الثلاثاء، 30 يونيو 2015
الاثنين، 29 يونيو 2015
الأحد، 28 يونيو 2015
Fasting for Those who Encounter Dawn in a State of Janaabah
Allaah The Almighty Says (what means):
{It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations].} [Quran 2:187]
{So now, have relations with them and seek that which Allaah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night].} [Quran 2:187]
It is narrated by ‘Aa'ishah and Umm Salamah may Allaah be pleased with them that “the Messenger of Allaah, sallallaahu ‘alayhi wa salam, was sometimes overtaken by dawn, while he would be in a state of Janaabah (post-coital impurity) after having sexual intercourse with his wives; he would then perform Ghusl (ritual bath for purification) and observe [his] fast.” [Al-Bukhaari and Muslim]
It is further reported on the authority of Umm Salamah may Allaah be pleased with her that “the Messenger of Allaah, sallallaahu ‘alayhi wa salam, sometimes got up in the morning in the state of Janaabah, because of sexual intercourse and not due to a wet dream. Then, he would neither break his fast nor [later] make up for it.” [Muslim]
Moreover, Abu Bakr ibn ‘Abd-Ar-Rahmaan may Allaah have mercy upon him related, “I heard Abu Hurayrah may Allaah be pleased with him saying: ‘Whoever is overtaken by dawn while being in the state of Janaabah, should not observe fast [on that day].’ I mentioned that to ‘Abd-Ar-Rahmaan ibn Al-Haarith [i.e., his father], who disproved it. So, ‘Abd-Ar-Rahmaan and I went to ‘Aa’ishah and Umm Salamah may Allaah be pleased with them; [he] asked them about that and both of them replied: ‘[Sometimes] the Prophet, sallallaahu ‘alayhi wa salam, would wake up in the morning while in the state of Janaabah [because of sexual intercourse and] not after a wet dream; yet, he would observe fast on that day.’ Then, we went to Marwaan, to whom ‘Abd-Ar-Rahmaan mentioned this, at which the former remarked: ‘I swear that you must go to Abu Hurayrah may Allaah be pleased with him and tell him that what he says is wrong.’ Then, we went to Abu Hurayrah may Allaah be pleased with him [and Abu Bakr witnessed this all]; when ‘Abd-Ar-Rahmaan told him all that had happened, Abu Hurayrah asked him: ‘Did both of them [i.e., ‘Aa’ishah and Umm Salamah may Allaah be pleased with them] say that to you?’ When he answered in the affirmative, Abu Hurayrah may Allaah be pleased with him declared: ‘The two of them know better’; and attributed his previous statement to Al-Fadhl ibn Al-‘Abbaas may Allaah be pleased with them. He said, ‘I heard it from Al-Fadhl, but I did not hear it from the Prophet, sallallaahu ‘alayhi wa salam, himself.’ Then, Abu Hurayrah may Allaah be pleased with him retracted all his statements regarding this subject. I [i.e., Abu Bakr ibn ‘Abd Ar-Rahman] asked [the sub-narrator] ‘Abd Al-Malik: ‘Did [the wives of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )] say that [this used to happen during] Ramadan?’ He replied: ‘Thus did he get up in the morning [in that month], while being in the state of Janaabah [after sexual intercourse and] not a wet dream; and then, he observed fasting.’” [Muslim]
‘Aa’ishah may Allaah be pleased with her narrated that a man went to the Messenger of Allaah, sallallaahu ‘alayhi wa salam, to seek a religious ruling from him, while she was listening from behind the door. He said: “O Messenger of Allaah! Sometimes, I might encounter the [Fajr] prayer while I am still in the state of Janaabah; would I be able to fast [that day]?” The Messenger of Allaah, sallallaahu ‘alayhi wa salam, replied: “I too might be overtaken by that prayer while being in the state of Janaabah; and then I would fast [on that very day].”The man said: “But, you are not like us, O Messenger of Allaah; for Allaah has forgiven for you your previous and later sins.” At that, he, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “By Allaah! [I do this and] I expect to be the most fearing of Allaah among you and the most knowledgeable of you of what I should save myself from.” [Muslim]
Benefits and rulings [derived from these Hadeeths]
First: it is permissible for a man to approach his wife sexually, during the nights of Ramadan; abstinence from sexual intercourse deviates from the Prophetic guidance. The exception is for those who observe I‘tikaaf (seclusion in mosque for worship) in its last ten nights.
Second: Whoever has sexual intercourse or has a wet dream during the nights of Ramadan and delays Ghusl until after daybreak, should continue with his fast and he does not incur a sin, according to the consensus of the religious scholars.
Third: The great benefit conferred by the Mothers of the Believers may Allaah be pleased with them on the Muslim Ummah (nation), is their preservation of the information specific to the life of the Prophet, sallallaahu ‘alayhi wa salam, at home and with his wives; and, also, their conveying of that knowledge to the people, who are in dire need of it.
Fourth: The sayings of the Mothers of Believers may Allaah be pleased with them concerning the private life of the Prophet, sallallaahu ‘alayhi wa salam, which no one else is privy to, should overrule the sayings of anyone else.
Fifth: It is permissible to delay performing Ghusl until after dawn; this is not exclusive only to the Prophet, sallallaahu ‘alayhi wa salam, but is general and common to all members of the Muslim Ummah.
Sixth: There are two implications in the statement of Umm Salamah may Allaah be pleased with her: “The Messenger of Allaah, sallallaahu ‘alayhi wa salam, sometimes got up in the morning in the state of Janaabah, because of sexual intercourse and not due to a wet dream. Then, he would neither break his fast nor [later] make up for it.”
* Firstly the Messenger of Allaah, sallallaahu ‘alayhi wa salam, sometimes had sexual intercourse during the nights of Ramadan; then, he delayed Ghusl until dawn, in order to clarify that this is permissible.
* Secondly, this [i.e., his state of Janaabah] occurred due to sexual intercourse and not a wet dream, for he, sallallaahu ‘alayhi wa salam, did not experience that; wet dreams come from Satan and he was protected from him.
Seventh: Among people, the Prophet, sallallaahu ‘alayhi wa salam, was the most God-conscious and knowledgeable of that from which he should safeguard himself.
Eighth: Depending on the aforementioned Hadeeths, if a woman’s menstruation or post-partum bleeding ends before dawn and she does not perform Ghusl until afterward, whether unintentionally or on purpose, and with or without a valid excuse, her fast would be regarded as sound. The same applies to those in a state of Janaabah.
Ninth: It should be learned from the narrations cited above that Muslims ought to imitate the Prophet, sallallaahu ‘alayhi wa salam; they must cease being so extreme so as to abstain from what is permissible and quit asking excessive questions.
