Sighting of the Crescent

Hadrat Sayyiduna Ibn-e-'Umar Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

لا تصوموا حتى تروا الهلال ، ولا تفطروا حتى تروه ، فإن غم عليكم فاقدروا له
"Do not commence fasting (Ramadan) till you see the new moon, and do not cease fasting (perform Eid) till you see it. But if the weather is cloudy, or there is a smog in the sky (which prevents sighting of the moon), then complete 30 days of the month." [Sahih Bukhari, Vol. 1, Page 256]

In another narration, the Messenger of Allah SallAllaho Alaihi wa Sallam said,

الشهر تسع وعشرون ليلة ، فلا تصوموا حتى تروه ، فإن غم عليكم فأكملوا العدة ثلاثين
"The month sometimes is of twenty-nine days, but do not fast till you see the moon. But if the weather is cloudy or there is a smog, then complete thirty days of the month." [Sahih Bukhari, Vol. 1, Page 256]

Hadrat Shaykh 'Abd al-Haq Muhaddith-e-Dehwli Alaihir raHmah states:

According to the Islamic Law (Shari'ah), what the astrologers say or inform is not accepted and is unreliable. Neither the Messenger of Allah, his companions, their followers, nor the pious predecessors followed their utterances, and nor did they act upon them. [Ashi'ah al-Lam'at]

Hadrat Sayyiduna Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

صوموا لرؤيته وأفطروا لرؤيته فإن غم عليكم فأكملوا العدة شعبان ثلاثين
"Commence the fast when you see it (the moon) and cease fasting (perform Eid) when you see it. But if the weather is cloudy, complete thirty days of Sha'ban." [Sahih Bukhari, Vol. 1, Page 256]

Hadrat Sayyiduna Ibn 'Abbas Radi Allahu Ta'ala Anhu reported that:

جاء أعرابي إلى النبي صلى الله عليه وسلم فقال إني رأيت الهلال يعني هلال رمضان، فقال أتشهد أن لا إله إلا الله؟ قال نعم، قال أتشهد أن محمدا رسول الله؟ قال نعم، قال يا بلال، أذن في الناس أن يصوموا غدا
A desert Arab came to the Holy Prophet and said, "I have seen the new moon i.e. the new moon of Ramadan." He asked, "do you testify that there is no god but Allah?" he said: yes. He then asked: do you testify that Muhammad is the Messenger of Allah?" He said, "Yes." So, the Messenger of Allah said, "O Bilal, announce to the people that they must fast tomorrow." [Sunan Abi Dawud, Vol. 1, Page 320 and Tirmidhi, Vol. 1, Page 148]

Hadrat Shaykh 'Abd al-Haq Muhaddith-e-Dehlwi Alaihir raHmah states:

It has been proven from the Hadith that a person who is Mastur-ul-Haal i.e. whose being a fasiq is not apparent, then his report or testimony is accepted for the beginning of the month of Ramadan. Stating the words of "Shahadah" (bearing witness) is not a condition. [Ashi'ah al-Lam'at]

..:: Important Notes on Sighting of the Moon ::..

1. There are a few ways of proving the sighting the moon:

A. News of sighting the moon – on the night of the 29th of Sha'ban when the sky is not clear (cloudy), then the news of sighting the moon given by a Muslim male or female, equitable or Mastur-ul-Haal (a person who's inward state is concealed – whose fisq is not apparent) shall prove the beginning of Ramadan. In the case when the sky is clear, it is sufficient for a person who fulfills the above mentioned criterions to see the moon outside the place where inhabitants are, such as in an open field, or on a high place. Otherwise, there should be such a great number of people, who witness the sighting of the moon with their naked eye. For the rest of the 11 months, in the case of the sky not being clear, then there should be two (2) witnesses who are equitable ('Aadil). In the case of the sky being clear, there should be such a great number of people giving witness (bearing testimony for their sighting of the moon) whose unanimity on speaking falsehood is merely impossible rationally. [Radd al-Muhtar – Vol. 2, Page 94-95, and in al-Bahr al-Ra'iq – Vol. 2, Page 269]

B. Shahadat 'ala al-Shahadah (witness upon witness) - this is when the witnesses have not seen the moon themselves. However, those who did see the moon bore witness in front of them of their sighting, and made them witnesses upon this. So, in this way the sighting of the moon is proven, only on the condition that the people who saw the moon are unable and incapable to be present in order to give their witness directly [to the Qadhi or the 'Alim if there is no Qadhi]. The way to give witness in this situation is that each person from the people who saw the moon with their naked eyes, makes 2 persons their witness and ask them to become their witness that, "I saw the moon on the night of such and such a day, and such and such a month of such and such a year." Then each person from the secondary witnesses testify that, "Such and such a person, the son of such and such a person has made me a witness on their sighting of the moon on the night of such and such day, of such and such a month of such and such a year, and they have asked me to become their witness on this sighting." [Radd al-Muhtar, Vol. 4, Page 409 and also in Fatawa al-Hindiyyah ('Alamgiri), Vol. 3, Page 410]

C. Shahadah 'ala al-Qada' (giving witness in front of an Islamic Judge) - this means that in another city there came witnesses in front of an Islamic Judge or a Mufti who bore witness of their sighting of the moon, and the Judge or the Mufti has passed a verdict that the moon has been seen, and in the time of giving the witness there were 2 reliable, trustworthy, righteous men present in the Dar-ul-Qada (the Islamic Court) who saw and heard the witnesses giving their witness. These 2 witnesses came to a different city or town and bore witness that, "In such and such a city in front of us and in the presence of the Judge (or the Mufti) there came witnesses who testified that they saw the moon on the night of such and such a day and the Mufti has declared sighting of the moon on such and such a day", then this shall also be proof of sighting of the moon. [Fatawa al-Imam al-Ghuzza, Page 6 and Fath al-Qadir, Vol. 2, Page 243]

D. Istifadah (well-circulated reports) – when there is such a Grand-Mufti in an Islamic city to whom the mass majority of people flock towards in order to gain Islamic rulings pertaining their everyday issues; and by whose fatwa the verdicts are given as regards to the beginning and the end of Ramadan and 'Eidayn; and in such a city the general public do not start or terminate fasting according to themselves, then if numerous groups of people come from that city to another and bear witness all at once that upon the sighting of the moon on such and such a day, the fasting of Ramadhan has commenced or that Eid was made, then this testimony shall also prove the sighting of the moon. However, if it is only rumours and no one knows who said it or on being asked how they knew the sighting of the moon, they say, "we heard" or "other people have said it", then there is absolutely no Istifadah upon such reports. Also, in a city where there is no Islamic mufti or there is but he is incapable of issuing a Fatwa or is reliable and trustworthy but the general public in that city decide for themselves when to start and end Ramadan and Eid, (as is quite common nowadays,) then the unanimity or even the tawatur (mass-transmitted reports) from this city in this news can in no way prove the sighting of the moon. [Radd al-Muhtar, Vol. 2, Page 97 and Fatawa-e-Radawiyyah, Vol. 4, Page 553]

