama’ Taqdim (praying early) or Jama’ Ta’khir (delaying to the next time) allowed. | Jama’ Taqdim and Jama’ Ta’khir allowed for travel or valid excuse. | Jama’ Taqdim and Jama’ Ta’khir allowed for travel or valid excuse. |
Ruling Without Travel | Not allowed, except under strict necessity. | Permissible with valid excuses (e.g., illness). | Permissible with valid excuses (e.g., illness or rain). | Permissible with valid excuses (e.g., illness or rain). |
Comprehensive Guide to Funeral Washing (Ghusl for the Deceased) According to the Four Madhahib
This guide provides a detailed overview of the rulings and practices related to funeral washing (Ghusl for the deceased) according to the four major Islamic schools of thought (madhahib). Topics include the conditions, Sunnah practices, obligatory acts, and procedures for washing and shrouding the deceased.
Aspect | Shafi’i | Hanafi | Maliki | Hanbali |
Obligation of Ghusl for the Deceased | Fard Kifayah (communal obligation). | Fard Kifayah (communal obligation). | Fard Kifayah (communal obligation). | Fard Kifayah (communal obligation). |
Who Should Perform the Ghusl | Close family or trusted individuals; same gender unless Mahram. | Close family or trusted individuals; same gender unless Mahram. | Close family or trusted individuals; same gender unless Mahram. | Close family or trusted individuals; same gender unless Mahram. |
Number of Washes | Minimum of one wash; Sunnah to wash three times or more if needed. | Minimum of one wash; Sunnah to wash three times or more if needed. | Minimum of one wash; Sunnah to wash three times or more if needed. | Minimum of one wash; Sunnah to wash three times or more if needed. |
Order of Washing | 1. Wash private parts first. | 1. Wash private parts first. | 1. Wash private parts first. | 1. Wash private parts first. |
Use of Soap or Scented Water | Permissible to use soap or water mixed with lotus or camphor. | Permissible to use soap or water mixed with lotus or camphor. | Permissible to use soap or water mixed with lotus or camphor. | Permissible to use soap or water mixed with lotus or camphor. |
Handling Impurities | Remove impurities from the body before performing Ghusl. | Remove impurities from the body before performing Ghusl. | Remove impurities from the body before performing Ghusl. | Remove impurities from the body before performing Ghusl. |
Special Cases (e.g., Martyrs) | No Ghusl required for martyrs; they are buried in their blood-stained clothing. | No Ghusl required for martyrs; they are buried in their blood-stained clothing. | No Ghusl required for martyrs; they are buried in their blood-stained clothing. | No Ghusl required for martyrs; they are buried in their blood-stained clothing. |
Shrouding (Kafan) | Use three pieces of cloth for men; five for women if possible. | Use three pieces of cloth for men; five for women if possible. | Use three pieces of cloth for men; five for women if possible. | Use three pieces of cloth for men; five for women if possible. |
Du’a During Washing | Sunnah to make du’a for the forgiveness of the deceased during washing. | Sunnah to make du’a for the forgiveness of the deceased during washing. | Sunnah to make du’a for the forgiveness of the deceased during washing. | Sunnah to make du’a for the forgiveness of the deceased during washing. |
Handling Opposite Gender | Opposite gender may only wash if Mahram; otherwise, Tayammum is performed. | Opposite gender may only wash if Mahram; otherwise, Tayammum is performed. | Opposite gender may only wash if Mahram; otherwise, Tayammum is performed. | Opposite gender may only wash if Mahram; otherwise, Tayammum is performed. |
Steps for Ghusl | 1. Lay the deceased on their back. | 1. Lay the deceased on their back. | 1. Lay the deceased on their back. | 1. Lay the deceased on their back. |
.
Correct Manners and Etiquettes towards Non-Muslims
1) The Single Origin of all Humans
The Qurʾān has declared that all humans are created from one soul [nafs]. This implies that humans
share a single origin. Allah جل جلاله [God, jalla jalāluhu: Great is His Majesty] says in the Qurʾān:
يَـٰٓأَيُّہَا ٱلنَّاس ُ ٱتَّقُوا ْ رَبَّكُم ُ ٱلَّذِى خَلَقَكُم مِن نَّفۡس ٍ۬ وَٲحِدَة ٍ۬ وَخَلَق َ مِنۡہَا زَوۡجَهَا وَبَث َّ مِنۡہُمَا ٍ۬
ا
رِجَال ا ٍ۬ كَثِيرا ٍ۬ا وَنِسَآٰءََّۚللََّ ٱلَّذِى تَسَآٰءَلُون َ بِهِۦ وَٱ ۡلَۡرۡحَام وَٱتَّقُوا ْ ٱ َّۚللََّ كَان َ عَلَيۡكُم ۡ رَقِيباٍ۬ا إِن َّ ٱ
(١)
“O men, fear your Lord who created you from a single soul, and from it created its match, and spread
many men and women from the two. Fear Allah in whose name you ask each other [for your rights],
and fear [the violation of the rights of] the womb-relations. Surely Allah is watchful over you.”