Tenth: If dawn breaks and someone who was in a state of Janaabah or a woman whose menstruation or post-partum bleeding had just finished, had not performed Ghusl yet, their fasting would still be valid, whether it was done in Ramadan, in [making up an] obligatory fast, a voluntary fast or a fast of expiation.
Eleventh: A disputable matter should be referred to one who is thought to have knowledge of it. This is extrapolated from the significant statement of Abu Hurayrah may Allaah be pleased with him: ‘The two of them [i.e., i.e. ‘Aa'ishah and Umm Salamah may Allaah be pleased with them] know better’, for their knowledge in this respect was better than that of anyone else.
Twelfth: The Sunnah of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), must be referred to, in order to make a decision when there is a disagreement.
Thirteenth: One in error must acknowledge his mistake and act fairly once he hears solid proof. This is why Abu Hurayrah may Allaah be pleased with him confessed that he had not heard what he based his opinion on directly from the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), but someone else.
The Relationship of the Salaf with the Quran in Ramadan
Dear brothers and sisters,
Let us emulate two actions of the Salaf (righteous predecessors) that were the cause of numerous blessings in Ramadan:
a- Reciting the Quran more frequently.
b- Weeping during recitation or when listening to the Quran in submissiveness to Allaah.
a- Reciting the Quran more frequently: The month of Ramadan is the month of the Quran. A Muslim should therefore increase his recitation of the Quran during this month. The Salaf used to pay particular attention to the Book of Allaah. The angel Jibreel (Gabriel), may Allaah exalt his mention, used to review the Quran with the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), during Ramadan. ‘Uthmaan ibn ‘Affaan, may Allaah be pleased with him, used to complete reciting the Quran once each day. Some of the Salaf also completed the Quran in their voluntary night prayer every three nights. Others completed it every seven nights, while some others completed it every ten nights. They used to recite the Quran during prayers and at other times.
During Ramadan, Ash-Shaafi‘i, may Allaah have mercy upon him, completed reciting the Quran sixty times, excluding prayer times. Qataadah, may Allaah have mercy upon him, regularly completed the Quran within seven nights, while during Ramadan, he completed it every three nights, but in the last ten days of Ramadan, he completed it every night. When Ramadan came, Az-Zuhri, may Allaah have mercy upon him, left studying the Hadeeth and teaching and he concentrated on reciting the Quran. When Ramadan came, Sufyaan Ath-Thawri, may Allaah have mercy upon him, left all other acts of worship and concentrated on the Quran.
Ibn Rajab, may Allaah have mercy upon him, said, "It was reported from the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) that the Quran may not be completed in less than three days by those who recite it regularly. As for the blessed times such as Ramadan, especially during the nights of seeking Laylat-ul-Qadr or when in holy places such as Makkah for those not inhabiting it, it is recommended that the recitation of the Quran be increased in order to benefit from the blessings of the time and place. This is the opinion of Ahmad, Is-haaq and other prominent scholars. As we indicated earlier, the actions of other scholars also support this view.”
b- Weeping during the recitation of the Quran: It was not reported from the Salaf that they chanted the Quran like poetry without pondering and reflecting on its meanings; rather, they were moved by the words of Allaah The Almighty, and they in turn changed the hearts of others with it. ‘Abdullaah ibn Mas‘ood, may Allaah be pleased with him, narrated, "The Messenger of Allaah said to me: 'Recite (the Quran) to me.' I said, 'How shall I recite it to you while it was revealed to you?' He said: 'I like to hear it from others.' So I recited the Soorah of An-Nisaa’ till I reached the verse (which means): {How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people?} [Quran 4:41] So the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: 'Stop.' I turned to him and found him shedding tears." [Al-Bukhaari]
Abu Hurayrah, may Allaah be pleased with him, narrated, "When the verse in which Allaah The Almighty Says (what means): {Then at this statement do you wonder? And you laugh and do not weep} [Quran 53:59-60] was revealed, the people of Suffah (poor people who resided in the courtyard of the Prophet's mosque) wept until tears ran down their cheeks. When the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) heard their weeping, he wept with them and his weeping made us weep. The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: 'The person who weeps in humility to Allaah will not enter Hell.' [Al-Bayhaqi]
It was narrated that Ibn ‘Umar, may Allaah be pleased with them, recited the Chapter Al-Mutaffifeen until he reached the verse in which Allaah The Almighty Says (what means): {The Day when mankind will stand before the Lord of the worlds?} [Quran 83: 6] He wept until he fell to the ground and could not move on to the next verse.
Muzaahim ibn Zufar, may Allaah have mercy upon him, related, "Sufyan Ath-Thawri lead us in the Maghrib prayer, and when he reached the verse in which Allaah The Almighty Says (what means): {It is You we worship and You we ask for help.} [Quran 1: 5] he wept and this disrupted his recitation. So he started from Alhamdulillah (the first verse of the Chapter) again."
It was narrated that Ibraaheem ibn Al-Ash‘ath, may Allaah have mercy upon him, said, "One night, I heard Fudhayl reciting and repeating the verse from the Chapter Muhammad in which Allaah The Almighty Says (what means): {And We will surely test you until We make evident those who strive among you [for the cause of Allaah] and the patient, and We will test your affairs.} [Quran 47:31] He kept on (repeating) the words of Allaah, 'And We will test your affairs', then he would say, 'And You will test our affairs? If You test our affairs, You will disgrace us and expose our secrets. Indeed if You do that, You will destroy us and punish us,' and he would weep."
How the Salaf Spent in Charity in Ramadan
The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), was the most generous of people in giving charity, but he was even more generous during the month of Ramadan. He was more generous and faster in giving charity than a blowing wind. Anas may Allaah be pleased with him narrated that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: "The best charity is the one given during Ramadan." [At-Tirmithi]
Zayd ibn Aslam narrated that his father said, "I heard ‘Umar ibn Al-Khattaab saying, 'One day the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) commanded us to give in charity. At that time, I had some money. I said, 'Today I shall surpass Abu Bakr, if I am to ever surpass him on any day.' I therefore brought half of my wealth. The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked: 'What have you left for your family?' I replied, 'The same amount.' Abu Bakr then brought all that he had with him. The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) asked him: 'What have you left for your family?' He replied, 'I have left Allaah and His Messenger for them.' Thereupon I said, 'I shall never surpass him in anything.'"
Talhah ibn Yahya ibn Talhah may Allaah be pleased with him narrated,
"My grandmother Su‘da bint ‘Awf Al-Muriyyah who was the wife of Talhah ibn ‘Ubaydullaah related to me, 'Talhah came to me one day disconcerted. So I asked him, 'Why is it that I see you with a gloomy face? What is the matter with you? Did I do something that upset you?' He said, 'No, you are the best wife a Muslim man can have.' I said, 'Then what is the matter?' He said, 'The wealth I have has increased and that disturbs me.' I said, 'Do not worry. Distribute it.' She said, 'He distributed it until not even a single dirham was left."
