The Qur’an was revealed to be recited, respected, understood and internalized.

I Seek refuge in Allah Subhanahu WA Ta’aala (GOD), from the Shaitan.

      In the name of Allah, the Entirely Merciful, the Especially Merciful.

         Islam has two primary sources, the Qur’an, and (Sunna) the authentic Traditions of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam), that explain and sometimes expand on that of the Qur’an.

         

Bismillah Al-Hamdulillah WA salatu WA Salamu 'ala RasulAllah

Amma ba'd

The HOLY QURAN IS SIMPLE TO UNDERSTAND IMPOSSIBLE TO IMITATE.

The Qur’an was revealed to be recited, respected, understood and internalized.
Are you learning Qur’an this Ramadan? Are you reading more then last Ramadan? Have you improved on it this Ramadan?
The Holy Qur'an says that no man will be able to forge even a part of it and that no corruption shall touch it from any side. It is a miracle that the Holy Qur'an has remained unchanged and unaltered during all these 1400 years and it shall remain so till the Day of Resurrection, for Almighty Allah Subhanahu WA Ta’aala (GOD), has taken it on Himself to protect it.
The Book of Almighty Allah Subhanahu WA Ta’aala (GOD) is like an ocean. The less learned, like children, collect pebbles and shells from its shores. The scholars and thinkers, like pearl divers, bring out from it the highest philosophy, wisdom and rules of a perfect way of living. For easy daily recitation, the Qur'an is divided into thirty equal parts. One part takes only twenty-four reading minutes, and the whole Book requires twelve reading hours. There are 114 chapters, and 6,226 verses, containing 99,464 words made up of 330, 113 letters.
.The first chapter is recited in every prayer.
   It is important to Muslims. It can be translated as follows:
    Surah Al-Fatiha (The Opening)

   Praise is only for Allah, Lord of the Universe.

The most Kind, the most Merciful.

The master of the Day of Judgment.

You alone we worship and to you alone we pray for help.

Show us the straight way, the way of those whom you have blessed.

Who have not deserved your anger? Nor gone astray.

"Shahru ramadaanal-lathi unzila feehil-Quraana huda linnaasi wa bay-yinaatim-minal hudaa wal furqaan. Fa man shahida minkumu shahra fal yasumhu" Qur’an (2:185).

"Ramadan is the (month) in which the Qur'an was sent down, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting."

This Quranic verse explains the inseparable link between the Qur’an and the month of Ramadan

The Qur’an is characterized by a unique phenomenon never found in any human authored book.

Every element of the Qur’an is mathematically composed - the Surah, the verses, the words, the number of certain letters, the number of words from the same root, the number and variety of divine names, the unique spelling of certain words, the absence or deliberate alteration of certain letters within certain words, and many other elements of the Qur’an besides its content. There are two major facets of the Quran’s mathematical system: (1) The mathematical literary composition, and (2) The mathematical structure involving the numbers of Surah and verses. Because of this comprehensive mathematical coding, the slightest distortion of the Quran’s text or physical arrangement is immediately exposed.

"Verily! We have sent it (this Qur’an) 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

Therein descend the angels and the Ruh (Gabriel) by Allah's Permission with all Decrees,

Peace! Until the appearance of dawn (97:1-5)

"O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqoon (the pious).

(Fasting) for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (i.e. an old man, etc.), they have (a choice either to fast or) to feed a poor person (for every day). But whoever does well of his own accord, it is better for him. And that you fast, it is better for you if only you know." (2:183-84)

"The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan), he must fast that month, and whoever is ill or on a journey, the same number (of days which one did not fast must be made up) from other days.

Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah for having guided you so that you may be grateful to Him" (2: 185).

The relationship between the Month of Fasting and the Book of Guidance (Al-Qur'an) are tied in the heavens.

 It is well acknowledged that the revelation of the Qur'an to the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) began in the month of Ramadan in the Cave of Hira where he used to make an annual retreat.

"The month of Ramadan in which was revealed the Qur’an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong)…." (Qur'an 2 verse 185).

The importance of this relationship is further strengthened with the knowledge that Angel Jibril Alayhi salaam would visit the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) every night in Ramadan to recite the Qur'an together: "…in the month of Ramadan when Jibril visited him, and Jibril used to meet him on every night of Ramadan till the end of the month. The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) used to recite the Qur'an to Jibril, and when Jibril met him, he used to be more generous than a fast wind (which causes rain and welfare)." (Bukhari)

The more reason we are encouraged to read and study the Qur'an in this blessed month is because Ramadan intends to make us closer to the Qur'an. It wants to make us a part of their union because whoever studies and abide by the Qur'an will no doubt attain the goal of Ramadan (self-restraints, piety and noble conducts. This is because the Qur’an is guidance, mercy and protection all packed for the adornment of the believer. "And We have sent down to you the Book (the Qur’an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Almighty Allah Subhanahu WA Ta’aala (GOD) as Muslims)." (Qur'an 16 verse 89)

The month of Ramadan should be filled with the recitation of the Qur’an and reflection on its meaning. The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) said: "Verily, Allah elevates some people with this Qur'an and humiliates others by it." (Muslim)

The Qur'an will also elevate its reciters on the Day of Judgment. Almighty Allah Subhanahu WA Ta’aala (GOD)'s Messenger, the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) said: "The one who was devoted to the Qur'an will be told on the Day of Judgment: ‘Recite and ascend (in Ranks) as you used to recite when you were on earth. Your rank (station) will be at the last verse you recite." (Abu Dawud & Tirmidhi)

Further, it will also intercede for its reciters on the day when we would require all help. The Holy Prophet Muhammad (Sallallaahu alayhi wasallam): "Recite the Qur’an for indeed it will come on the Day of Judgment as an intercessor for its Ashhab (those who read memorize and implement it)". (Muslim)

In order to benefit from the gift of the Qur'an, we have to recite it (avoid reading too fast, remember we have been instructed to "…recite the Qur’an (aloud) in a slow, (pleasant tone and) style." (Qur'an 73 verse 4). Follow the etiquettes of reciting it, which includes being in a state of wudu, correct pronunciation, seeking refuge from Shaitan). Then we have to memorize it .The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) said: "The best amongst you is the one who learns the Qur’an and teaches it" [Bukhari]).

For those who are already in the habit of reading the Qur'an every Ramadan,

Try and make sure to complete the entire Qur'an, if you have not been doing so in the past.

 Also, take this as an opportunity to get into the habit of reading the Qur'an daily even when Ramadan is over.

If you have not been reading the Qur'an during Ramadan in the past,

Then decide how much time you can reasonably take out of your schedule to read Qur'an on a daily basis.

 Don't push yourself to do too much,

Otherwise you'll end up right back where you started: not reading the Qur'an at all. Also remember,

“The most beloved deeds to Allah are those done regularly, even if they are small.

” Therefore, it's very important that you make a Ramadan schedule that you can stick to.

Is There A Minimum One Should Read?

Well, some scholars – such as Imam Ahmad and others –

Have disliked for a person to not complete the Qur'an at least every 40 days,

 Based on a Hadith of `Abdullah b. `Amr in which the Prophet the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) Instructed him to recite the Qur'an in forty days. Another narration gives the minimum as once a month.

However, this should not be taken as something obligatory,

 Particularly for those: who are not in the habit of reading Qur'an at all, or are not proficient in reciting the Qur'an, such as new Muslims.

 For them to attempt, all at once, to start reading the entire Qur'an once a month would probably become a barrier to them reading the Qur'an at all.

 As a bare minimum, one should study ten verses a day. This is based this on the narration of ibn Masud that the Companions used to learn the Qur'an ten verses at a time.

Since the hunger and thirst brought on by fasting softens the heart and makes it more receptive, this is an excellent time to try and read and contemplate the Qur'an. For that reason, I would highly recommend not merely reading the Qur'an, but studying it. It was the Sunnah of The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) to study the Qur'an nightly with Jibril. It was this sort of thoughtful study of the Qur'an that had an impact on the quality of The Holy Prophet Muhammad (Sallallaahu alayhi wasallam) deeds. He was already the most generous of all human beings, yet study of the Qur'an in this month increased him in generosity.