E. Termination of the number of days in a month - when 30 days of a month have passed then the sighting of the moon for the next month is proven. However, if upon the witness of one person the starting of Ramadan was accepted, and by this calculation 30 days of Ramadan had passed, but because of the sky not being clear the moon could not be seen, then the termination of the number of days in the month does not suffice, but in fact another fast should be kept. [Radd al-Muhtar, Vol. 2, Page 97]

2. If the moon has been sighted according to the Shari'ah rules and conditions, then the sighting of people in the west is a certain proof of sighting of the moon for people living in the east. [Fatawa al-Imam al-Ghuzza Pg. 5]

3. A calendar or a timetable does in no way prove the sighting of the moon. [Radd al-Mohtar, Vol. 2, Page 94]

4. Media reports do not in any way prove the sighting of the moon. Most of the time newspaper reports or reports from TV or the radio are just guesses and no more than rumours here and there. And even if the news is correct, but because of the sighting of the moon not being proven by Shari'ah rules and regulations it cannot be accepted in anyway. [Radd al-Muhtar, Vol. 2, Page 97]

5. Letters also do not prove sighting of the moon, as one person's handwriting can be identical to another. Hence there is doubt and it does benefit any knowledge of full certainty. [al-Durr al-Mukhtar and also in al-Hidayah]

6. News given via a telephone (or mobile) telegram or any satellite link is more unreliable than a letter as in a letter the addressee recognises the signature, writing and the stamp of the writer. Also in a letter, there is even a slight indication that the handwriting is of the actual writer, which is not present in the news given by a telephone or another satellite link. Furthermore, when the witness is behind a veil then their witness is not reliable as one voice is identical to another, then how is it possible that the sighting of the moon be reliable or even accepted when this news has reached via telephone, telegram (or similar) technological equipment?! Plus the fact that in worldly matters and affairs, news received via the telephone is not accepted, nor is it reliable, then how can it be reliable in matters related to the religion; where one has to be extremely careful. [Fatawa-e-'Alamgiri, Vol. 3, Page 357]

7. Radio or Television: there are much more complexities and difficulties in receiving the news and accepting its reliability from a radio or a television than to receive it from a telegram or a telephone, as one can ask questions and receive answers via a telephone or a telegram whereas this is not the case on the radio or the television (when the news is given, discussions and debates are a different matter).

Conclusively, these new technological equipments can be used to spread news worldwide, but they cannot be accepted in the matters as related to giving Shahadah witness. This is why in the court the judge does not give a verdict until the witnesses do not present themselves in the court to give their witness account. Telephone calls or news received from the telegram or radio, television are totally unaccepted.

The Messenger of Allah has stated: "But if the weather is cloudy, wait till thirty days of the previous month have passed."

But it is quite a saddening and disappointing fact to see people in these days (most of them being neglectful of their prayers and the obligatory fasts) rise in uproar on receiving the news on the radio or the telephone or the television about the sighting of the moon. May Almighty Allah give them the guidance to act upon the sayings of the Beloved Prophet.

8. In a country where there is no Islamic Ruler, and nor is there any Qadhi appointed for the task (of accepting or refusing the witnesses), then the Grand-Mufti of a city who has beliefs in conformity with Ahl al-Sunnah wa al-Jama'ah (Sunni) is the subordinate. Wherever, there is no mufti, then the witness (Shahadah) for the sighting of the moon shall be presented in front of the general public (of Muslims). [Fatawa-e-Radwiyyah – Vol. 4, Page 547]

It has been stated in "al-Hadiqah al-Nadiyyah Sharh Tariqah al-Muhammadiyyah" - by Imam al-'Allama 'Abd al-Ghani al-Nablusi al-Dimishqi - that:

When an era is without any Islamic Ruler who suffices the Muslims for their affairs which pertain to the religion, then all the Islamic affairs and rulings shall be referred to the scholars of Islam (the 'ulema), and in every aspect of their life, Muslims are obliged to consult these ulema. These ulema shall be considered the 'Islamic rulers' and the 'Islamic judges'. Then, if it is impossible for the unanimity of the Muslims to appoint one specific scholar, then the people of each and every district or town shall follow their 'Ulama. Then, if there are innumerable 'Ulama in one district, then amongst them the 'alim who has the most knowledge as regards the Islamic rulings, he shall be followed, if they are all equal (in knowledge) then a raffle should be taken (as to draw out the name of the 'Aalim who shall be appointed as the vice of the Qadhi in that district).

9. The testimony of a Fasiq-e-Mau'lin (an open transgressor) such as the one who neglects establishing prayer, or prays the salah but frequently neglects praying with the congregation (jama'ah), shaves or trims his beard less than a fist, is not be accepted. Likewise, the evidence of an infidel (non-muslim), bad madhhab (follower of a deviant), an insane or an immature shall not be accepted.

10. On sighting the moon, the supplications as mentioned in the Ahadith should be read.

11. It is makruh (disapproved) to point finger towards the moon even though it may be to indicate to others the location of the moon. [Bahar-e-Shari'at, Chapter 5, Page 685, al-Durr al-Mukhtar and also in Fatawa-e-'Alamgiri, Vol. 1, Page 184]

12. It is wajib (necessary) for the Muslims to follow the Islamic dates and years (which are proven by the sighting of the moon). It is not permissible to follow the dates on the calendar, whose dates have been fixed following non-Islamic rules and regulations (such as the Gregorian English calendar). [al-Tafsir al-Kabir, Vol. 4, Page 445]

— — —
Extracted From
Anwaar al-Hadith, Chapter 6, Pages 242 to 248
by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi
English Translation: Mawlana Kalim al-Qadiri [Bolton – U.K.
]

 

The Recitation of the Holy Qur'an and its Excellence

I. Hadrat Sayyiduna 'Uthman Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

خيركم من تعلم القران وعلمه
"The best among you is he who learns and teaches the Qur'an." [Sahih Bukhari, Vol. 2, Page 752] 