Talhah ibn Yahya may Allaah be pleased with him further said, "I asked the custodian of Talhah's property: how much was the amount?" He said, 'Four hundred thousand."'
Charity during Ramadan has special significance, so hasten to give as much as you can. Charity has many channels, including:
a- Feeding the needy: Allaah The Almighty Says (what means): {And they give food in spite of love for it to the needy, the orphan, and the captive, [saying], "We feed you only for the countenance of Allaah. We wish not from you reward or gratitude. Indeed, we fear from our Lord a Day austere and distressful." So Allaah will protect them from the evil of that Day and give them radiance and happiness, and will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments].} [Quran 76: 8-12]
The Salaf (righteous predecessors) were keen to provide food for others and they placed it before many acts of worship. Whether you feed a hungry person or a wealthy Muslim – the reward is the same. Hence, poverty is not a condition for feeding a person. It was narrated that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: "O people, spread the greeting of peace, provide food, maintain kinship ties and pray during the night when people are asleep, and you will enter Paradise peacefully." [Ahmad and At-Tirmithi. Al-Albaani: Saheeh]
Some of our righteous predecessors said, "For me to invite ten of my friends and feed them with a meal that they like is dearer to me than freeing ten of the descendants of Ismaa‘eel (Ishmael)."
Many of the Salaf used to leave their Iftaar (food for breaking the fast) to others. They included ‘Abdullaah ibn ‘Umar may Allaah be pleased with him Daawood At-Taa’i, Maalik ibn Dinaar and Ahmad ibn Hanbal may Allaah have mercy upon them. Ibn ‘Umar may Allaah be pleased with him did not break his fast except with the orphans and the needy. Sometimes, if he learned that his family had turned away orphans and the needy, he would not break his fast that night.
Some of the Salaf, including Al-Hasan and Ibn Al-Mubaarak may Allaah have mercy upon them used to feed their fellow Muslim while they still continued to fast. They also served them and attended to their well-being.
Abu As-Sawwaar Al-‘Adwi may Allaah have mercy upon him said, "Some men from Banu ‘Adyy tribe used to pray in this mosque. None of them ever broke the fast alone with his food. If he found someone to share with, he ate with him, if not, he would take it to the mosque, so that others ate with him and he ate with others."
Feeding other people is an act of worship that leads to many other acts of worship, including endearing yourself to your brothers whom you fed, which will lead you to Paradise. The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: "You will not enter Paradise until you believe and you will not believe until you love one another." This deed will keep you close to righteous people and Allaah The Almighty will reward you as the food you provide gives them energy to perform acts of obedience.
b- Providing food to break the fast: It was narrated that the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: "Whoever feeds a fasting person will have a reward equal to that of the fasting person, without any reduction in his reward." [Ahmad and An-Nasaa’i. Al-Albaani: Saheeh]
In another Hadeeth, Salmaan may Allaah be pleased with him narrated that the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: "Whoever feeds a fasting person in it (meaning Ramadan) will be recompensed with forgiveness of sins and salvation from Hell. He will also receive the same reward as the fasting person without causing him any reduction (in his reward)." The Companions asked, "O Messenger of Allaah, not all of us can find something to feed a fasting person." The Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), responded: "Allaah will give this reward to him who feeds a fasting person with a sip of milk or a date or a sip of water. Also, Allaah will make him who quenches the thirst of a fasting person to drink from my basin a drink after which he will never feel thirsty until he enters Paradise (where there is no thirst)."
Glittering stars in Ramadan – II
7. The Great Striving of Women and Elderly Old Men During Ramadan:
The Companions may Allaah be pleased with them were keen on standing in prayer for a long time in spite of their old age. In fact, this matter never hindered them from making lengthy prayer. Sa‘eed ibn ‘Aamir narrated that Asmaa’ ibn ‘Ubayd said, “We went to Abu Rajaa’ Al-‘Utaaridi, and Sa‘eed said, ‘They believed that he had reached the age of one hundred and thirty years. He said, ‘They would come and carry me as if I was a basket and place me at the front to lead people in prayer and I would recite thirty verses’, or I think he said, ‘forty verses every Rak‘ah in Ramadan.’ Moreover, it was reported that Abu Rajaa’ would complete the recitation of the entire Quran every ten days in the night prayer in Ramadan.”
Additionally, women at that time had the same share of long prayers in the month of Ramadan. Abu Umayyah Ath-Thaqafi narrated from ‘Arfajah that ‘Ali may Allaah be pleased with him would order people to pray the night prayer in Ramadan, and he would assign an Imaam for men and another Imaam for women. He (i.e. Arfajah) said, “He ordered me to lead the women (in prayer).”
8- Generosity and Openhandedness
It was narrated that Ibn ‘Abbaas may Allaah be pleased with him and his father, said, “The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was the most generous person, and he would be even more so in the month of Ramadan because Jibreel would meet him every night in the month of Ramadan till it elapsed. The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would recite the Quran for him. When Jibreel met him, he would be more generous than the blowing wind in doing good.” [Al-Bukhaari and Muslim]
Ibn Rajab may Allaah have mercy upon him said, “Ash-Shaafi‘i said it is better for men to be exceedingly generous during the blessed month of Ramadan, following the example of the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ).”
Furthermore, people have a dire need for such charity as many of them are too busy with fasting and praying to earn their livelihood in that month.
Ibn ‘Umar may Allaah be pleased with him did not have his Iftaar (fast-breaking) meal except in the company of the needy. If anyone came to him while he was eating and asked for something, he would take his share of the food and give it to him. When he returned to his family he would find that they had eaten all the remaining food in the bowl and thus he would observe fasting the following morning without having eaten anything the night before.
9- Not Over-Eating
Ibraaheem ibn Abi Ayyoob may Allaah have mercy upon him said, “Muhammad ibn ‘Amr Al-Ghazzi would eat only two meals a day throughout the whole month of Ramadan.”
Furthermore, Abu Al-‘Abbaas Haashim ibn Al-Qaasim may Allaah have mercy upon him said, “I was visiting Al-Muhtadi one night in the month of Ramadan. I stood up to leave; however, he said to me, ‘Sit down.’ So I did. He led us in prayer and then called for food. Then a tray was brought upon which there were loaves of bread and a pot that had some salt, oil and vinegar and he invited me to eat. I ate like someone who awaits cooked food to be served. So he said, ‘Were you not fasting?’ I said that I was. Then he said, ‘Eat until you are satisfied for there is no food here other than what you see.’”
So whoever wants to enjoy the prayer should not eat too much for eating little softens the heart, strengthens the ability of understanding, humbles the soul, weakens the desires and controls anger.