The Messenger of Almighty Allah Subhanahu WA Ta’aala (GOD) (prayers of Allah be upon him and his family) has said: “These hearts rust just as iron rusts; and indeed they are polished through the recitation of the Qur’an.”

We have to live the Qur'an (the Holy Prophet Muhammad Sallallaahu alayhi wasallam) he was described as the Walking Qur'an by his wife, Aishah (RadiAllahu anha). The Qur’an was revealed to be recited, respected, understood and internalized. So, don’t just recite the Qur’an in Ramadan, memorize it, digest it and live it!

Set of rules for dealing with the Qur’an.

   Before one touches the book one must perform ritual washing or ablution i.e. beginning with the intention of ablution and the washing of the face, followed by the washing of 2 hands up to the elbows, to be followed by washing part of the head and finally the washing of the 2 legs up to the ankles.

 The Qur'an itself states that only those who are clean and pure should touch the sacred text: "This is indeed a Holy Qur'an, in a book well-guarded, which none shall touch but those who are clean..." (56:77-79). The Arabic word translated here as "clean" is mutahiroon, a word that is also sometimes translated as "purified".

   Some argue that this purity or cleanliness is of the heart, i.e. that only Muslim believers should handle the Qur'an. However, the majority of Islamic scholars interpret these verses to also refer to a physical cleanliness or purity, which is attained by making formal ablutions (wudu). Therefore, most Muslims believe that only those who are physically clean through formal ablutions should touch the pages of the Qur'an.   

Muslims are to listen in attentively whilst the Qur'an is being read.

    For the ease of reading so that we can pay attention to the meanings of the Qur’an) a special book stand (rihal) is used to keep it of the floor in respect of the Holy Book.

    There are various customs in different areas - these include:  The Qur'an is covered with cloth to keep it clean and protect it.

      It is kept on a high shelf with nothing above it. Before some readers will read it they touch their forehead with the book and kiss the cover.

The Qur’an was given to the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) over 23 years (13 years whilst he was in Makkah and 10 years while he was in Madinah).  The longest chapters are at the beginning of the Holy Book and the shorter ones at the end of the Qur’an.

Children start with memorizing the smaller chapters at the end.

  

Tajweed

The word "Tajweed" means to improve, make better.

   Tajweed of the Holy Qur'an is the knowledge and application of the rules of recitation so the reading of the Qur'an is as the Holy Prophet Muhammad Sallallaahu alayhi wasallam), recited.

Tajweed and its application can only be learned with a qualified teacher.

The rules themselves can be studied independently, but their correct application can only be done by listening to, reciting to, and being corrected by, a qualified teacher of the Qur'an.

Do all Arabs know how to recite the Qur'an with proper Tajweed? (Simple answer is NO)

Unfortunately many do not know proper Tajweed. 

In the days of the Holy Prophet Muhammad Sallallaahu alayhi wasallam), there was no need for the study of Tajweed because they talked with what is now known as Tajweed; in other words, it was natural for them.

 Now, over 14 centuries later, colloquial Arabic has changed radically from the classical Arabic with which the Qur'an was revealed, and Arabs have to study Tajweed, just in the same way that non-Arabs do.

Do you want to learn the Qur’an?

I want to learn to recite the Qur'an with proper Tajweed, but don't know where to start.

The first step is finding a qualified Qur'an teacher who will listen to you and point out your mistakes, and help you practice fixing them. 

You will need to learn the Arabic letters and vowels too.

What if there aren't any qualified teachers where I live?

Then your task is going to be a little harder, but certainly not impossible.

 You need to work with tapes of good reciters. That allows the student to repeat what the reciter has just read.

You will need to work on the pronunciation of letters by getting a description of the articulation points and practice placing your tongue, lips, or finding the place in your throat where the letter is articulated from, and compare it to the letter when recited by the Sheikh.

My friends do not lose heart. Keep the following Hadith in the back of your mind:

“Recite the Qur'an, for on the Day of Resurrection, it shall come as an intercessor for its companion.” [Muslim]

The Messenger of Allah (blessings of Allah be upon him and his family) has said:

 “The best of those amongst you is the one who learns the Qur’an and then teaches it to others.”

May Almighty Allah Subhanahu WA Ta’aala (GOD) give us the Tufiq to be able to study the Qur’an and implement it in our daily lives in accordance to the Sunnah of the Holy Prophet Muhammad Sallallaahu alayhi wasallam?)

If I said anything correct, then it is from Allah (Subhanahu WA Ta’aala),

      And if I erred, then that is from me and Shaitan.

May Allah Subhanahu WA Ta’aala (GOD) make us from the Companions of His Book and unite us with His righteous slaves in the highest gardens of Paradise. Amen.

May Allah Subhanahu wata`aalaa grant us what is best in this world and the next!

Action speaks louder then words my friend’s practice Islam the way of the Holy Prophet Muhammad (Sallallaahu alayhi wasallam) did.

 May Allah Subhanahu WA Ta’aala (GOD) help us to do that which He loves and which pleases Him?

May Allah Subhanahu WA Ta’aala (GOD) make our efforts sincere and keep us all on the straight path...........

Feel free to Share the information here with everyone you know

         P.S.: "Have fun praying don’t forget to make Dua for me.

La 'ilaha illaa 'anta Subhanaka 'inni kuntu min adh-dhalimeen
None has the right to be worshipped but you (O Allah), Glorified (and Exalted) are You. Truly, I have been of the wrong-doers.
[Surah Al-Anbiyaa; 21: 87]

Allah Subhanahu WA Ta’aala (GOD) instructs us in the Qur’an: “And they are ordained nothing else than to serve Allah Subhanahu WA Ta’aala (GOD), keeping religion pure for Him.
” Muhammad Sallallaahu Alaihi Wasallam) , said: “Actions are judged according to the intention behind them, and for everyone is what he intended.”

    O Allah Subhanahu WA Ta’aala (GOD), on this day make my standing up in prayer of those who stand up in prayer (obediently), awaken me in it from the sleep of the heedless, and forgive me my sins , O Allah Subhanahu WA Ta’aala (GOD) of the worlds, and forgive me, O one who forgives the sinners.


O Allah Subhanahu WA Ta’aala (GOD), on this day, let me have mercy on the orphans, and feed [the hungry], and spread peace, and keep company with the noble minded, O the shelter of the hopeful.

The Prophet Muhammad Sallallaahu Alaihi Wasallam) said, the one who repents for a sin is like the one who has not committed a sin

What to Say (prayer or dua) After Hearing the Adhan (call to the prayer)

Our prophet Muhammad Sallallaahu Alaihi Wasallam), taught us a beautiful supplication (dua) to make after the adhan.
Learn it and teach it to the believers.

After hearing the adhan (prayer call), we say;

Allahumma Rabba hadhihi-d-da‘awati-t-tammati wa-s-Salati-l-qa’imati, aati Muhammadan il-wasilata wa-l-fadilata (wa-d-darajata-r-rafî‘ati) wa-b‘ath-hu maqaaman mahmoodan illadhi WA‘adtahu (innaka la tukhliful mi'ad)

And it means:
"O Allah, Owner of this perfect call and Owner of this prayer to be performed, bestow upon Muhammad al Wasilla (a station in Paradise) and al fadeelah (a rank above the rest of creation) and send him upon a raised platform which you have promised him. Verily, you never fail in Your Promise."
Narrated by Jabber bin 'Abdullah [ ]: Allah's Messenger [ ]"Whoever after listening to the adhan says (dua is given above) then intercession for me will be permitted for him on the Day of Resurrection".
[Sahih Bukhari - Book 11:588]

Abdullah bin `Amr bin Al-`As [ ] reported: I heard the Messenger of Allah (PBUH) saying, "When you hear the Adhan, repeat what the Mu’adhin says. Then ask Allah to exalt my mention because everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to grant me Al-Wasilla (which is said on the dua above), which is a high rank in Jannah, fitting for only one of Allah's slaves; and I hope that I will be that man. If any one asks Al-Wasilla for me, it becomes incumbent upon me to intercede for him.'
[Sahih Muslim]."
   "Let there be no compulsion in religion. Truth stands out clear from error; whoever rejects evil and believes in God has grasped the most trustworthy hand-hold that never breaks.
And God hears and knows all things." - (The Qur’an, Al-Baqarah, 2: 256)

"Every soul is held in pledge for its deeds." - (The Qur'an, Al-Muddathir, 74:38)

Allah Subhanahu WA Ta’aala (GOD)’s Messenger Muhammad Sallallaahu Alaihi Wasallam) was asked what type of earning was best and replied,”men who work’s with his hands and every business transaction which is Halaal and approved”.

