On Wed, Sep 21, 2011 at 1:51 AM, a dear brother  wrote:

Assalamu alaykum,

I wonder dear brothers if I could once again trouble you for your advice, or indeed if you could pass this to a Sheikh that you believe would be best qualified to answer my question?

Since the end of Ramadhan I have been quite lax in saying my prayers; my deen is also not that strong at the moment. Indeed, it’s quite up and down. At one point I feel really connected to it and at others I am really apathetic towards it. Muslims around me have started to even annoy me, especially when they come out with statements like ‘Islam is perfect’, etc and maybe for some it is, but at the moment I don’t always feel it is for me.

I am also frustrated that one is only able to eat Halal meat, etc, and so it’s even little things that are also getting to me.

What would you advise to best combat the above?

Answer from Imam Rassi Society:

as salamu alaykum!
Every now and then, we all experience a crisis in faith. What must be determined is the root cause of such crisis. Is the root cause an actual intellectual questioning of one’s beliefs or is it something more spiritual? I tend to think that its the latter!

By this I mean that our iman fluctuates back and forth but this is moreso due to something lacking in our spiritual lives. That is to say that since you are apparently missing a spiritual component in your life, it is causing you to question your beliefs and practice. It is not that we are judging you; but in our experience, we tend to associate lack of practice to lack of belief and lack of belief to lack of certainty and lack of certainty to lack of spirituality. This is not just our belief but it can also be corroborated by the Qur’an, Sunnah, and statements of our imams.

If this crisis of faith was something based on the intellect, it can easily be answered by intellectual proofs. For example, if you question the existence of Allah, this can be discussed and proven intellectually. However, if our crisis is based upon something spiritually, this is a bit more difficult. It is not something that can be demonstrated intellectually because despite logical proofs, one continues to sin.

So, we would like to posit that your crisis of faith lies moreso in the spiritual dimension and not intellectual. If that is the case, we would like to pose the following rhetorical questions:

1. How often do you sin with your limbs (eyes, tongue, ears, hands, feet, private parts)?
2. How often do you repent and ask Allah for forgiveness?
3. When was the last time that you sincerely wept in front of your Lord?
4. Are you able to maintain humility and presence of mind in your prayer?
5. When was the last time you did something that was completely selfless?
6. When was the last time you gave sadaqa (charity) for the sake of Allah?
7. How often do you engage in mindless actions and entertainment?
8. Is the wealth you earn halal?
9. Is the food you eat halal?

These are just some of the questions that we pose in order for you to accurately assess the root of your problem. Deficiency in any of the above can lead to the accumulation of sins, spiritual diseases, and ultimately, a dead heart.

Of course, we are not speaking from any type of superior moral high ground! We struggle ourselves. However, we try and get back on the horse after we fall. Remember: Our life isn’t a race, it’s a marathon!

In our faith, we believe that the performance of sins have a direct consequence on our hearts. In fact, the Messenger of Allah, peace and blessings be upon him and his, said that committing sins creates dark spots on our hearts. As these dark spots continue to accumulate, our hearts become darker and darker. When this happens, our practice falls by the wayside and we begin to question our own beliefs. As we mention, it is not that we intellectually find our beliefs to be untenable; rather, our hearts begin to become so dark that the light of iman and true gnosis of Allah becomes harder to see, and our hearts become eventually diseased! The Qur’an constantly mentions the disease of the hearts: {…those in whose hearts are disease}, and so forth. It also demonstrates that those with these diseases of the hearts are completely misguided and blinded to the Truth, despite it making intellectual sense to them.

The reason why Islam is perfect is because Islam addresses these problems and seeks to rectify our affairs with Creator and creation. Islam, unlike human philosophies, does not look at a human being as simply material; nor does it relegate the human being to just spirit. Rather, it sees the human being as a composite of both. Since we are a composite of both, our deficiencies must be rectified in both. Human ideologies such as Socialism and Communism seek to solve a spiritual problem of greed and stinginess with a material solution. As we see, they fell short because their Utopian paper kingdoms disintegrated due to high level moral corruption. Needless to say, a material solution can’t solve a spiritual problem! Also, those New Age and Transcendental ideas seek to solve material problems with wholly spiritual solutions without taking into account the need to Command the Good and Forbid the Evil. Otherwise, our “enchanted stones” and “mystic crystals” only serve to placate our privileged, liberal existence while arrogantly turning a blind eye to the sufferings of the “unenlightened.”

Regarding possible solutions:

-         Work on rectifying yourself regarding the aforementioned questions.

A.     If you find yourself sinning with your limbs, memorise and recite the relevant Names of Allah. For example, if you find yourself sinning with the eyes, repeat: “Yâ Basîr! (O All-Seeing)” [keeping in mind that He sees your every deed]; if you find yourself sinning with your mouth, recite: “Yâ Sami’ (O All-Hearing)” etc.

B.     At the end of the day, dedicate some time to sit and reflect on the various sins you have committed that day. Then, sincerely seek forgiveness from Allah for each sin, keeping in mind that Allah wants to forgive you and awaits you to return to Him.