Muhammad ibn Waasi‘ said, “Whoever eats little will understand and make others understand and will be clear and humble. Overeating weighs a person down and keeps him from much of what he wants [to accomplish].”
Salamah ibn Sa‘eed may Allaah have mercy upon him said, “A man would be taunted because of overeating in much the same way he would be when he committed a sin.”
It was narrated that a man burped in the presence of the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), who responded:“Keep your burps away from us, for the one who eats his fill the most in this world will be hungry for the longest time on the Day of Resurrection.”[At-Tirmithi]
10- Guarding the Tongue, Speaking Little and Avoiding Lying
Abu Hurayrah may Allaah be pleased with him narrated that the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said: “Whoever does not give up false speech and acting upon it, Allaah has no need of his giving up his food and drink.” [Al-Bukhaari]
Al-Muhallab may Allaah have mercy upon him commented on this Hadeeth, saying: “This shows that fasting entails refraining from obscene and false speech just like it entails refraining from food and drink. If one does not abstain from false or obscene speech, then he detracts from the reward of his fast, and he exposes himself to the displeasure of his Lord and to the possibility of his fast not being accepted.” [Ibn Abi Shaybah]
‘Umar ibn Al-Khattaab may Allaah be pleased with him said, “Fasting does not just mean giving up food and drink; it also means giving up lies, falsehood and idle talk.” [Ibn Abi Shaybah]
‘Ali ibn Abi Taalib may Allaah be pleased with him said, “Fasting does not just mean abstaining from food and drink, rather fasting means abstaining from lying, and idle and obscene speech.” [Ibn Abi Shaybah]
Jaabir ibn ‘Abdullaah may Allaah be pleased with them said, “If you fast, then guard your ears, eyes and tongue against lies and evil deeds; do not abuse your servants; be tranquil and dignified on the day you observe fasting; do not let the day when you do not fast and the day when you fast be the same.” [Ibn Abi Shaybah in the book of fasting, chapter of avoiding too much talking and lying for the fasting person 2/422]
‘Ataa’ may Allaah have mercy upon him said, “I heard Abu Hurayrah may Allaah be pleased with him saying. ‘If you are fasting, do not act in an ignorant manner or insult people, and if someone attacks you, then say, ‘I am fasting.’’” [‘Abdur-Razzaaq in Al-Musannaf]
Mujaahid, may Allaah Have mercy upon him, said, “Whoever avoids two things, then his fast will be safe: backbiting and telling lies.” [Ibn Abi Shaybah]
11- Striving Hard in Worship During the Last Ten Days
As for the last ten days of the blessed month of Ramadan, the companions of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), would strive hard in worship following the footsteps of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). It was narrated that ‘Aa’ishah may Allaah be pleased with her said, “When the last ten days began, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would stay up at night, wake his family, exert himself, and tie his Izaar (lower garment) tight.” [Al-Bukhaari and Muslim] And, in another narration reported by Imaam Muslim: “The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to strive hard in worship in the last ten nights as he did not do at other times.”
The greatest aim of doing so many righteous acts is to seek the Night of Al-Qadr (Divine decree). In fact, they would make special preparations for this night. Some of them would wash and wear perfume on the night of the twenty-seventh which many scholars believe is the Night of Al-Qadr. So they would spend it in praying, remembering and mentioning Allaah The Almighty, reciting Quran, and supplicating to Allaah The Almighty to save them from the punishment of the Hellfire.
Ash-Shaafi‘i may Allaah have mercy upon him said, “It is recommended to do more acts of worship during the last ten nights of Ramadan.”
Ibn Jareer may Allaah have mercy upon him said, “Many of the righteous predecessors would perform Ghusl (ritual bathing) every night during the last ten days of Ramadan. Ayyoob As-Sakhtiyaani may Allaah have mercy upon him would do the same and Imaam Maalik may Allaah have mercy upon him would do so for the night in which he believed was the Night of Al-Qadr. So he would wash himself, wear nice fragrance and dress up in a garment which he did not wear again except in the Ramadan of the following year.”
Other righteous predecessors used to do the same, so try as much as you can to follow their footsteps so that you may be like them and attain success.
Glittering stars in Ramadan – I
It was narrated that Imaam Maalik may Allaah have mercy upon him would take leave of his friends after completing his lessons of knowledge in order to contemplate the life of the Companions of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), and study the books that mention them and read their stories so that he could follow their footsteps and make the best use of their example. Although he was not destined to live with them, their living biographies were his provision throughout his life journey.
It is of great importance while we are in the spacious oasis of the month of Ramadan to contemplate thoughtfully on the life of the Companions and our righteous predecessors may Allaah be pleased with them all. We will touch upon and study their successful lifestyles during the blessed month of Ramadan so that they may be our guide and ideal example in traveling throughout the journey of this blessed month.
1. Invoking Allaah The Almighty to allow them to live until Ramadan
Mu‘alla ibn Al-Fadhl may Allaah have mercy upon him said, “The companions of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would supplicate to Allaah The Almighty for six months in advance to prolong their lifeuntil Ramadan. Then they used to supplicate Him for six months (after that) to accept their righteous deeds in it.” Yahya ibn Abi Katheer may Allaah have mercy upon him said, “Among their invocations was, ‘O Allaah deliver me to Ramadan and deliver Ramadan to me and accept it from me.’”
2. Calling Ramadan Al-Mutahhir (the Purifier):
It was narrated that ‘Umar ibn Al-Khattaab may Allaah be pleased with him would say at the arrival of the month of Ramadan, “Welcome to the one who purifies us from sins!”
3. Seeking Forgiveness Persistently
It was narrated that ‘Abdullaah ibn ‘Umar may Allaah be pleased with him used to make this Du‘aa’ (supplication) upon breaking his fast: “Allaahumma inni as’aluka birahmatika al-lati wasi‘at kulla shay’in an taghfira li (O Allaah, I ask You by Your mercy which encompasses all things, that You forgive me).”
4. Paying Special Attention to the Recitation of the Noble Quran:
Ibn Rajab may Allaah have mercy upon him said, “Faatimah may Allaah be pleased with her narrated that her father, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) told her that Jibreel would review the Quran with him once every year, and in the year of his death he reviewed it with him twice.” [Al-Bukhaari and Muslim], and from the Hadeeth of Ibn ‘Abbaas that this process was done at night. [Al-Bukhaari and Muslim]
Consequently, this indicates that it is recommended to do much recitation of the Noble Quran during the nights of Ramadan. The purpose is that night has less distractions, contains more willpower and the heart and tongue focus on contemplation as Allaah The Almighty Says (what means): {Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words.} [Quran 73:6]. Moreover, Ramadan has a special relationship with the Noble Quran as Allaah The Almighty Says (what means): {The month of Ramadan [is that] in which was revealed the Quran, a guidance for the people and clear proofs of guidance and criterion.} [Quran 2: 185] [Lataa’if Al-Ma‘aarif, p. 315]
‘Uthmaan ibn ‘Affaan may Allaah be pleased with him would recite the entire Noble Quran once a day. Some of the Companions may Allaah be pleased with them would do that every seven days in the Taraaweeh (night prayer in Ramadan). It was narrated that ‘Imraan ibn Hudayr said, “Abu Mijlaz would lead the night prayer in the neighborhood during the month of Ramadan, completing the recitation of the Quran entirely every seven days.”