"Woe to those who give short measure, who demand of other people full measure for themselves,
 But give less than they should when it is they who weigh or measure for others!
 Do these people not realize that they will be raised up on a mighty Day, a Day when everyone will stand before the Lord of the Worlds? “(The Qur'an, Al-Mutaffifen, 83:1-4)

"O you who believe! :Fulfill your obligations" (The Qur'an, Al-Maidah, 5:1)

"If the debtor is in difficulty, then delay things until matters become easier for him; still, if you were to write it off as an act of charity that would be better for you if you only knew."(The Qur'an, Al-Baqara, 2: 280)

On the Day of Judgment, Muhammad Sallallaahu Alaihi Wasallam) will be a witness against
 “One who employs a laborer and gets the full work done by him, but does not pay him his wages.
“Abu Hurayrah, Sahih al Bukhari.

"O you who believe: Give of the good things which you have (honorably) earned.
And of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it you may give away something, when you yourselves would not receive it except with closed eyes.(The Qur'an, Al-Baqarah, 2: 267)

"He who buys the stolen property, with the knowledge that it was stolen, Shares in the sin and shame of stealing. “Prophet Muhammad Sallallaahu Alaihi Wasallam) .

"Allah Subhanahu WA Ta’aala (GOD) commands you [people] to return things entrusted to you to their rightful owners,
And if you judge between people, to do so with justice." (The Qur'an, An-Nisa, 4:58)

"And spend of your substance in the cause of Allah Subhanahu WA Ta’aala (GOD). And make not your own hands contribute to (your) destruction;
But do well; for Allah Subhanahu WA Ta’aala (GOD) loves those who do well."(The Qur'an, Al-Baqarah, 2: 195)

 Dua's from Hadith
    Allahummaghfir firli dhanbi kullahu diqqahu wa jillahu wa awwalahu wa akhirahu wa 'ala niyyatahoo wa sirrahu.
    Oh Allah! Forgive me all my sins, great and small, the first and the last, those that are apparent and those that are hidden (Muslim).
    Astaghfirullah WA atoobu ilayh.
    I seek the forgiveness of Allah Subhanahu WA Ta’aala (GOD) and repent to Him (Bukhari, Muslim. It is recommended that this Dua be said 100 times during the day).
    Allahumma innaka afuwon tuh ibbul afwa fa'fu anni
    Oh Allah! You are Forgiving and love forgiveness so forgive me (Bukhari).
Du’aa to grant vision to think broadly & make the voice understandable
Allah Subhanahu WA Ta’aala (GOD) says (interpretation of the meaning):

"And when my slaves ask you

(O Muhammad Sallallaahu Alaihi Wasallam) concerning me, then (answer them),
I am indeed near (to them by My Knowledge).
I respond to the invocations of the supplicant when he calls on me (without any mediator or intercessor).
So let them obey me and believe in me, So that they may be led aright."
(The Noble Qur'an: Surah 2, Ayah 186)

WA qalu sami'na wa at-a'na Ghufraanaka Rabbanaa wa-ilaykal maseer
And they say: 'we hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys'
[Surah Baqarah; 2: 285]

Some invocations from the Noble Qur'an:
Since these invocations are mentioned in Qur'an and are taught to us by
Allah Subhanahu WA Ta’aala Himself they are the best and perfect invocations.

 Du’aa to grant vision to think broadly
& make the voice understandable

Transliteration

"Rabbish rahli sadree;

WA yas-sir li amri; Wahloul uqdatam mil-lisaani; "Yafqahu qawli."

(The Noble Qur'an: Surah-20 ~ Ayah-25-28)

.............................................................................................................................
Interpretation of meaning in English

"O my Lord!
Expand for me my breast; (grant me self-confidence, contentment, and boldness)
Ease my task for me;
And remove the impediment from my speech;
(And release the knot (the defect) from my tongue)
So they may understand what I say."
     (The Noble Qur'an: Surah-20 ~ Ayah-25-28)
(Ameen)

One who guides to something good has a reward similar to the one who performs it, without the reward of either of them being lessened
[Sahih Muslim, 4; 20;]

    My Lord, the Forgiving One! I have committed so many sins every day of my life. Only you can forgive, please forgive me!
    My Merciful Creator, give me the strength to forgive others as I seek your forgiveness.
    Ya Allah forgive me for all of my sins and help me always turn to you seeking forgiveness and Mercy until I die.

“For sure it is in the remembrance of Allah Subhanahu WA Ta’aala (GOD) that the heart finds rest,” (13:28)

May Allah Subhanahu WA Ta’aala (GOD) make our efforts sincere and keep us all on the straight path...........
Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah Subhanahu WA Ta’aala (GOD) make it a source of Sawab-e-Jariya for u and me .Ameen
               P.S.: "Have fun praying don’t forget to make dua for me.

Witr Salah -most important daily prayer.

Which prayer is witr?

How is it prayed?

How many Rakaats?

Why we should pray Witr.

The reason why Imam Bukhari (ra) places the Book of Witr in his Saheeh after the Books of Jummah and Eid  but before other prayers because it is also an important prayer other than the five Fard prayers.

Witr Salah is the most important daily prayer other than the five daily prayers. Some ullama consider Witr Salah to be wajib but others call it an emphasized Sunnah, but they all consider it to be obligatory. It is performed after Isha Salah and although it seems very simple, it is very complicated and detailed in its components and structure. The ullama mention 20 major issues (masail) where there are points of difference. Hence, the Book of Witr is very complicated.

Witr is sometimes pronounced watr, as in Surah al Fajr:
Sunnah indicates

Witr prayer is one of the greatest acts of worship that would draw one closer to Allah SWT.

When: The Beginning Of Its Time Or Later Part Of The Night?

The Sunnah indicates that if a person thinks he will be able to get up at the end of the night, it is better to delay it, because prayer at the end of the night is better and is witnessed (by the angels). But whoever fears that he would not be able to get up at the end of the night, he should pray Witr before he goes to sleep, because of the hadith of Jabber (may Allah be pleased with him) who said: The Messenger of Allah (peace and blessings of Allah be upon him) said:

    “Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is better.” [By: Muslim, 755].

........ How many Rakaats?

Imam Abu Hanifa (ra) says that the witr Salah consists of three rakaats with only one salaam, whereas the other Imam’s (ra) i.e. Imam Shafie (ra), Imam Ahmed (ra), Imam Malik (ra) say that the witr Salah is between 1 to 7 rakaats.

Generally, they perform the witr by reading 2 rakaats with one salaam and then read another Rakat separately with one salaam.


However, it should be borne in mind that the most preferable/ desirable view according to Imam Malik (ra) is that witr consists of 3 rakaats and the 1 Rakat practice is not acted upon by him or his followers.

(Muwatta Malik p110)


The four Imam’s have their own proofs from hadith.
Witr prayer is one of the greatest acts of worship that would draw one closer to Allah SWT. It is the most highly regarded Sunnah [Sunnah Mu’akadah] and was enjoined by the Prophet (peace and blessings of Allah be upon him) in more than one hadith.