Qurʾān: Women [An-Nisāʾ] 4: 1
2) Duties and Honour
This single origin gives the whole of humanity rights over each other. Each person has a right to be
honoured and is duty-bound to honour others without the differentiation of racism and prejudice.
As Allah جل جلاله says:َ
وَلَقَد ۡ كَرَّمۡنَا بَنِى ٰٓ ءَادَم َ وَحَمَلۡنَـهُم ۡ فِى ٱلۡبَر ِ وَٱلۡبَحۡر ِ وَرَزَقۡنَـهُم مِن َ ٱلطَّيِبَـت ِ وَفَضَّلۡن ۡـهُم
عَلَى ڪَثِير ٍ۬ مِمَّن ۡ خَلَقۡنَا تَفۡضِيل ا ٍ۬ (٧٠)
“And we bestowed dignity on the children of ‘Adam and provided them with rides on the land and in
the sea, and provided them with a variety of good things and made them much superior to many of
those whom we have created.” Qurʾān: The Night Journey [Al-ʾIsrāʾ] 17:70
And Allah جل جلاله created the differences between humans to help them know each other and come
together and help each other to do good.ْ
يَـٰٓأَيُّہَا ٱلنَّاس ُ إِنَّا خَلَقۡنَـكُم مِن ذَكَر ٍ۬ وَأُنثَى وَجَعَلۡنَـكُم ۡ شُعُوباٍ۬ا وَقَبَآٰٮِٕل َ لِتَعَارَفُوٰٓاَّۚإِنۡ
أَڪ َّۡللَِّ أَتۡقَٮكُم رَمَكُم ۡ عِند َ ٱٌٍَّۚ۬للََّ عَلِيم ٌ خَبِير إِن َّ ٱ
“O mankind, We have created you from a male and a female, and made you into races and tribes so
that you may identify one another. Surely the noblest of you, in Allah’s sight, is the one who is most
pious of you. Surely Allah is All-Knowing, All-Aware.” Qurʾān: The Private Rooms [Al-Hujrāt] 49:13
The main relationship between people and the rules that bind them are explained in the Qurʾān:ۡ
يُقَـتِلُوكُم ۡ فِى ٱلدِين ِ وَلَم ۡ يُخۡرِجُوكُم مِن دِيَـرِكُم ۡ أَن تَبَرُّوهُمۡ َّللَُّ عَن ِ ٱلَّذِين َ لَم ل َّ يَنۡهَٮكُم ُ ٱ
َّللََّ يُحِب ُّ ٱلۡمُقۡسِطِين إِن َّ ٱ ۚۡ وَتُقۡسِطُوٰٓا ْ إِلَيۡہِمَ (٨
“Allah does not forbid you as regards those who did not fight you on account of faith, and did not
expel you from your homes, that you do good to them, and deal justly with them. Surely Allah loves
those who maintain justice.” Qurʾān: Women Tested [Al-Mumtaḥina] 60:8
3) The Forbidding of Injustice
Islam strictly warns against being unjust or attacking any human-beings who are non-Muslims:
Narrated a number of Companions of the Prophet صلى الله عليه وسلم [sallallāhu ʿalayhi wasallam: May the peace
and blessings of Allah be upon him]:Safwan reported from a number of Companions of the
Messenger of Allah صلى الله عليه وسلم on the authority of their fathers who were relatives of each other. The
Messenger of Allah صلى الله عليه وسلم said: “Beware, if anyone wrongs a contracting man, or diminishes his right,
or forces him to work beyond his capacity, or takes from him anything without his consent, I shall
plead for him on the Day of Judgement.” Saḥīḥ (Al-Albānī ) Sunan Abī Dāwūd 3052
Also, he said:
“I am the enemy of a person who oppresses a dhimmi [Christians and Jews].” al-Hindī, Kanzu’l-
ʿUmmāl, iv/618; al-Jāmʿi as-Ṣaghīr, 1/1210
Narrated ʿAbdullah bin ʿAmr: The Prophet صلى الله عليه وسلمsaid, “Whoever killed a Mu’ahid [a person who is
granted the pledge of protection by the Muslims] shall not smell the fragrance of Paradise though its
fragrance can be smelt at a distance of forty years [of travelling]. Saḥīḥ al-Bukhāri 6914
The Scholars of Islam have shown how important it is not to harm non-Muslims, and to be just and
kind towards the people of one’s own country. In Islamic law it is forbidden to swear at them, to
hurt their feelings and to backbite about them.