Imam al-Hâdi (as) narrated in his Al-Ahkâm that the Prophet, peace and blessings be upon him, said: ((Whosoever seals his day by saying ten times: “I seek forgiveness in Allah, the One who there is no God but He—The All-Living, the Established! I turn to Him! O Allah, forgive me and turn to me! For You are the Oft-Turning and Merciful!” Allah will forgive him the sins of that day and if he sinned that night, Allah will forgive him the sins of that night)).

C.     Away from the sight of others, find yourself a place a weep before your Lord. Imagine that you are an escaped slave returning to the loving arms of a Merciful Master. Imagine that you are standing before the Lord on the Day of Judgment with a mountain of sins behind you about to be weighed. Kneel before your Master and weep for the evil deeds done.

Imam al-Hâdi (as) narrated in his Al-Ahkâm that the Prophet, peace and blessings be upon him, said: ((Whosoever sheds a tear the size of a fly out of fear of Allah, Allah will make him safe on the Day of Great Distress)).

D.     Increase in your awareness and humility in the prayer by carefully observing the outward rules (purity, times, etc.) and keep in mind what we said in C.

E.      Volunteer your time and effort towards any charity. Join a feeding the homeless programme, volunteer at an orphanage or elderly home. Give charity monthly or bi-monthly.

F.      Fast from the media every so often. Try one day a month, and work your way to once a week. This means completely unplugging from television and the like.

G.     Make sure that your earnings and food are halal. The issue of halal meat is one which is clear. It is based on the Qur’an, Sunnah, and consensus of the Muslims prior to the 20^th century. If you need clarity, let me know.

Read the Qur’an often and reflect on its verses.

-          Refer to our article:  ”Zaidism and Spirituality” in this website, in the “Zaidi Jurisprudence” section.

-         Spend company with the righteous and try to emulate them. As Allah says: {Fear Allah and be with the truthful}.

Insha-Allah, this will serve as assistance to you. As we said before, we are not speaking from the perspective of a Shaykh who has been realised. It is simply passing information that we heard.

May Allah bless you and make your path to Him easy!

Yours,

IRS

The following article has just been sent to us by Imam Rassi Society, who are experts on Zaidi Fiqh and Jurisprudence.

The Tarâwîh Prayer: Praiseworthy Sunnah or Blameworthy Innovation?

One of the most blessed practices in the month of Ramadan is the standing in the prayer during the night. It is narrated that the Prophet, peace be upon him and his progeny, said:

((Whoever prays 8 units in the night and the odd prayer (al-witr), and continues to do so until they meet Allah, Allah will open 12 doors of Paradise for them and they will be able to enter whatever door s/he wants)).

He, peace be upon him and his progeny, is also reported to have said:

((Whoever increases his prayers in the night, his face will be beautified in the day)).

Of course, this applies to any night but even moreso, the nights of Ramadan.

It is in this blessed month that our sincere acts of worship are multiplied in their reward, and our strivings are made witnesses for us on the Day of Judgment. That withstanding, we should want our prayers in the night and our other acts of worship to count for us and not against us. The only way to ensure that our acts of worship are accepted is that they must be in accord with Divine Revelation. There is no other way that the slave can be sure of Allah’s acceptance except that s/he enters through the door of the Qur’ân and the Prophetic Sunnah. Allah has made known to His slaves that which He accepts from them and that which He rejects through these two sources of Divine Revelation. Therefore, how we pray in the night during Ramadan and outside of Ramadan should be weighed against the Prophetic precedent.

During this month, we are inundated with questions concerning the voluntary prayer known as tarâwîh. First, we should clarify what is meant by tarâwîh prayer. The tarâwîh prayer refers to “the voluntary prayers prayed in congregation in the mosques during the month of Ramadan.”

Regarding the Prophetic precedent as established in the Sunnah, it is that the tarâwîh prayer is invalid. Any voluntary prayer during Ramadan is prayed alone in one’s home and not in congregation in the mosques. This view is supported by the narrations of the Generality, the statements and opinions of the imams of Ahl al-Bayt, and that of the jurists and scholars of the Generality.

Regarding the narrations of the Generality, it is narrated in Ŝahîh al-Bukhâri and Ŝahîh Muslim on the authority of Zayd bin Thâbit:

The Messenger of Allah, peace be upon him and his progeny, constructed a small room (with a palm leaf mat). The Messenger of Allah, peace be upon him and his progeny, came out and prayed in it. Some men came and joined him in his prayer. Then, they came for the prayer again the next night, but the Messenger of Allah, peace be upon him and his progeny, delayed and did not come out to them. So they began raising their voices and knocking on the door with stones. He came out to them angry (mughďabân) and said: ((You are still insisting until I thought that this prayer might become obligatory on you. The prayer is to be in your homes (‘alaykum bi salâŧi fi buyûtikum), for the best prayer of a person is the one which is offered at home, except the obligatory prayers)).

This report is an explicit statement by the Prophet, peace be upon him and his progeny, that the non-obligatory prayers are to be performed at home—this includes what is called tarâwîh prayer. This Prophetic Sunnah was carried out until the death of the Prophet and up until the later part of the Caliphate of ‘Umar bin al-Khattâb.