Some of the scholars view since it is one of the Sunnah Mu’akadah the Muslim should observe regularly and not to neglect it whether traveling or not, as the Prophet (peace and blessings of Allah be upon him) used to do.

Abu Sa’id (may Allah be pleased with him) reported that the Prophet peace and blessings of Allah be upon him) said:

    “Perform Witr before morning comes.” [Muslim (754)]

‘Ali (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said:

    “O people of the Qur’an, pray Witr, for Allah is one and loves that which is odd-numbered.”

Ibn ‘Umar (may Allah be pleased with him) reported:

    ”The Prophet (peace and blessings of Allah be upon him) was on a journey, atop his mount, whichever direction it was facing, gesturing the motions of the night prayer, except the obligatory prayer, and he prayed Witr atop his mount.” [Al-Bukhari (1000) and Muslim (700)]

Ibn Qudaamah (may Allah have mercy on him) said:

    Witr is not obligatory. This is the view of Malik and Al-Shafie.
Abu Hanifa said: it is obligatory. Then he said: Ahmad said: Whoever omits to pray Witr deliberately is a bad man, whose testimony should not be accepted. He wanted to emphasize that it is confirmed because of the hadith which say that it is enjoined and encouraged.

Note that there are several understandings derived from the hadiths that describe the method of the witr prayer by various scholars of the Islamic sciences.

The Hanafi understanding regarding the method of performing the witr in three rakaats with two sittings and one salaam is the preferred way to perform the witr prayer. This method of witr has been adopted from the practice of the Prophet (pbuh) found in various authentic hadiths. 

Witr in 3 Rakaats

Aisha (ra) states, "... (after Tahajjud prayers), the Messenger of Allah (pbuh) would perform the prayer (witr) in three rakaats." (Bukhari)

Abdullah ibn Abbas (ra) narrates, "... and thereafter he (pbuh) would perform the witr three rakaats." (Muslim)

Witr in 3 Rakaats with Only One Salaam

Sa’eed Ibn Zubair (ra) reports, "The Messenger of Allah (pbuh) would recite in the witr prayer 'Sabbihis ma rabbikal Alaa' and in the second rak’ah 'Qul yaa ayah al Kafirun' and in the third rak’ah 'Qul hu WA Allahu Ahad' and he would not make salaam except at the end of them (three rakaats)" (Nasa’i)


Zurarah Ibn Auwfa (ra) narrates from SA’d Ibn Hisham (ra) that Aisha (ra) informed him that the Prophet (pbuh) would not make salaam after two rakaats of the witr prayer." Bukhari & Muslim. .)

Sa’d Ibn Hisham (ra) narrates from Aisha (ra), "When the Messenger of Allah (pbuh) would have performed Isha, he would enter the house and there after perform two rakaats and another two after them that were longer than the previous. There after, the Prophet (pbuh) would offer the witr prayer in three rakaats with no separation in the three rakaats." (Musnad Ahmed)

Anas Ibn Malik (ra) performed the witr prayer in three rakaats and only made salaam at the completion of the three rakaats. He than declared, "I learnt this from the Messenger of Allah (pbuh)". (Tahawi, Ilaa Al Sunan)

Anas Ibn Malik (ra) said, "O Abu Muhammad, take from me (the understanding of the deen), for indeed I have taken from the Prophet (pbuh) and the Prophet (pbuh) has taken from Allah. You will never find anyone more reliable than me". The narrator mentions, "After saying this, Anas (ra) performed six rakaats making the salaam at the end of every two rakaats. Thereafter he performed the witr prayer in three rakaats making salaam at the end of the three rakaats". (Ruyani, Ibn Asakir, Ilaa Al Sunan, and Kanz Al Ummal - This hadith reaches the status of Marfoo)

Miswar Ibn Makhramah (ra) says, "We were with Abu Bakr (ra) one evening when Omar (ra) exclaimed, "I have not performed the witr prayer". He stood up and we assembled in the lines of prayer behind him. He led the witr prayer for us in three rakaats and he did not make salaam in between them (the three rakaats) apart from the very last rak’ah". (Tahawi)

Abdullah Ibn Masood (ra) says, "The witr prayer is three rakaats like the witr of the day; Maghrib prayer". (Tahawi)

Abu Zinad (ra) narrates from the seven personalities; Sa’eed ibn Al Musayyib, Urwah Ibn Al Zubair, Qasim Ibn Muhammad, Abu Bakr Ibn Abd Al Rahman, Kharijah Ibn Zaid, Ubaid Allah Ibn Abdullah, and Suleiman Ibn Yasar (may Allah be pleased with all of them) amongst many leaders of jurisprudence, righteousness, and rectification. When ever this group would have a difference amongst them, in a matter, they would take the opinion of the majority and the most upright. From amongst that which I had carefully preserved from all of them, according to this description, was that the witr prayer is three rakaats and one is not to make salaam except at the end of the three rakaats. (Tahawi)

Umar Ibn Abd Al Aziz (ra) had established the witr prayer in Madinah according to the opinion of the learned jurists as three rakah’s, with no salaam except at the completion of the three rak’ah. (Tahawi, Aathaar Al Sunan)

Ubayy Ibn Ka`b said: The Messenger of Allah (peace and blessings of Allah be upon him) used to recite in Witr Sabbih isma ra bika al-‘alaa (“Glorify the name of your Lord, the Most High” – Surah Al-Alaa, 87), Qul yaa ayyuha’l-kaafirun (“Say: O Disbeliever…” – Surah al-Kafirun, 109) and Qul Huwa Allahu Ahad (“Say: He is Allah, the One” – Surah Al-Ikhlas, 112).

 “O people of the Qur’an, pray Witr, for Allah is one and loves that which is odd-numbered.”


"When my heart became constricted and my paths became narrow - I took my hope in Your pardon and forgiveness as an opening and an escape - My sins seemed very great to me but when I compared them to Your forgiveness My Lord, I found Your forgiveness to be greater" - Imam Shafi' (ra).

May Allah make our efforts sincere and keep us all on the straight path...........

Feel free to Share the information here with everyone you know,
And earn Sawab-e-Jariya...May Allah swt make it a source of Sawab-e-Jariya for u and me .Ameen

P.S.: "Have fun praying    don’t forget to make dua for me."

.Surah Ar-Rahman

Assalamualaikum Warahmatullah Wabarakata.....

Every Surah in the Quran is worth a detailed study but there is something about Surah Ar Rahman that seems so insightful in meaning and worth detailed study,

55:1-5->  Ar Rahman, Who is He? ‘alamal Qur’an, He taught the Qur’an,  khalaqal insaan and He created mankind. This mercy is not just for the believers, but for everyone (insaan).

......................Surah Ar-Rahman.............

Surah 55 - Al Rahman THE MOST GRACIOUS


055.001 (God) Most Gracious!

055.002 It is He Who has taught the Qur'an.

055.003 He has created man:

055.004 He has taught him speech (and intelligence).

055.005 The sun and the moon follow courses (exactly) computed;

055.006 And the herbs and the trees - both (alike) bow in adoration.

055.007 And the Firmament has He raised high, and He has set up the Balance (of Justice),

055.008 In order that ye may not transgress (due) balance.

055.009 So establish weight with justice and fall not short in the balance.

055.010 It is He Who has spread out the earth for (His) creatures:

055.011 Therein is fruit and date-palms, producing spathes (enclosing dates);

055.012 Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants.

055.013 Then which of the favours of your Lord will ye deny?

055.014 He created man from sounding clay like unto pottery,

055.015 And He created Jinns from fire free of smoke:

055.016 Then which of the favours of your Lord will ye deny?

055.017 (He is) Lord of the two Easts and Lord of the two Wests:

055.018 Then which of the favours of your Lord will ye deny?

055.019 He has let free the two bodies of flowing water, meeting together:

055.020 Between them is a Barrier which they do not transgress:

055.021 Then which of the favours of your Lord will ye deny?

055.022 Out of them come Pearls and Coral:

055.023 Then which of the favours of your Lord will ye deny?

055.024 And His are the Ships sailing smoothly through the seas, lofty as mountains:

055.025 Then which of the favours of your Lord will ye deny?

055.026 All that is on earth will perish:

055.027 But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour.

055.028 Then which of the favours of your Lord will ye deny?

055.029 Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!

