2017 | 1438H

REFLECTIONS FOR MUSLIMS IN SINGAPORE

The month of Ramadan is a sacred month in which Muslims are obliged to fast from dawn to dusk. The act of fasting, however, is a practice that is not unique to the Islamic faith. In ordaining Muslims to observe fasting, God revealed that this act of fasting is similar to that of other traditions. As Muslims, we believe that fasting was also prescribed to the followers of the previous Prophets and their followers, including Prophet Ibrahim, Prophet Musa and Prophet Isa.

The act of fasting is hence a universal experience in the history of human civilization. It is a common practice that we Muslims share with other faiths and religions, and it symbolises the unity of the human fraternity, and underscores our common denominator as brothers and sisters in humanity. We all share the experience of abstaining ourselves from something which are dear to us, for the sake of our submission and devotion to a higher order.

As Muslims, we fast by abstaining from eating, drinking and refraining from all other acts that may nullify the fast, from dawn to dusk. Ramadan is in essence a month of spiritual discipline, and a month that serves as an annual training period to reinforce good behaviours and exemplary conduct. However, fasting is more than just the physical abstention and inward spirituality. Fasting should lead those who practice it to improve their relations with others and ideally inculcate communal values like compassion, empathy, generosity and forgiveness. A fasting person, among other things, is expected to refrain from saying anything hurtful or non-beneficial. For example, Muslims must not speak ill, spread lies or even pass unnecessary comments. He/she should also manage his/her emotions well. Fasting is hence a test of patience and emotional endurance. It requires Muslims to examine ourselves, to acknowledge and work on our weaknesses with humility, and to change for the better. It is a month that provides splendid opportunities for spiritual enhancement, deep devotion and reflection, and a month for us to nurture rahmah in ourselves and extending it to others, as we receive the abundance of rahmah from Allah s.w.t.

The booklet hopes to highlight how rahmah is an integral value in the lives of Muslims. As we celebrate this month of rahmah, I believe it is timely for us to reflect on how we can practise rahmah in the different aspects of our lives, taking Rasulullah s.a.w. as a role model. He is after all, the paragon of rahmah who was sent as a blessing to the universe. In addition, this booklet also hopes to answer some of the most frequently-asked questions on Ramadan and its practices. We hope it would be useful in guiding readers to perfect their Ramadan rituals and practices, and also in understanding the rahmah behind these practices.

May Allah The Most Merciful accept our worship and guide us in inculcating rahmah in ourselves and our families. Ameen.

“Our Lord, let not our hearts deviate after You have guided us and grant us from Yourself mercy. Indeed, You are the Bestower.” (Al-‘Imran: 8)

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EWO

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Sohibussamahah Mufti Dr Mohamed Fatris Bakaram Mufti of Singapore

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Ramadan in essence is a month of rahmah, for it is when God sends His downpour of mercy and compassion upon His servants.

The Prophet s.a.w. said,

“When there comes the month of Ramadan,the gates of mercy are opened.”

(Muslim)

Indeed, Ramadan is a month that is distinguished from the rest of the months due to its superiority, and the extensive generosity that Allah bestows upon His servants during this special month.

RAMADAN & RAHMAH

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ALLAH S.W.T. FORGIVES HIS SERVANTSOF THEIR SINS IN ABUNDANCE

ALLAH S.W.T. DISMISSES SHORTCOMINGSAND FORGETFULNESS

ALLAH S.W.T. MULTIPLIESTHE REWARDS OF WORSHIP

“Whoever fasts during Ramadan with faith and seeking his rewardfrom Allah will have his past sins forgiven.”

(Bukhari and Muslim)

“Whoever forgets he is fasting and eats or drinks, let him complete the fastfor it is Allah Who has fed him and given him drink.”

(Bukhari and Muslim)

“Umrah during Ramadan is equivalent to hajj.” (Muslim) In another hadith the Prophet s.a.w. said that whoever does an act of sunnah during Ramadan is akin to one who does an obligatory (wajib) act during other months, and whoever carries out an obligatory act

during Ramadan, then it is akin to carrying out 70 obligatory acts in other months. (Sahih Ibn Khuzaymah)

ALLAH S.W.T. ANSWERS PRAYERS“The three people whose prayers are never rejected (by Allah) are: 1) the fasting person until

he breaks his fast, 2) the just ruler, and 3) the one who is oppressed.” (Ahmad)

ALLAH S.W.T. OPENS THE GATES OF PARADISE AND CLOSES THE GATES OF HELLFIRE

“When Ramadan begins, the gates of Paradise are opened and the gates of Hell are closed, and the devils are chained up.”

(An-Nasa’i)

Why is Ramadan so special?

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ALLAH S.W.T. GIVES US THE NIGHTOF POWER (LAILATUL QADAR)

This is a night that is better than a thousand months.

“The night of al-Qadar is better than a thousand months” (Surah Al-Qadar: 3)

This means that a night of worship on this blessed night will be akin to having performed a thousand months of rituals.

So extensive and pervasive is God’s rahmah, that there is concession or rukhsah even in the very ibadah or ritual that defines Ramadan. When the ritual of fasting was first mentioned as an obligation in the holy Quran, the verses related to it mentioned almost immediately the concession and relief given to those who may not be able to fast either due to any form of sickness which have inflicted them or due to travelling.

This is as seen in verses 183-184 of Al-Baqarah:

"O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may be God-fearing. For days few in number. However, should any one of you be sick or on a journey, then (he should fast) a number of other days (equal to the missed ones); and those who

have the strength, (still, they do not opt for fasting,) on them there is a fidyah (compensation), that is, the feeding of a poor person. Then whoever does good voluntarily, that is better for him.

However, that you fast is better for you, if you only knew."

What can we learn from these verses?

• God is teaching us the principle of empathy, and to strive to bring ease and remove hardship from people

• To assure those who are unable to perform any prescribed rituals that they are notlesser Muslims, nor are they denied the blessings of the month of Ramadan

• Never should a person subject himself to pain and torture in order to complete fasting in Ramadan when they are in state to receive Allah’s concession. This is supported by the hadith,

“Verily Allah loves that his rukhsah be (opted for and) practised just as much asHe hates ma’siyyah (sins; blameworthy acts) to be committed.”

(Ahmad)

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I am currently breastfeeding my child and I am unable to fast as I am hungry most of the time. I still have days of fasting I have not made up for from the previous year as I was heavily pregnant at that time. What should I do?

Many scholars recommend breaking the fast for pregnant women, and also for women who are nursing, if they are worried for their health.

If a woman is worried that she is endangering the life of her baby by fasting, she can also break her fast. What is debated among scholars, however, is if she should merely make up (qadha’) for the days she had missed or pay fidyah, or both.