II. Hadrat Mu'adh al-Juhani Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

من قرأ القرآن وعمل بما فيه ألبس والداه تاجا يوم القيامة ضوءه أحسن من ضوء الشمس في بيوت الدنيا لو كانت فيكم فما ظنكم بالذي عمل بهذا
"Whoever recited the Qur'an and acts according to its contents, on the Day of Resurrection his parents will be given to wear a crown whose light is better than the light of the sun in the dwellings of this world if it were among you. So what do you think of him who acts according to this?!" [Musnad aHmad, Vol 4, Page 446] 

III. Hadrat ibn Mas'ud Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

من قرأ حرفا من كتاب الله فله حسنة والحسنة بعشر أمثالها ، لا أقول الم حرف ، ولكن ألف حرف ، ولام حرف ، وميم حرف
"Whoever recites a letter of the Book of Allah (the Qur'an) he will be credited with a good deed, and a good deed gets a tenfold reward. I do not say that Alif-Laam-Meem are one letter; but Alif is a letter, Laam is a letter and Meem is a letter." [Sunan Tirmidhi, Vol. 2, Page 119 - Sunan Daarimi, Vol. 2, Page 320] 

There are 361, 267 letters in total in the Holy Qur'an. Thus, upon the recitation of the whole Qur'an one shall receive 3,212,670 rewards (good deeds).

IV. Hadrat Bara' Radi Allahu Ta'ala Anhu reported that when a man was reciting Surah al-Kahf, with a horse tied up with two ropes at his side, a cloud overshadowed him, and as it began to come nearer and nearer his horse began to jump. He went and mentioned that to the Holy Prophet SallAllaho Alaihi wa Sallam in the morning who said,

تلك السكينة تنزلت بالقرآن
"That was the Sakinah which came down because of the recitation of the Holy Qur'an." [Sahih Bukhari, Vol. 2, Page 749 - Sahih Muslim, Vol. 1, Page 268]

V. Hadrat Abu Sa'id al-Khudri Radi Allahu Ta'ala Anhu reported that Hadrat Usaid ibn Huzair Radi Allahu Ta'ala Anhu said that one night, when he was reciting Surah al-Baqarah with his horse tied beside him, it started jumping. But when he stopped reciting it also kept quiet. When he again resumed recitation it again started jumping. So he again stopped reciting and it also kept quiet. Then he again recited and the horse again started jumping. So he finished reciting, for his son Yahya was near it and he was afraid it might injure him. When he had moved him back, he raised his head to the sky and saw something like a canopy with what seemed to be lamps in it; and when he told the Holy Prophet of it in the morning he said, "you should have kept on reciting, O Ibn-e-Huzair, you should have kept on reciting." He said, "I was afraid, O Messenger of Allah that it might trample on Yahya who was near it, so I went to him, and when I raised my head to the sky and saw something like a canopy with what seemed to be lamps in it, I went out but could not see them." He asked, "Do you know what it was?" He said, "I do not." He said,

تلك الملائكة دنت لصوتك ولو قرأت لأصبحت ينظر الناس إليها لا تتوارى منهم
"Those were the angels who had drawn near to listen to your voice. If you had continued reciting, the people would have looked at them in the morning and the angles would not have concealed themselves from the people." [Sahih Bukhari, Vol. 2, Page 750 - Sahih Muslim, Vol. 1, Page 269]

VI. Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam asked Hadrat Ubayy ibn Ka'b Radi Allahu Ta'ala Anhu, "What do you recite (from the Qur'an) in the prayer?" He recited Ummul Qur'an (Surah al-Fatiha). The Messenger of Allah SallAllaho Alaihi wa Sallam said,

والذى نفسى بيده ما أنزلت فى التوراة ولا فى الإنجيل ولا فى الزبور ولا فى الفرقان مثلها
"by Him in Whose power my soul is, nothing like it has been sent down in the Torah, the Injil (Bible), the Zabur, or the Qur'an. It is the Seven oft-repeated verses and the Mighty Qur'an which I have been given." [Sunan Tirmidhi, Vol. 2, Page 115]

VII. Hadrat Anas Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

إن لكل شىء قلبا وقلب القرآن يس من قرأ يس تب الله له بقراءتها قراءة القرآن عشر مرات
"Everything has a heart, and the heart of the Qur'an is Yasin. Allah records anyone who recites Yasin as having recited the Qur'an ten times." [Sunan Tirmidhi, Vol. 2, Page 116 - Sunan Daarimi, Vol. 2, Page 336]

VIII. Hadrat 'Ata Ibn Rabah Radi Allahu Ta'ala Anhu reported, "I heard that the Messenger of Allah SallAllaho Alaihi wa Sallam said,

من قرأ يس فى صدر النهار قضيت حوائجه
'Whoever recites Yasin at the beginning of the day, his desires will be fulfilled.'" [Sunan Daarimi, Vol. 2, Page 336] 

IX. Hadrat Ma'qal ibn Yasar al-Muzani Radi Allahu Ta'ala Anhu reported that the Holy Prophet SallAllaho Alaihi wa Sallam has said,

من قرأ يس ابتغاء وجه الله غفر الله تعالى له ما تقدم من ذنبه فاقرؤوها عند موتاكم
"Whoever recites Yasin seeking the pleasure of Allah, his past sins are forgiven. So, recite it over those of you who are dying." [Mishkat Sharif, Page 189] 

X. Hadrat 'Ali Radi Allahu Ta'ala Anhu reported: I heard the Messenger of Allah SallAllaho Alaihi wa Sallam say,

لكل شيء عروس وعروس القرآن الرحمن
"Everything has an adornment, and the adornment of the Qur'an is (Surah) al-Rehman" [Mishkat Sharif, Page 189]

XI. Hadrat Abu al-Darda' Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam asked,

أيعجز أحدكم أن يقرأ فى ليلة ثلث القرآن. قالوا وكيف يقرأ ثلث القرآن قال قل هو الله أحد يعدل ثلث القرآن
"Are any of you incapable of reciting a third of the Qur'an in a night?" They said, "How could we recite a third of the Qur'an?" He said, "Say, He is Allah, One" is equivalent to a third of Qur'an." [Sahih Bukhari, Vol 2, Page 750 - Sahih Muslim, Vol 1, Page 271]

XII. Hadrat Abu Musa al-Ash'ari Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

تعاهدوا القرآن فوالذى نفسى بيده لهو أشد تفصيا من الإبل فى عقلها
"Keep revising (the learning by heart of) the Qur'an, because I swear by Him in Whose control my soul is, it is more slipping away than a camel which is tied with a rope." [Sahih Bukhari, Vol 2, Page 753 - Sahih Muslim, Vol 1, Page 268]

XIII. Hadrat Sai'd ibn 'Ubadah Radi Allahu Ta'ala Anhu reported that the Messenger of Allah SallAllaho Alaihi wa Sallam has said,

ما من امرئ يقرأ القرآن ينساه إلا لقى الله عز وجل يوم القيامة أجذم
"Anyone who recites (i.e. learns off by heart) the Qur'an and then forgets it will meet Allah on the Day of Resurrection in a maimed condition." [Sunan Abi Dawood, Vol. 2, Page 207 - Sunan Daarimi, Vol. 2, Page 325] 

IMPORTANT NOTES: 

1. The Holy Qur'an (whether in salaah or outside) should be recited clearly, according to the rules of Tajweed. It should not be sung, as this is not allowed.