055.030 Then which of the favours of your Lord will ye deny?

055.031 Soon shall We settle your affairs, O both ye worlds!

055.032 Then which of the favours of your Lord will ye deny?

055.033 O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass!

055.034 Then which of the favours of your Lord will ye deny?

055.035 On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have:

055.036 Then which of the favours of your Lord will ye deny?

055.037 When the sky is rent asunder, and it becomes red like ointment:

055.038 Then which of the favours of your Lord will ye deny?

055.039 On that Day no question will be asked of man or Jinn as to his sin.

055.040 Then which of the favours of your Lord will ye deny?

055.041 (For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet.

055.042 Then which of the favours of your Lord will ye deny?

055.043 This is the Hell which the Sinners deny:

055.044 In its midst and in the midst of boiling hot water will they wander round!

055.045 Then which of the favours of your Lord will ye deny?

055.046 But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens-

055.047 Then which of the favours of your Lord will ye deny?-

055.048 Containing all kinds (of trees and delights);-

055.049 Then which of the favours of your Lord will ye deny?-

055.050 In them (each) will be two Springs flowing (free);

055.051 Then which of the favours of your Lord will ye deny?-

055.052 In them will be Fruits of every kind, two and two.

055.053 Then which of the favours of your Lord will ye deny?

055.054 They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach).

055.055 Then which of the favours of your Lord will ye deny?

055.056 In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;-

055.057 Then which of the favours of your Lord will ye deny?-

055.058 Like unto Rubies and coral.

055.059 Then which of the favours of your Lord will ye deny?

055.060 Is there any Reward for Good - other than Good?

055.061 Then which of the favours of your Lord will ye deny?

055.062 And besides these two, there are two other Gardens,-

055.063 Then which of the favours of your Lord will ye deny?-

055.064 Dark-green in colour (from plentiful watering).

055.065 Then which of the favours of your Lord will ye deny?

055.066 In them (each) will be two Springs pouring forth water in continuous abundance:

055.067 Then which of the favours of your Lord will ye deny?

055.068 In them will be Fruits, and dates and pomegranates:

055.069 Then which of the favours of your Lord will ye deny?

055.070 In them will be fair (Companions), good, beautiful;-

055.071 Then which of the favours of your Lord will ye deny?-

055.072 Companions restrained (as to their glances), in (goodly) pavilions;-

055.073 Then which of the favours of your Lord will ye deny?-

055.074 Whom no man or Jinn before them has touched;-

055.075 Then which of the favours of your Lord will ye deny?-

055.076 Reclining on green Cushions and rich Carpets of beauty.

055.077 Then which of the favours of your Lord will ye deny? 055.078 Blessed be the name of thy Lord, full of Majesty, Bounty and Honour.

I like this..........Yes, I believe Chapter 55 is worth a detailed study. Verse 29 is quite interesting.

055.029
YUSUFALI: Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)!


Surah Ar RAhman is a fascinating Surah because it has so much detail about the amazing creations of Allah and the perfection of which no man or Jinn can deny.

Malik ibn Anas ----Islamic Law( fiqh).

Get to know... The Great Scholars.
After memorising the Qur'an he devoted himself to memorising hadith, which was much encouraged in the environment of Madina. Malik went to the assemblies of scholars to write down what they taught and study it. He told his mother that he wanted to go and study, and she dressed him in his best clothes and turban and then said, "Go and write now." She said, "Go to Rabi'a and learn his knowledge before learning his adab."
Malik ibn Anas ibn Malik ibn `Amr, al-Imam, Abu `Abd Allah al-Humyari al-Asbahi al-Madani (93-179), the Shaykh of Islam, Proof of the Community, Imam of the Abode of Emigration, and Knowledgeable Scholar of Madina predicted by the Prophet. The second of the four major mujtahid imams, whose school filled North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. He is the author of al-Muwatta’ ("The Approved"), formed of the sound narrations of the Prophet from the people of the Hijaz together with the sayings of the Companions, the Followers, and those after them. It was hailed by al-Shafi`i as the soundest book on earth after the Qur’an, nearest book on earth to the Qur’an, most correct book on earth after the Qur’an, and most beneficial book on earth after the Qur’an according to four separate narrations. Malik said: "I showed my book to seventy jurists of Madina, and every single one of them approved me for it (kulluhum wâta’ani `alayh), so I named it ‘The Approved’." Imam al-Bukhari said that the soundest of all chains of transmission was "Malik, from Nafi`, from Ibn `Umar." The scholars of hadith call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta’.

Abu Abdullah, Malik ibn Anas ibn Malik ibn Amer al-Asbahee was born in Madinah in the year 93 A.H. (714 CE). His ancestral home was in Yemen, but his grandfather settled in Madinah after embracing Islam.

The Prophet said: "Very soon will people beat the flanks of camels in search of knowledge, and they shall find no-one more knowledgeable than the knowledgeable scholar of Madina." Al-Tirmidhi, al-Qadi `Iyad, Dhahabi and others relate from Sufyan ibn `Uyayna, `Abd al-Razzaq, Ibn Mahdi, Ibn Ma`in, Dhu’ayb ibn `Imama, Ibn al-Madini, and others that they considered that scholar to be Malik ibn Anas. It is also related from Ibn `Uyayna that he later considered it to be `Abd Allah ibn `Abd al-`Aziz al-`Umari. Al-Dhahabi said of the latter: "He possessed knowledge and good fiqh, spoke the truth fearlessly, ordered good, and remained aloof from society. He used to press Malik in private to renounce the world and seclude himself."

He was one of the most highly respected scholars of fiqh in Sunni Islam. Imam Shafi, who was one of Malik's students for nine years and a scholarly giant in his own right, stated, "when scholars are mentioned, Malik is like the star among them."

Abu Mus`ab said: "Malik did not pray in congregation [in the Prophet’s mosque] for twenty-five years. He was asked: ‘What is preventing you?’ He said: ‘Lest I see something reprehensible and be obligated to change it.’" Another narration from Abu Mus`ab states: "After Malik left the [Prophet’s] mosque he used to pray in his house with a congregation that followed him, and he prayed the Jum`a prayer alone in his house." Ibn Sa`d narrates from Muhammad ibn `Umar: "Malik used to come to the Mosque and pray the prayers and the Jum`a, as well as the funeral prayers. He used to visit the sick and sit in the Mosque where his companions would came and saw him. Then he quit sitting there, instead he would pray and leave, and he quit attending the funeral prayers. Then he quit everything, neither attending the prayers nor the Jum`a in the mosque. Nor would he visit anyone who was sick or other than that. The people bore with it, for they were extremely fond of him and respected him too much. This lasted until he died. If asked about it, he said: ‘Not everyone can mention his excuse.’

Born into a well-to-do family, Malik did not need to work for a living. He was highly attracted to the study of Islam, and ended up devoting his entire life to the study of Fiqh. He received his education in what was the most important seat of Islamic learning, Madinah, and lived where the immediate descendants and the followers of the companions of the Prophet, sallallahu alayhi wasallam, were living.

It is said that he sought out over three hundred Tabi’een or those who saw and followed the companions of the Prophet, sallallahu alayhi wasallam. Imam Malik held the hadeeth of the Prophet, sallallahu alayhi wasallam, in such reverence that he never narrated, taught any hadeeth or gave a fatwa without being in a state of ritual purity, Ghusl. Ismael ibn abi Uwaiss said, “I asked my uncle Malik – about something. He had me sit, made ablution, then said, ‘Laa hawla wala quwata illa billah.’ He did not give any fatwa without saying it first.”