In Ibn ‘Umar’s and Ibn ‘Abbas’ opinion, in cases as the above question, women need to only make payment of the fidyah. This is in light of the difficulties that such women face in making up for accumulated number of days that they have missed fasting over the years.

However, for women who are able to fast even when breastfeeding, and those who would want to make up for the missed days by qadha’, then they should opt to do so.

What is the legal ruling on the fast for pregnant women?

A pregnant woman may fast if she is physically able to do so. If she is not able to fast, she is allowed to break her fast. If she does not fast for fear of her own health and safety, she has to make up for the days she had missed (qadha’) only. However, if she does not fast for fear of her child’s health, she has to pay for fidyah in addition to making up for the days she had missed fasting.

In any case, Allah s.w.t. is the One who has given pregnant and breastfeeding women the concession to not fast. Such is the grace of Allah towards His creations, especially to mothers who are battling a lot of discomfort and pain in bringing a child to this world. Allah is All-Knowing. He knows that you would have fasted if you were able to. And He allows you to make a choice for yourself, based on your assessment on what is best for you and your child. So focus on pleasing Him, and getting the nourishment you need for you and your child.

FAQ

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My period came during the last ten nights of Ramadan. I am very upset. Does this mean I am missing out on the rewards on these nights? What can I do if I cannot fast and pray?

You must believe that there are merits and rewards in you not praying and fasting, because this is in itself, a submission to Him. Your body is already in obedience to Him, and you will be rewarded for your patience in dealing with the mood swings, the discomfort and even pain that comes with it. And Allah is Most Just and All-Knowing – how can He be displeased with one who is not fasting because of her submission to Him? And how can He reward her any less because of this reason?

The Prophet s.a.w told us that Ramadan is “a month of blessings in which Allah covers you with blessings, for He sends down Mercy,

decreases sins and answers prayers... So show Allah goodness from yourselves, for the unfortunate one is he who is deprived in (this

month) of the mercy of Allah, the Mighty, the Exalted.” (Tabarani)

So Ramadan is still a month of blessings, forgiveness and opportunities – even for those who are not able to fast. Hence, take full advantage of this month to do good deeds, to give to charity, to deepen your Islamic knowledge and a whole lot more.

Allah’s rahmah is unparalleled. However, Muslims are taught to not only be at the receiving end of rahmah, but to be agents of rahmah ourselves. The Prophet s.a.w. had said in his hadith:

“Those who are merciful will be shown mercy by The Most Merciful.” (Tirmizi)

Given that Ramadan is a month of multiplied rewards and merits, it is indeed an opportune time for Muslims to nurture and to practise rahmah. Even in the prescribed rituals of Ramadan, there areimportant underlying lessons of rahmah that we should understand and appreciate.

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• Fasting gives a preview on the suffering of the poor and needy. It creates a sense of empathy towards the plight of the less fortunate. This extols the hearts of those fasting to be more generous in offering assistance to the needy andtowards other people.

The Prophet s.a.w. had said, “He who provides for the breaking of fast of another person earns the same rewards as the one who was observing the

fast, but without in any way diminishing the rewards of the latter.” (Tirmizi)

• The essence of paying zakat fitrah requires that every Muslim should share his/her staple food with others, even if one cannot afford life’s luxuries. It is this spirit of sharing and giving that underscores the intent of Ramadan.

A Muslim, after all, is one who should avoid wastage like a plague, and also one who cares for the environment and strives for its preservation. Indulging in wastage hence shows a lack of rahmah to those who are deprived of even the basic necessities, and also towards the environment and its resources which are not created for us to exploit precariously.

Ramadan is hence a month of receiving rahmah from Allah, and we need to nurture it in ourselves so that we can then extend it to others. However, this by no means insinuate that rahmah should only be limited to Ramadan. In fact, Ramadan should be an impetus for us to develop and invigorate our sense of rahmah for others and the environment.

• Avoiding excessive consumption, especially if it leads to wastage. This has always been very much frowned upon in the Islamic teaching, but is especially true during the month of Ramadan. The essence of fasting, among others, is to awaken the realisation that one does not require a lot to ensure one’s sustenance. Gluttony and wastage of food and resources during Ramadan are hence contrary to this very intent.

Do I have to pay for my maid’s zakat fitrah?

An employer is not required to pay zakat fitrah on behalf of the maid. However, if you choose to do so then it is allowed, provided that you have obtained the maid’s consent prior to paying it.

Rahmah behind Ramadan Ritualsand Practices: Some Examples

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VERSES OF RAHMAH IN THE QURANRahmah is so integral in Islam that it is constantly being mentioned and brought up in the holy Quran.The following are some of these verses:

“And do not make mischief on earth after its reformation, and pray to Him with fear and hope. God’s mercy is close to the doers of good.”

(Al-A’raaf: 56)

“So observe the effects of God’s mercy—how He revives the earth after it was dead. Indeed, He is the Reviver of the dead. He is Capable of everything.”

(Ar-Ruum: 50)

“Say, ‘To whom belongs whatever is in the heavens and earth?’ Say, ‘To Allah.’ He has decreed upon Himself mercy. He will surely assemble

you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe.”

(Al-An’aam: 12)

“When the Quran is recited, listen to it, and pay attention,so that you may experience mercy.”

(Al-A’raaf: 204)

“Is it they who would portion out the Mercy of your Lord? It is We Who portion out between them their livelihood in this world, and We

raised some of them above others in ranks, that they may make use of one another for service, But the Mercy of your Lord is better than the

(wealth of this world) which they amass.”(Az-Zukhruf: 32)

“Your Lord is the Rich Beyond Need, the Possessor of Mercy. If He wills, He can do away with you, and substitute whomever

He wills in your place, just as He produced you from the descendants of another people.”

(Al-An’aam: 133)

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“If they accuse you of lying, say, “Your Lord is Possessor of infinite mercy, but His wrath cannot be averted from the guilty people.”

(Al-An’aam: 147)

“And ask forgiveness of your Lord and then repent to Him.Indeed, my Lord is Merciful and Affectionate.”

(Hud: 90)

“And say, ‘My Lord, forgive and have mercy, for Youare the Best of the merciful.”

(Al-Mu’minuun: 118)

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“Those who believe and do righteous deeds,the Most Merciful will give them love.”

(Maryam: 96)

“The servants of the Merciful are those who walk the earth in humility,and when the ignorant address them (with bad words) they say, ‘Peace’.”

(Al-Furqan: 63)

“And if you should count the favors of Allah, you could notenumerate them. Indeed, Allah is Forgiving and Merciful.”

(An-Nahl: 18)

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“The believing men and believing women are friends of one another. They advocate virtue, forbid evil, perform the prayers, practice charity, and obey

God and His Messenger. These-God will have mercy on them.God is Most Noble and Most Wise.”