Some of our righteous predecessors would complete it while praying at night during Ramadan every three nights, some others in seven nights while some others every ten nights.
Qataadah may Allaah have mercy upon him would complete it every seven days, every three days in the blessed month of Ramadan, and every night in the last ten days.
Weeping a great deal for fear of Allaah The Almighty was their prominent feature during the recitation of the Noble Quran. Al-Bayhaqi narrated that Abu Hurayrah may Allaah be pleased with him said, “When the verse in which Allaah The Almighty Says (what means): {Then at this statement do you wonder? And you laugh and do not weep.} [Quran 53: 59-60] was revealed, the people of As-Suffah wept to the extent that tears ran down their cheeks. When the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) heard their crying, he also wept and thus we wept for his weeping. Then the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘A man who weeps out of fear of Allaah will not enter Hellfire until the milk goes back into the udder.’” [At-Tirmithi]
Sufyaan Ath-Thawri may Allaah have mercy upon him would leave all his work at the arrival of the blessed month of Ramadan and dedicate himself to the recitation of the Noble Quran.
Al-Waleed ibn ‘Abd Al-Malik may Allaah have mercy upon him would complete the recitation of the entire Quran every three days and in one Ramadan he completed it seventeen times.
Ar-Rabee‘ ibn Sulaymaan may Allaah have mercy upon him said, “Imaam Ash-Shaafi’i would read the entire Quran sixty times every Ramadan and thirty times in every other month.”
Abu Bakr ibn Al-Haddaad may Allaah have mercy upon him said, “I tried hard to adhere to what Ar-Rabee‘ said about Imaam Ash-Shaafi‘i that he used to complete the entire Quran in Ramadan sixty times other than what he recited in the prayer. The maximum amount of times I could do were fifty-nine and thirty times in the months other than Ramadan.”
Muhammad ibn Ismaa‘eel Al-Bukhaari may Allaah have mercy upon him would read the entire Quran during the day of Ramadan and complete reading every three nights after the Taraaweeh prayer.
Ibn Rajab Al-Hanbali may Allaah have mercy upon him said, “The forbiddance of completing recitation of the Quran in less than three days applies to this being made a regular practice, but as for favored times such as Ramadan, especially, the nights in which The Night of Al-Qadr is sought, or favored places such as Makkah for the visitor, it is recommended to increase reciting the Quran to utilize the time and location. This is the view of Ahmad, Is’haaq and other Imaams, and the practice of others also indicates this." [Lataa’if Al-Ma‘aarif]
5. Making Taraaweeh and the Night Prayer Lengthy:
The companions of the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), would prolong the Taraaweeh prayer and would not recite just two or three verses as Muslims do nowadays. It was narrated that As-Saa’ib ibn Yazeed said, “‘Umar ibn Al-Khattaab may Allaah be pleased with him ordered Ubayy ibn Ka‘b and Tameem Ad-Daari to lead people in praying eleven Rak‘ahs during Ramadan. The reciter would recite hundreds of verses to the extent that we would have to support ourselves with staves due to the lengthiness of the prayer and would not depart until the first signs of dawn.”
They would think that it was short if one recited Soorat Al-Baqarah in twelve Rak‘ahs (units). It was narrated that ‘Abdur- Rahmaan ibn Hurmuz said, "I heard the Companions of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) cursing the disbelievers in Ramadan.” He added, “The reciters would recite Soorat Al-Baqarah in eight Rak‘ahs, and if they recited it in twelve Rak‘ahs people would think that it was short.”
It was narrated that Naafi‘ ibn ‘Umar ibn ‘Abdullaah may Allaah have mercy upon him said, “I heard Ibn Abi Mulaykah may Allaah have mercy upon him saying, ‘I would lead people in prayer during the month of Ramadan and read Soorat Faatir and the like in one Rak‘ah and no one complained about that.”
It was also narrated that they would continue praying until it was very close to dawn. Maalik narrated that ‘Abdullaah ibn Abi Bakr may Allaah be pleased with them said, “I heard my father saying, ‘By the time we finished our night prayers in Ramadan, we would rush the servants to prepare the food in fear of Fajr approaching.’”
6. Seclusion for Dedicating Oneself to Worship
Naafi‘, the freed slave of Ibn ‘Umar may Allaah be pleased with him said, “Ibn ‘Umar would pray in his house during the month of Ramadan. When the people departed from the mosque, he would go off to the mosque of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) taking a flask of water with him. He would not leave the mosque again until after performing the Morning Prayer.”
‘Abdul ‘Azeez ibn Abi Rawaad said, “I saw them (our righteous predecessors) endeavoring greatly in undertaking righteous deeds and then worrying whether or not those deeds had been accepted.”
How our pious predecessors observed Ramadan – II
Recitation of the Quran:
The month of Ramadan is the month of the Quran. The Salaf used to pay particular attention to the Book of Allaah, and angel Jibreel (Gabriel) used to study the Quran with the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) during Ramadan. 'Uthman Ibn Affaan may Allaah be pleased with him used to complete reciting the Quran once each day. Some of the Salaf also completed the Quran in their Qiyaam prayer every three nights. Others completed it every seven days, while some others completed it every ten nights.
They used to recite the Quran during prayers and at other times. During Ramadan, Ash-Shaafi'i used to complete reciting the Quran sixty times, excluding prayer times. Al-Aswad used to complete reciting the Quran every two nights. Qataadah regularly completed the Quran within seven nights, while during Ramadan, he completed it every three nights, but in the last ten days of Ramadan, he completed it every night.
When Ramadan came, Az-Zuhri left studying the Hadeeth and study circles with scholars and he concentrated on reciting the Quran from the book (i.e. not from memory). Also, when Ramadan came, Sufyaan Al-Thawri left all other acts of worship and concentrated on the Quran. Ibn Rajab said that it was reported from the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) that the Quran may not be completed in less than three days by those who recite it constantly. As for the blessed times such as Ramadan, especially during the nights of expecting the Night of Al-Qadr (Decree) or when in holy places such as Makkah for those not inhabiting it, it is recommended that the recitation of the Quran be increased in order to benefit from the blessings of the time and the place. This is the opinion of Ahmad, Is'haaq and others among the distinguished scholars. As we indicated earlier, the actions of other scholars also support this view.