Also, Malik saw fatwa as a sensitive, precise, and important action that can have far reaching results, and used to be extremely careful about giving it to the extent that if he was not sure about a matter, he would not dare to talk. Al-Haytham said, “I once was with Malik when he was asked more than forty questions and I heard him reply, ‘I do not know,’ to thirty two of them.”

Yet, he was the man about whom ash-Shafi’ee said, ‘When scholars are mentioned, Malik is like the star among them.’ Malik said that he did not sit to give fatwa, before seventy of the Madinah scholars first witnessed to his competence in doing so.
Malik became the Imam of the Madinah, and one of the most renowned Imams of Islam.

During his visit to Medina, the celebrated Abbasied Caliph Harun-ar-Rashid, wished to attend the lectures of Muwatta (collection of Traditions) delivered by Imam Malik. He sent for the Imam who sermonised him: ‘Rashid, Tradition is a learning that used to be patronised by your forbears. They had utmost regard for it. If you don’t venerate it as the Caliph, no one else would. People come in search of knowledge but knowledge does not speak people.’ At last the Caliph himself came to attend the lectures of the Imam, which were attended by all classes of people. Harun wanted others to leave the class, but the Imam opposed it saying, ‘I cannot individual’. Hence, the great Caliph as well as his sons had to sit along the common people and listen patiently to the Imam’s illuminating discourse on the Traditions of the Prophets (sws).

    Medina, the seat of Islamic learning in those times, boasted of some of the greatest intellectuals of the age. One of them was Imam Malik, a great traditionalist, who left behind him ineffaceable marks in the sphere of Arabian learning. His Muwatta occupies an outstanding place among the rare collections of Traditions, Islamic history as the originator of Maliki School of Jurisprudence which exercised great influenced on the contemporary and later generations of Islam, particularly those inhabiting Africa and Spain. With his indomitable will, courageous and incorruptible. Soul, he never yielded even to the highest authorities of the state. The Imam belonged to a class of early Muslims, whose life would always serve as a beacon light for those who strive for the realisation of nobler and higher virtue in the world.

    Malik ibn Anas, belonged to a respectable Arab family which held important social status before and after the birth of Islam, his ancestors who were converted to Islam migrated to and settled in Medina. His grandfather, Abu ‘A^mir was first in his family to embrace Islam in 2 A.H. The date of Imam’s birth is a disputed point among the historians. Ibn Khalikan has given 95 A.H., and he was thirteen years younger than his illustrious counterpart Imam Abu Hanifa. He received his education in Medina, which in those times was the highest seat of learning in the vast Islamic Empire and houses most of the distinguished Companions of the Prophet (sws). He, therefore, had no need to go out of Medina in quest of knowledge. His grandfather, father and uncle were all Traditionalist, who coached the young Imam in Traditions and other branches of knowledge. Other illustrious intellectual luminaries who taught the young Imam were Imam Jafar Sadiq, Muhammad bin Shahab Az Zahri, Nafeh, Yahya bin Saeed and Rabi Rayi.
    Imam Malik continued to serve the noble cause of education for 62 years. He died on 11th Rabi’ul Awwal 179 A.H, at the age of 86.
Teaching, which was looked upon as the noblest profession, was adopted by some of the greatest intellectuals that the world has ever produced including Aristotle and Plato, Ghazzali and Ibn Khaldun, Imam Abu Hanifa and Imam Malik. The high reputation of Imam Malik as a scholar and teacher attracted people from the four corners of the Islamic Empire. Perhaps no other teacher ever produced such talented scholars who ascended the pinnacle of glory in different walks of life. Among the persons who benefited from his learning were Caliphs like Mansur, Medhi, Harun and Mamun; jurist like Imam Abu Hanifa, Imam Shafi, Sufian Suri and Qazi Muhammad Yusuf; scholars like Ibn Shahab Zahri and Yahya bin Saeed Ansari; mystics like Ibrahim bin Adham, Zunnun Misri and Muhammad bin Fazil bin Abbas. According to reliable historical sources, the number of his students who acquired great name in life was more than 1,300. His classes were characterised by their serenity, discipline and by a high sense of respect exhibited by the students for their learned teacher. He never tolerated any indiscipline when he lectured on the Traditions of the Prophet (sws). Once, the Abbaside Caliph, Mansur who was discussing certain traditions with the Imam spoke a bit loudly. The Imam rebuked him by saying, ‘Don’t talk stridently when the Traditions of the Prophet (sws) are under discussion.’ He refused to discourse on the Traditions in the camp of the Caliph.
    The Imam behind him more than a dozen works including his world famous Muwatta. His treatises deal with religious and ethical matters and Islamic jurisprudence. According to Shah Waliullah Muwatta, is a collection of the most authentic Traditions of the Prophet (sws) selected by Imam Malik after thorough investigation of their sources. The Imam compiled his book after a thorough verification and sifting of the Traditionals and included only those which he considered correct. The reliability of the reports and reporters was his chief consideration and he took pains to ensure that no incorrect report should find place in his book. Formerly, Muwatta included ten thousand Traditions, but in the revised edition, the Imam reduced the number of 1,720 only. This book has been translated into several languages and has sixteen different editions.
    As a traditionals he occupies a unique place in the galaxy of talented scholars like Imam Bukhari and Imam Muslim who are well-known for collecting the Traditions of the Holy Prophet (sws) of Islam. He is  said to have always avoided the company of a person who was not highly learned. According of Imam Hanbal, he was the only person to have such a distinction that he never reported a Tradition from a person unless he had fully satisfied himself. He was held in such high esteem by the later scholars that once someone enquired from Imam Hanbal about a certain reporter. He replied that the reporter must be reliable because Imam Malik had reported from him. Imam Malik experienced great hardship in quest for knowledge. Like Imam Bukhari, who had once to live on herbs and roots for three days, he too, had to sell the beams of his house in order to pay his education dues. He used to say that one cannot attain the heights of intellectual glory, unless faced with poverty. Poverty is the real test of man; it awakens in him the hidden energies and enables him to surmount all difficulties.
    His contemporaries and later Traditionalists and religious scholars have formed a very high opinion about his intellectual attainments. According to Abdur Rahman ibn Mahdi, there is no Traditionalist great than Imam Malik in the world. Imams Ahmad bin Hanbal and Shafi speak very highly of him as a Traditionlist. The learned Imam was also a great jurist; for more than 60 years he gave Fatwas in Medina.

Imam Malik is the connection of the entire Islamic Community to the knowledge of the Sunna as it was preserved by the scholars of the Prophet’s city, al-Madina. This reference-point of his school of jurisprudence is observed time and again in the Muwatta’ with the phrase: "And this is what I have found (or seen) the people of knowledge practicing." He was keenly aware of his mission as both the transmitter and the elucidator of the Sunna. This is characteristic of his students’ praise of him, beginning with al-Shafi`i’s famous sayings: "No-one constitutes as great a favor to me in Allah’s Religion as Malik" and "When the scholars of knowledge are mentioned, Malik is the guiding star." `Abd Allah ibn Wahb said: "Every memorizer of hadith that does not have an Imam in fiqh is misguided (dâll), and if Allah had not rescued us with Malik and al-Layth (ibn Sa`d), I would have been misguided." Abu Mus`ab recounts the following story:

    I went in to see Malik ibn Anas. He said to me: "Look under my place of prayer or prayer-mat and see what is there." I looked and found a certain writing. He said: "Read it." It contained the account of a dream which one of his brothers had seen and which concerned him. Malik recited it [from memory]: "I saw the Prophet in my sleep. He was in his mosque and the people were gathered around him, and he said: ‘I have hidden for you under my pulpit (minbar) something good – or: knowledge – and I have ordered Malik to distribute it to the people.’" Then Malik wept, so I got up and left him.