2. It is better to recite the Holy Qur'an by looking at it than off by heart. [Fatawa-e-'Alamgiri] 

3. It is Mustahab (act of great reward) to face the Qiblah, to wear nice clothes, to apply fragrance prior to the recitation of the Holy Qur'an. 

4. When starting the recitation from the beginning of a Surah (outside of prayer) to recite, 'Ta'wwuz' (Au'dhu Billahi Minash Shaytanir Rajim – I seek the refuge of Allah from Satan, the cursed) is Mustahab. 

5. When starting the recitation of the Holy Qur'an from the beginning of a Surah (outside of prayer) to recite 'Tasmiyah' (Bismillahir Rehmanir Raheem – Allah in the Name of, the Most Affectionate the Most Merciful) is Sunnah.

6. If one has started the recitation not from the beginning of a surah but from the middle of a surah, then upon commencing the recitation to recite both 'ta'awwuz' and 'tasmiyah' is Mustahab. [Bahar-e-Shari'at – Vol. 1]

7. If one has commenced reciting from Surah al-Tawbah (al-Bara'ah) then one should recite both 'Ta'awwuz' and 'Tasmiyah'. If however, surah al-Tawbah comes in the duration of one's recitation then one should continue and not recite the Tasmiyah. The commonly misunderstood ruling that if one starts the recitation from Surah al-Tawbah (al-Bara'ah) there is still no need to pray 'Ta'awwuz' or 'Tasmiyah' is wrong. The other misunderstood ruling is that Surah al-Bara'ah (al-Tawbah) comes in the middle of one's recitation, then one should pray 'Ta'awwuz' but not 'Tasmiyah' is also wrong. [Bahar-e-Shari'at – Vol. 1, Chapter 3, Page 309] 

8. In some places, (outside of prayer) some start the recitation with: "لقد جاءكم رسول من أنفسكم عزيز عليه ما عنتم حريص عليكم بالمؤمنين رؤوف رحيم" But they do not recite Tasmiyah. This is wrong, as to recite Ta'awwuz and 'Tasmiyah' before this ayah (if this ayah is the first to be recited) is Mustahab.

9. Likewise, some in the khatm start the recitation with either of these five verses: 

"إلهكم إله واحد لا إله إلا هو الرحمن الرحيم" or
"إن رحمت الله قريب من المحسنين" or
"ما كان محمد أبا أحد من رجالكم ولكن رسول الله وخاتم النبيين وكان الله بكل شيء عليما"

…but do not recite 'Ta'wwuz' nor the 'Tasmiyah'. This is wrong.
 
10. If all the people in a gathering recite the Holy Qur'an loudly then this is Haram. Often in an Urs or Fatiha (khatm gathering), all the people recite the Holy Qur'an aloud. This is Haram. If there are a few people in a gathering then all should recite quietly. [al-Durr al-Mukhtar, Bahar-e-Shari'at]

11. When the Holy Qur'an is recited loudly in a gathering then it is obligatory on all the people present to listen, if the reason for the gathering was to recite the Holy Qur'an. Otherwise, if only one person listened to the recitation, then it is sufficient regardless if the others are busy in their work or not. [al-Ghunniyah, Fatawa-e-Razawiyyah, Bahar-e-Shari'at]

12. It is Fard-e-Kifaya to memorise the whole of the Qur'an. To learn off-by-heart Surah al-Fatiha and another small surah or three short verses (ayat) equivalent in length to one short surah or one long verse equivalent to three short verses is Wajib-e-'Ain (necessary for each person individually, to learn).

13. One should differentiate in pronunciation the following letters, when reciting the Holy Qur'an: Tha, Sin, Shin, Swad, Ta', Twa, Dha, Za, Dwa, Ża, Alif, A' (hamza), 'Ain, Ha (from the throat), ha (lighter), Qa', Ka', Da' and Dwa', Jim, and Za'. Otherwise, if one did not pronounce each and every letter correctly with its unique characteristic, then the prayer will not count because of the changes that shall be made in the meanings due to incorrect pronunciation. [Bahar-e-Shari'at]

14. Those who are not able to pronounce letters correctly such as Ha' (from the middle part of the throat), Twa, 'Ain, Swad and so on, should try their utmost best, in fact it is obligatory that they make an attempt to rectify their recitation so that the pronunciation of the letters is correct. Otherwise, namaz will be rendered void. [Fatawa-e-Radwiyyah Vol. 3 Page 95 and in Radd al-Muhtar Vol. 1 Page 409]

15. We see many teachers in madrissahs who have not learnt how to pronounce each and every letter of the Arabic alphabet correctly, according to its unique characteristic. Moreover, they have not acquired the knowledge pertaining to the correct way of the recitation of the Holy Qur'an, by neglecting the rules of Tajweed. [Some teachers recite the letters Arabic text dha', za', zwa' asjeem; qaf as kaf; sheen as seen; ghayn as gaaf. This is an act of great sin.] Therefore, what they teach children is incorrect and they shall be held accountable on the Day of Resurrection for teaching others the incorrect manner of reciting the Holy Qur'an. In fact, some even touch the Holy Qur'an without being in the state of purification. This is indeed strictly forbidden and Haraam, as Allah Subhanahu wa Ta'ala has clearly stated in the Holy Qur'an:

لا يمسه إِلا المطهرون
"which none do touch, but the purified ones." [Surah:56 – al-Waqi'ah, Verse:79]

16. Many who have memorised the Holy Qur'an off-by-heart (have become hafiz) recite the Holy Qur'an in such a hastily manner that one cannot differentiate between the letters, let alone the words! Such that one can only hear the ya'lamun and the ta'lamun and the rest of the words are not recited correctly. On top of this, the common folk feel pride in these huffaz saying that "such and such a person can recite the Surah in 1 minute!" to recite the Qur'an in such a hastily manner is strictly unlawful and Haram. [Bahar-e-Shari'at – Vol. 3 Page 306] 

17. It is permissible, without any disapproval, to recite the Holy Qur'an in those times in which to perform salaah is Makruh-e-Tehrimi. These times are:

• Approximately twenty-minutes after sunrise.
• At zawaal time (mid-day) till the beginning time for Zohar.
• Approximately twenty-minutes before sunset.