Weeping during the recitation of the Quran:
It was not reported from the Salaf that they used to chant the Quran like poetry without pondering and understanding (its meanings); rather, they were moved by the Words of Allaah, and they in turn changed the hearts of others with it. 'Abdullaah Ibn Mas'ood may Allaah be pleased with him said: "The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: 'Recite (the Quran) to me.' Then I said, 'How can I recite to you when it was revealed to you?' The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: 'I like to hear it from someone else."' 'Abdullaah Ibn Mas'ood said, "I recited the Quran from the Chapter An-Nisaa' until I reached the verse that says (what means), "So how [will it be] when We bring from every nation a witness and we bring you [O Muhammad] against these [people] as a witness?" [Quran 4:41]. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, 'That is enough.' I turned to the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and found his eyes flooding with tears."'
It has been reported that Ibraaheem Al-Ash'ath said, "One night, I heard Fudhayl Ibn Ayaadh reciting this verse of the Quran, repeatedly as he wept, " And We will surely test you until We make evident those who strive among you [for the cause of Allaah] and the patient, and We will test your affairs", [Quran 47:31] but he kept on saying the words of Allaah, 'And We will test your affairs', then he would say, 'And You will test our affairs? If You test our affairs, You will disgrace us and expose our secrets. Indeed if You do that, You will destroy us and punish us,' and he would continue crying!
Anticipating of the Night of Decree:
Allaah the Almighty Says (what means): "Indeed, We sent the Quran down during the Night of Decree. And what can make you know what is the Night of Decree? The Night of Decree is better than a thousand months." [Quran 97:1-3] The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, "He who observes the Night of Decree with sincere faith and hope for the reward of Allaah will have his past sins forgiven." [Al-Bukhaari and Muslim]
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to look out for the Night of Decree and commanded his Companions may Allaah be pleased with them also to look out for it. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to wake up his family members during the last ten nights in the hope that they would succeed in meeting the blessed night (in worship).
It has been reported that some of our predecessors among the Companions and their successors used to take a complete bath and use perfume during the last ten nights (of Ramadan) in anticipation of the Night of Decree, which has been highly honored by Allaah. So one should make up for what he has missed by observing the Night of Decree, as it is reckoned from one's age. Good deeds undertaken in this night are better than (the deeds of) a thousand months, and whoever is deprived of its benefits has indeed been much deprived.
How our pious predecessors observed Ramadan – I
The righteous servants of Allaah used to welcome the month of Ramadan with repentance and true determination to reap its benefits and fully utilize its precious time. Our Salaf (pious predecessors) were the best in this vein. Here are some of their deeds in Ramadan:
Praying Qiyaam Al-Layl:
The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "He who observes the qiyam of the month of Ramadan with sincere faith and hope for the reward of Allaah will have his past sins forgiven." [Al-Bukhaari and Muslim]. Also, Allaah Says what means: "And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them [harshly], they say [words of] peace.And those who spend [part of] the night to their Lord prostrating and standing [in prayer]." [Qur'an 25: 63-64]
Thus, waking up in the night to pray Qiyaam al-Layl, i.e. performing prayer during the night, was a regular act of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and his Companions may Allaah be pleased with them. 'Aa'ishah may Allaah be pleased with her said, "Do not abandon Qiyaam Al-Layl, for the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) never left it. If he was not well or he felt heavy, he prayed sitting."
'Umar Ibn al-Khattaab may Allaah be pleased with him used to pray at night what he wished, until it was in the middle of the night, when he would awaken his family to pray; then he would say to them "prayer… prayer", and would recite this verse of the Qur'an which means: "And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness." [Quran 20:132]
Ibn 'Umar may Allaah be pleased with him used to recite (what means):" Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]?..." [Quran 39:9]. He said that was referring to 'Uthmaan Ibn Affaan may Allaah be pleased with him. Ibn Abi Haatim said Ibn 'Umar said that it was due to the length of the prayer of the commander of the faithful, 'Uthmaan, at night and his recitation to the extent that he might have recited the entire Quran in one Rak'ah!
Giving charity (Sadaqah):
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was the most generous of people, and he was most generous during Ramadan. He was more generous with good deeds than the blowing wind. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "The best charity is one given during Ramadan." [Al-Tirmithi]
The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) also said: "Whoever feeds a fasting person will have a reward equal to that of the fasting person, without any reduction in his reward." [Ahmad and Al-Nasaa'i]
In a hadith narrated by Salman al-Farisi, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Whoever feeds a fasting person, will be recompensed with forgiveness of sins and salvation from Hell. He will receive the same reward as the fasting person without causing him any reduction (in his reward)." (The Companions may Allaah be pleased with them) said, "Messenger of Allaah, not all of us can find something to feed a fasting person." The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, "Allaah will give this reward to the one who feeds a fasting person with a sip of milk or a piece of date or a sip of water. And Allaah will make who ever quenches the thirst of a fasting person to drink from my cistern a drink so that he will never feel thirsty until he enters Paradise (where there is no thirst)."
The Salaf (pious predecessors) used to guarantee feeding others and they gave it priority over many acts of worship, and it is equally rewarded whether you feed a hungry person or a good Muslim brother of yours. Hence, poverty is not a condition for feeding a person. The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "When a believer feeds a hungry believer, Allaah will feed him from the fruits of Paradise. And when he quenches the thirst of a believer, Allaah will make him drink from the pure sealed wine of Paradise." [At-Tirmithi]
Some of our pious predecessors said, "For me to invite ten of my friends and feed them with a meal that they like is better for me than freeing ten of the descendants of Ismaa'eel (Prophet Ishmael may Allaah exalt his mention)." Many among the Salaf used to leave their food for breaking the fast for others. Among them were Abdullaah Ibn 'Umar ( may Allaah be pleased with him), Daawood at-Taa'i, Maalik Ibn Dinaar and Ahmad Ibn Hanbal may Allaah have mercy upon them.
Ibn 'Umar may Allaah be pleased with him did not break his fast except with the orphans and the needy. Sometimes, if he learned that his family had turned back the orphans and the needy, he would not break the fast that night. Also among the Salaf were those who fed their brother Muslims while they still continued to fast. They also served them and attended to their well-being. Among them were AI-Hassan Al-Basri and Abdullah Ibn Al-Mubaarak.
Abu Al-Sawar Al-'Adwi said, "Some men from Banu Adiy tribe used to pray in the mosque. None of them ever broke the fast alone with his food. If he found someone to share with, he would eat with him, if not, he would take it to the mosque, so that others would eat with him and he would eat with others. Feeding other people is an act of worship which triggers many other acts of worship. Ties of love and brotherliness are strengthened between you and the person you feed and that may lead you to Paradise."