The origin of the congregational tarâwîh prayer in the mosques is mentioned in another report in Ŝahîh al-Bukhâri in which it is said on the authority of Abu Hurayra:

Ibn Shihâb [i.e. az-Zuhri] said: “The Messenger of Allah, peace be upon him and his progeny, died and the people continued observing that. It continued like that during the Caliphate of Abu Bakr and in the early days of ‘Umar’s Caliphate.” ‘Abdur-Rahmân bin ‘Abdul-Qâri said: “I went out with ‘Umar bin al-Khattâb one night in Ramadan to the mosque and found the people praying in different groups. A man would pray alone or a man would pray with a little group behind him. So, ‘Umar said: “In my opinion it would better to gather them behind one reciter.” So, he made up his mind to congregate them behind Ubay bin Ka’b. Then on another night I went again in his company and the people were praying behind their reciter. On that, ‘Umar said: “What an excellent innovation (bid’a) this is! But the prayer which they do not perform but sleep at its time, is better than the one they are offering now!” He meant the prayer in the last part of the night.

So there we have it! The author of the congregational tarâwîh prayer is ‘Umar, not the Prophet, peace be upon him and his progeny. If something is termed an innovation, it cannot be termed a sunnah, for they are opposites! Not only that; but ‘Umar even admitted that the prayer in the last part of the night [i.e. delaying the prayer to pray it at home] is even better than the congregational prayer in the mosques!

The opinion of the Imams of Ahl al-Bayt is very clear concerning this matter. It is narrated in Amali Ahmed bin ‘Isa that Imam al-Hasan bin Yahya bin al-Hussein bin Zayd bin ‘Ali, upon them be peace, said:

((The consensus of the Progeny of Allah’s Messenger, peace and blessings be upon him and his progeny, is that the tarâwîh prayer is not from the Sunnah of the Allah’s Messenger, peace and blessings be upon him and his progeny, nor that of Amîr al-Muminîn [i.e. ‘Ali bin Abi Tâlib]. Rather, ‘Ali bin Abi Tâlib used to prohibit that. According to them, it is better to pray it individually. Similar is the case with the other sunnah prayers, except the obligatory prayers which is better to pray in congregation)).

In the book Al-Jâmi’ al-Kâfi, which is a compendium of the jurisprudential opinions of the imams of Ahl al-Bayt, it is narrated on the authority of al-Qûmisi:

I asked al-Qâsim bin Ibrâhîm, uhpb, about standing in voluntary congregational prayer during Ramadan, and he said: “It is unknown.” He narrated on the authority of Ali, upon him be peace, that he used to prohibit that.

Also in the same text, it is reported:

‘Abdullah bin al-Hasan, upon him be peace, used to pray with his family in his house during the nights of Ramadan like one would pray tarâwîh in the mosques.

Imam al-Hâdi ila al-Haqq Yahya bin al-Hussein, upon him be peace, said:

You asked about what was narrated on the authority of the Prophet, peace be upon him and his progeny, that he prayed tarâwîh one night in Ramadan and then commanded the people to go to their houses. Some of the people have narrated and mentioned this. However, we do not consider any of this authentic. It wasn’t one night or two nights. We do not know of it on his authority nor have we narrated it. It has not reached us that he, peace be upon him and his progeny, prayed tarâwîh with the people one night or two, one hour or two, or one unit or two. Not one of our scholars has ever narrated that. Not one of our ancestors has related that on the authority of the Prophet, peace be upon him and his progeny. If there was anything to it and it was from him, it would have been narrated from our ancestors on the authority of their ancestors on the authority of their grandfathers. Since they did not fail to mention anything from him, that which they came with is authentic on his authority.

We may also add that it is not only the opinion of Imam Ali and the Ahl al-Bayt, upon them be peace, but it is also the opinion of some Companions and jurists of the Muslim Community. Imam al-Bayhaqi narrated in his Sunan that when ‘Abdullah bin ‘Umar was asked about praying in the mosques for tarâwîh, he said: “Pray in your homes.” Al-Bayhaqi also narrated that Ibn Umar used to pray the tarâwîh in his house. Ibn Abi Shayma narrated in his Muŝannaf that Ibrahim an-Nikha’i used to not pray along with others during Ramadan. The same opinion was held by al-Hasan al-Basri, al-Alqama and al-Aswad. Badrudîn al-A’ini said in his commentary of Sahîh al-Bukhâri called ‘Umdat al-Qâri:

Mâlik, ash-Shâfi’, and Rabi’a held to the view that the prayer in the house is better than the prayer with an imam [i.e. in the mosques]. This is the view of Ibrâhîm [an-Nikha’i], al-Hasan al-Basri, al-Alqama and al-Aswad.

In the chief book of Mâliki jurisprudence, the Mudawwana, when Imam Mâlik was asked about praying during Ramadan, he said:

If one has the strength, it is preferred to me that one prays in his house. Not everyone has the strength to do that.