However, it is better that one does not recite the Holy Qur'an in these times. One should recite durud sharif (invoke blessings and salutations upon the Messenger of Allah) instead. [Bahar-e-Shari'at Vol. 3 Page 230, al-Bahr al-Ra'iq Vol. 1 Page 251, Radd al-Mohtar Vol. 1 Page 262]

— — —
Extracted From
Anwaar al-Hadith, Chapter 6, Pages 253 to 261
by Hadrat Allama Mufti Jalal al-Din Qadiri al-Amjadi
English Translation: Mawlana Kalim al-Qadiri [Bolton – U.K.]

Blossom of the Youth | An Eye Opener

Following is an Eye Opener Preface of the famous Book "Bahar-e-Shabab" by Hadrat Allama Mawlana Shaykh Abd al-Aleem Siddiqui Qadiri Meerathi (Khalifa of Sayyiduna AlaHadrat Imam Ahmad Rida Khan Qadiri) written with extreme sincerity and honest concern towards to the youth of entire Islamic Ummah. A must must must read Book and specially the Preface! Hope you will read it yourself and share it with your contacts as well... JazakALLAH in Anticipation!

 

 

ALLAH SubHanuhu wa Ta'ala has blessed humankind with numerous powers and His (SubHanuhu wa Ta'ala) Wisdom has equipped man with the knowledge of using it. Although the Creator has given such knowledge to animals, there is a unique difference between humans and animals. Since humankind is the highest order of creation, the Creator has therefore blessed it with a special faculty of knowledge that makes it superior to other creation. ALLAH has equipped the human beings to use this knowledge creatively and also enhance it tremendously. Such ability is not found in the animal kingdom.

Nowadays, claims are made that man is advancing very rapidly and will soon reach the peak of perfection. Man's advancements in technology, science, chemistry, discoveries, etc. has created a new dimension in this world. His speed of advancement is reaching the once untouchable frontiers of the Universe. His scientific advancement in technology is accomplishing that work in minutes which the physical hand could not do a hundred of years ago. The feet required years of laborious effort to cover distances while modern technology covers that in hours. In this scientific era, a train, a car and an aeroplane can traverse the globe in a matter of hours while in the past this was not physically possible. What the physical ears and eyes could hear was limited but today modern technology can hear and see objects millions of miles away. Televisions, telephones, telescopes, and wireless communications can capture images and sounds in a split of a second from the far and wide corners of the universe while some years ago this was regarded as impossible.

People generally regarded this as an incredible achievement for mankind. But if one carefully ponders over these special abilities and knowledge on which the West relies for its survival, then certainly, one will reach the conclusion that day by day man is not progressing, but in fact regressing. It is possible that one may refute this assumption by presenting proofs of man's progress to the contribution of humanity. However, man's special skills have also led to his destruction e.g. numerous types of drugs are researched and manufactured to protect and enhance these special skills of man. But these proofs are actually delusions which can be understood with a little thought.

The increase in numbers of an entity does not prove the increase of advancement or progress of that entity. A correct conclusion can be achieved after pondering carefully at all factors. For example, 200 years ago in a community of 100 thousand people, within 10 years it was found that there was an increase of 10 thousand perfectly healthy and strong people amongst them. On the contrary, nowadays there is not such a high rate of increase of healthy people in communities. In fact in a community of 100 thousand people, one will find the rate of a maximum of 20 or 25 thousand and that too, most of them are weak, sick and disable. Now would you sincerely classify this as an increase or decrease? Excessive sickness, weak physique and decrease in productivity abnormal to natural growth rate clearly proves that the productive sperm or special powers of the humankind were not only hindered in progress but also not protected as it should have been, otherwise such a situation would not have prevailed.

If a single seed is planted in the correct season and environment and cared for strictly according to the rules of cultivation, then there is a great hope of a healthy harvest. But if the same seed is unsystematically cultivated certainly there will be no seedling, crop or harvest. If by chance such seeds do sprout, then the crop will not be healthy and if by chance the crop is healthy and produces fruit, then this fruit will certainly not be healthy with a high rating quality.

The same applies to the seed of the human (sperm) when it is haphazardly thrown on infertile or polluted places or illegitimately planted. The end result of such transaction will indeed produce disastrous and non-progressive societies. There is no shortage of doctors and medications, yet there is a huge population of sick people seeking medical assistance. The situation of treatment and medication is similar to patching a hole with an old feeble piece of cloth to hide the hole or constantly topping oil in an engine with blown rings and bearings just to carry on moving. It is therefore most important on all sensible persons for the sake of salvation and protecting the real essence of man to formulate methods of correctly utilizing its special powers blessed by its Creator, ALLAH SubHanuhu wa Ta'ala.

وَاحْفَظْ مَنِيُكَ مَااسْتَطَعْتَ فَاِنَّهُ ؛ مَاءُ الحَيوةِ يراقَ فيِ الاَرْحَامِ
Protect your sperm as much as you can for verily,
It is the water of life stored in the delicate womb.

 

By the virtue of my personal experience, I can safely say that if 100 sick young male and female come to me, I will find 99 of them suffering from the weakness of the same essence (sperm). Certain medications do tone and give it strength; and a prop offers help to one with a broken hip, but this provides short term help to the disturbed or contaminated real essence and characteristic of man. This short term help also depends on the extent of damage.

But as far as the concept of protecting and serving the purity of the human race is concerned, this is not possible by medication or instruments. In fact, in these disturbed times, the lives of people become senseless and bewildered when they correctly or incorrectly use their special powers. Thus, the theory of "Adolescence is Madness" comes to mind. The earnest contribution of an intelligent physician is that he, on the one hand, wisely treats his patients professionally and, on the other hand, inculcates moral ethics in the minds of the youth who are entangled in the stormy oceans of lust and temptations of adolescence. Always build a protective wall around a spring to contain and protect it so that everyone can benefit from its nourishment otherwise its water will go to waste. No matter how severe the storm of the ocean, a well trained pilot will steer his ship safely through it. If a river is controlled and channeled correctly, it will irrigate and nourish the lands with new life, but an unprotected river in a storm will burst its banks and destroy everything in its path like a wild animal on rampage.