The caliph Abu Ja`far al-Mansur had forbidden Malik to narrate the hadith: "The divorce of the coerced does not take effect" (laysa `ala mustakrahin / li mukrahin talâq). Then a spy came to Malik and asked him about the issue, whereupon Malik narrated the hadith in front of everyone. He was seized and lashed until his shoulder was dislocated and he passed out. When he came to, he said: "He [al-Mansur] is absolved of my lashing." When asked why he had absolved him, Malik replied: "I feared to meet the Prophet after being the cause for the perdition of one of his relatives." Ibrahim ibn Hammad said he saw Malik being carried up and walking away, carrying one of his hands with the other. Then they shaved his face and he was mounted on a camel and paraded. He was ordered to deprecate himself aloud, whereupon he said: "Whoever knows me, knows me; whoever does not know me, my name is Malik ibn Anas, and I say: The divorce of the coerced is null and void!" When news of this reached Ja`far ibn Sulayman (d. 175) the gGovernor of Madina and cousin of al-Mansur, he said: "Bring him down, let him go."

Imam Malik held the hadith of the Prophet in such reverence that he never narrated anything nor gave a fatwa unless in a state of ritual purity. Isma`il ibn Abi Uways said: "I asked my uncle û Malik û about something. He bade me sit, made ablution, sat on the couch, and said: la hawla wa la quwwata illa billah. He did not give a fatwa except he said it first." Al-Haytham said: "I heard Malik being asked forty eight questions, to thirty-two of which he replied: ‘I do not know.’" Abu Mus`ab reported that Malik said: "I did not give fatwas before seventy scholars first witnessed to my competence to do it."

Malik’s ethics, together with the states of awe and emotion which were observed on him by his entourage, were no doubt partly inherited from great shaykhs of his such as Ja`far al-Sadiq, Ibn Hurmuz, and Ibn Shihab al-Zuhri. He visited his shaykh Ibn Hurmuz (d. 148) every day from morning to night for a period of about eight years and recounts: "I would come to Ibn Hurmuz, whereupon he would order the servant to close the door and let down the curtain, then he would start speaking of the beginning of this Umma, and tears would stream down his beard." The Maliki shaykh Ibn Qunfudh al-Qusantini (d. 810) wrote:

    It was the practice of the Pious Predecessors and the Imams of the past that whenever the Prophet was mentioned in their presence they were overwhelmed by reverence, humbleness, stillness, and dignity. Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib would turn pale whenever he heard the Prophet mentioned. Imam Malik would not mention a hadith except in a state of ritual purity. `Abd al-Rahman ibn al-Qasim ibn Muhammad ibn Abu Bakr al-Siddiq would turn red and stammer whenever he heard the Prophet mentioned. As for `Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al-Asadi (one of the early Sufis), he would weep until his eyes had no tears left in them. When any hadiths were mentioned in their presence they would lower their voices. Malik said: "The Prophet’s sacredness (hurma) is in death is as his sacredness was in life."

Qutayba said: "When we went to see Malik, he would come out to us adorned, wearing kuhl on his eyes, perfumed, wearing his best clothes, sit at the head of the circle, call for palm-leaf fans, and give each one of us a fan." Muhammad ibn `Umar: "Malik’s circle was a circle of dignity and courtesy. He was a man of majestic countenance and noblity. There was no part for self-display, vain talk, or loud speech in his circle. His reader would read for all, and no-one looked into his own book, nor asked questions, out of awe before Malik and out of respect for him."

When the caliph al-Mahdi sent his sons Harun and Musa to learn from Malik, the latter would not read to them but told them: "The people of Madina read before the scholar just like children read to the teacher, and if they make a mistake, he corrects them." Similarly when Harun al-Rashid with his own two sons requested Malik to read for them, he replied: "I have stopped reading for anybody a long time ago." When Harun requested the people to leave so that he could read freely before Malik, the latter also refused and said: "If the common people are forbidden to attend because of the particulars, the latter will not profit." It is known that Malik’s way in the transmission of hadith, like Ibn al-Musayyib, `Urwa, al-Qasim, Salim, Nafi`, al-Zuhri, and others, was `ard ("reading by the student") and not samâ` ("audition from the shaykh"), although the student states by convention, in both cases: "So-and-so narrated to us."

The caliph Harun al-Rashid said to Malik after hearing his answers to certain questions he put to him: "You are, by Allah! the wisest of people and the most knowledgeable of people." Malik replied: "No, by Allah! O Leader of the Believers." He said: "Yes! But you keep it hidden. By Allah! If I live, I shall put your sayings in writing like the mushafs are put down in writing, and I shall disseminate them to the ends of the world." But Malik refused.

When one of the caliphs manifested his intention to replace the Prophet’s wooden pulpit with a pulpit of silver and jewels Malik said: "I do not consider good the hindrance of the people from access to the Prophet’s relics." (lâ ara an yuhrama al-nâsu athara rasulillah.)


In the Muwatta’: "Shaving the moustache is an innovation." It is elsewhere related that Malik himself was tall, heavyset, imposing of stature, very fair, with white hair and beard but bald, with a huge beard and blue eyes; he "detested and condemned" shaving of the moustache, and he always wore beautiful clothes, especially white.

Narrated by Ibn Abi Zayd: "The turban was worn from the beginning of Islam and it did not cease to be worn until our time. I did not see anyone among the People of Excellence except they wore the turban, such as Yahya ibn Sa`id, Rabi`a, and Ibn Hurmuz. I would see in Rabi`a’s circle more than thirty men wearing turbans and I was one of them; Rabi`a did not put it down until the Pleiades rose and he used to say: ‘I swear that I find it increases intelligence.’ Jibril was seen in the image of (the Companion) Dihya (ibn Khalifa) al-Kalbi wearing a turban with its extremity hanging between his shoulder-blades." Ashhab said: "When Malik wore the turban he passed it under his chin and let its extremity hang behind his back, and he wore musk and other scents."
He is the author of al-Muwatta’ (”The Approved”), formed of the sound narrations from the Prophet together with the sayings of his companions, their followers, and those after them. Malik said, “I showed my book to seventy scholars of Madinah, and every single one of them approved it for me (kulluhum wata-ani alayh), so I named it ‘The Approved’.”

Imam Bukhari said that the soundest of all chains of transmission was “Malik, from Nafi, from Ibn Umar.” The scholars of hadeeth call it the Golden Chain, and there are eighty narrations with this chain in the Muwatta. Malik composed al-Muwatta in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of fewer than 2,000.

Like all scholars of Islam, Malik was famous for his piety and integrity. He courageously stood up, and was prepared to suffer, for his convictions. When the governor of Madinah demanded and forced people to take the oath of allegiance to Khalifah al-Mansour, Imam Malik issued a fatwa that such an oath was not binding because it was given under coercion. He based this opinion of the hadeeth, “The divorce of the coerced does not take effect” (laysa ala mustakrahin talag). This resulted in many people finding courage to express their opposition, but the Imam was arrested, found guilty of defiance, and publicly flogged.

Ibn `Abd al-Barr said that Malik was the first who compiled a book formed exclusively of sound narrations. Abu Bakr ibn al-`Arabi said: "The Muwatta’  is the first foundation and the core, while al-Bukhari’s book is the second foundation in this respect. Upon these two all the rest have built, such as Muslim and al-Tirmidhi." Shah Wali Allah said something similar and added that it is the principal authority of all four Schools of Law, which stand in relation to it like the commentary stands in relation to the main text. Malik composed it in the course of forty years, having started with ten thousand narrations until he reduced them to their present number of under 2,000.

al-Muwatta’ (”The Approved”),
The first formulation of Islamic Law based on the behaviour of the people of Madinah during the time of the great Companions, Al-Muwatta is the blueprint for a just and radiant society: the earliest, clearest, cleanest record of early  Islam. It is  divided into 61 books on different subjects, each book containing many ahadith. The numbering system used by Malik is consecutive per book
Malik’s followers and disciples developed a Fiqh school, Madh-hab, based on his Ijtihad which came to be known as the Maliki Madh-hab. This Madh-hab spread in North Africa, al-Andalus, much of Egypt, and some of al-Sham, Yemen, Sudan, Iraq, and Khurasan. Today, Malikis are mostly found in North and West Africa, Egypt, Sudan and the eastern part of the Arabian Peninsula.