(At-Taubah: 71)

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Most surely, your Lord is the Almighty, the Merciful.” (As-Shu’araa’: 9)10

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We are living in an age where consumerism is on the rise, leading to society becoming more self-centered and inward looking. Excessive consumerism leads to degradation of the environment and indirectly causes climate change. This in turn leads to the destruction of human and animal life.

RAHMAH FOR ALL

As servants of Allah s.w.t. who are chosen to inherit this world, we are tasked to take care of it responsibly. Creating a world where peace can be established and environments are preserved well has indeed been a salient teaching of the Islamic faith. Developing a sustainable world by taking care of the environment is a religious duty, as this would prevent environmental degradation and would lead to a better quality of human lives.

We are also witnessing the rising tide of hardline movements across the globe, promoting exclusivist worldview that promotes hatred, chaos and destruction. The spread of radical ideologies by groups such as ISIS and its affiliates seek to poison the minds of our fellow Muslims. They embark on their campaign of terror in the name of the Islamic faith by committing atrocities globally. Some of the atrocities promoted by these groups are:

It is hence important for us as Muslims to ponder on how the Prophetic teachings of rahmah can be applied so that we can counter these problematic portrayals of our religion and emphasise its positive image and its teachings of peace and rahmah.

As Muslims, we must learn to exercise rahmah in all aspects of our lives, as propagated by our religion. By extending rahmah towards others – even those who differ from us – we will be able to build a society in which members care for one another, and a society that seeks to spread love and reject hate among fellow humankind. By extending rahmah towards the environment, we demonstrate our appreciation and our trustworthiness in protecting what Allah s.w.t. has entrusted to us as vicegerents of this earth. Come this Ramadan, let us take the opportunity to embark on spiritual retreat during this Ramadan by reviving and rejuvenating the act of rahmah in our lives.

• Enslaving, torturing and killing those who do not subscribe to their distorted worldview – Muslims and non-Muslims alike

• Calls for Muslims to live life in complete isolation by promoting a brand of Islam that is at odds with the modern world

• Hate on others who do not share their religious viewsand promote their followers to commit destructions

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It is important for us to realise that it is Allah s.w.t. who has entrusted us with the earth and all of its resources. This means that the earth is not an unconditional gift, but also a responsibility. It is unfortunate if there are those among us who do not see this as a religious duty, and dismiss it as a trivial issue. The truth is, it is our duty to care for this earth and its resources, and we will be held accountable in the hereafter for how we use and manage them.

We have a collective role to safeguard our environment, and Prophet Muhammad s.a.w. himself had laid down to us some important environmental ethics that we should follow and build upon to ensure the sustainability and ecological well-being of our planet.

RAHMAH TOWARDS THE ENVIRONMENT

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The Prophet s.a.w. has constantly emphasised the need to safeguard the environment and the nature, even during wartime. The Prophet s.a.w had prohibited any unnecessary destruction of

trees and plantation during battles. He had specially commanded his companions to protect them in his directives before he sent them off for war. Such was his concern for the protection of earth and its natural resources, even during war when the main goal is usually to win at all costs and collateral damages are deemed to be natural. But that was not the case for the Prophet s.a.w.

and he wanted to make sure that his followers understood this clearly.

1) AVOID WATER WASTAGE

There was a famous incident in which the Prophet s.a.w. was passing by his companion, Saad bin Abi Waqas, as the latter was performing ablution (wudu’). Upon seeing the abundance of water used for the ablution, he asked Saad, “Why such waste, O Saad?” Saad then asked, “Is there waste even when performing ablutions?” To which the Prophet s.a.w. answered: “Yes, even when using the water of a running stream.” (Bukhari)

According to Tariq Ramadan, “water is a central element in all the teachings and ritual practices, for it represents the purification of body and heart, of physical outwardness as well as spiritual inwardness.” Hence, the fact that the The Prophet s.a.w. emphasized that one must exercise caution and thriftiness even in using water for ritual purposes, shows that wastage of resources for other purposes is even more abhorred and cannot be justified. The hadith hence teaches us that “respecting nature and using it moderately was already, in itself, a spiritual exercise and elevation, a goal in their quest for the Creator.”

2) AVOID OVERCONSUMPTION OF FOOD

Rasulullah s.a.w. discouraged overconsumption of food which may lead to unnecessary hunting and slaughtering of the animals. Rasulullah s.a.w. gave a stern warning:

“Whoever kills a sparrow or a bigger animal without respecting its right to existwill be accountable to God for it on the Day of Judgment.”

(An-Nasa’i)

Rahmah in Consumption ofNatural Resources

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1) REWARDS FOR TREATING ANIMALS GRACIOUSLY

The Prophet s.a.w. also encouraged his followers to take good care of the animals, and there were many hadiths which highlighted the tremendous rewards from Allah s.w.t. for those who are good to animals and treating them with rahmah.

The Prophet s.a.w. once told his companions of the story of a man who was walking in scorching heat when he saw a well. He went down the well to get water to quench his thirst. After he was done, he climbed back up when he saw a dog panting with thirst. He then said to himself: ‘This dog is as thirsty as I was.’ So he went down into the well again, filled his shoe with water, and climbed back up, holding it between his teeth. He gave it to the dog to drink, and for that, The Prophet s.a.w. said he was forgiven of his sins. The Prophet s.a.w. was then asked by his companions: “O Prophet, do we get a reward for being good to animals?” And the Prophet answered: “Any good done to a living creature gets a reward.” (Bukhari and Muslim)

In another hadith, The Prophet s.a.w. also told us of the story of a prostitute who had all her past sins forgiven by Allah because she had gotten water for a thirsty dog. (Bukhari)

The Prophet s.a.w. also emphasised on the importance of safeguarding and respecting the rights of the animals. Although Islam allows for the consumption of animals, Prophet Muhammad

s.a.w. has always stressed that we must ensure that the animals to be slaughtered will undergo as minimum pain as possible.

Rahmah in our Treatment0f Animals

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3) PUNISHMENTS FOR THOSE WHO MISTREAT ANIMALS Mistreatment towards animals may lead one to dire consequences. In a hadith, it was reported that a women was punished for imprisoning her cat without giving it food and drink which led to its death.As a consequence, she was sent to hell for this act of cruelty. (Muslim)

Likewise, the Prophet s.a.w. once entered a farm that belonged to an Ansari when he saw a camel that was whining. The Prophet s.a.w. approached it and stroked behind its ears until it calmed down and became quiet. The Prophet s.a.w then asked, with his voice raised: “Who is the owner of this camel?” An Ansari youth approached Rasulullah s.a.w and said: “I am the owner, ya Rasulullah.” The Prophet s.a.w. then said: “Do you not fear Allah in this animal which Allah has put in your possession? It has complained to me that you starve it and made it tired (from having to work non-stop).” (Abu Dawud and Ahmad)

This incident describes the level of mercy instilled in Prophet Muhammad s.a.w., such that he was able to understand the feelings and the pain suffered by an animal.