السبت، 27 يونيو 2015
الجمعة، 26 يونيو 2015
الخميس، 25 يونيو 2015
Qiyaam during Ramadan (Taraaweeh) – II
The timing of Qiyaam
The time for praying Qiyaam is from after ‘Ishaa’ until Fajr, because the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Allaah has added one more prayer for you, which is Witr, so pray it between the Ishaa’ and the Fajr prayers.” [Ahmad]
Praying at the end of the night is better, for those who can manage it, because the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Whoever is afraid that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever feels that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels), and that is better.” [Muslim]
If it is a matter of choosing between praying in congregation at the beginning of the night and praying alone at the end of the night, it is preferable to pray with the congregation, because that is counted as if one had prayed the whole night through.
This is what the Companions may Allaah be pleased with them did at the time of ‘Umar may Allaah be pleased with him. ‘Abdur-Rahmaan ibn ‘Abdul-Qaari may Allaah be pleased with him said: “I went out with ‘Umar ibn Al-Khattaab may Allaah be pleased with him to the mosque one night during Ramadan, and saw the people scattered throughout the mosque, some praying individually, and some praying in small groups. He said: ‘By Allaah, I think that if I gathered all of them behind one Imaam it would be better.’ So he resolved to do that, and he gathered them behind Ubayy ibn Ka’b. Then I went with him on another night, and the people were all praying behind their Imaam, and ‘Umar may Allaah be pleased with him said: ‘What a good thing this is. However, what they sleep and miss – meaning the latter part of the night – is better than what they are doing,’ – the people used to pray Qiyaam at the beginning of the night.”
How to pray Witr:
The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Do not make it resemble Al-Maghrib prayer.” Therefore the person who wants to pray three Rak’ahs for Witr must find a way to make it different (from Maghrib). There are two ways he can do this: either by concluding after the first two Rak’ahs, which is the best way; or by not sitting (for Tashahhud) after the first two Rak’ahs (i.e., praying three Rak’ahs non-stop).
Recitation during the three Rak’ahs of Witr
It is recommended to recite Chapter Al-A’la (87) in the first Rak’ah, Al-Kaafiroon (108) in the second Rak’ah, and Al-Ikhlaas (112) in the third Rak’ah. Sometimes Al-Falaq and An-Naas (113 and 114) may be added as well.
It was reported that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) once recited one hundred Verses of Chapter An-Nisaa’ in one Rak’ah of Witr.
Du’aa’ (supplication of) Al-Qunoot
Before making prostration upon finishing the last Rak’ah, a person is recommended to humble himself before Allaah by reciting the Du’aa’ which the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) taught to his grandson Al-Hasan ibn ‘Ali may Allaah be pleased with him which is:
“Allaahumma ihdinee feeman hadayta wa ‘aafinee feeman ‘aafayta wa tawallanee feeman tawallayta wa baarik le feema a’tayta wa qine sharra ma qadhayt, fa innaka taqdhe wa la yuqdha ‘alayk. Wa innahu la yathillu man waalayta wa la ya’izzu man ‘aadayt. Tabaarakta Rabbana wa ta’aalayt. La manja minka illa ilayk (O Allaah, guide me along with those whom You have guided, pardon me along with those whom You have pardoned, be an ally to me along with those whom You are an ally to, and bless for me that which You have bestowed. Protect me from the evil You have decreed, for verily You decree and none can decree over You. For surety, he whom You show allegiance to is never abased and he whom You take an enemy is never honored. O our Lord, Blessed and Exalted are You. There is no refuge from You except with You).”
Sometimes one may exalt the mention of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) by saying: ( sallallaahu `alayhi wa sallam ( may Allaah exalt his mention )). There is nothing wrong with adding other Du’aa’s that are known from the Sunnah. Moreover, there is nothing wrong with reciting Qunoot after Rukoo’.
What should be said at the end of Witr
It is recommended to say at the end of Witr (before or after the Salaam): “Allaahumma inne a’oothu bi ridhaaka min sakhatika wa bi mu’aafaatika min ‘uqoobatika, wa a’oothu bika minka. La uhse thanaa’an ‘alayka, anta kama athnayta ‘ala nafsik (O Allaah, I seek refuge in Your good pleasure from Your wrath, and in Your protection from Your punishment. I seek refuge with You from You. I cannot praise You enough, and You are as You have praised Yourself)”.
When he gave Salaam at the end of Witr, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to say: “Subhaan Al-Malik Al-Quddoos, Subhaan Al-Malik Al-Quddoos, Subhaan Al-Malik Al-Quddoos” (Glory be to The Sovereign, The Most Holy), elongating the syllables, and raising his voice the third time. [Abu Daawood]
Two Rak’ahs after Witr
A person may pray two Rak’ahs after Witr if he wishes, because it is proven that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did this. 'Aai’shah and Umm Salamah may Allaah be pleased with them related that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would pray two Rak'ahs after Witr while sitting. [Muslim and others]
It is recommended to recite Chapter Az-Zalzalah (99) and Al-Kaafiroon (109) in these two Rak’ahs. [Al-Albaani]
Following the Imaam until he finishes Taraaweeh
It is better to stay with the Imaam until he finishes, even if he is doing more than eleven Rak’ahs, because it is permissible to do the extra Rak’ahs, as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Whoever prays Qiyaam with the Imaam until he finishes, Allaah will record it as if he prayed the whole night.” [An-Nasaa'i and others]
Adding another Rak’ah to the Imaam’s Witr
Muslim scholars may Allaah have mercy upon them stated that there is nothing wrong with doing this, so that one can pray Witr at the end of the night. He who does so is considered to have prayed with the Imaam until he finished, and added another Rak’ah for a legal reason, which is so that he could pray Witr later in the night. There is nothing wrong with this, and it does not mean that he did not stay with the Imaam until he finished, but he did not conclude with him – he delayed it a little longer.
Qiyaam during Ramadan (Taraaweeh) - I
Abu Hurayrah may Allaah be pleased with him said: “The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to encourage us to pray at night in Ramadan, without making it obligatory. Then he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said:‘Whoever prays at night in Ramadan out of faith and the hope of reward, all his previous sins will be forgiven.’ When the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) died, this is how things were (i.e., Taraaweeh was not prayed in congregation), and this is how they remained during the Caliphate of Abu Bakr may Allaah be
pleased with him until the beginning of the Caliphate of ‘Umar may Allaah be pleased with
him.”
Laylat Al-Qadr and its timing
The best night ever is Laylat Al-Qadr (Night of Decree or Power), because the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Whoever prays at night during Laylat Al-Qadr out of faith and the hope of reward, all his previous sins will be forgiven.” [Al-Bukhaari and Muslim]
Scholars hold different opinions as to which of the nights is Laylat Al-Qadr.Some hold the opinion that it is the 21st, some say the 23rd, others say the 25th and still others say it is the 29th. Some say that it varies from year to year but it is always among the last ten nights of Ramadan. Most scholars, though, hold the opinion that it is the 27th.