The Hanafi Scholars have said: “It is compulsory to stop harming non-Muslims. Also, it is haram
[unlawful, forbidden] to gossip and talk about them behind their backs, just as it is for Muslims.”
Durr al-Mukhtār ʿalā Tanwīr al Abṣār 250 -3
Also, the Scholars of Maliki said the same in the book by Al Karāfy: The Differences 14-3
It is not permissible to harm or insult any non-Muslim especially in their religion. Muslims should
never insult other religions. Allah جل جلاله says:ِ
ل َٰٓ إِكۡرَاه َ فِى ٱلدِينِۖقَد تَّبَيَّن َ ٱلرُّشۡد ُ مِن َ ٱلۡغَى َِّۚللَِّ فَقَد فَمَن يَكۡفُر ۡ بِٱلطَّـغُوت ِ وَيُؤۡمِن ۢ بِٱ
ٱسۡتَمۡسَك َ بِٱلۡعُرۡوَة ِ ٱلۡوُثۡقَى ل َ ٱنفِصَام َ لَهَاَّۗللَُّ سَمِيع ٌ عَلِيم ٌ ( وَٱ٢٥٦)
“Let there be no compulsion in religion. Truth stands out clear from Error; whoever rejects Evil and
believes in Allah has grasped the most trustworthy hand-hold, that never breaks. And Allah hears
and knows all things.” Qurʾān: The Cow [Al Baqarah] 2:256
4) The Treaty of Sayidina ʿUmar رضى هللا عنه in Jerusalem
In conclusion the treaty that Sayidina ʿUmar رضى هللا عنه gave to the Christian people of Jerusalem
when he conquered it, is the greatest example of securing religious freedom for non-Muslims. The
treaty was as follows:
“In the name of Allah جل جلاله, the Merciful, the Compassionate. This is the assurance of safety which the
servant of Allah جل جلاله , ʿUmar, the Commander of the Faithful, has given to the people of Īlyāʾ
[Jerusalem].
He has given them an assurance of safety for themselves for their property, their churches, their
crosses, the sick and the healthy of the city and for all the rituals which belong to their religion.
Their churches will not be inhabited by Muslims and will not be destroyed. Neither they, nor the land
on which they stand, nor their cross, nor their property will be damaged. They will not be forcibly
converted.
The History of Messengers and Kings
Tabarānī 449-2
Intolerance of the Different Schools of Law in Islam
1) The farewell Message of the Prophet Muhammad ﷺ [salallāhu ʿalayhi wasallam: May the peace and blessings of Allah be upon him]
The Prophet Muhammad ﷺ passed away after he had conveyed the message of Islam from Allah ﷻ [God, jalla jalāluhu: [Great is His Majesty]. It was a blessing from Allah ﷻ to the Muslims that the religion was now complete.
ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِى وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَـٰمَ دِينً۬ا
“This day have I perfected your religion for you, completed My favour upon you, and have chosen for you Islam as your religion.” Qurʾān: The Feast [Al-Māʾidah] 5: 3
It was narrated from ‘Abdur-Rahman bin ‘Amr As-Sulami that: He heard Al-‘Irbad bin Sariyah say: “ “The Messenger of Allah ﷺ delivered a moving speech to us which made our eyes flow with tears and made our hearts melt. We said: ‘O Messenger of Allah ﷺ! This is a speech of farewell. What did you enjoin upon us?’ He ﷺ said: ‘I am leaving you upon a [path of] brightness whose night is like its day. No one will deviate from it after I am gone but one who is doomed. Whoever among you lives will see great conflict. I urge you to adhere to what you know of my Sunnah and the path of the Rightly-Guided Caliphs, and cling stubbornly to it. And you must obey, even if [your leader is] an Abysinnian leader. For the true believer is like a camel with a ring in its nose; wherever it is driven, it complies.’” Sunan Ibn Mājah Book 1, Ḥadīth 43
2) The unchanging principles of Islam and Ijtihād [the effort of the Islamic scholars to investigate new cases in life that were not faced earlier, deriving the solutions and answers through the Qurʾān and the Sunnah]
Thus, the principles of Islam – its fundamental beliefs, the Islamic law [sharīʿa] and its way of conduct (manners) – are established and clear. These fundamental principles do not change and cannot be replaced by anything else. Furthermore, it is from the blessing of Allah ﷻ on this Muslim Nation [ummah] that He ﷻ has honoured it and made new cases and problems in life open to ijtihād. This is helpful for modern problems as the door has been left open for these new cases to be agreed upon.
