Fathwa, - Specifying an hour and fifteen minutes as a time gap between Maghrib and ‘Ishaa'

Question
We live in a Muslim-majority city in which there are five mosques.
Some of these mosques proclaim the Athaan (i.e. call to prayer),
especially the 'Ishaa' Athaan, according to Al-Aqsa prayer times while
the other mosques raise the Athaan an hour and fifteen minutes after
the Maghrib prayer. This means that there is a time gap between the
Athaans of the city's mosques of 20-25 minutes and this incurs
inconvenience and confusion among people.This is especially the case
in our old mosque wherethe Mu'ath-thin (i.e. callerto prayer) insists
on non-compliance with Al-Aqsa prayer times like the rest of the
mosques under the pretext that hehas been calling the Athaan at that
time throughout the years (and is not willing to change it). Please
note that we know that the accurate time of the 'Ishaa' prayer is when
theold mosque's Mu'ath-thincalls the Athaan (and not like the rest of
the mosques), but we only seek to maintain order and avoid any Fitnah
anddiscord among Muslims in the city's various mosques. Please advise
us in this regard and we will print your Fatwa anddistribute it in the
five mosques in our city, Tamra.
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
The time of the 'Ishaa' prayer begins when the red twilight disappears
from the sky. 'Adullaah ibn 'Amr ibn Al-'Aas reported that the Prophet
, said: " The time for Maghrib lasts until the twilight has faded and
the time for 'Ishaa' lasts until midnight. " [Muslim]
Abu Hurayrah reported that the Prophet , said: " The time for Maghrib
starts with sunset and lasts until the twilight has faded. The time
for 'Ishaa' starts when the twilight has faded and lasts until
midnight. " [At-Tirmithi]
The time interval between Maghrib and 'Ishaa' differs according to
various seasons. It maybe long or short, approximately an hour and
fifteen minutes to anhour and thirty-five minutes.
The criterion here is the visual sighting. Whenever the red twilight
fades away, the time of Maghrib elapses and the 'Ishaa' prayer becomes
due. There is noharm in adopting specificprayer times as long as you
are sure of their accuracy.
Moreover, there is no harm in adopting Al-Aqsaprayer timings if they
areproven to be accurate and as long as your city and Al-Aqsa share
the same sunset time. You should not calculate the 'Ishaa' prayer's
time by simply performing the prayer after the passage of an hour and
fifteen minutes after the Maghrib prayer all year long. The time gap
between the Maghrib and 'Ishaa' times differs for various seasons, as
stated above.
At the same time, Muslimsshould be keen to foster unity, brotherly
love exchange sincere advice and denounce blindly following the
habits if they contradict the Islamic Sharee'ah and incur nurturing
discord and disunity among Muslims.
It is unbecoming of Muslims, especially if theylive in one country, to
raise the Athaan for the same prayer in the city's mosques with such a
long time interval (i.e. 20-25 minutes)!
This incurs confusion andinconvenience, especiallyfor women and those
who are exempted from performing the congregational prayer at the
mosque (due to a valid Sharee`ah-acceptable excuse).
Instead, they should all agree on one time to proclaim the 'Ishaa'
Athaan in all the mosquesof the city; let it be at the beginning time
of 'Ishaa' so as to follow the Sunnah of the Prophet so as to avail of
the most primary function of the Athaan (i.e. reminding people that
the prayer is due).
Ibn Qudaamah said in Al-Mughni, " It is recommended to proclaim the
Athaan at the prayer's beginning time in order to remind people of its
due time so that they can get ready to perform the prayer. Jaabir ibn
Samurah said that Bilaal never delayed the Athaan (fromthe prayers'
beginning times ). "
Hence, competent scholars and experts should be consulted to verify
that Al-Aqsa prayer times are accurate. If they were found accurate
and corresponded with your city's prayer times (and the sunset time in
Al-Aqsais identical to that of your city), they should beset as
standard and be adopted by all the mosques in the city. If not, then
each Mu'ath-thin should strive to make the visual sighting of the red
twilight as it fades away or adopt approximate prayer times.
Allaah Knows best. - - ▓███▓ Translator:->
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Fathwa, - Supplication after Athaanand Iqaamah

Question
Should the reported supplication of Al-Waseelah (i.e. the highest rank
in Paradise) and Al-Fadheelah (i.e. Superiority) for the Prophet , be
recited after the Athaan, Iqaamah or both? What isthe ruling on this
matter according to the four schools of Fiqh?
