Customs and practices on 27th night of Ramadhan

Answered according to Hanafi Fiqh by Askimam.org

On 27th night of Ramadwaan, after the Taraweeh Salaat, instead of performing the Witr and the important Dua of the Khatamul – Quraan, some Naats were being recited, followed by a bayaan, then Dua and finally the Witr.

Some Musallis left the Masjid during the recitation of The Naat arguing that the Naat and the Bayaan should have been done after Witr and the Khatamul – Quraan dua, thus leaving the choice for the Musallis to stay or to leave. They said that most important is the Witr, which can be performed in Jammat only in Ramadwaan and the Khatamul – Quraan Dua which has great importance. Besides they are afraid that the Naat will become a Custom on the 27th night as it is the case of organising dinner after Maghrib and to make the Khatamul – Quraan only on that Night.

Please kindly Comment.

Answer

In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.

Please take note of the following:

1). A Khatmul Quran event is regarded to be the highlight of the month of Ramadan. Everyone looks forward to the Khatmul Quran and the du‘ā that follows. The sequence of the events i.e., speech, na‘t, witr, du‘ā, etc. is an administrative issue that is arranged based on expediency and convenience. This is generally decided by the Imam and the committee. In making such a decision, responsible members would consider all positive and negative angles of the agenda and decide accordingly. Issues pertaining to the schedule of programs held in the masjid are a community issue. Hence, decisions should be made based on the greater good of the community in light of Quran and Sunnah. Of course, it is impossible to cater for everyone.

The issue in reference should be brought up with the shūrah/committee of the masjid in a respectable manner prior to fixing the program. It is against the sanctity of the masjid to raise one’s voice and argue in the masjid. Witr in congregation (in Ramadan) and du‘ā of khatm do hold great importance. As such, they should be scheduled so that maximum amount of musallīs may attend.

Consider the following fatwa of Faqihul Ummat Mufti Mahmood Gangohi Saheb in regards to a similar question:

Question: In our area, from the first of Muharram to the tenth, from the first of Rabī’ Al Awwal until the twelfth, from the first of Rabī’ Al Thānī until the eleventh, and on the twenty seventh of Rajab, fifteenth of Sha‘bān, twenty seventh of Ramadān, and ninth of Zul Hijjah, many masajid have speeches after ‘Ishā’. Besides these dates, no one has the good fortune of listening or giving speeches. Furthermore, these dates are not flexible. Meaning, it never happens that in Muharram we have programs for eight or twelve days. Therefore, please tell us if this set-up is a bid‘ah (innovation)? If so, is it commendable or reprehensible?

Answer: Specifying the dates mentioned is not established by Shar‘ī proofs, nor was this found in the Khair Al Quroon. Therefore, if speeches are considered to be a necessary act of the night, meaning, if someone does not attend he is rebuked, or if the reward of listening and giving speeches is considered to be specific to these dates, then this is an awful innovation (bid‘ah) (Fatawa Mahmoodiyah vol.3 pg.218, Farooqiyyah).

2). It is a well-known fact that the number of musallīs decreases once the Quran is completed on the 27th night. Hence, we strongly advise that the khatm of the Quran take place on the 29th night. Furthermore, specifying the khatm to only the 27th night also leads to corrupting people’s beliefs in regards to Laylatul Qadr and the khatm of the Quran in general.

3). It is best that one spends the blessed nights of Ramadan, especially the last ten nights, in solitude and personal ‘ibādah. Organized congregational programs in the masjid are only meant for encouraging people to involve themselves in ‘ibādah. This is particularly important in an era where the soul and spirit of ‘ibādah is lost.[1] However, the objective should not be lost in adopting the means.    

And Allah Ta’āla Knows Best

Hisham Dawood

Student Darul Iftaa
Chicago, USA 

Checked and Approved by,
Mufti Ebrahim Desai.

 

 

 

 

 


[1]

 وليلة النصف من شعبان كان التابعون من أهل الشام كخالد بن معدان ومكحول ولقمان بن عامر وغيرهم يعظمونها ويجتهدون فيها في العبادة وعنهم أخذ الناس فضلها وتعظيمها وقد قيل أنه بلغهم في ذلك آثار إسرائيلية فلما اشتهر ذلك عنهم في البلدان اختلف الناس في ذلك فمنهم من قبله منهم وافقهم على تعظيمها منهم طائفة من عباد أهل البصرة وغيرهم وأنكر ذلك أكثر علماء الحجاز منهم عطاء وابن أبي مليكة ونقله عبد الرحمن بن زيد بن أسلم عن فقهاء أهل المدينة وهو قول أصحاب مالك وغيرهم وقالوا: ذلك كله بدعة.

واختلف علماء أهل الشام في صفة إحيائها على قولين:

أحدهما: أنه يستحب إحياؤها جماعة في المساجد كان خالد بن معدان ولقمان بن عامر وغيرهما يلبسون فيها أحسن ثيابهم ويتبخرون ويكتحلون ويقومون في المسجد ليلتهم تلك ووافقهم إسحاق بن راهوية على ذلك وقال في قيامها في المساجد جماعة: ليس ببدعة نقله عنه حرب الكرماني في مسائله.

والثاني: أنه يكره الإجتماع فيها في المساجد للصلاة والقصص والدعاء ولا يكره أن يصلي الرجل فيها لخاصة نفسه وهذا قول الأوزاعي إمام أهل الشام وفقيههم وعالمهم وهذا هو الأقرب إن شاء الله تعالى (لطائف المعارف ص-١٩٠، دار الحديث)

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