The Qurʾān grants permission for ijtihād to take place in the following verse:
وَإِذَا جَآءَهُمۡ أَمۡرٌ۬ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِى ٱلۡأَمۡرِ مِنۡہُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُ ۥ مِنۡہُمۡۗ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ ۥ لَٱتَّبَعۡتُمُ ٱلشَّيۡطَـٰنَ إِلَّا قَلِيلاً۬
“When news concerning peace of fear comes to them, they go about spreading it. Had they referred it to the Messenger and to those having authority among them, the truth of the matter would have come to the knowledge of those of them who are able to investigate. But for Allah’s grace upon you, and mercy, you would have followed Satan, save a few.” Qurʾān: Women [An-Nisāʾ] 4:83
Also, we see the response of the Messenger of Allah ﷺ to Sayyidina Muād رضى الله عنه [radiyallāhu ʿanhu: May Allah ﷻ be pleased with him] when he was sent to Yemen:
Some of the men who were companions of Muʾadh narrated from Muʾadh that the Messenger of Allah ﷺ sent Muʾadh to Yemen, so he said: “ How will you judge?” He said: “I will judge according to what is in Allah’s Book.” He said: “If it is not in Allah’s Book?” He said: “Then with the Sunnah of the Messenger of Allah ﷺ.” He said: “If it is not in the Sunnah of the Messenger of Allah ﷺ? He said: “I will give my view.” He said: “All praise is due to Allah, the One Who made the messenger of the Messenger of Allah ﷺ suitable.” Jamiʿ al-Tirmidhī 1327
Therefore, we can see that the Companions [Saḥāba] of the Prophet Muhammad رضی الله عنھم ﷺ radiallāhu ʿanhum: May Allah be pleased with them] worked hard on getting the right decision. There might have been some differences in the results of these rulings and so through the centuries, different Maḏhabs (schools of the theory of Islamic law [fiqh]) have been established with their own ijtihād.
With the use of ijtihād and the establishment of the schools of the theory of Islamic law, Maḏhabs, a wider arena was opened for Muslims. This is because Islam is based on ease. Allah ﷻ says:
يُرِيدُ ٱللَّهُ بِڪُمُ ٱلۡيُسۡرَ وَلَا يُرِيدُ بِڪُمُ ٱلۡعُسۡرَ
“Allah intends for you ease, and He does not want to make things difficult for you.” Qurʾān: The Cow [Al Baqarah] 2:185
3) Two groups – Scholars and Common People
People (Muslims) have been divided into two groups:
1) The first group has reached a stage of knowledge and ijtihād. These are the scholars and mujtahidīn, who are the ones who carry the conditions needed for ijtihād and are able to derive rulings. They have the knowledge of the Islamic Law [sharīʿa] and a righteous way of life.
2) The second group is the majority of Muslims who exist at any time. They have no knowledge of how to take proofs from Islamic rules or the methods required to derive rulings. These people should choose and follow one of the scholars in his Maḏhab. Maḏhabs are the main scholars of Islamic law [fiqh] in the Sunni schools – namely Ḥanafī, Mālikī, Shāfiʿī and Ḥanbalī.
They can also follow one of the scholars who lives in their country in accordance with one of the Maḏhabs ( Ḥanafī, Mālikī, Shāfiʿī or Ḥanbalī) or what has been proven as a true ruling from their scholars, on the condition that they follow the Book and the Sunnah and the methods of ijtihād that the scholars depend on.
4) The Value of the Maḏhabs and their Variations
As previously mentioned, the number of maḏhabs and the variations between them, give the Muslim people greater scope. This was expressed clearly by ʿUmar ibn ʿAbd al-ʿAzīz
رضى الله عنه
“What makes me happy is that in the differences among the Sahaba of the Messenger of Allah ﷺ there is blessing. Because if there was only one opinion, it would have been tight [difficult] for the people.”
One day the Khalīfa Abū Jaʿfar al Manṣūr رضى الله عنه wanted to enforce the Mālikī Maḏhab through the Book Al Muwatta of Imām Mālik رضى الله عنه. However, Imām Mālik رضى الله عنه refused this because he feared that if they only had one maḏhab to follow, it would be difficult for the common people.
What is the definition of innovation [bidʿa] and its different kinds?
1) Understanding the definition of innovation [bidʿa] and its different kinds
2) The word bidʿa
What is the definition of innovation [bidʿa] and its different kinds?