The proponents seek to justify the praying of tarâwîh by the following report in Ŝahîh al-Bukhâri on the authority of ‘Urwa bin az-Zubayr:

He was informed by A’isha, the Mother of the Believers: “The Messenger of Allah, peace be upon him and his progeny, went out in the middle of the night and prayed in the mosque, and some men prayed behind him. In the morning, the people began talking about it and then a large number of them gathered and prayed behind him [i.e. that second time]. On the next morning the people again talked about it, and on the third night the mosque was filled with a large number of people. The Messenger of Allah, peace be upon him and his progeny, came out, and the people prayed behind him. On the fourth night, the mosque was overflowing with people and it couldn’t accommodate them. Then, he came out for the Morning Prayer. After completing the Morning Prayer, he faced the people, pronounced the testimony of faith and said: ((As to what follows: I did not fear your place, rather I feared that you may view it as obligatory)). The Messenger of Allah, peace be upon him and his progeny, died and it remained that way.”

This report does not prove what our opponents surmise. First of all, the report says that the Prophet, peace be upon him and his progeny, came out “in the middle of the night” which is contrary to what most who pray tarâwîh do; rather, they pray it immediately after the Evening Prayer (I’shâ). Second, according to this report, the Prophet, peace be upon him and his progeny, went to the mosque to pray, but it is not narrated that he commanded or encouraged those behind him to pray in congregation. Third, he discontinued praying it in the mosque until he died, which shows something to be abrogated (mansûkh) and not established (thâbit). One is not permitted to act upon something explicitly abrogated unless there is proof otherwise. Fourth, his, peace be upon him and his progeny, statement indicates a connection with the first report that we mentioned on the authority of Zayd bin Thâbit. Although, there are some minor differences—which occur amongst narrators—there is seemingly a connection between the two reports, which shows that the Prophet censured anyone who prayed in congregation, and he stated the preference for prayer alone.

We say is that the prayer mentioned in the reports of ‘Urwa and Zayd were actually the obligatory prayers of the Prophet, peace be upon him and his progeny. As we know, the Messenger of Allah, peace be upon him and his progeny, had additional obligatory prayers he had to offer and he was simply making them in the mosque and prayer hall. As he noticed that the people started to congregate behind him, he discontinued it to tell them that he did not want them to pray behind him intending obligatory prayers, but rather pray their supererogatory prayers at home. This is because a person praying a supererogatory prayer cannot pray behind someone making an obligatory prayer.

The opponents also say that the action of ‘Umar can be considered a sunnah because the Messenger of Allah, peace be upon him and his progeny, is reported to have said: ((Follow my sunnah and the sunnah of the rightly-guided successors after me)).

We reply with the following points:

-          First, there is disagreement amongst the scholars of this hadîth regarding its authenticity.

-          Second, even if the hadîth was authentic, it would be problematic because our opponents say that the Prophet, peace be upon him and his progeny, did not specifically name his successor. It would be nonsensical that the Prophet, peace be upon him and his progeny, would command the Muslims to follow someone who he had not specifically designated as his successor! There was mass confusion and disagreement not only regarding who was to succeed the Prophet, but also who could be considered “rightly guided”!

-          Third, if the Prophet, peace be upon him and his progeny, established a sunnah, it is not the duty of a successor to come after him and abrogate it with something else. Remember the narration in Ŝahîh al-Bukhâri where ‘Umar referred to tarâwîh as an “innovation.” Did not the Prophet, peace be upon him and his progeny, say: ((Every innovation is deviance and every deviance is in the Hellfire)) and ((Every matter that is not from our matter is rejected))?!

-          Fourth, even Umar acknowledged that the prayer later in the night is better than the tarâwîh with his statement: “But the prayer which they do not perform but sleep at its time, is better than the one they are offering now!”

-          Fifth, if the tarâwîh was “the sunnah of the rightly-guided successors,” why did prominent Companions, Followers, and jurists refrain from it and encourage others to do so?! Either they did not consider it to be a sunnah or they did not consider the one who instituted it to be a “rightly guided successor”!

Our opponents say that the tarâwîh prayer is the practice of Imam ‘Ali, may Allah ennoble his face, because it is narrated in Musnad Imam Zayd in the chapter “Standing in the Prayer during Ramadan”:

Zayd bin ‘Ali narrated on the authority of his father—his grandfather—Ali, upon him be peace, that he commanded that the one who stands in prayer with the people during Ramadan and pray 20 units should give the final salutations after every two units. He should take a break (yarâwah) after four units so one could relieve oneself and repeat the ritual ablution. He should pray the odd prayer (witr) at the last part of the night while leaving.

We reply by saying that this report does not prove what our opponents import. The first part of the report says: “he commanded that the one who stands in prayer with the people during Ramadan and pray 20 units should…” This indicates that Amîr al-Muminîn, upon him be peace, was advising someone who was already making the tarâwîh prayer to “give the final salutations after every two units…take a break after four units so one could relieve oneself and repeat the ritual ablution…pray the odd prayer (witr) at the last part of the night while leaving.” He is not advising them to pray the tarâwîh prayer; rather, he was advising them what to do if they prayed the tarâwîh. Perhaps he witnessed that the people used to prolong the prayers without taking a break and so forth. Therefore, he saw fit to advise them regarding their actions to make the prayer easier upon the Muslims. Regardless of the circumstances, this report is not sufficient in proving that Imam ‘Ali, upon him be peace, endorsed the tarâwîh prayer.

Our opponents may ask: “If Imam ‘Ali was so opposed to the tarâwîh prayer, why didn’t he advise the people not to do it?”