Answer
All perfect praise be to Allaah, The Lord of the Worlds. I testify
that there is none worthy of worship except Allaah, and that Muhammad
isHis slave and Messenger.
Asking Allaah The Exalted to Grant the Prophet , Al-Waseelah and
Al-Fadheelah after the Athaan is required and recommended. Jaabir
ibn'Abdullaah reported that the Prophet , said:" Whoever says (after)
hearing the Athaan, 'Allahumma Rabba hathihi Ad-Da'wati At-Taammah wa
As-Salaati Al-Qaa'imah, aati Muhammadan Al-Waseelata wa Al-Fadheelah,
wab'ath-huMaqaaman Mahmoodan Al-lathi Wa'adtah.' (O Allaah, Lord of
this perfect call (i.e. Monotheism) and of the current prayer (which
is about to start) Grant Muhammad Al-Waseelah and superior status over
all creatures and raise him to the station of praise and glory (i.e.
the highest degree in Paradise) that You Promised him)', then
intercession for me will be permitted for him on the Day of
Resurrection. " [Al-Bukhaari and others]
' Abdullaah ibn 'Amr reported that the Prophet , said: " When you hear
the Athaan, repeat what the Mu'ath-thin says. Then ask Allaah The
Exalted to Exalt my mention because everyone who does so will receive
in return ten rewards from Allaah. Then beseech Allaah to Grant me
Al-Waseelah, which is a high rank in Paradise. " [Muslim and others]
These narrations underline the permissibility of asking Allaah The
Exalted to Grant the Prophet , Al-Waseelah and superiorstatus over all
creatures after the Athaan and the Iqaamah as well; as both of them
are considered a call to prayer.
As for the different opinions in the four schools of Fiqh, they did
not differ about the permissibility of making this supplication after
theAthaan; due to the many clear narrations that were reported in this
regard.
As for making this supplication after the Iqaamah, what is apparently
deduced fromthe statements of the Hanafi, Shaafi'i and Hanbali schools
of Fiqh is that what is required of one who listens to the Athaan is
no different than what is required of one who listens to the Iqaamah.
Concerning the Maaliki school of Fiqh, wecould not find a stated
opinion for it with regards to the Iqaamah.
Allaah Knows best.

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The rights of the husbandupon the wife

The rights of the husband upon his wife are greater than the rights of
the wife upon her husband for the simple reason that Allaah, the
Almighty, stated in the Glorious Quran what means: "…And due to the
wives issimilar to what is expected of them, according to what is
reasonable. But the men have a degree over them [in responsibility and
authority]. AndAllaah is Exalted in Might and Wise." [Quran 2: 228]
Man is the caretaker of his wife and household. He is responsible for
all her affairs. He is responsible for training, directionand
discipline if needed. Allaah Almighty Says what means: "Men are in
charge of women by [right of] what Allaah has given one over the other
and what they spend [for maintenance] from their wealth…" [Quran 4:34]
It is an essential right of man over his wife to be obeyed so long as
his commands do not conflict or contradict the commands of Allaah, the
Almighty, Allaah's Messenger and the general teachings and codes of
ethics of Islam.
Allaah Almighty Says in the same verse mentioned above (what means):
"...But if they obey you [once more], seek no means against them.
Indeed, Allaah is ever Exalted and Grand.." [Quran 4:34]
A Muslim wife must protect her husband's secrets, privacies, honor and
dignity. She also must protect his wealth, children, finance,
belongings and other aspects of his household, as much as possible.
Allaah Almighty Says in the same verse (what means): "...So righteous
women are devoutly obedient, guarding in [the husband's] absence what
Allaah would have them guard..." [Quran4:34]
Allaah's Messenger said: "The wife is the guardian over the house of
her husband and his children." [Al-Bukhaari and Muslim]
And, "If I were to command a single person to bow in prostration to
another person, I could have commanded a womanto bow down (in
obedience and respect, not in worship) to her husband." [Abu Daawood]
Allaah's Messenger also said: "If a husband calls his wife to his bed,
but the latter refused to fulfill the call (for any reason other than
a lawful one), which drives the man to become upset with his wife,
then angels will curse such a wife until she gets up in the morning."
[Al-Bukhaari and Muslim]
He furthermore, said: "Their (husbands') rights over you (wives) is
that you do not allow anyone whom they dislike onto your bedding and
you do not allow anyone whom they dislike into your house."
[At-Tirmithi]
The wife must not leave the house except with her husband's permission
and approval. She must also lower her gaze, keep her voice low, keep
her hands from reaching out to anything evil and keep her tongue from
any lewd or foul speech. She also must not harm his parents or near
relatives.