1) ENSURE ANIMALS FOR SLAUGHTERING ARE HANDLED WITH MERCY

One day, the Prophet s.a.w saw one of his followers sharpening a knife in front of the animal that he wanted to slaughter. The Prophet s.a.w approached him and asked, “Do you want it to die twice? Why did you not sharpen your knife before you laid it down?” (Al-Haakim)

• In essence, Prophet Muhammad s.a.w. taught us that animals have rights. They also deserve respect, to be spared of unnecessary suffering, to receive food if they come under our care, and to be treated well.

• Above all, this is part of our responsibilities as the vicegerents of Allah s.w.t. and this act of kindness is part of our spiritual duty to Him.

• Extending rahmah is not just to our family and friends, but also to every creation of Allah s.w.t.

SUMMARY

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Diversity is an inevitable reality. Humanity is inherently diverse and people are born differently with various conceptions of realities. It should never be our aim to homogenise the human race, as diversity is the will of God. As we seek to find common denominators among the human race, universality of humankind does not equate to uniformity in human experience.

RAHMAH IN DEALING WITH DIVERSITY

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The recognition of unity and diversity of humankind is upheld in the primary texts of Islam.The Quran proclaims,

“O humankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that you may despise (each other). Verily the

most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).”

(Al-Hujuraat: 13)

What can we learn from this verse?

• Diversity in God’s creations is a reality and a will of Allah s.w.t.

• Allah had created human beings to be different with the objective that theymay make efforts to know one another

• It calls for peaceful coexistence among people of various orientations.

• It also calls upon us to be kind to one another; to be friendly with each otherand to be part of the community we are in – whether we are in a Muslim community or otherwise

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The pursuit of peace is the ultimate aim of the Islamic faith. The Prophet s.a.w. had taught us throughout his prophethood, that the quest for peace has always been central to the teachings of Islam. We should always opt for peace and not conflict, and choose harmony over discord. There are bound to be differences from an individual to another, and the differences range from various variables and denominators. However, these differences should not prevent us from treating everybody with mercy and kindness.

The essence of an inclusive society is such that we must first treat others how we want to be treated. We need to build a society that cares and respects one another in spite of the differences – a society that is bounded by our common humanity, and one that recognises that despite the many manifestations of faiths, we are one. The Prophet s.a.w. also encouraged us to always be merciful towards one another.

In a hadith, Prophet Muhammad s.a.w said, “Be merciful to those on the earth, so the One above the heavens will be merciful to you.”

(At-Tabrani and Al-Hakim)

The Prophet s.a.w also reminded us in a similar hadith, “He who does notshow mercy to others, will not be shown mercy.”

(Bukhari)

What can we learn from these Hadiths?

• To achieve God’s rahmah, we must extend rahmah to His creations

• As Muslims, the aspect of mercy should never be separated from our lives

• The more religious we are, the more merciful we are towards those around us

• A true Muslim should be a source of mercy to all that we share the earth with humans, animals and environment

• A true Muslims is one who extends rahmah even to those who do not share our beliefs

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1) TREAT EVERYONE WITH MERCY

Prophet Muhammad s.a.w. had never forced anybody, including his family members, to accept Islam. His beloved uncle, Abu Talib whom he was very close with, was never forced nor persuaded by the Prophet to become Muslim. The Prophet s.a.w. maintained close relationship with his uncle, and his enduring love for him can be witnessed in many of his expressions. Abu Talib was instrumental in ensuring the success of the Prophet’s mission. He was there to provide protection and support to the Prophet from the adversaries who tried to stop the Prophet s.a.w. from pursuing his mission. The relationship between the Prophet s.a.w and his uncle, Abu Talib demonstrates that regardless of faith and religion, Muslims are obliged to maintain good relationship with our family members, kin and relatives.

Islam recognizes diversity of human beings and acknowledges diversity of religions. One of the primary goals of the Shariah is the preservation of religion. This involves not only the protection,

preservation and promotion of Islamic values and practices, but, according to Ibn Ashur, also translates into protection for the freedom of beliefs. Henceforth, Islamic teachings do not

compel others to accept Islam, and every individual is entitled to freedom of belief, conscience and worship.

Rahmah in Inter-Faith Relations: Rasulullah as an Example

2) ESTABLISH GOOD RELATIONS WITH ALL

The early Muslims had established a harmonious environment where they were able to live peacefully in a diverse and non-homogeneous environment. This had made it possible for the Muslims who faced persecutions in Makkah to migrate to Abyssinia, to receive protection under the Christian King, King Negus (Najasyi), whom the Prophet s.a.w. trusted. The relationships established by Muslims and the Christians in Abyssinia (Habsyah) were based on mutual trust and respect.

When Amr ibn Al-As and Abdullah ibn Rabiah tried to persuade King Negus to send the Muslims back to Makkah by attempting to provoke religious tensions between Muslim and Christians, the head-of-mission for the Muslims, Ja’far ibn Abi Talib, responded by highlighting the similarities between the two faiths. Nevertheless, he was also quick and staunch to explain his faith with conviction and confidence.

King Negus then converted to Islam but remained as the ruler of the Christian-majority country until his death. Likewise, many of the companions who migrated to Abyssinia chose to remain there even after the opening of Makkah (fathu Makkah), and they contributed to Abyssinia’s position as a bustling trade center which rivalled that of Makkah.

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Abyssinia was not the only model that exemplifies the peaceful coexistence between Muslims and non-Muslims. When the Prophet s.a.w. migrated to Madinah, he had to establish a viable state and a just political order in a cosmopolitan society. The people of Madinah comprised of Muslims, the Jews, Christians and Pagans. History recorded that the Muslims were able to coexist peacefully in this diverse society, and that members of other faiths were regarded as part of the ‘one community’, while at the same time they are recognised as having ‘their own religion’.

• The Prophet s.a.w. saw no problem for his followers to recognize the authority of King Negus as a ruler of the land, even prior to his conversion to Islam

• Despite the differences between the two religious texts, they share the common values like respect and justice

• King Negus did not impose Islamic law in his country even after his conversion. He respected the law of the land, and the will of the majority

• The Prophet s.a.w. did not force his companions to leave Abyssinia for Makkah or Madinah, even after they had won over Makkah. He allowed his companions to stay in Abyssinia and even contributing to the country’s growth and prosperity, despite it not being governed by the Islamic law

What can we learn from the story of King Negus and the companions in Abyssinia?

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I have reverted to Islam discreetly and I have not told my family. They are asking me to eat with them. What should I do?

We can only imagine the challenges you are currently facing, trying to balance such a delicate situation. We pray that Allah give you the strength and steadfastness in His faith. May He reward you duly for all the trials you are patiently facing for His sake.