We say that it may have not been possible at that time to discontinue the tarâwîh prayer because it was during the caliphate of ‘Umar. This may have caused unnecessary disorder. So, for the sake of Muslim unity, he simply advised the one who would already pray thetarâwîh. Such an action is not unique to ‘Ali, upon him be peace. There are examples in history where the Companions disagreed with the ruling of the prevailing order but chose instead to opt for unity rather than controversy.

One example is that of ‘Abdullah bin Mas’ûd. Imam al-Bayhaqi narrated this incident in his Sunan al-Kubra on the authority of ‘Abdur-Rahmân bin Yazîd:

We were with ‘Abdullah bin Mas’ûd in a group and when we entered the mosque in Mina, he said: “How many units does the Amîr al-Muminîn (meaning ‘Uthmân) pray?” They said: “Four.” So they prayed four units. We said: “Didn’t you narrate to us that the Prophet, peace be upon him and his progeny, prayed two units, as well as Abu Bakr?” He said: “Indeed. I narrate that now; however, ‘Uthmân is the imam and I didn’t want to differ with him because disagreements are an evil.”

This report shows that although Abdullah bin Mas’ûd held to the view that the two unit prayer in Mina was the Sunnah, he chose to act on what ‘Uthmân did because the latter was the caliph of the time and Ibn Mas’ûd feared controversy. Similar is the case with Imam ‘Ali, may Allah ennoble his face. He probably felt that during the time of ‘Umar, the issue of praying the tarâwîh was not one that required outcry as to cause a political disturbance. However, as is made clear from the narrations of Ahl al-Bayt that we quoted above, Imam ‘Ali prohibited it from taking place during his caliphate. It is noteworthy that the Musnad Imam Zayd does not report that Imam ‘Ali ever prayed the tarâwîh prayer.

Our opponents say that there are some reports in the books of hadîth that Imam Ali, upon him be peace, actually prayed the tarâwîh prayer and/or commanded people to do it. The first one is in the Sunan of al-Bayhaqi on the authority of Arfaja’ ath-Thaqafi, who said:

‘Ali bin Abi Tâlib, may Allah be pleased with him, used to command the people to stand in prayer during Ramadan. He appointed one man as the prayer leader for the men and another man as the prayer leader for the women. [Arfaja’ added:] I was made the prayer leader of the women.

The second report is similarly narrated by al-Bayhaqi in his Sunan on the authority of ‘Ali who said:

I was present with ‘Umar during the prayer in Ramadan. I informed him that over the seven heavens is a pen (haďîra) and on this pen is written: “Holy.” Living in this pen are people, and they are called: “Spirit.” On the Night of Power (Laylat al-Qadr), they seek permission from their Lord to descend to this world. There is no one who prays or are on the path except that they are showered with blessings. ‘Umar said: “O Abul-Hasan, we will command the people to be present in this prayer so that they are showered with these blessings.” So, he commanded the people to stand in prayer.

The third report is also narrated by al-Bayhaqi in his Sunan on the authority of Ismâ’îl bin Yazîd, who said:

‘Ali, may Allah be pleased with him, continued to the mosque. There were lamps there during Ramadan. He said: “May the Light of Allah be upon ‘Umar in his grave just as there is light on us in this mosque!”

We say that these reports cannot be used as a proof because these reports are considered inauthentic, even based upon the criteria of those held as authorities by our opponents. One of our contemporary scholars, Sayyid Allama ‘Abdur-Rahmân ash-Shâyim addressed these reports in his treatise Ar-Radd al- Jalayi ‘ala Sâhib al-Qawli al-Jaliyi.

Regarding the first report, he said:

I say that based upon the conditions of the scholars of hadîth criticism, its chain of narrators contains Arfaja’ bin ‘Abdullah ath-Thaqafi. Ibn al-Qattân said regarding him: “He is unknown.”…Also in its chain of narrators is ‘Umar bin ‘Abdullah bin Ya’la bin Murra ath-Thaqafi (i.e. Abu Abdullah ath-Thaqafi). There is consensus that he is “weak.” Yahya bin Mu’în said: “‘Umar bin ‘Abdullah is weak. I heard Jarîr bin ‘Abdul-Hamîd say: ‘Umar bin ‘Abdullah used to drink alcohol.” Abu Nu’aym said: “I saw ‘Umar bin ‘Abdullah and it is not permissible to narrate from him.” Ahmed bin Hanbal said: “He is weak in hadîths.” Abu Zara’a said: “He is not strong.” Ibn Abi Hâtim said: “He is objectionable in hadîths.” The crux of the matter is that there is consensus regarding his weakness. Refer to Tahdhîb al-Kâmil and you will find this clearly. No one narrated this about Imam ‘Ali except these two men.

Regarding the second report, he said:

I say that its chain of narrators contains Sa’d bin Ťarîq al-Iskâfi al-Kûfi and there is consensus that he is “weak.” Yahya bin Mu’în said: “It is not permissible to narrate anything from him.” He said elsewhere: “He is nothing.” Al-A’jli said in his Ma’rifat ath-Thuqqat:  “He is weak in hadîths.” Abu Zara’a said: “He is a weak Kufan.” Ahmed bin Hanbal said: “Sa’d bin Ťarîq is weak in hadîths.” As-Su’di said: “Sa’d bin Ťarîq is blameworthy.” Al-Bukhâri said: “Sa’d bin Ťarîq is not strong.” Ibn Hibbân said: “He used to fabricate hadîths on the spot.”