In this modern age many Ministries (e.g. Health) are researching and formulating methods and chemicals to combat diseases and spending millions to achieve this. Every municipality is loaded with files of problems and thousand of workers and specialist are employed to solve them. But, is there any ministry or municipality of any country in the world that is concerned about the security and correct usage of the essence of man and the protection of its misuses? Are any governments of the worlds concerned about the contamination and sickness that are spreading because of the misuse of this divinely misused essence? Which country in the world is struggling to rectify or stop the corruption of abuse of the core of humankind that is destroying nations and threatening its future generations?

But alas! The think-tanks of governments are totally ignorant or careless of this important reality. A true and sincere person will be concerned and cry tears of blood when he sees the destruction of a nation and its youth. The reader will find the drops of these same tears of blood scattered in the contents of this book and this is my first step in the service of the present day youth and its future generation. The pages of this book are no illusions or fantasies nor are they theory or medical prescriptions or speculations of lawmakers and theories of scientists. They are sincere words from the depths of the heart soaked in pain and concern for the youth of the world.

May my words through the Lord of the Universe have a profound impact on the hearts of humankind. Oh Merciful ALLAH! Let these words be source of guidance for all those who are astray from Your righteous path... Aameen!!

 

— — —
Extracted from: Bahar-e-Shabab
by Shah 'Abd al-'Aleem Siddiqui Meeruthi
Translation: Shaykh Abd al Hadi al Qadiri Radawi

The Importance of Fiqh and Excellence of a Faqih

Fiqah refers to Islamic Jurisprudence and is the explanation of the Shariah in the light of the Qur'an and Sunnah. There are four well-known schools of Jurisprudence, namely; Hanafi; Shafi'i; Hambali and Maliki. Fiqh plays a very important part in the life of every Muslim. The learned Jurists (Fuqaha) have derived the important rulings of the Shariah based on the commands of Qur'an and Sunnah. The importance of Fiqh and the excellence in understanding the Deen has been mentioned clearly in the Holy Qur'an and the Hadith.

Shafi'i, Malik, Ahmad, Imam-e-Hanif;
Chaar Baag-e-Imamat pe Laakhon Salam

Blessed Grave of Imam al-Azam Abu Hanifa Radi Allahu Ta'ala Anhu in Baghdad Sharif, Iraq.

 

Fiqh in the Light of the Qur'an al-Karim

Intellect, acumen and understanding are great blessings of Allah. It is necessary for a Muslim to be blessed with these if he wishes to understand the Holy Qur'an, The Hadith, and the secrets and laws that have been mentioned therein.

Almighty Allah says

إن في ذلك لآيات لقوم يعقلون
'Verily, in it are signs for those who understand' [Surah al-Rome, Verse 24]

In another verse of the Holy Qur'an Allah SubHanuhu wa Ta'ala says

إن في ذلك لآيات لقوم يتفكرون
'Verily, in it are signs for those who deliberate.' [Surah al-Rome, Verse 21]

Almighty Allah says

وتلك الأمثال نضربها للناس لعلهم يتفكرون
'And We present these examples for the people, so that they may contemplate' [Surah al-Hashr, Verse 21]

Allah SubHanuhu wa Ta'ala says

قد فصلنا الآيات لقوم يفقهون
'Undoubtedly, we have explained the signs in detail; for those who understand.' [Surah al-An'aam Verse 98]

The above mentioned verses of the Holy Qur'an make it very clear that to attain Tafaqquh fid Deen, i.e. proper understanding and appreciation of the Deen; one has to be blessed with intellect and the capability to understand.

Those who have been blessed with the knowledge of Deen and especially with the knowledge of Fiqh are those who have been bestowed with special blessings by Allah SubHanuhu wa Ta'ala.

The Holy Qur'an makes it very clear that those with knowledge and those who are unaware are not alike. Almighty Allah says

قل هل يستوي الذين يعلمون والذين لا يعلمون إنما يتذكر أولو الألباب
'(O Beloved) Say you; Are those who know and those who know not equal? Surely, it is the wise alone that recognize the guidance.' [Surah al-Zumar, Verse 9]

Almighty Allah says:
 

ومن يؤت الحكمة فقد أوتي خيرا كثيرا
'And he, who has been blessed with wisdom, has surely been blessed with great virtue.' [Surah al-Baqarah, Verse 269]

It must be noted that the Mufasireen (commentators of the Qur'an) have mentioned that wherever in the Qur'an the mention of Wisdom has come, it refers to the knowledge of Fiqh. The importance of Fiqh, i.e. understanding the Deen is also evident from this verse of the Holy Qur'an.

Almighty Allah says

فلولا نفر من كل فرقة منهم طائفة ليتفقهوا في الدين ولينذروا قومهم إذا رجعوا إليهم لعلهم يحذرون
'And it is not possible for all the believers to go out (at once); Then why should a delegation not come forth from every grouping, so that they may attain the understanding of Religion, thereafter returning to their people, warning them, in the hope that they may remain guarded. [Surah al-Tawbah, Verse 122]

Whilst explaining this verse of the Holy Qur'an, Sadrul Afaadil Allama Sayyid Na'eemud'deen Muradabadi Alaihir raHma wa ar-Ridwan says:

'It is not necessary for every person to become an Aalim or Faqih. However, every individual has to attain sufficient knowledge to be able to differentiate between that which is lawful and unlawful, and to know what Fard is and what Waajib is. To acquire this amount of knowledge is Fard-e-'Ain upon every Muslim, and to acquire more knowledge than this is Fard-e-Kifaayah. It has been mentioned in the Hadith, that it is Fard upon every Muslim to acquire knowledge (of Deen).' [Tafseer Khazain al-Irfan]

Blessed Grave of  Imam Maalik Ibn Anas Radi Allahu Ta'ala Anhu in Baqi Sharif.

 

The Excellence of a Faqih in the Light of Hadith

Up to now, we have mentioned the importance of Fiqh in the light of the Holy Qur'an. This has been further explained and clarified in the Hadith Sharif.

Hadrat Sayyiduna Ameer Mu'awiyah Radi Allahu Ta'ala Anhu has reported that the Beloved Prophet (Peace and Blessings of Allah be Upon Him) said:

من يرد الله به خيرا يفقهه في الدين
'If Allah wills to bestow someone with special virtue; He makes him a Faqih of the Religion'.