We believe you have your own reasons for not disclosing your conversion to the family. However, while it is no sin to conceal your faith, the obligation of fasting remains. Our advice is to decline in the nicest way possible, and to offer to have meals after the fasting time instead (during dinner or after Ramadan). If you miss fasting for this reason, then you would have to make up for the missed fast at another time before the next Ramadan.

May Allah give you the perseverance to convince them that Islam does not intend for you to severe ties with them, and in fact, demands that you serve your parents and to continuously strive to be a better and morally upright person. May they be convinced that your conversion does not in any way change your love and affection for them. Ameen.

I understand that iftar (breaking fast) is an act of ibadah. What is hence the legal ruling if I were to invite my non-Muslim neighbor over for iftar?

Allah s.w.t. has never forbidden a Muslim from doing good deeds. In fact, Islam taught us to do and be good to our neighbour and show hospitality to our guest – be it a Muslim or a non-Muslim.

The Prophet s.a.w. once said: “He who believes in Allah and the Last Day let him not harm his neighbour and he who believes in Allah and the Last Day let him show hospitality to his guest; and he who believes in Allah and the Last Day let him speak good or remain silent."

The above hadith does not limit neighbours and guests only to Muslims. There is hence no harm in inviting your non-Muslim neighbours and guests for iftar. If we are inviting guests, it is also advised that we take note of their dietary requirements, as part of showing respect to their beliefs.

FAQ

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RAHMAH IS OUR TRADITION

This tradition of mutual respect and understanding promoted by Prophet Muhammad s.a.w. was subsequently continued by Muslim rulers. When the Muslim conquered Jerusalem in 638 CE under the reign of Sayyidina Umar ibn al-Khattab r.a., the Jews and Christian were allowed to stay. A treaty was signed by the Umar r.a. and by Sophronius, the patriarch of the city, representing the Christians. The treaty highlighted that the safety of the Christians will be guaranteed and that their churches and crosses will be safeguarded and protected. These practices were later continued by Salahudin al-Ayyubi, more than four centuries later, when Jerusalem was recaptured and was returned to be the holy city of the three Semitic religions. When Muslims ruled over Spain for 800 years, Jews and Christians lived relatively harmoniously with the Muslims and were allowed greater level of religious freedom.

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What Are Some Examples ofReligious Exclusivism?

• Religious views that prohibit Muslims from making friends with non-Muslims, forbidding Muslims from wishing goodwill to their non-Muslim friends’ festival

• Discouraging Muslims to integrate with the larger community in a plural society

These forms of religious thoughts stemmed from extreme and exclusivist understanding of the Islamic faith and its texts. The oft-quoted doctrines in justifying these religious thoughts are not being critically explored. There is also a lack of respect and serious consideration of the different contexts and the absence of understanding the higher objective of the Islamic law and other Islamic legal maxims.

These forms of religious thoughts seek to present Islam as an inward looking faith, where its adherents are expected to be isolated and to grow more distant from the community-at-large. It may lead to rising intolerance and promote hardline interpretations of Islam. Consequently, religious intolerance may lead people to become radicals, participate in terrorism and support the agenda of those who commit violence in the name of religion. ISIS relies on this theology of hate to gain support by brainwashing people into supporting their destructive cause.

In recent times, we are exposed to religious thoughts that seek to promote exclusivism.

As Muslims, it is our religious duty to challenge these interpretations and to project the positive image of Islam. We categorically reject the exclusivist interpretations of our faith and seek to counter this skewed understanding by extending rahmah to all, as taught by our beloved Prophet Muhammad s.a.w. We need to be confident that our faith does not prescribe us to be distant from other communities, and it clearly does not promote hatred in our relations with others. In order to build social cohesion, it is first and foremost important to attempt and make efforts to know and integrate with people of other faith traditions, ethnic groups and religious orientations. And Ramadan is an opportune moment to demonstrate this spirit of rahmah.

Rahmah in Inter-Faith Relations: Countering the Ideology of Hate

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How should Muslims maintain our relations with people of other faiths?

Some Muslims claim that the Quran prohibits us from taking non-Muslims as friends and allies by quoting the following verses,

“The believers should not make the disbelievers their [supporting] allies rather than other believers– anyone who does such a thing will isolate himself completely from God– except when you

need to protect yourselves from them.” (Ali-‘Imran: 28)

“You who believe, do not take the Jews and Christians as [supporting] allies: they are [supporting] allies only to each other. Anyone who takes them as an ally becomes one of them –

God does not guide such wrongdoers.”(Al-Maaidah: 51)

These verses are often quoted to justify claims that Muslims should not be taking non-Muslims as their friends, or to curb our social relationship with the religious others. This is clearly not the intended message of the revelation. A look into the exigencies or tafsir of these verses, we will realise that they are in fact making a specific reference to forming alliances with non-Muslims who seek to harm the Muslim community. In addition, these verses were revealed against the backdrop of political hostility and not during peaceful times. According to At-Tabari and other scholars of tafsir, this verse is not a blanket prohibition for Muslims from dealing with the religious others.

Questions and Answers on Islamand the Religious Others

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A careful examination of the overarching message of the Quran, together with the Prophetic practices, would render to us reject any narrow and exclusivist interpretations of these verses. There have been various verses in the Quran that call us to do good to non-Muslims and encourage us to establish good relations with them. Allah s.w.t. mentioned,

“And He does not forbid you to deal kindly and justly with anyone who has not fought you for your faith or driven you out of your homes: God loves the just.”

(Al-Mumtahinah: 8)

As a matter of fact, besides his uncle who was also one of his closest confidantes, the Prophet s.a.w. also trusted several other non-Muslims in pivotal moments of the Islamic history, including during the event of hijrah, when he tasked Abdullah bin Urayqit to guide him and Abu Bakar r.a to safely reach Madinah. In fact, there were other various historical examples of the Prophet s.a.w. which demonstrated how Muslims can establish cordial and healthy social relationships with non-Muslims.

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Can we extend rahmah to members of other faiths? We are encouraged to do good to others, especially our neighbours. The Prophet s.a.w. mentioned that, “By Allah, he is not a believer! By Allah, he is not a believer! By Allah, he is not a believer.” It was asked, “Who is that, O Messenger of Allah?” He said, “One whose neighbour does not feel safe from his evil,” (Bukhari and Muslim). Similarly, the Quran informed us that,

“Worship Allah and associate nothing with Him, and to parents do good, and to relatives, orphans, the needy, the near neighbour, the neighbour farther away, the companion at your side, the traveler

and those whom your right hands possess. Indeed, Allah does not like those who are self-deluding and boastful.”

(An-Nisaa‘: 36)

The hadith and the Quranic verse did not distinguish between a Muslim and non-Muslim neighbour. The act of kindness and rahmah transcends religious affiliation and ethnicities. It is our religious obligation to show mercy to all, regardless of their religious beliefs.