Regarding the third report, he said:

I say that its chain of narrators contains Ismâ’îl bin Yazîd as-Sakûni. Al-Halabi said in his Al-Kashf al-Hathîth: “He is an imposter (dajjâl).” Ibn al-Jawzi and Ibn Hibbân accused him of fabrication. It is not permissible to mention Ismâ’îl except in terms of censure.” Ibn ‘Uday said: “He is objectionable in hadîths.” Generally, whatever he narrates cannot be followed by anyone regarding its chain of narrators and regarding its text. This is only one report. We not only stand upon what you witness, but other chains. Ibn ‘Asâkir also narrated it but I say that its chain of narrators contains Muhammad bin Subîh al-Baghdâdi, and he is unknown.

Therefore, even based upon the criteria of the hadîth scholars of the Generality, these reports cannot be relied upon. As we mentioned earlier, the imams of Ahl al-Bayt reject any narration or report that implies or states that the Prophet, Imam ‘Ali, or any other imam of the Prophet’s Descendants, prayed tarâwîh or encouraged others to do so.

We therefore, call the Muslims who were charged by the Prophet, peace be upon him and his progeny, to adhere to the Book of Allah and the Prophetic Descendants, to base their practices upon these Two Weighty Things and pray the voluntary prayers individually in their homes. It is by this adherence that our actions will be accepted by our Lord, insha-Allah.

Book of Fasting

Concerning the Manner of Entering the Fasting

• The fast of Ramadan is not obligatory upon one unless one sights the crescent (hilāl), it is established by mass-transmitted reports, or it is witnessed by two upright witnesses. Similarly, the ruling of breaking the fast is established by such. If there is something in the sky like a cloud or other than that, one counts the days of the month to be 30 days.
• Imam al-Qāsim, upon him be peace, said: “Whoever sees the crescent of Shawwāl before the zenith should complete the fast and delay breaking the fast until the next day.”
• Fasting on the day of doubt (yawm ash-shak) is preferable to breaking the fast.
• Whoever fasts an obligatory fast should make his/her intention before Ramadan. Whoever fasts a voluntary fast during the month of Sha’bān should make an intention before it as a condition for intention.
• If one fasts the day of doubt and later finds out that it was Ramadan, one does not make up the fast.
• It is sufficient for one to make one’s intention to fast for Ramadan on the first night until there remains a portion of the day.
• The obligation to fast begins at the approach of dawn. It is recommended to desist from anything that may break the fast before dawn.
• The time for breaking the fast begins at the setting of the sun. This becomes manifest by the appearance of a star at night.
• Fasting becomes obligatory upon one who is capable, who has had a wet dream [for the first time], or who has reached maturity at the age of 15. Capability refers to one who is able to fast for at least three days.

Concerning the Recommended and Disliked Actions during a Fast

• It is obligatory upon one to take care when rinsing the mouth and nose and prevent water from entering the throat from the mouth and nostrils. It is obligatory for one to be extra aware of those actions during the day which will invalidate the fast.
• It is recommended to refrain from foreplay with one’s spouse or anything else along those lines, like kissing and embracing, if one fears to be overcome by lust.
• It is recommended that one increase in recitation of the Qur’ān, glorification, and seeking forgiveness in the mornings as well as before sunset.
• If one uses the tooth-stick during the day, one should prevent any portion of it from entering the throat. This includes that portion of the tooth-stick which is separated with saliva. It is disliked to chew snuff (as-sa’ūť).
• It is recommended for the traveller [to begin fasting] when he arrives to his family, as well as the menstruating woman once her menstruation ends. If both of these things occur at a portion of the day, they fast for the rest of the day.
• It is recommended for the one who fasts to prevent dust, flies, and smoke from entering one’s throat.
• Al-Qāsim, upon him be peace, said: “There’s no problem if one who fasts uses a moist tooth-stick.” He also said: “There’s no problem if one wets one’s clothing or sprays oneself with water [to cool down]. There’s no problem if one rinses ones mouth with water as long as water doesn’t enter one’s throat.” It is disliked for a person to fast consecutively for two days without breaking it.