On Monday 14th of Rabi-ul-Awwal 179 A H., Imaam Malik (R.A) took leave from this world in the city of Madinah and is buried in the famous al-Baqie cemetery.

To err is human; to forgive, divine.

Allah subhanahu wa ta’ala has granted intellect to human beings. The intellect entails responsibility. The more intellect a person has the more he/she is responsible. When the intellect is missing, the responsibility is also not there. Little children are not held responsible, because their intellect has not yet developed. The insane are not responsible, because they have lost the intellectual capacity. However, part of our being human is also that we make mistakes. Sometime we make mistakes without deliberation and intention. But sometime we knowingly and deliberately sin and do wrong to others. It is said, “to err is human and to forgive is divine.” Both parts of this statement are very true. As human beings we are responsible, but we do also make mistakes and we are constantly in need of forgiveness. Islam speaks about two aspects of forgiveness: a) Allah’s forgiveness; b) Human forgiveness. We need both, because we do wrong in our relations to Allah as well as in our relations to each other.

A. Allah’s Forgiveness:

Allah subhanahu wa ta’ala is the most Forgiving. There are many names of Allah given in the Qur’an. Some of these names are related to His mercy and forgiveness. Let me mention some of these names:

1. Al-Ghafoor: The most Forgiving. This name occurs in the Qur’an more than seventy times. There are other names from the same root, such as Ghafir and Ghaffar. The meaning of the “ghafara” is to cover, to hide and from it comes the meaning “to excuse”, “to pardon”, “to remit” and “to forgive”. Allah subhanahu wa ta’ala does all these things. In the Qur’an, it is mentioned that Allah does not forgive the Shirk (without repentance) but He may forgive every other sin for whomsoever He wills. (al-Nisa’ 4:116) We must turn to Allah to seek His forgiveness.

2. Al-’Afuw: This has another aspect of forgiveness. This name occurs in the Qur’an five times. Literally the word ‘Afw means “to release” “to heal”, “to restore”, “to remit”. Thus in relation to Allah it means “to release us from the burden of punishment due to our sins and mistakes”, “to forgiveness; forgiveness;after we have dishonored ourselves by committing sins and making mistakes.” Sometimes in the Qur’an both names: ‘Afuw and Ghafoor come together.

3. Al-Tawwab: The Acceptor of repentance. This name of Allah is mentioned in the Qur’an about 11 times. Allah accepts the repentance of those who sincerely repent and turn to him. The word “tawwab” gives the sense of “oft-returning” which means that Allah again and again accepts the repentance. We make sins and mistakes then we repent, He accepts our repentance. Then again we commit sins and make mistakes and when we repent, He again very kindly accept us and gives us another chance.

4. Al-Haleem: The Clement. This name is mentioned fifteen times in the Qur’an. This means that Allah subhanahu wa ta’ala is not quick to judgment. He gives time. He forebears and is patient to see His servant to return to Him.

5. Al-Rahman and al-Rahim: The most Merciful and Compassionate. These names are the most frequent in the Qur’an. Al-Rahman is mentioned 57 times and al-Raheem is mentioned 115 times. Al-Rahman indicates that Allah’s mercy is abundant and plenty and al-Raheem indicates that this is always the case with Allah. He is full of love and mercy and He is ever Merciful.

The Qur’an teaches that Allah is a Judge and He also punishes, but Allah is not bound to punish. The justice of Allah, according to Qur’an is that Allah does not and will not inflict undue punishment on any person. He will not ignore the good of any person. But if He wishes to forgive any sinner, He has full freedom to do that. His mercy is unlimited and His love is infinite.

There are many verses in the Qur’an and sayings of the Prophet -peace be upon him- on the love, mercy and forgiveness of Allah. In one of the prayers that the Prophet taught, he said, “O Allah, You are most Forgiving One, You love to forgive, so forgive me.”(reported by al-Trimidhi and Ibn Majah). We need Allah’s mercy and forgiveness all the time. It is wrong to assume at any time that one will find eternal salvation without the forgiveness of Allah.

B. Human Forgiveness in Islam:

Just as it is important to believe in the mercy and forgiveness of Allah, it is also necessary to base human relations on forgiveness. We cannot expect Allah’s forgiveness unless we also forgive those who do wrong to us. Forgiving each other, even forgiving one’s enemies is one of the most important Islamic teaching. In the Qur’an Allah has described the Believers as “those who avoid major sins and acts of indecencies and when they are angry they forgive.” (al-Shura 42:37) Later in the same Surah Allah says, “The reward of the evil is the evil thereof, but whosoever forgives and makes amends, his reward is upon Allah.” (al-Shura 42:40) In another place the Qur’an says, “If you punish, then punish with the like of that wherewith you were afflicted. But if you endure patiently, indeed it is better for the patient. Endure you patiently. Your patience is not except through the help of Allah… (al-Nahl 16:126-127)

In one Hadith the Prophet -peace be upon him- said that Allah has commanded him about nine things. One of them he mentioned was “that I forgive those who do wrong to me.”

The Prophet -peace be upon him- was the most forgiving person. He was ever ready to forgive his enemies. When he went to Ta’if to preach the message of Allah, its people mistreated him. They abused him and hit him with stones.

He left the city humiliated and wounded. When he took shelter under a tree, the angel of Allah visited him and told him that Allah sent him to destroy the people of Ta’if because of their sin of mistreating their Prophet. The Prophet -peace be upon him- prayed to Allah to save the people of Taif, because what they did was out of their ignorance. He said, “O Allah, guide these people, because they did not know what they were doing.” When he entered the city of Makkah after the victory, the Prophet -peace be upon him- had in front of him some of his staunchest enemies. Those who fought him for many years, persecuted his followers and killed many of them. Now he had full power to do whatever he wanted to punish them for their crimes. It is reported that the Prophet -peace be upon him- asked them, “What do you think I shall do to you now?” They pleaded for mercy. The Prophet -peace be upon him- said, “Today I shall say to you what Joseph (referring to Prophet Yusuf -peace be upon him- as mentioned in the Qur’an, Yusuf 12:92) said to his brothers, ‘No blame on you today. Go, you are all free.” Soon they all came and accepted Islam at his hands. He forgave even Hind who had caused the murder of his uncle Hamza -may Allah be pleased with him. After killing him she had his body mutilated and chewed his liver. When she accepted Islam, the Prophet even forgave her.

A very striking example of forgiveness we find in the Qur’an in reference to the most unfortunate event of “Slander of Sayyidah A’isha’”. Some hypocrites of Madinah accused her. They tried to put dirt on her noble character. One of the slanderers turned out to be Mistah, the cousin of ‘Aisha’s father Abu Bakr’s. Abu Bakr -may Allah be pleased with him- used to give financial help to this young man. After he slandered his daughter, Abu Bakr vowed not to help him any more. But Allah reminded Abu Bakr and through him all the Believers, “Let not those among you who are endued with grace and amplitude of means resolve by oath against helping their kinsmen, those in want and those who migrated in the path of Allah. Let them forgive and overlook. Do you not wish that Allah should forgive you? Indeed Allah is oft-Forgiving, most Merciful.” (Al-Nur 24:22) Abu Bakr -may Allah be pleased with him- came out of his home and said, “Yes, indeed, I want Allah’s forgiveness. He not only continued to help him but he gave him more. Islam emphasizes justice and punishment of the wrong doers, but it equally strongly emphasizes mercy, kindness and love. Justice, law and order are necessary for the maintenance of a social order, but there is also a need for forgiveness to heal the wounds and to restore good relations between the people. We must keep in mind that as much as we need Allah’s forgiveness for our own sins and mistakes, we must also practice forgiveness towards those who do wrong to us.

He who forgiveth, and is reconciled unto his enemy, shall receive his reward from God; for he loveth not the unjust doers.