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How do we approach verses that have been misunderstood to justify hatred towards others?

With regards to verses in the Quran that seem to paint a more hostile picture on the relationship between Muslim and non-Muslims, there is a need to understand the contexts of the revelations. We need to know that there are variances in the Quranic references to non-Muslims. The more hostile descriptions tend to refer to those who prosecuted the Muslims such as the Quraish of Makkah during the period of political hostility. The Quran did not consider non-Muslims and disbelievers as a monolithic entity. The Quran made clear distinction between those who seek to oppress and fight the Muslims and those who did not fight against the Muslims.

“Allah only forbids you from those who fight you because of religion and expel you from your homes and aid in your expulsion - [forbids] that you make allies of them. And whoever makes allies of them,

then it is those who are the wrongdoers.”(Al-Mumtahinah: 9)

There is hence an imperative need to differentiate between those who fight the Muslims and those who coexist peacefully. To those who live with us peacefully, we should be kind and just towards them. The historical reality demonstrated that Muslims continued to value positive relationship with non-Muslims who were at peace with them, as demonstrated in Abyssinia.

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Can we exchange greetings and gifts with people of other faiths?

In extending our rahmah towards our non-Muslims friends, we are encouraged to share food, exchange gift and wish each other good will. As for wishing them on their festive seasons, it is not an act that is prohibited in Islam. Those who call against Muslims from wishing their non-Muslims friends a joyous celebration on their religious festivals generally warn that such practices may render one to commit syirik or act of disbelief that may render one’s faith to be nullified. Such viewpoints are highly problematic. An innocent and simple act of wishing a fellow human being should not have the unintended effect of excluding the wisher out of the Islamic faith. One does not profess the belief of the other by merely wishing well on the other faith tradition’s festivals. Congratulatory expressions on the celebration of other faiths are meant to cement better social relationship among Muslim and non-Muslims. It is not about agreeing to the religious doctrines or subscribing to the other faith’s creed and belief system.

Even with those who did not treat the Prophet s.a.w. well, they were given kind treatment by the Prophet. Indeed, his act of mercy extended even to those who committed injustices and cruelty towards him and his companions.

It is hence apparent that those who seek to sow discord among Muslims and non-Muslims today are preaching hatred by indulging in conspiracy theories that view them as inherently hostile towards the Muslims. They engage in such dogmas to promote religious exclusivism to stymie religious harmony. Often time, these positions are taken to pursue a political or militant agenda, such as those subscribed by radicals including the bali bomber, Imam Samudra and ISIS.

Therefore, in emulating our beloved Prophet Muhammad s.a.w., we should not seek to make enemies and live in hostility with the non-Muslims. They can be our friends, neighbours, colleagues and even family members, and we will treat them with due love and respect.

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• He similarly contends that Muslims should show kindness and make friends with people of other faiths

• To him, the misapplication of the doctrine of al-wala’ wal bara’ (allegiance and disavow) has led one to undermine peace and stability in the community. The misapplication of this doctrine claims that Muslims can only give their loyalty (wala’) to Islam and Muslims, while the non- Muslims and Muslims who “are not with them” must be disassociated from (bara’). This view hence puts forth that Muslims must not befriend people of other religions (especially Jews and Christians), but instead consider them as enemies

• Sheikh Abdallah Bin Bayyah strongly opines that ideas which proclaim that building social cohesion with non-Muslims could threaten the creed and tarnish the purity of our Islamic faith, are extremely problematic

• Shaykh Abdallah Bin Bayyah encourages Muslims to break down barriers between communities is to bring different faiths together in “an alliance of virtues" through dialogue and inter-faith projects such as feeding the poor or sick. He believes that all religious and spiritual traditions are underpinned by virtues such as compassion and justice, and therefore different faiths should work together to put forward the message of peace

Scholarly Opinions on the Issue

1) SHAYKH ABDALLAH BIN BAYYAH

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2) DATUK DR ZULKIFLI BIN MOHAMAD AL-BAKRI

• The bond of unity amongst humankind is one that is based on humanity and not creedal

• The Quran has referred to members of communities who did not profess the same faith as ‘brothers’ to our previous Prophets“And (We have sent) to Thamood, their brother Saleh” (Al-A’raaf: 73)“And (We have sent) to ‘Aad, their brother Hud” (Hud: 50)“And (We have sent) to Median, their brother Shu’aib” (Hud: 84)

• With regards to wishing them during their festivities, he is of the opinion that it is allowed and permissible as long as the intention is not to glorify the celebration

• Likewise, attending their events, visiting and gift exchanges are also allowed as long as they do not involve things that are haram (like exchanging wine, etc)

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Living in a multicultural Singapore and globalised world, we as Muslims cannot afford to live inwardly and adopt an exclusivist outlook. We need to be pro-active in spreading goodness to the larger society. Especially in this blessed month of Ramadan, we have seen our mosques opening their doors to welcome people from all walks of life to join us in our daily iftar (breaking of fast). At the same time, we have also witnessed the lovely gestures of our friends, where churches, temples and even schools offered their parking space for our mosque congregants to allow us to park our cars while doing our tarawih prayers. We have also celebrated Hari Raya and Chinese New Year, where neighbours exchange gifts and wish each other well in celebrating these festivities. This is part of the journey towards building a social cohesion that we have seen taking place within our uniquely Singapore society and part of the cherished tradition of our Islamic faith.

For Muslims in Singapore, we celebrate the special occasions of our various communities. We exchange greetings with our friends and neighbours who are of other faith traditions. In fact, in December 2016, our Mufti wished Christians a merry Christmas on behalf of the Muslim community. Mufti also called on local religious leaders to work together, and to deepen our mutual understanding and build a culture of cooperation. Mufti also highlighted that religion can play a positive role in building a more cohesive and prosperous Singapore.

It is paramount for us to establish confidence among various community groups. Muslims are always encouraged to live alongside others, and to get to know one another. Muslims and non-Muslims also need each other in the diverse fields of life. There are many examples of Muslims benefitting from non-Muslims, and vice versa. The interpretations of religious doctrine that encourage enmity towards non-Muslims clearly contradict the spirit of our religion. Such hatred can never be part of the practice of a true Muslim.

Office of the Mufti’s Position on the Issue

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What can we do together asmembers of a larger community?

• We need to identify areas of common good that we can work together for the betterment of all, as one united society

• Today, we are witnessing the phenomenon of the climate change which calls for more work to be done to safeguard the environment. This is one of the many areas of the common good that we can come together in building a cohesive society

In building a cohesive society that is based on mutual respect and understanding, it is also important for us to ensure that we also treat our brethren of faith with mercy and kindness. In following the footsteps of our beloved Prophet Muhammad s.a.w., let us ensure that we do not develop hatred towards one another due to differences of religious views and orientations. The Prophet s.a.w. reminded us that,

“The believers in their mutual love, mercy and sympathy are just like one body. When one of the limbs suffers, the whole body responds to it with sleeplessness and fever.”