This is because Allaah Almighty has said (what means): "And abide in
your houses and do not display yourselves as [was] the display of the
former times of ignorance...." [Quran 33:33]
Allaah Almighty also has said (what means): "...Do not be soft in
speech [to men], lest he in whose heart is disease should covet, but
speak with appropriate speech." [Quran 33:32]
In another verse, Allaah Sayas (what means): "And tell the believing
women to reduce [some] of their vision and guard their private parts
and not expose their adornment except that which [necessarily] appears
thereof..." [Quran 24:31]
Allaah's Messenger said: "The best woman is the one who when you look
at her, you are pleased; when you order her, she obeys; if you are
absent from her,she guards herself and your property." [At-Tabarani]
An other right of the husband over his wife is that the husband may
ask his wife not do something, including, but not limited to voluntary
acts of worship, other than obligatory, which cause her to lessen the
time that her husband may have to enjoy her.
Allaah's Messenger stated: "A wife is not allowed to observe fast
(other than fasting in the month of Ramadhaan, the prescribed, unless
she has his permission. She may not allow any one to come into his
house, unless he permits." [At-Tirmithi]
Moreover, Allaah's Messenger placed the satisfaction and pleasure of a
husband to be one of the reasons to enable the wife to enter Paradise.
At-Tirmithi reported from Umm Salamah, the mother of the believers
that Allaah's Messenger said: "Any woman whose husband dies while he
is pleased, happy and satisfied withher (acts, attitudes and behavior)
will enter Jannah (Paradise)."
These are but few items of the many rights that Islam, the religion of
truth, imposes upon those who commit themselves tofollow and practice
it as a way of life. We vividly see that such rights, if maintained
properly, will lead a society to peace, happiness and tranquility.
A husband becomes caring, affectionate, loving and responsible, yet
directing and capable of discipline when needed to improve a
troublesome situation, regardless of his tender care and love for his
wife, so that vise and wickedness will not spread in thesociety.
A wife becomes more respected, adored, cared for, highly needed and
appreciated if she respects the rights of her husband, and equally
given the rights she is entitled for by Islam.
In such a coherent way, the religion of truth, goodness, justice,
equity, and all fairness coincide with basic requirements of life
including harmony between all the members of the society, especially
between the husband and the wife . - - ▓███▓ Translator:->
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Sa’d Ibn Abi Waqqaas

We are now in a small town in a narrow valley. There is no vegetation,
no livestock, no gardens, and no rivers. Desert after desert separates
the town from the rest of the world. During the day, the heat of the
sun is unbearable and the nights are still and lonely. Tribes flock
toit like animals in the open country flock to a waterhole. No
government rules and there is no religion to guide people, except one
which promotes the worship of stone idols. There is no knowledge
except that which is confined to priests and soothsayers, and a love
for elegant poetry. This is Makkah and these are the Arabs.
In this town lives a young man who has not yet seen twenty summers. He
is short, well built, and has a very heavy crop of hair. People
compare him to a young lion. He comes from a rich and noble family. He
is very attached to his parents and is particularly fond of his
mother. His name is Sa'd Ibn Abi Waqqaas .
One morning at about this time in his life, Abu Bakr came up and spoke
softly to him. He explained that Muhammad Ibn 'Abdullaah had received
Revelation and was sent with thereligion of guidance and truth. Abu
Bakr then took him to Prophet Muhammad in one ofthe valleys of Makkah.
Sa'd was excited and overwhelmed, and responded readily to the
invitation to the truth and the religion of One God. The Prophet was
also greatly pleased when Sa'd became a Muslim.
While the Prophet was delighted with Sa'd's acceptance of Islam,
others including his mother were not. Sa'd relates: "When my mother
heard the news of my acceptance of Islam, she flew into a rage. She
came up to me and said: "'O Sa'd !What is this religion that you have
embraced, which has taken you away from the religion of your mother
and father? By God, either you forsake your new religion, or I would
not eat or drink until I die. Your heart would be broken with grief
for me, and remorse would consumeyou on account of the deed which you
have done, and peoplewould censure you forever more.'"'Do not do (such
a thing), my mother,' I said, 'for I would not give up my religion for
anything.'"
However, she went on with her threat. For days, she neither ate nor
drank and became emaciatedand weak. Hour after hour, I went to her
asking whether I should bring her some food or something to drink, but
she persistently refused, insisting that she would neither eat nor
drink until she died or I abandoned my religion. I said to her: "'Yaa
Ummah! (O mother) In spite of my strong love for you, my love for
Allaah and His Messenger is indeed stronger.By Allaah, if you had a
thousand souls and one soul after another were to depart, I would not
abandon my religion for anything.'