Sahih Bukhari, Volume 1, Chapter 13, Page 137, Hadith 71
Sahih Muslim, Volume 6, Chapter 34, Page 396, Hadith 2439
Mishkat al-Masabih, Volume 1, Page 43, Hadith 200

Hadrat Abu Hurairah Radi Allahu Ta'ala Anhu reported that Rasoolullah SallAllaho Alaihi wa Aalihi wa Sallam said:

خيارهم في الجاهلية خيارهم في الإسلام إذا فقهوا
'Those who were good in the days of ignorance are also good in Islam, if they have understanding of the Deen.'

Sahih Bukhari, Volume 12, Chapter 8, Page 20, Hadith 3353
Sahih Muslim, Volume 15, Chapter 44, Page 450, Hadith 6311
Mishkat al-Masabih, Volume 1, Page 43, Hadith 201

In this Hadith, Rasoolullah SallAllaho Alaihi wa Aalihi wa Sallam mentioned that people are bestowed with being better, on the basis of Fiqh, i.e. on the basis of their understanding of their Deen. This also proves that according to Rasoolullah SallAllaho Alaihi wa Aalihi wa Sallam, one of the best qualities in a person is for him to have knowledge of Fiqh.

Once the Holy Prophet (Peace and Blessings of Allah be Upon Him) made the following Dua for Hadrat Abdullah ibn 'Abbas Radi Allahu Ta'ala Anhu by saying:

اللهم فقهه في الدين
'O Allah! Make him a Faqih of the Religion.'

Sahih Bukhari, Volume 1, Chapter 10, Page 260, Hadith 143
Sahih Muslim, Volume 16, Chapter 45, Page 195, Hadith 6523
Mishkat al-Masabih, Volume 3, Page 340, Hadith 6139

Hadrat Ibn 'Abbas Radi Allahu Ta'ala Anhu says that Rasoolullah SallAllaho Alaihi wa Aalihi wa Sallam said

فقيه واحد أشد على الشيطان من ألف عابد
'One Faqih is more superior over shaitaan, than a thousand worshippers.'

Sunan Tirmidhi, Volume 10, Chapter 19, Page 203, Hadith 2897
Sunan Ibn Majah, Volume 1, Chapter 39, Page 267, Hadith 227
Mishkat al-Masabih, Volume 1, Page 47, Hadith 217

From this Hadith it is evident that a single Faqih (Jurist) is more powerful over shaitaan, than a thousand devout worshippers. The reason for this is that due to the knowledge which Almighty Allah has bestowed upon him, and due to his understanding of the Deen, he is able to recognise and avoid the traps and the trickery of shaitaan. In reality, he becomes the one who assist others to be protected from the trickery and deception of shaitaan.

Blessed Grave of Imam Muhammad ibn Idris al-Shafi'i Radi Allahu Ta'ala Anhu in al-Fustat, Egypt.

In Ilm al-Hadith, there are two things that are fundamental. The first being, the authenticity of the chain of transmission, and its narration; and the second being its meaning and understanding it. The Muhaditheen of the Ummah memorised and preserved the words and chain of transmission of the Hadith, whereas the distinguished Fuqaha carried the responsibility of understanding its true meaning and wisdom. It should also be noted that the distinguished Fuqaha also have complete expertise and proficiency in the subject of Hadith. One incident pointing to the importance and excellence of the Fuqaha is as follows:

Khateeb Baghdadi Alaihir raHma wa ar-Ridwan mentions that a Group of Muhaditheen were present, when a woman who used to bathe deceased females came forth and asked a question, 'Can a female who is menstruating give Ghusl to a female who has passed away or not?'

Imam Yahya bin Mu'een, Abu Hatheema, Zuhair bin Harb, and Khalf bin Saalim etc. who are regarded amongst distinguished Muhaditheen were present there. Each one of them began to look at the other, and none of them was able to give an answer immediately. At that time, Imam Abu Thaur who with the exception of being a Muhadith; was also a Mujtahid and a Faqih, passed by. The lady approached him and queried regarding the said issue. He said 'Yes, a female who is menstruating is permitted to give Ghusl to a deceased female.' The reason being that once Rasoolullah SallAllaho Alaihi wa Aalihi wa Sallam said to Hadrat A'isha Radi Allahu Ta'ala Anha:

حيضتك ليس في يدك
'Your menstruation is not in your hand'.

It is also mentioned in the Hadith that whilst in the condition of Haidh, Hadrat A'isha Radi Allahu Ta'ala Anha used to sprinkle water in the hair of the Prophet (Peace and Blessings of Allah be Upon Him) and she would comb a path in his hair. So, if in such a condition, water can be poured onto the head of a living person, why then can a deceased not be given Ghusl?'

When the distinguished Muhaditheen heard this Fatwa of Imam Abu Thaur they began to discuss the chain of transmission of the Hadith he had mentioned, mentioning who its narrators were and how it was narrated. When the woman heard this, she said 'Where were you all this while?' In other words, she tried to say that if that were the case, why then did they not give the answer'. [Tareekh-e-Baghdad, Volume 6, Page 67]

Blessed Grave of Imam Ahmad Ibn Hanbal Radi Allahu Ta'ala Anhu in Baghdad, Iraq.

— — —
Excerpted from
'Imam-e-Azam Abu Hanifa' by
Allama Sayyid Shah Turab al-Haq Qadiri

Ruling on Referring to Madinah al-Munawwarah as 'Yathrib'

A Question was sent to Syeduna AlaHadrat Ash-Shah Imam Ahmad Rida Khan al-Qadiri Radi ALLAHu Ta'ala Anho by Syed Muhammad Shah Sahib of Amroha on 22nd Sha'ban al Mu'azzam 1311H regarding the ruling on Referring to Madina Sharif as 'Yathrib' according to Shari'ah al Mutahhara... Following is the Question and the remarkable Answer given by the Great Imam and Mujaddid Alaihir RaHmatu war-Ridwan!!

Question: Is it permissible in the Shari'ah to call Madina Sharif 'Yathrib'? What is the ruling for the person who does? Bayyinu Tujiru.