Concerning the Recommended and Disliked Fasts

• It is recommended to fast on ‘Ashūrā. Al-Qāsim, upon him be peace, said: “It is the tenth of Muharram.”
• Similarly, it is recommended to fast on the Day of ‘Arafat for Hajj. This applies to those who remain in their residences.
• It is recommended for one to fast three days out of the month (ad-dahr) if one is able. This is as long as one does not harm one’s body.
• One does not fast on the two ‘Festival days and the Days of Sacrifice because it is not permissible to fast on those days.
• It is recommended to fast on the White Days (ayām al-bayđ), which are the 13^th, 14^th, and 15^th days after the sighting of the crescent. Fasting on these days is very virtuous. Al-Qāsim, upon him be peace, said: “It is recommended to fast on Muharram, Rajab, Sha’bān, Mondays, and Thursdays.”
• Fasting during travel is better than not fasting as long as one is able to do so. However, it is permissible to not fast. The permission to not fast corresponds with the obligation to shorten the prayers during travel. Al-Qāsim, upon him be peace, said regarding the narration ((It is not righteousness to fast while travelling)): “This refers to the voluntary fasts.”
• If the fast reaches one while one is settled, s/he fasts. However, one who travels can break the fast if one wishes.
• It’s not permissible for a menstruation woman or one with postpartum bleeding to fast. It is obligatory for the pregnant woman or sick person to refrain from fasting if they fear for the embryo or increased sickness. Anyone who fears that they will inflict damage on themselves is discouraged from fasting. If they were to fast, it suffices. Similarly applies to the pregnant woman and sick person.
• It is permissible for one who cannot withstand the fast out of extreme thirst to break their fast—whether they be man or woman. Similarly is the case if they were to become senile.
• Regarding the one who can withstand the extreme thirst and whose illness has departed, this one makes up the fast for those days that s/he did not fast. Similar is the case for other than him, as we previously mentioned.
• Al-Qāsim, upon him be peace, said: “It is recommended to fast the month of Sha’bān if one breaks the fast one day between it and Ramadan.”
• It is disliked for one to set aside Friday to fast on that day except if one’s fasting day falls on that day.

Concerning That Which Invalidates the Fast, Does Not Invalidate the Fast, and What Obligates a Sacrifice

• Whoever has sexual relations [while fasting] during Ramadan—whether out of forgetfulness or intentionally—invalidates his/her fast and has to make it up. The one who does intentionally must also repent. Similar is the case for the one who eats [during the fast].
• Regarding what is narrated concerning the obligation of manumission and other things for the one who [invalidated the fast] intentionally, it simply refers to a recommendation. Sincere repentance is sufficient.
• Whoever engages in kissing, looking, or touching and he ejaculates, he does not owe anything other than making up the fast and sincere repentance. If there occurs in him pre-ejaculatory fluid, it is recommended for him to make up the fast.
• Whoever wakes up in the morning in the state of major ritual impurity does not invalidate the fast whether that one had sexual relations or a wet dream intentionally or out of forgetfulness.
• Whoever breaks the fast while being in doubt whether the sun set or not invalidates the fast and has to make it up. The exception is if the sunset was concealed and he broke the fast after sunset. Whoever eats the pre-fast meal while being in doubt whether the dawn approached or not does not invalidate the fast. The exception is if it was clear to him that he continued eating the pre-dawn meal after the approach of dawn.
• There is no problem for one to undergo cupping while fasting as long as one is sure that s/he wouldn’t be weakened by it.
• There is no problem for the one who’s fasting to wear eye-liner (kohl), powder, be injected, or have oily discharge from the urethra or ear. It is disliked to chew snuff because of the possibility that it may enter the throat.
• Whoever vomits or is suddenly overcome by vomiting does not invalidate the fast. The only exception is when some of it returns to the belly; this would invalidate the fast.
• Whoever intentionally swallows a dirham, dirhams, other coinage, glass, pebbles, and other than that invalidates the fast, and s/he has to make up the fast. If one swallows all of that unintentionally, one does not invalidate the fast.
• Similarly, whoever rinses the nose and the mouth and water enters the belly—this invalidates the fast, and s/he has to make up the fast.
• If flies, dust, smoke, and the like which does not overcome one, enters the throat, it does not invalidate the fast nor does one have to make up the fast. Similar is the case with tasting something with the tip of the tongue as in rinsing the mouth. That which enters the mouth but does not pass the throat, like honey, vinegar, and the like does not invalidate the fast.
• If a fasting woman has sexual relations while sleeping and she then becomes aware and willing, she invalidates the fast and has to make it up. The same is the case with an insane woman, but she is not accountable until she is sane.
• Also if someone invalidates a Ramadan fast for a valid reason and that valid reason has been relieved, on the day his/her situation is changed, s/he should continue the fast for the rest of that day and make up the fast for that day as well.
• If someone invalidates his/her Ramadan fast and did not make up the fast before next year’s Ramadan, they are required to feed a poor person for every day s/he invalidated a Ramadan fast and make up the fast after the month of Ramadan even if the fast is delayed for a valid reason or else give half a sa’a for charity. It says in Al-Muntakhab that if someone breaks a Ramadan fast for a valid reason and does not make up for it until the next Ramadan, s/he should only make up that fast.
• And whomever cannot bear being thirsty from the men and women must feed a poor person for every day s/he have broken their fast, the same goes to the elderly that cannot bear to fast.