1) Understanding the definition of innovation [bidʿa] and its different kinds
In recent decades, some people who lay claim to their own level of Islamic knowledge, have started to fight the Muslims, especially the common people, with a weapon that divides human life. They have divided the Islamic rulings into two sections only, namely: Sunnah [the way of following Rasulullah in his actions, his advice and in his acceptance of the actions of others]and innovation [bidʿa] . Everything that accords with their opinion and what they have chosen from Islamic rulings, they call a sunnah. As for anything that opposes their opinion, they say it is an innovation [bidʿa] and with this, they put fear and doubt into people with anything they do, by calling it an innovation [bidʿa] . They then start reciting the following narration [ḥadīth] of the Prophet Muhammad ﷺ [salallāhu ʿalayhi wasallam: May the peace and blessings of Allah be upon him:
It was narrated that Jabir bin ʿAbdullah reported God’s Messenger ﷺ as saying: “The worst of things are those that are newly invented; every newly-invented thing is an innovation and every innovation is going astray, and every going astray is in the fire.” Sunan an-Nasāʾī 1578
They also quote the following:
Narrated Aisha: “Allah’s Apostle ﷺ said: ‘If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.’” Saḥīḥ al-Bukhāri 2697
They made everything in this life either a Sunnah or an innovation [bidʿa]. In doing so, they failed to consider the opinions of the Companions [Saḥāba] رضی الله عنھم radiyallāhu ʿanhum [May Allah ﷻ be pleased with them] or the explanations of scholars for these hadith – especially those that are from the category of worship. What is more, they never mention the narration [ḥadīth] of The Messenger of Allah ﷺ that says:
Allah’s Messenger ﷺ said: “He who introduced some good practice in Islam which was followed after him [by people], he would be assured of reward like the one who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam which had been followed subsequently [by others], he would be required to bear the burden like that of the one who followed this [evil practice] without theirs being diminished in any respect.” Saḥīḥ Muslim 1017e
In this hadith, the first section comes under the category of a a good sunnah [sunnah ḥassanah] and the second, the one that is contradictory, comes under the category of a an evil sunnah [sunnah sayyiʾ]. Scholars who spoke about the definition of the Sunnah said:
“It is whatever Rasūlullāh ﷺ has brought, whether in words or in his actions or his ﷺ acceptance of others doing it or describing it. Also the Sunnah could be what the Saḥāba and Tabiʿeen رضى الله عنهم brought.
This is why the complete understanding of the previous (first quoted) hadith should be according to the new situations that have come to light. The understanding must also be in accordance with principles of Islamic law and beliefs. On the other hand, there are new situations that have come about, that are completely against the principles, creed [aqīdah] and laws of Islam.
2) The word innovation [bidʿa]
The way that the Sahaba رضى الله عنهم understood the word innovation [bidʿa] is that there are two kinds.
Sayidina ʿUmar رضى الله عنه said when he gathered the people to pray Taraweeh [] in congregation behind one Imam: “What a blessed bidʿa this is!” MUSLIM
Imām al-Shāfiʿī رَحْمَةُ الله عليه [rahmatullāhi ʿalayhi: May the Mercy of Allah be upon him] said: “A innovation [bidʿa] is divided into two [categories]: an innovation [bidʿa] that is praised and an innovation [bidʿa] that is condemned. What is acceptable to the Sunnah is praised and what is against the Sunnah is condemned.”
Furthermore, the different kinds of worship that have come from the Prophet Muhammad ﷺ are divided into two:
1) Acts of worship that the Prophet ﷺ did that were tied to time or place or number or any defined way.
Any worship that falls into this category, should be performed as exemplified by the Prophet ﷺ without adding to or taking from it or changing it in any way. So, whoever makes changes to this kind of worship is a person of innovation [bidʿa]. Examples of this are: changing the numbers of units [rakaʿāt] in a prayer, or the days of fasting, rituals of Hajj or the amount of obligatory charity [Zakāt] or anything that concerns beliefs and their rulings.
2) Acts of worship and obedience that came from the Prophet Muhammad ﷺ by means of advice from him but were not tied to time or place or number or a defined way.
This means that Muslims have the right to choose the time, place and way they see suitable for these acts of worship such as the obligatory charity [Zakāt], prayers which you can pray as much as you wish and wherever you wish; doing remembrance [ḏhikr] of Allah ﷻ at any time, place and in any number; reading Qurʾān; asking Allah ﷻ to send His blessings and peace [salāt wa salām] upon the Prophet ﷺ; feeding people and similar. For this category, the fanatics become harsh and turn against Muslims by saying that this kind of worship was never done by the Prophet Muhammad ﷺ in his time so therefore it is an innovation [bidʿa] and every innovation [bidʿa] is astray.
We can see then that the way they interpret the innovation [bidʿa] is completely ignorant and it does not follow the way of the Messenger of Allah ﷺ and his Companions [Ṣaḥāba] and their successors [Tābiʿīn] رضی الله عنھم.
The ruling regarding those who shed blood and take away wealth and honour
1) The Sanctity of Human Life
The Islamic law [Sharīʿa] gives great importance to the sanctity of human life.