(Muslim)

As we go about our daily lives, we are bound to have differences of opinion with our friends and even family members. In fact, having these differences is the way Allah has created us. In fact, we must recognise that even Islam is not a monolithic entity and Muslims are not homogenous. Muslims have lived with diversity since the inception of Islam in the 7th century. Throughout the history of Islam, Muslims have been debating on various aspects of our faith. Political differences in the 7th century Islam had led to various trajectories that eventually led to the birth of sects and schisms within the Muslim community. We have various understanding on the interpretations of the Quran, religious practices and even on the nature of God’s attributes. Today, Muslims continue to be diverse.

Rahmah in our Relations with fellow Muslims

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In a hadith, the Prophet s.a.w. kept repeating that a particular man will be rewarded with Paradise. When Abdullah ibn Umar stayed with him to observe his routine for three consecutive nights, he noticed that the man was not particularly intensive in his worship, nor did he practise any special rituals. Thus Ibn Umar asked him the reason as to why he was promised the reward

of Paradise from the Prophet s.a.w. The man then replied:

“My deeds are as what you saw. However, as I reflect on myself daily, I realise that there is not a hint of jealousy or malicious intent in my heart toward other Muslims.”

(Ahmad)

Rahmah in CounteringReligious Absolutism

However, what is important for us is to recognize that beyond these differences, we all pray and submit to One God, and accept the risalah of Prophet Muhammad s.a.w. We should develop rahmah towards one another, even when we differ in our religious opinions and ritual practices. Differences of opinion can be longstanding and result in discord when it influences jealousy, sows malicious intent and causes one to be boastful.

Religious absolutism is the belief system where one considers the teachings he or she follows as the only absolute truth, and other religious viewpoints and practices to be invalid, and to some extent even heretic. This obsession with one’s own opinions and a parochial understanding of Islam would lead to religious extremism and radicalism. Groups such as Al-Qaeda and ISIS subscribe to such ideology and this allows them to embark on their takfir campaign (excommunication), declaring other Muslims who do not subscribe to their religious viewpoints as kafir or infidels.

In spreading its radical ideology, ISIS considers Muslims who refuse to heed their call or disagree with them as kafir. They regard themselves as the only true Muslims and therefore war can be justified against those who do not subscribe to their version of faith. They have brutally murdered thousands of Muslims in their occupied territories, including religious scholars, for refusing to subscribe to their version of Islam. They consider Muslims living in the West as heretics, and their mosques as illegitimate places of worship. They even issued fatwas against prominent Muslim scholars in the West, and call for their supporters to murder these scholars. Clearly, this runs contrary to the teachings of our Prophet s.a.w.

In his lifetime, Prophet Muhammad s.a.w. demonstrated rahmah through consultative approach towards his companions, wives and others. He valued their feedback and questions, encouraging them to think critically and allowed rooms for them to express their views and thoughts. There were many instances that attested to this fact. For example, when he was deciding how to deal with the Prisoners of War (POW), he had asked for opinions from Abu Bakar and Umar r.a. The same practice was applied prior to the Battle of Uhud, where he sought the views of his companions, and when the majority expressed the view that was not in line with his initial suggestion, he decided to go with the opinions of the majority. Prophet Muhammad s.a.w. extended his humility despite being someone who receive direct revelation from God. He did not promote absolutism and exclusivist outlook to his followers.

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Ibn Taymiyah in his Minhaj al-Sunnah argued that scholars who had differences in their opinions only went as far as to reprimand each other of errors, and not of disbelief. Shaykh Abdallah Bin Bayyah argued that “those who engage in declaration of apostasy today distort the concept of allegiance and disavow (al-wala’ wal-bara’), by overlooking the classification of levels by classical scholars”. There are calls from some Muslims to restore the doctrine of al-wala’ wal-bara’ in excommunicating other Muslim. In rejecting this, Shaykh Bin Bayyah quoted Imam Ahmad who said, “Allegiance is a heretical innovation, and disavowal is a heretical innovation, so beware of them.”

Clearly, the practice of takfir is an abhorred act in Islam. As Muslims we should refrain from engaging in such heinous act. We should be open to differences and reject any forms of religious absolutism, whether it comes with violence or otherwise. We cannot claim to emulate the Prophet s.a.w., a man full of rahmah, if we develop hatred towards others just because we differ in religious issues which have already been discussed more thoroughly by scholars more learned than us. We should show mercy and be kind even when facing with differences.

Rasulullah s.a.w. had also warned his companions against proclaiming takfir against other Muslims. Rasulullah s.a.w. said, “A man does not accuse another man of wickedness or disbelief except

that it will return against him if his companion is innocent.” (Bukhari)

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1) BEGIN BY ACKNOWLEDGING THAT THE EXISTENCE OF DIFFERENCES OF OPINION IS A SUNNATULLAH (ALLAH’S WAY OF CREATING US)

When we begin by acknowledging that differences of opinion is decreed by Allah s.w.t., then we need to realise that we have to respect these differences. It is hence unrealistic and in fact, an act of disobedience to Allah’s will when we try to impose our opinions on others. Such efforts will only cause a regression in intellectual thought and the death of the spirit of critical thinking and research. Always remember that differences enrich our thoughts and intellect. It is the source of creative ideas and thoughts, rather than the source of discord. 2) DISCUSS WITH ADAB AND WISDOM

Allah s.w.t. mentioned in surah Taha verse 44, when Allah s.w.t. commanded Prophet Musa a.s. and Prophet Harun a.s. to spread the message of Islam to Firaun. Allah s.w.t. said:

“And speak to him (Firaun) with gentle speech that perhaps hemay be reminded or fear (Allah).”

Allah s.w.t. commanded His two Prophets to speak gently and with calmness when facing Firaun. This is the person who had oppressed the people of Prophet Musa a.s., and ascribed partners to Allah (syirk) by claiming that he is God. Thus, if such is the treatment and manner encouraged by Allah s.w.t. to such a vile person, then is it permissible for us to hurl abusive words to our brothers in Islam? It is normal to have differences in opinion. For example you of a certain opinion based on certain evidences. So put forth your evidences, but remember that it is up to others whether or not to accept your opinion. Do not hurl insults and abusive words in our discussions.

3) ENSURE THAT THE INTELLECTUAL DIFFERENCESDO NOT BRING ABOUT MISUNDERSTANDING

The purpose of discussing and engaging in dialogue session is to help us develop better understanding of the differences and not necessarily to abandon our views. In a story narrated in the book Siyar ‘Alaam An-Nubala’, Imam As-Syafiee once argued with a man called Abu Musa Yunus As-Sadafi regarding an issue. Abu Musa then said:

“After that, I met Imam As-Syafie in the streets. Imam As-Syafie held my hand and said:Oh Abu Musa, is it not possible for us to continue being friends, even though we are

not in agreement over an issue?”