Answer: It is impermissible and forbidden to call Madina Tayyiba as Yathrib. It is a sin and the one who says it a sinner. RasoolAllah SallAllahu 'Alaihi wa Sallam said:

من سمی المدینة یثرب فلیستغفر اﷲ ھی طابة ھی طابة، رواه الامام احمد بسند صحیح عن البراء ان عازب رضی اﷲ تعالٰی عنه
"Whoever calls Madina Yathrib, it is necessary for him to repent. Madina is Taabah, Madina is Taabah. [Narrated by Bara' bin 'Azin, Musnad Imam Ahmad bin Hanbal, Maktaba al Islami (Berut), Vol 4, Page 285]

'Allama Manawi writes in al-Taysir Sharh al-Jami' al-Saghir:

فتسمیتھا بذٰلک حرام لان الاستغفار انما ھو عن خطیئة
From this hadith we learn that it is Haram to name Madina Tayyiba as Yathrib. We are told to repent after calling it so and repentance is only after a sin. [al-Taysir Sharh al-Jami' al-Saghir, Maktaba Imam Shafa'ee (Riyadh), Vol 2, Page 424]

Mulla 'Ali Qari rahimahu'l Bari writes in al-Mirqat Sharh Mishkat:

قد حکی عن بعض السلف تحریم تسمیة المدینة بیثرب ویؤیده مارواه احمد لافذکر الحدیث المذکور ثم قال قال الطیبی رحمه اﷲ تعالٰی فظهران من یحقر شان ما عظمه اﷲ تعالٰی ومن وصف ماسماه اﷲ تعالٰی بالایمان بمالایلیق به یستحق ان یسمی عاصیا
It is reported from some of the predecessors that calling Madina as Yathrib is Haram. This is supported by the hadith which is recorded by Imam Ahmad . 'Allama Tayyibi rahimahullah said that it is evident from this that whoever disrespects anything that Allah has honoured and has given the name Iman and this person talks about it in a way that is unbefitting, then he is worthy of being names 'Aasi (sinner). [al-Mirqat Sharh Mishkat, Maktaba Habibiya (Quetta), Vol 5, Page 622]

When the Qur'an mentions the word Yathrib, it is to inform us what the hypocrites would say:

واذاقالت طائفة مهنم یااھل یثرب لامقام لکم
And when a party of them said: O folk of Yathrib! There is no stand (possible) for you, therefore turn back. [33:13]

The word Yathrib means fighting and censure. This is why these filthy people referred to it as such. Allah refuted them by naming it Taabah. RasoolAllah SallAllahu 'Alaihi wa Sallam said:

یقولون یثرب وھی المدینة
They call it Yathrib but it is Madina. [Bukhari, 1:252]

He SallAllahu 'Alaihi wa Sallam also said:

ان اﷲ تعالٰی سمی المدینة طابة
Indeed Allah has named Madina as Taabah.

References:

Musnad Ahmad bin Hanbal, Maktaba al Islami , Vol 5, Page89
Sahih Muslim, Qadeemi Kutb Khana , Vo 1, Page 445

Mulla 'Ali Qari writes in al-Mirqat Sharh Mishkat:

المعنی ان اﷲ تعالٰی سماھا فی اللوح المحفوظ او امرنبیه ان یسمیھا بها ردا علی المنافقین فی تسمیتھا بیثرب ایماء الی تثریبهم فی الرجوع الیها
It means that Allah had names Madina Munawwara as Taabah on the preserved tablet or He ordered his beloved Prophet SallAllahu 'Alaihi wa Sallam to name it such. Allah has castigated the hypocrites for reverting to the disreputable name Yathrib. [al-Mirqat Sharh Mishkat, Maktaba Habibiya (Quetta), Vol 5, Page 622]

He also writes:

قال النووی رحمه اﷲ تعالٰی قد حکی عیسٰی بن دینار ان من سماھا یثرب کتب علیه خطیئة واما تسمیتھا فی القراٰن بیثرب فهی حکایة قول المنافقین الذین فی قلوبهم مرض
Imam Nawawi rahimahullah states that it is reported regarding 'Isa bin Dinar that whoever calls Madina as Yathrib, he is a sinner. When the Qur'an refers to Yathrib, it is only to let us know of the illness present in the hearts of the hypocrites. [al-Mirqat Sharh Mishkat, Maktaba Habibiya (Quetta), Vol 5, Page 622]

Some verses of poetry from the scholars contain this word. Our excuse for them is that they did not know of this hadith and ruling. He who knows the ruling and persists has no excuse, whether it is poetry or otherwise. The Shari'ah governs the poetry, not vice versa. Mawlana Shaykh MuHaqqiq 'Abdul Haq Muhaddith Dehlawi Quddassa Sirrahu writes:

حضرت محمد صلی الله تعالٰی علیه وسلم او رامدینه نام نهاد از جهت تمدن واجتماعی مردم واستیناس و ایتلاف ایشاں دردے ونهی کرد از خواندن یثرب یا از جهت آنکه نام جاهلیت است یا سبب آنکه مشتق از یثرب بمعنی هلاک وفساد وتثریب بمعنی توبیخ وملامت ست یا بتقریب آنکه دراصل نام صنمے یا یکے از جبابره بود، بخاری درتاریخ خود حدیثے آورده که یکبار یثرب گوید باید که ده بار مدینه گوید تاتدارک و تلافی آں کند ودر روایتے دیگر آمده باید که استغفار کند و بعضے گفته اند که تعزیر باید کرد قائل آں را وآنکه درقرآن مجید آمده است یا اهل یثرب از زباں منافقان ست که بذکر آں قصد اهانت آن می کردند عجب که برزبان بعضے اکابر دراشعار لفظ یثرب آمده۔ والله تعالٰی اعلم وعلمه جل مجده
The Prophet SallAllahu 'Alaihi wa Sallam names it Madina. This is because people lived and gathered there and loved the city. He warned against calling it Yathrib because this is the name from the days of ignorance or because it is derived from either Tharb which means destruction and fighting or Tathrib which means reprimand and censure or because Yathrib was the name of an idol or an oppressive and rebellious person. Imam Bukhari narrates a hadith in his Tareekh that whoever says Yathrib once, he should say Madina ten times so that he compensates for it. When the Qur'an says, "Ya ahla yathrib", it is from the tongues of the hypocrites and by saying Yathrib, they wanted to disrespect Madina. Another narration mentions that whoever says Yathrib should repent towards Allah and seek forgiveness. And some have said that he be punished. Amazing is the fact that some leading people have used Yathrib in their poems. And Allah knows well, the knowledge of the glorious is complete and strong. [Ashi'atul Lum'aat Sharh Mishkat, Maktaba Noori Razavi (Sukkar), Vol 2, Page 393-394]

— — —
Extracted From
Fatawa Ridawiyyah, Vol. 21, Page 116 to 119
Rendered into English by: Muhammad Aqdas, U.K.