The right to live and be safe is one of the most sacred and inviolable rights. In Islam great care is taken to protect lives and it is forbidden [ḥarām] to kill.
Allah ﷻ [God, jalla jalāluhu: Great is His Majesty] has said in the Qurʾān:
وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۗ وَمَن قُتِلَ مَظۡلُومً۬ا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَـٰنً۬ا فَلَا يُسۡرِف فِّى ٱلۡقَتۡلِۖ إِنَّهُ ۥ كَانَ مَنصُورً۬ا
“Nor take life which Allah has made sacred – except for just cause. And if anyone is slain wrongfully, We have given his heir authority [to demand Qisas or to forgive]: but let him not exceed bounds in the matter of taking life: for he is helped [by the Law]. Qurʾān: The Night Journey [Al-ʾIsrāʾ] 17:33
Islam has made the killing of one person equivalent to killing the whole of humanity.
مِنۡ أَجۡلِ ذَٲلِكَ ڪَتَبۡنَا عَلَىٰ بَنِىٓ إِسۡرَٲٓءِيلَ أَنَّهُ ۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٍ۬ فِى ٱلۡأَرۡضِ فَڪَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعً۬ا وَمَنۡ أَحۡيَاهَا فَڪَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعً۬اۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَـٰتِ ثُمَّ إِنَّ كَثِيرً۬ا مِّنۡهُم بَعۡدَ ذَٲلِكَ فِى ٱلۡأَرۡضِ لَمُسۡرِفُونَ
“For this reason, We decreed for the children of Isra’il that whoever kills a person not in retaliation for a person killed, nor [as a punishment] for spreading disorder on earth, is as if he has killed the whole of humankind, and whoever saves the life of a person is as if he has saved the whole of humankind. Certainly, Our messengers have come to them with clear signs. Then, after all that, many of them are there to commit excesses on the earth.” Qurʾān: The Feast [Al-Māʾidah] 5:32
2) Shedding blood – one of the greatest sins
On the Day of Judgement, the first thing that people will be held to account for is the taking of a life.
‘Abdallah b. Mas’ud reported God’s Messenger ﷺ as saying, “Shedding of blood will be the first matter about which judgement will be given on the Day of Resurrection.” Bukhāri and Muslim Mishkāt al-Maṣābīḥ 3448
It was narrated that ‘Abdullah bin ‘Amr said: “Killing a believer is more grievous before Allah than the extinction of the whole world.” Sunan an-Nasāʾī 3988
Narrated ‘Abdullah bin ‘Amr: The Prophet ﷺsaid, “Whoever killed a Mu’ahid [a person who is granted the pledge of protection by the Muslims] shall not smell the fragrance of Paradise though its fragrance can be smelt at a distance of forty years [of travelling]. Saḥīḥ al-Bukhāri 6914
It was narrated from Abu Hurairah that the Messenger of Allah ﷺ said: “Whoever helps to kill a believer, even with half a word, he will meet Allah ﷻ with [the words] written between his eyes ‘He has no hope of the mercy of Allah ﷻ.’” Sunan Ibn Mājah 2620
The Prophet Muhammad ﷺ sallallāhu ʿalayhi wasallam [May the peace and blessings of Allah be upon him] also said:
“It was narrated from ‘Abdullah bin ‘Umar that: The Prophet ﷺ said: “Whoever bears weapons against us, he is not one of us.” Sunan an-Nasāʾī 4100
Therefore, it is one of the greatest sins to kill Muslims or to take their wealth or their honour.
3)The Sanctity of Blood, Property and Honour
And as for those who give justification to blowing up or killing groups of people in markets, streets, schools – anywhere: they have lied about Islam and forgotten or blatantly ignored the message of The Prophet Muhammad ﷺ in his final sermon during the Ḥajj (annual Islamic pilgrimage):
“O People, just as you regard this month, this day, this city as sacred, so regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He will indeed reckon your deeds.”
Narrated ‘Abdur-Rahman bin Abi Bakra’s father: [The Prophet ﷺ] said: “Verily! Your blood, property and honour are sacred to one another like the sanctity of this day of yours in this month of yours and in this city of yours.” Saḥīḥ al-Bukhāri 67
It was narrated from Abu Hurairah that the Messenger of Allah ﷺ said: “The whole of the Muslim is sacred to his fellow Muslim, his blood, his wealth and his honour.” Sunan Ibn Mājah 3933
1) The Night journey and Ascension [ʾIsrāʾwal Mirāj]
Muslims can gain benefit from gathering in one of Allah’s جل جلاله or anywhere in order to
remember an occasion or to remember the Prophet Muhammad صلى الله عليه وسلم [sallallāhu ʿalayhi
wasallam: May the peace and blessings of Allah be upon him] or anything that is connected
with Islam and the Muslims. Indeed, such gatherings are recommended [mustaḥab] as long
as the way and the aim are within the bounds of the Islamic law [sharīʿa].