When she saw that I was determined she relented unwillingly and ate and drank."
It was concerning Sa'd 's relationship with his mother and her attempt
to force him to renounce his faith that the wordsof the
Quran were revealed (which mean):
"And We have enjoined upon man (care) for his parents. His mother
carried him, (increasing her) in weakness upon weakness,and his
weaning is in two years. Be grateful to Me and to your parents; to Me
is the (final) destination. But if they endeavor to make you associate
with Me that of which you have no knowledge, do not obey them but
accompany them in (this) world with appropriate kindness and follow
the way of those who turn back to me (in repentance). Then to Me will
be your return, and I will inform you about what you used to do."
[Quran 31:14-15]
In these early days of Islam, the Muslims were careful not to arouse
the sensibilities of the Quraysh. They would often go outtogether in
groups to the glens outside Makkah where they couldpray together
without being seen. However, one day, a number of idolaters came upon
them while they were praying and rudely interrupted them withridicule.
The Muslims felt they could not suffer these indignities passively and
they came to blowswith the idolaters. Sa'd Ibn Abi Waqqaas struck one
of the disbelievers with the jawbone of a camel and wounded him. This
was the first bloodshed in the conflict between Islam and Kufr
(disbelief) -- a conflict that was later to escalate and test the
patience and courage of the Muslims.
Sa'd was a cousin of AaminahBint Wahb, and thus a maternal uncle of
our Prophet . Sa'd belonged to Bani Zuhrah, andfor this reason, he is
sometimes referred to as Sa'd of Zuhrah, to distinguish him from
several others whose first name was Sa'd. The Prophet is said to have
been pleased with this family relationship to Sa'd . Once as he was
sitting with his Companions, he saw Sa'd approaching him and said:
"This is my maternal uncle. Let a man see his maternal uncle!" (Make
way for my uncle.)
Sa'd distinguished himself in many encounters that took place during
the life of the Prophet and after. Sa'd is known as the first
Companion to have shot an arrow in the defense of Islam. During the
Battle of Badr, Sa'd fought alongside his brother 'Umayr . 'Umayr was
a mere lad in his early teens, and had begged to be allowed to
accompany the Muslim army. Sa'dreturned alone to Al-Madeenah, for
`Umayr was one among the fourteen Muslim martyrs who fellthat day.
At the Battle of Uhud, Sa'd was especially chosen as one of the best
archers along with Zayd and Sa'ib . In that landmark battle, when the
Muslim archers kept in reserve abandoned their positions in the
eagerness for booty, Sa'd remained steadfast, and fought vigorously in
defense of the Prophet . To urge him during these perilous moments,
the Prophet said:"Shoot, Sa'd … May my father and mother be sacrificed
for you!"
On this occasion, 'Ali Ibn Abi Taalib said that he had not heard the
Prophet promising such a great ransom to anyone except Sa'd . The
Prophet is also known to have prayed for Sa'd: "O Lord, direct his
aim and respond to his prayer."
Sa'd was one of the companions of the Prophet who was blessed with
great wealth. Just as he was known forhis bravery, so he was known for
his generosity. Sa'd is mainly renowned as the commander-in-chief of
the strong Muslim army which 'Umar dispatchedto confront the Persians
at Qaadisiyah. 'Umar wanted nothing less than an end to Sasanian power
which for centuries had dominated the region.
Just how ferocious the battle was, could be imagined when it is known
that some 30,000 persons on both sides fell in the course of four
days' fighting. In one day alone, some 2000 Muslims and about 10,000
Persians lost their lives.
The Battle of Qaadisiyah is one of the major decisive battles of world
history. It sealed the fate of the Sasanian Empire, just as the Battle
of Yarmook had sealed the fate of the Byzantine Empire in the West.
Two years after Qaadisiyah, Sa'd went on to take the Sasanian capital.
The taking of Ctesiphon was accomplished after a brilliant crossing of
the Tigris River while it was in flood. Sa'd has thus gone down in the
annals of history as the hero of Qaadisiyah and the conqueror of
Ctesiphon .
He lived until he was almost 80 years old. He was blessed with much
influence and wealth but as the time of death approached in the year
54 AH, he asked his son to open a box in which he had kept a coarse
woolen shirt (Jubbah) and said:
"Shroud me in this, for in this (Jubbah) I met the polytheists on the
day of Badr and in it I desire to meet Allaah the Almighty." - -
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