[Benefit shared by brother Shah Idris on Twitter (@Shahidris9)]

Usually, the impression given to people is that scholars would give up reading or studying Ḥadīt͟h in Ramaḍān, and only occupy themselves with the recitation of the Qurʾān.

This is not true for many renowned scholars. This (below) is a reading colophon signed by Yūsuf Ibn ʿAbd al-Hādī, known as Ibn al-Mibrad (d. 909), on his copy of Ṣaḥīḥ Muslim, in which he mentions that his ‘son’ (figuratively), Muḥammad Ibn ʿAlī Ibn Ṭūlūn (880 – 953) finished reading out “Ṣaḥīḥ Muslim” to him in several sittings over the span of 18 days, the last of which was on 17th Ramaḍān, 897 AH (i.e. when Ibn Ṭūlūn was only 17 yrs old), and that he permits him (Ijāzah) to narrate it from him. The reading took place at ‘Madrasat Abī ʿUmar al-Maqdisī.

(Is it true that – ‘Imam Malik would stop his hadith circles in Ramadan and just read Qur’an’?)

This statement is incorrectly attributed to Mālik. In fact, there are sound reports in al-Muwaṭṭaʾ that suggest otherwise.
The narration that Ibn Rajab mentioned is disconnected (Munqati’) between Ibn Abd Al-Ḥakam and Mālik.

(The quote goes as- Ibn ‘Abd al-Hakam said: ‘When Ramadan entered, Malik would flee from reading hadith and sitting with the people of knowledge, and instead devoted himself to reciting the Quran from the mushaf.’)

It’s reported in al-Muwaṭṭaʾ:

“When the month of Ramaḍān began, al-Ḥunainī would stop listening to ḥadīt͟h.

So Mālik said to him, ‘O Abā Ya‘qūb, why do you stop listening to ḥadīt͟h in Ramaḍān? If something is disliked in Ramaḍān, is it not also disliked outside of it?”

(Copied here for benefiting the masses. May Allah reward the brother immensely.)

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Question:

At the beginning of this episode, we return to the message from our listener, Brother Sa‘id bin ‘Abdul-Hamid Ahmad. We previously addressed some of his questions in a past episode, and in this episode, he has one question in which he asks: What is the ruling on saying the name of Allah (tasmiyah, Bismillah) before performing ablution (wudu), and if a person does not say it, what is the ruling on his ablution? May Allah reward you with goodness.

Answer by Shaikh Abdul Azeez bin Abdullah bin Baaz (Rahimahullah):

In the name of Allah, the Most Gracious, the Most Merciful. All praise is due to Allah, and may peace and blessings be upon the Messenger of Allah, his family, his companions, and those who follow his guidance. To proceed:

The act of saying the name of Allah (tasmiyah, Bismillah) at the beginning of ablution is considered a recommended practice (Sunnah) according to the majority of scholars. However, some scholars have held the view that it is obligatory if one remembers to do so. Therefore, it is advisable for a believer not to neglect it. If one forgets or is unaware of this ruling, there is no sin upon them, and their ablution remains valid. However, if one intentionally omits it while being aware of the Islamic ruling, it is recommended for them to repeat the ablution as a precaution and to avoid differing opinions, as it is reported from the Prophet ﷺ that he said, “There is no ablution for one who does not mention the name of Allah over it.” (Sunan Abi Dawud 101)

This hadith has been narrated through various chains, and a group of scholars have ruled that it is not firmly established and is weak. However, Al-Hafiz Ibn Kathir, (may Allah have mercy on him), considered it to be good (hasan) due to the numerous chains of transmission, making it acceptable due to supporting evidence. Therefore, it is advisable for a believer to strive to mention the name of Allah at the beginning of ablution, and the same applies to a believing woman. If one forgets or is unaware, there is no harm. Yes.

Presenter: May Allah reward you with goodness and bless you abundantly.

From the radio program ‘Noor Ala Ad-Darb’.

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(Translated by Mohammed bin Thajammul Hussain Manna.)

1- Regarding the number of Rak’ahs in Taraweeh.

Shaykh al-Islam Ibn Taymiyyah said: If a person prays Tarawih according to the madhhabs of Abu Hanifah, al-Shafi’i and Ahmad, with twenty rak’ahs, or according to the madhhab of Malik, with thirty-six rak’ahs , or with thirteen or eleven rak’ahs, he has done well, as Imam Ahmad said, because there is nothing to specify the number. So the greater or lesser number of rak’ahs depends on how long or short the qiyam (standing in the prayer) is. (Al-Ikhtiyarat, p. 64)

2- Praying behind a Shafii Imam who does Qunoot in Fajr.

Imam Ibn Taymiyyah said: “Similarly, if the worshipper follows an imam who does qunoot in Fajr or Witr, he should pray qunoot with him, whether that is before bowing or after, and if he does not do qunoot, he should not do qunoot with him. If the imam thinks that it is mustahabb to do a certain thing in prayer but the one who is praying behind him does not think that is the case and he (the imam) decides not to do it for the sake of harmony and unity, that is better.” [Al-Fatawa al-Kubra, 2/476]

3- Praying Witr like Maghrib because the majority in the congregation want the Imam to pray so:

Ibn Taymiyyah said: If the imam thinks that it (i.e Witr) should be done separately, and the congregation thinks that Witr should be done like Maghrib (like Hanafis), and he agrees to do that so as to create harmony, that is better, as the Prophet (peace and blessings of Allah be upon him) said to ‘Aa’ishah: “Were it not that your people have only recently left Jaahiliyyah behind, I would have razed the Ka’bah to the ground and rebuilt it with two doors, one through which the people might enter and one through which they might exit.” But he decided not to do that which was better, lest it put the people off. End quote. (Al-Fatawa al-Kubra, 2/476).

(Compiled from Islamqa.info.)

Shaykh al-Islam Ibn Taymiyyah ne kaha:

Agar koi shaks Taraweeh namaz Abu Hanifah, ash-Shafi’i aur Ahmad ke madhahib ke mutabiq bees (20) rakat padhta hai, ya Malik ke madhab ke mutabiq chhattis (36) rakat, ya gyarah (11) ya terah (13) rakat padhta hai, to usne achha kiya, jaisa ke Imam Ahmad ne kaha, kyun ke rakatein muqarrar nahi ki gayi hain (Ahadith mein). Tho rakat ki kami ya zayadti qiyam (namaz mein khade hone) ke lamba ya chhota hone par mabni hai. (Al-Ikhtiyarat, page. 64)

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