Muslims make efforts to commemorate and celebrate Night journey and Ascension ʾIsrāʾwal
Mirāj]. It is of great importance and it was on this miraculous journey that Allah جل جلاله gave the
Prophet صلى الله عليه وسلم the vital core of worship, the five daily prayers. This occasion also gives us proof
of the importance of the Holy Mosque of Al Aqsa for Muslims as it was their first direction of
prayer [qibla] and the third of the Holy Mosques. Hence Muslims can work on protecting
and preserving this holy site.
2) Celebrating the night of the fifteenth of Shaʿbān
Celebrating the night of the Fifteenth of Shaʿbān reminds Muslims of the blessing of that
month.
Usamah bin Zaid said: “I said: ‘O Messenger of Allah, I do not see you fasting any month as
much as Sha’bān.’ He said: ‘That is the month to which people do not pay much attention,
between Rajab and Ramadan. It is a month in which the deeds are taken up to the Lord of
the Worlds, and I like that my deeds be taken up when I am fasting.’” Sunan an Nasāʾī 2357
People commemorate the night of mid [nisf] Shaʿbān following the narration [ḥādīth] of Abī
Mūsā Al-Ashʿarī رضى هللا عنه [radiallāhu ‘anhu: May Allah be pleased with him]:
It was narrated from Abu Musa Al-Ash’ari that the Messenger of Allah صلى الله عليه وسلم said: “Allah looks
down on the night of the middle of Sha’ban and forgives all His creation, apart from the
idolater and the Mushāhin [Wrangler, Bickerer].” Sunnah.com: Book 5, Ḥadīth 588
Ummul- Mu’mineen [Mother of the Believers], Aisha رضى هللا عنھا, [radiallāhu ‘anhā: May
Allah be pleased with her] is reported to have said: “Once Prophet Muhammad صلى الله عليه وسلم
performed the prayer of the night (Tahajjud) and made a very long sajdah [prostration] until
I feared that he had passed away. When I saw this, I rose (from my bed) and moved his
thumb (to ascertain whether he was alive). The thumb moved and I returned (to my place).
Then I heard him saying in sajdah: ‘I seek refuge of Your forgiveness from Your Punishment,
and I seek refuge of Your pleasure from Your annoyance, and I seek Your refuge from
Yourself. You are exactly as you have defined Yourself.’ Thereafter, when he raised his head
from sajdah and finished his prayer, he said to me: ‘Aishah, did you think that the Prophet
has betrayed you? I said: ‘No, O Prophet of Allah, but I was afraid that your soul has been
taken away because your sajdah was very long.’ He asked me: ‘Do you know which night is
this?’ I said: ‘Allah and His Messenger know best.’ He said: ‘This is the night of the half of
Sha’bān. Allah Almighty looks upon His slaves in this night and forgives those who seek
forgiveness and bestows His mercy upon those who pray for mercy but keeps those who
have malice as they were before, (and does not forgive them unless they relieve themselves
from malice).’”Imām Bayhaqī, Shuʿab Al Imān, Arabic reference 5. Volume/359, Ḥadīth
Number: 3551
And so, it is recommended [ mustaḥab] to spend that night in remembrance, supplication,
prayer and reading Qur’ān. It is also supported by Islamic Law [sharīʿa] as it means staying
up at night to make remembrance [dhikr] of Allah جل جلاله.
Visiting the Grave of the Prophet صلى الله عليه وسلم and the Etiquettes of doing so
A narration [ḥadīth] of the Prophet Muhammad صلى الله عليه وسلم [sallallāhu ʿalayhi wasallam: May the peace and
blessings of Allah be upon him] mentions the importance of three blessed mosques:
It was narrated from Abu Hurairah that the Messenger of Allah صلى الله عليه وسلم said: “Mounts are not saddled for
except to (travel to) three Masjids: Al-Masjid Al-Haram [Mecca], this Masjid of mine [in Madina], and
Al-Masjid Al-Aqsa [in Jerusalem]..” Sunan an-Nasāʾī 700
Also, it was known that whenever the Companions [Sahāba] هللا عنھم ی رض [radiallāhu ʿanhum: May
Allah be pleased with them] went to the Mosque of the Prophet صلى الله عليه وسلم, immediately after finishing the
prayer, they would visit his grave to give greetings of peace [salāms] to him صلى الله عليه وسلم as Abdullah bin
ʿUmar bin al-Khattāb هللا عنه ی رض used to do.
So, visiting the grave of the Prophet Muhammad صلى الله عليه وسلم is one of the greatest actions and forms of
obedience we can do to come close to Allah جل جلاله [God, jalla jalāluhu: Great is His Majesty].