Concerning the Fast of Oaths, Unlawful Declarations (až-žihār), and Unintentional Homicide

• If a person pronounces an oath to Allah that s/he will fast 20 days, s/he must fast them. If the person intended to fast them consecutively, then s/he must fast them as intended. However, if the person at the time of the oath intended to not fast them consecutively then s/he may fast them consecutively or not. It depends upon what was pronounced at the time the oath had been made.
• If a person pronounces an oath to Allah that s/he will fast a whole year, then s/he must fast the whole year with the exception of the two Festivals and the Days of Sacrifice. Then s/he must make up these days in addition to making up of the month of Ramadan. The exception is if s/he has taken into account during his/her oath that these days or some of them are the exception.
• If a person pronounces an oath to all that s/he will fast a month or two consecutively then s/he must fast them as pronounced. If this person breaks his month or 2 month fast before completing it, s/he must start the fast from the beginning. Unless s/he becomes a person who is constantly ill and is unable to continue the fast for the only reason of his/her incapable body strength and the constancy of his illness. In such case, s/he can build on the fast that they have already done.
• If a person pronounces an oath to Allah that s/he will fast or commit to religious confinement (i’tikaaf) a whole month for Allah’s relief from a certain matter and this relief was granted to him/her towards the end of Sha’bān then he must begin his fast on the 2nd of Shawwāl and fast 30 days.
• As well, if a person pronounces an oath to Allah that s/he will fast  or commit to religious confinement on the day of the Festival then s/he must not fast on these days and make up the fast on another day.
• If the one who has made an unlawful declaration and is unable to free a slave then s/he must fast two months consecutively. If s/he breaks the fast before completion of the two month fast then s/he must start from the beginning unless there is reason for breaking the fast. In that case, s/he can build on their fast. The same is for an unintentional homicide when a slave cannot be freed.
• In the case of the one who has made an unlawful declaration and committed an unintentional homicide, if they begin the fast and become capable of freeing a slave then s/he should stop fasting and free a slave unless s/he completed the fast. Then, freeing a slave becomes unnecessary. In the case of one who has made an unlawful declaration, if s/he is incapable of fasting and start to feed the poor then later become capable of fasting before finishing feeding the poor, then s/he must fast from the beginning unless s/he finishes feeding the poor. In that case, fasting becomes unnecessary.

Concerning Making up the Fast

• Whomever breaks his/her fast in Ramadan consecutively then s/he must make up the fast consecutively. If the fast was broken in Ramadan in varying days then s/he can make up in varying days or consecutively. Making up the fast consecutively is better.
• Whomever enters into a voluntary fast, and s/he then breaks the fast, it is not mandatory to make up the fast.
• Whomever loses his/her sanity during the whole of Ramadan and then becomes sane, s/he must make up the fast. If s/he becomes insane during some of Ramadan, these days must be made up.
• If a man/woman becomes a disbeliever for years and then revert from his/her disbelief, then s/he does not need to make up the fast for Ramadan during his/her time of disbelief.
• Whomever breaks their Ramadan fast because of a valid reason such as travel, sickness, menstruation, postpartum bleeding, pregnancy, or breast feeding, out of fear for the infant, s/he must make up the fast after the reason has past. And the woman who is menstruating should pray, fast, and make up the fast after finishing the days of menstruation.

Concerning Religious Confinement and the Night of Power (Laylat al-Qadr).

• There’s no religious confinement except in the state of fasting and refraining from wives for a day and night while one is in religious confinement.
• The least time that one should be in religious confinement is one day.
• It is obligatory on one who religiously confines oneself to enter the mosque before dawn and stay until the evening prayer and to make one’s intention for religious confinement. He may utter that he would like to make religious confinement obligatory upon himself by saying: “I dedicate to Allah religious confinement upon myself for a day or days.”
• Religious confinement is permissible in any mosque.
• There’s no problem if the religiously confined person exits the mosque to fulfil a need, witness a funeral, or attend to the sick. If he needs to command his family or forbid them, he goes to them, commands or forbids them while standing. He doesn’t sit until he returns to the mosque.
• There’s no problem if the religiously confined person marries, conducts a marriage for another, or witnesses a marriage. However, he must not have relations with his spouse.
• There’s no problem if the religiously confined person applies eyeliner, makeup, or any perfume whether it be musk or other than that.
• It is recommended that the religiously confined person not buy, sell, or preoccupy him/herself from the remembrance of Allah. He must command the good and prohibit the bad with his tongue and hand.
• If one vows to not speak to anyone while one is in religious confinement and one breaks the vow, one must feed ten needy people.
• Everything that invalidates the fast invalidates the religious confinement.
• If one religiously confines oneself on a Friday without designating a specific Friday nor in any specific month in his/her intention, this one can perform religious confinement on any Friday that s/he wants. If one designates a particular Friday, then one must perform religious confinement on that particular Friday. The exception is if there occurs a situation where he cannot perform religious confinement on that specified Friday then he can perform religious confinement on the next Friday after he is able to do so again in its stead.
• If one says: “I dedicate to Allah religious confinement for 20 days” but intends by it the daytime hours and not the night hours, it is obligatory for him to enter the mosque before dawn on those days and not exit until the time of breaking fast. The only exception is those things that we mentioned that is permissible for the religiously confined person to do to exit.
• If a woman religiously confines herself for a number of days but her menstruation occurs in the interim, she exits the mosque. When she becomes pure, she re-enters the mosque and makes up those days that she missed.
• If any man or woman who religiously confines themselves to a mosque fears for their lives in that mosque, s/he must religiously confine themselves to another mosque.
• If one was in the state of religious confinement and death reaches that one and that one bequests for someone to religiously confine themselves for him, then a third of his estate must be given to man of the Muslims religiously confine themselves for him and the bequeathers have to bring a positive verdict on the bequest.
• Al-Qāsim, upon him be peace, said: “The Night of Power is equal in virtue from the first of it to the last of it. It is the 23rd or 27th night of Ramadan.”