Rahmah in Managing Differences:Some Tips and Guidelines

Here are some of the practical approaches that we can take in exercising rahmah in dealing with differences.

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Are tarawih prayers 8 or 20 raka'at?

Tarawih prayers can be done, as stated by our Ulama, in sets of 8 rakaat, 20 rakaat or even 36 rakaat; each 2 rakaat with one salam. The option is yours to choose from. Most mosques in Singapore organize for 20 rakaat prayers. However, if you choose to perform 8 then, it is your choice to make. What is sunnah is to pray on the nights of Ramadan with sincere faith, and hoping for Allah's rewards. What is right, is hence to perform the Terawih prayers – the number of raka'at is secondary. Let us not taint our rewards of performing these acts of rituals by imposing our opinions on each other.

I wish to perform the witir with the congregation at the mosque. However, I am planning to wake up at night to do more prayers. Can I do the witir prayers again, even though the hadith mentioned that there cannot be two witir in one night?

Witir prayers can range from 1 to 11 rakaat. It is done after terawih prayers in many mosques as a means of closing the prayer session for the night in Ramadan. Thus, if one has performed 3 rakaat of witir after terawih, and then wakes up at night to perform the tahajjud prayers, one can still perform the witir prayers, as an addition to the 3 rakaat done earlier. The way to do it is to pray only 2, 4, 6 or 8 rakaat with the niyyah “I am performing 2 rakaat of witir for Allah s.w.t.”

This would thus not contravene the Holy Prophet’s hadith:

“There is no two witir in one night."

FAQ

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Why do some people perform witir prayers differently?

The minimum number of rakaats for Witir is one rak’ah, because Rasulullah s.a.w. said:

“Witir is one rakaat at the end of the night.”(Muslim)

If a person limits himself to praying one rak’ah, then he has performed the Sunnah. But Witir may also be three or five or seven or nine.

If a person prays three rak’ahs of Witir this may be done in two ways, both of which are prescribed in the hadith:

• To pray them one after another (3 rakaat) with one tashahhud. As indicated in a hadith by Saidatina Aisyah explaining the witir prayer as performed by the Prophet s.a.w.:

“He used to pray Witir with three rakaats and he did not sit except in the last of them.”

(Al-Nasaa’i and Al-Bayhaqi)

• Making tashahud after two rakaats, then praying one rak’ah on its own, because of the report narrated from Ibn ‘Umar (may Allah be pleased with him), that he used to separate the two rakaats from the single rakaat with a taslim, and he said that the Prophet s.a.w. used to do that (Ibn Hibbaan)

Hence both ways follow the hadiths and examples by Rasulullah s.a.w. and his companions.

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Can we recite zikir in between tarawih prayers?

The scholars have mentioned that the short break after every four rakaats of tarawih is meant to serve as a short rest. During this break, a person has the choice of sitting quietly or he can say make zikir or even recite the Quran. He can also perform sunnah prayers (individually) if he wishes to.

In this regard, Shaikh Ibraheem Al Halbi wrote: “The practice of the people of Makkah was that they would perform Tawaaf after every four rakaats, and to perform the two rakaats of the Tawaaf. The practice of the people of Madina was that they used to perform four rakaats of sunnah prayers during the break. It therefore becomes evident from the practices of the scholars and Muslims during the Tabi’een and the At’baa ut Tabi’een periods that they used to have a break between the four rakaats of Tarawih prayers.” (Ghunyah Al Mutamalli Fi Sharh Munyah Al Musalli Known as Al Sharh Al Kabeer)

This issue has also been explained by the great Hanafi jurist, Allama Ibn Abideen Shami. He wrote that: “It is recommended to sit between every four rakaats of Tarawih prayers, and also between the last four and the Witr prayers. At this time of sitting, one has the choice of either making a Tasbih, recitation of the Quran, remaining silent or performing Salah individually." (Hashiya Raddul Muhtar Ala ad Durr Al Mukhtar Vol.2)

From the above, it is evident that during the break after every four rakaats of tarawih, one has the option to either remain silent or engage himself in any form of zikir, recitation of the Quran or other sunnah rituals on an individual basis.

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The Prophet s.a.w. would always be the first to greet others. When he shook the hand of someone, he would continue to hold it until the other person withdraws his hand first. In showing gratitude to his guest, he would shake the guests’ hand and hold them to demonstrate his affection towards him.

Indeed, Prophet Muhammad s.a.w. is the epitome of mercy. The personality of our beloved Prophet s.a.w. showed that he was indeed a merciful prophet who had taught good values and conduct for the betterment of humanity. His life story showed how he had shown mercy, not only to believers of his message, but also extended to those who did not share his faith. His mercy goes beyond humankind, to the environment, the animals and the whole of Allah’s creations. As the followers of Prophet Muhammad s.a.w., we ought to emulate his sunnah by showing mercy towards others. Rahmah begins with one’s self. Thus, during this blessed month of mercy, the month of Ramadan, let us take the opportunity to strive and ignite the spirit of rahmah within ourselves. May our rahmah for others open the doors to Allah’s rahmah upon us, and may we do the Prophet s.a.w., who was a living manifestation of rahmah, proud as we strive to emulate his examples this Ramadan and beyond.

Rahmah begins with Me

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My son does not pray but he fasts during Ramadan. Are his fasts considered null and void?

Prayers are obligatory for all Muslims – it is one of the pillars of our religion. Even when one is very sick, one has to observe prayers in one’s limited capacity.

Prayers are also beyond rituals – they are the spiritual connections between us and God; we set aside time several times a day to focus our attention and devotion to Him alone, and to uplift our own souls. The significance of prayers cannot be undermined. Commandment for prayers applies even during wartime.

Fasting is also obligatory and is indeed one of the pillars of Islam as well. Its importance is highlighted several times in the Quran.

There are thus two obligatory acts here. Your son should be advised and cajoled to perform both. Telling him that his fast will not be valid if he skips his prayers might cause him to believe that his fasts are indeed futile, and might cause him to miss out on both obligations altogether.

It is not up to humankind to decide if one’s acts of rituals, faith and goodwill are futile or otherwise. While the intention might be good – as a scare tactic so he might be deterred from leaving his prayers so as to not render his fasts as futile – it is best that we stay away from such statements.

Missing prayers is a big sin; missing fasting is also a big sin. May Allah protect us all from contributing to the possibility of anyone missing any of their obligations because of our misworded (good) intentions.

May Allah grant your son the guidance to also observe his prayers, and may He grant us all the beauty of compassion and mannerisms in practising our beautiful religion. Ameen.

FAQ

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