Qādi Iyāḍ هللا عنه ی رض said: “Visting the grave of the Prophet صلى الله عليه وسلم is a sunnah [way] that all Muslims
have agreed on and it has good merits.”
This is proven by the following narration [ḥadīth]:
Abdullah bin Zaid al-Ansari هللا عنه ی رض reported Allah’s Messenger صلى الله عليه وسلم as saying: “That which exists
between my pulpit and my house is a garden from the gardens of Paradise.” Saḥīḥ Muslim 1390b
“Whoever visits my grave I will be obliged to give him my shifa [intercession].” Qādi Iyāḍ as Shifa 3-
842
In another narration [ḥadīth]:
“Whoever visits me after my death, it is as if he visited me during my life.” Al-Tabarānī, Al Dār al
Quṭnī
The scholars in all schools have made a special section in their books about the etiquette of
visiting the grave of the Messenger of Allahصلى الله عليه وسلم [Rasūlullāh] from the beginning of the
journey to its return. In hi on the rituals of Hajj and Umra, Al Imām an Nawāwī رَحْمَة ُ هللا عليه
devoted the sixth section to the subject of visiting the grave of the Prophet صلى الله عليه وسلم and the
etiquette of doing so. The scholars of Imam Al-Shāfiʿī رَحْمَة ُ هللا عليه said, after finishing the
pilgrimage of Hajj, one should travel to Madina to visit the grave of the Prophet صلى الله عليه وسلم. It is a
confirmed request, and it is one of the best deeds, worship and ways to bring you close to
Allah جل جلاله. Their proof is in the following verse:
“We did not send any Messenger but to be obeyed by the leave of Allah. Had they, after having
wronged themselves, come to you and sought forgiveness from Allah, and had the Messenger prayed
for their forgiveness, they would certainly have found Allah Most-Relenting, Very-Merciful.” Qurʾān:
Women [An-Nisāʾ] 4: 64
We have made it clear that it is not imaginable that a person would go to the mosque in Medina just
to worship without visiting the grave of Prophet Muhammad صلى الله عليه وسلم. It is enough for us as a proof that
the Sahāba رضی هللا عنھم used to always go and visit his grave because they are our example. There
are further details of the etiquette of visiting the Prophet’s صلى الله عليه وسلم grave as Imam al Ghazāli رَحْمَة ُ هللا عليه
mentions in his book Revival of the Religious Sciences [Iḥyaʾ ʿUlūm ad-Dīn]:
“He aims to the mosque and enters it and prays two units of prayer [rakāts] beside the pulpit
[mimba]. Then he goes to the grave of the Prophet صلى الله عليه وسلم and stands facing it. The direction of prayer
[Qibla] will be behind him and the wall of the grave in front of him. It is not from the Sunnah that you
touch the wall or kiss it, but rather [it is appropriate] to stand a bit further away out of respect. He
stands and gives greetings of peace [salāms] to the Prophet صلى الله عليه وسلم mentioning his names صلى الله عليه وسلم: ‘The
Prophet of Allah, the Beloved of Allah! The Safekeeper of the Revelation [al Waḥī]! The Chosen One
of Allah!’ صلى الله عليه وسلم et cetera. Then he should turn to the direction of prayer [qibla], after also giving
greetings of peace [salāms] to Sayidina Abu Bakr and Sayidina ʿUmar Al-Khattab رضى هللا عنھما and he
should praise Allah جل جلاله and ask Allah جل جلاله to send his peace and blessings [salāt wa salām] on the
Messenger of Allah صلى الله عليه وسلم. Then he says, ‘Allah جل جلاله, we have come to Your Prophet صلى الله عليه وسلم so he can be our
Intercessor to You for our sins. Accept our repentance and make the Messenger of Allah [Rasūlullāh]
صلى الله عليه وسلم our Intercessor [shafīʿ]. O Allah جل جلاله, please let this not be the last time for us to visit Your Prophet
صلى الله عليه وسلم or this mosque.’”
After visiting the grave of the Prophet صلى الله عليه وسلم and giving greetings [salāms], it is recommended
[mustaḥab] to go to the graveyard, Jannat al Baqīʿ,and visit the graves of the Companions [Saḥāba]
رضی هللا عنھم.
Finally, it is also important to know that we should not raise our voices when we visit the grave of
the Prophet صلى الله عليه وسلم, just as if we were visiting him صلى الله عليه وسلم alive:
“O you who believe, do not raise your voices above the voice of the Prophet, and be not loud when
speaking to him, as you are loud when speaking to one another, lest your good deeds should become
void while you are not aware.” Qurʾān: The Private Rooms [Al-Hujarāt] 49:2