All praise to Allah who has given us a Deen wherein little actions reap tremendous reward as expounded by Nabi (S.A.W), and blessings upon the Sahabah (R.A) who have spent everything for the upliftment of Deen
FASTING & TARAWEEH
It is related on the authority of Abdullah bin Amar that Rasulullah (Sallallaahu Álayhi Wasallam) said, “The Fast and the Qur’an will both plead on behalf of the bondsmen who will keep fast in the day and recite or listen attentively to the recital of the Qur’an at night, standing in thepresence of the Rabb. The Fast will say,
“My Rabb, I had held him back from food, drink and sexual satisfaction, accept my intercession for him today and treat him with mercy and forgiveness” and Qur’an will say, “I held him back from taking rest and sleeping in the night, O Rabb Allah! Accept my intercession for him today and treat him with mercy and forgiveness”. The intercession of both the Fast and Qur’an will be accepted for the bondsmen and he will be treated with an exceptional kindness. (Bahaqi)
The previous Hadith appears in the Kitaab Bukhari and Muslim under section of collective
offering of Taraweeh salaat.
Rasulullah (sallallahu álayhi wasallam) led the Taraweeh salaat in congregation on the 23rd, 25th, and 27th of Ramadaan, then when He saw the great keenness and enthusiasm of the Sahabah for the salaat, he decided to stay back (in his house).
The Sahabah thought that perhaps Rasulullah (sallallahu álayhi wasallam) had gone to sleep and so came to his door to call him out for salaat. Rasulullah (sallallahu álayhi wasallam) came out and said,
“May Allah increase your keenness and bless you, I have deliberately not come out for the salaat lest it
should be make incumbent upon you and then you are not able to observe it regularly as a prescribed
So you should offer it privately in your house because offering a voluntarily prayer in the
house carries much more reward than offering it in the Masjid. (Muslim)
RECITATION OF QUR’AN IN TARAWEEH
To recite and listen to the Qur’an in Taraweeh is both sunnat and mustahab (preferable) and
should not be abandoned due to fear of pride.
The aim should be sincerity and to gain pleasure of Allah Ta’ala. Recitation should be rendered without remuneration. If for some reason, the Haafiz does not read Taraweeh, but keeps reading the Qur’an, he will be free from accountability.
Allah Ta’ala says, “Allah does not burden any soul more than it can bear.
(Fatawa Rahimiyah vol.4 pg.349)
IS IT THE RESPONSIBILITY OF THE IMAAM TO LEAD TARAWEEH?
a) When the Imaam is unable to recite the Qur’an in Taraweeh then it is his responsibility and
duty to read from ‘Alam Tara Kaifa’ (Surah 104).
b) If the followers desire to listen to “QUR’AN TARAWEEH” they should make arrangements
for the same themselves and not force the Imaam to make “QUR’AN TARAWEEH”.
c) If a willing Haafiz who leads the Taraweeh for the pleasure of Allah is not found, then for the
month of Ramadaan, a deputy Imaam may be appointed. Make it his duty to lead one or two
salaats, as well as lead the Taraweeh salaat. The giving of remuneration under this situation
becomes permissible. (Fatawa Rahimiyah vol.4 pg.349)
WHO DESERVES TO BE IMAAM FOR TARAWEEH?
An old serving Haafiz cannot not take preference nor can he prevent a newly appointed
Haafiz from leading Taraweeh.
(Fatawa Darul-Uloom vol.4 pg.282 as in Durre Mukhtar vol.1 pg.522 section on Imaamat)
CAN ONE PERSON LEAD TARAWEEH SALAAT IN TWO PLACES?
a) It is categorically written in Alamgiri that if one leads Taraweeh completely in one Masjid then
goes to the next, the latter will not be valid. This is opinion upon which the fatawa (decision)
b) However, the Imaam may perform ten rakaats in one Masjid with someone from amongst the
congregation continuing to read the remaining ten, whilst he leads ten rakaats in another
Masjid. But, he may not repeat the same rakaats in a different place.
(Fatawa Darul-Uloom vol.4 pg.288 as in Alamgiri vol.1 pg.289)
SHAR’I POSITION ON REMUNERATION FOR TARAWEEH
It is not valid to read Qur’an for remuneration. To read with the intention of getting money
comes under the order of accepting wages which is not permissible.
When someone cannot be found to perform “QUR’AN TARAWEEH” without payment, then in that circumstance, it is better to perform Taraweeh by reading the last ten surahs. For the performance of Taraweeh, the virtues of standing for night salaat in Ramadaan will be reaped.
(Fatawa Darul-Uloom Deoband vol.5 pg.264 as in Durre Mukhtar vol.1 pg.287)
TRAVELLING EXPENSES AND FOOD FOR THE HAAFIZ
a) To give the Haafiz traveling expenses is an act of thawaab. To feed him with good food is
permissible, if he is non-resident. (Fatawa Darul-Uloom Deoband vol.4 pg.295)
b) If it was not the intention of the Haafiz to receive anything and if someone gave him
something, then it is permissible for him to take it. But, if it is the custom of the area to bestow
a gift and the Haafiz read with this notion even if he did not verbally express it, then it will not
be valid take anything. (Fatawa Rashidiyyah Kaamil pg.324)
ACCEPTING REMUNERATION FOR TARAWEEH
a) It is not permissible to accept or give payment for Taraweeh. It is better to read from ‘Alam
Tara Kaifa’. Where there is difficulty in obtaining a Haafiz without paying him, then a deputy
Imaam’s post may be created so that the Haafiz leads one or two salaats and is paid for
Imaamat. This has been stated by Mufti Aazam Hazrat Maulana Mufti Kifayatullah
(rahimahullah). (Kifayatul Mufti vol.3 pg.350).
The jurists have given the permissibility ruling for remuneration for Imaamat. Mufti Mehmoodul Hasan (rahimahullah) states the original mazhab is non-permissibility, but due to the non-availablality of Huffaaz without paying them, the above ruling of permissibility is given. (Fatawa Mehmoodia vol.1 pg.350)
b) It is therefore permissible for a wealthy well-wisher of the Haafiz to feed him in this month
and grant him a gift at the end of the month. To give the gift as payment is prohibited.
(Fatawa Rahimiyah vol.4 pg.433)
c) The rule is not to give payment after specifying an amount, and if it is not received, there
should be no complaint, grief or grievance. In this case i.e. if some gift is presented, it will not
be classified as remuneration and come within the ambit of permissibility.
(Kifayatul Mufti vol.3 pg.350)
HAAFIZ IS MATURE WITHOUT BEARD
a) If the young mature Haafiz is handsome and people’s sexual urges are possibly aroused when looking at him, even if the Haafiz is a student of Ilm (knowledge), then his Imaamat is
makrooh. If there is no such matter, and if he is the most superior from all the followers in Ilm and Qur’an, then his Imaamat is not makrooh.
b) If he is of that age where there is no hope of his beard appearing, then his no longer an
“Amrad” (young mature lad without a beard), his Imaamat will not be makrooh.
(Imdaadul Fatawa vol.1 pg.358)
THE LAW ON A YOUNG WHO’S AGE IS 15 YEARS LESS 1 MONTH
a) The rule is that if no longer sign of maturity (e.g. Wet-dream etc.) is found then 15 complete
lunar years is the Shar’i maturity age.
The correct rule according to Imaam Abu Hanifa(rahimahullah) is that na-baaligh cannot lead the Fardh, Nafil, and Waajib salaat. If any signof maturity is found, then Imaamat is valid.
b) However, if by 14 years, the signs of maturity appear, and he says that he has become baaligh, then to follow him is valid.
(Fatawa Darul-Uloom Deoband vol.4 pg.226 and 295 as in Durre Mukhtar vol.1 pg.39 section of Imaama
AT WHAT AGE CAN A YOUTH LEAD TARAWEEH?
a) If no other sign such as wet-dream appears before 15 years, then 15 years is the age limit set by
Shariat for maturity.
b) A youth whose 16th year has started may lead the Taraweeh, Fardh and Waajib salaat and can
stand in front row even though no beard has appeared.
c) A na-baaligh youth 13 or 14 must not lead the Taraweeh but can stand in the first row to detect
errors. (Fatawa Darul-Uloom Deoband vol.4 pg.247)
IMAAMAT OF HAAFIZ WHO SHAVES AND IMAAM WITH AN AMPUTATED HAND
To shave the beard is haraam and in the light of Shariat, the one who shaves the beard is
Faasiq. Thus to make such a person an Imaam, is not permissible.
Following such an Imaam is
makrooh-e-tahrimi. (Fatawa Rahimiyah vol.1 pg.353 as in Shaami vol.1 pg.523)
It is permissible and not makrooh to follow an Imaam whose hand is amputated from the elbow
THE IMAAM WHO FOLLOWS FASHION
If the Imaam promises to discard his bad habits (i.e. un-Islamic clothing and hair-style and
moving around bare-headed), he can be appointed Imaam. If he refuses to change, then he is not
deserving of the post of Imaamat. If his followers are displeased due to this reason, their displeasure
will be valid. It is stated in Hadith that if the followers are displeased wit the Imaam, salaat is not
accepted. If the Haafiz is prepared to alter his way of life, he can be appointed Imaam; otherwise, the
honored position of Imaamat should not be given to him.
(Fatawa Rahimiyah vol.4 pg.417 as in Durre Mukhtar with Shaami vol.1 pg.522)