According to Ibn‘Umar may Allaah be pleased with him the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “He who likes to seek that night (Laylat Al-Qadr) should do so on the 27th.” [Muslim] Ubayy Ibn K’ab may Allaah be pleased with him said: “I swear by Allaah, it is during Ramadan – and He swore to that – and by Allaah, I know what night it is. It is the night of the 27th. Its sign is that the sun rises the next morning white and without any rays”.
Yet, it is preferred to seek this night during the last ten nights of Ramadan, as the Prophet, sllallaahu 'alayhi wa sallam, strove his best in seeking it during that time. The Prophet would stay up all night during the last ten nights, would wake his wives, and then would remain apart from them to worship.
Praying Qiyaam in congregation
It is preferred to pray Qiyaam in congregation, because this is what the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did himself and explained its virtues. Abu Tharr may Allaah be pleased with him said: “We fasted Ramadan with the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and he did not lead us in Qiyaam at all until there were only seven days left, when he led us in prayer until a third of the night had passed. When there were six days left, he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did not lead us in Qiyaam. When there were five days left, he led us in prayer until half the night had passed. I said, ‘O Messenger of Allaah, I wish that you had continued until the end of the night.’ He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said, “If a man prays with the Imaam until he finishes, it will be counted as if he prayed the whole night.” When there were four nights left, he did not lead us in Qiyaam. When there were three nights left, he brought together his family, his wives and the people, and led us in Qiyaam … Then he did not lead us in Qiyaam for the rest of the month.” [Abu Daawood and others]
The reason why the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did not continually lead them in Qiyaam for the rest of the month because he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) feared that it would then become obligatory, and they would not be able to do it.
Women can pray Qiyaam in congregation
Women can attend the prayers too, as is stated in the Hadeeth of Abu Tharr may Allaah be pleased with him referred to above. Indeed, it is permissible to appoint an Imaam just for them, apart from the Imaam of the men. It was proven that when ‘Umar may Allaah be pleased with him gathered the people to pray Qiyaam, he appointed Ubayy ibn Ka’b may Allaah be pleased with him to lead the men and Sulaymaan ibn Abu Hathmah may Allaah be pleased with him to lead the women. ‘Arfajah Al-Thaqafi may Allaah be pleased with him said: “‘Ali ibn Abu Taalib may Allaah be pleased with him used to command the people to pray during the night in Ramadan, and he would appoint an Imaam for the men and an Imaam for the women. I was the Imaam for the women.”
Number of Rak’ahs of Qiyaam
The number of Rak’ahs (prayer units) is eleven, and it is preferable not to exceed this number, following the practice of the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). ‘Aa’ishah may Allaah be pleased with her was asked about how he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) prayed in Ramadan. She said: “The Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) never prayed more than eleven Rak’ahs (of Qiyaam), whether during Ramadan or any other time. He would pray four (Rak’ahs), and don’t ask me how beautiful or how long they were. Then he would pray four, and don’t ask me how beautiful or how long they were. Then he would pray three ….” [Al-Bukhaari and Muslim]
Reciting Quran in Qiyaam
As regards reciting from the Quran during Qiyaam, whether in Ramadan or at other times, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did not set a limit or state what was too much or too little. His recitation used to vary; sometimes it would be long, at other times short. Sometimes in every Rak’ah he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would recite the equivalent of Chapter Al-Muzzammil (73), which is twenty verses; sometimes he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would recite the equivalent of fifty verses. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to say: “Whoever prays at night and reads one hundred verses will not be recorded as one of the negligent.”
When he was sick, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) recited the seven long Chapters in his night prayers, i.e., Al-Baqarah, Aal ‘Imraan, An-Nisaa’, Al-Maa’idah, Al-An’aam, Al-A’raaf and At-Tawbah.
According to Huthayfah ibn Al-Yamaan may Allaah be pleased with him who prayed behind the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) recited Al-Baqarah, An-Nisaa’ and Aal ‘Imraan in one Rak’ah, in a slow and measured tone. When ‘Umar may Allaah be pleased with him appointed Ubayy ibn Ka’b may Allaah be pleased with him to lead the people in praying eleven Rak’ahs in Ramadan, Ubayy used to recite verses by the hundreds, so that the people behind him would be leaning on sticks because the prayers were so long, and they did not finish until just before Fajr.
It is also reported that ‘Umar may Allaah be pleased with him called the readers during Ramadan, and told the fastest of them to recite thirty verses, the moderate ones to recite twenty-five verses, and the slowest ones to recite twenty verses.
However, is a person is praying Qiyaam by himself, he can make it as long as he wishes; if others agree with the Imaam, he may also make it as long as he wishes. The longer it is, the better, but the Imaam should not continually spend the whole night in Qiyaam, following the example of the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) who said:“If any of you leads the people in prayer, let him make it short, because among them are the young and the old, the weak, and those who have pressing needs. But if he is praying alone, let him make it as long as he likes.” [Al-Bukhaari]
#I‘tikaaf is a Confirmed Sunnah
Praise be to Allaah, Who is, concerning His servants, Acquainted and Seeing. Out of His bounty and grace, Allaah rewards much for little deeds. May He exalt the mention of the Prophet, Muhammad sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) who was sent as a guide, a bringer of glad tidings and a warner, as well as that of his family and Companions.
Ramadan is a wonderful season for those who seek salvation and endeavor to free themselves from Hell. The month is distinguished by verification of the acts of worship, multiplication of rewards and the descent of mercies. From the other distinguishing characteristics of this month is the last ten days thereof. It was narrated on the authority of ‘Aa’ishah may Allaah be pleased with her that she said, "The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) , would exert his best (in worship) during the last ten days (of Ramadan) more than at other times." [Muslim]
It was also narrated on her authority that she may Allaah be pleased with her said, "With the start of the last ten days (of Ramadan), the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) used to tighten up his loincloth (i.e., refrain from sexual intercourse), stay up at night and keep his family awake." [Al-Bukhaari & Muslim]
It was also narrated that she said, "The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) would pray and also sleep during the nights of the first twenty days of Ramadan. But when it was the last ten nights, he would be more diligent and tighten up his loincloth." [Ahmad]
I‘tikaaf is one of the special acts of the last ten days of Ramadan. It is to stay at the Masjid (mosque) with the sole intention of worshipping and obeying Allaah there. It is based on evidence from the Quran and the Sunnah. In the Quran, Allaah The Almighty Says (what means): {And do not have relations with them as long as you are staying for worship in the mosques.} [Quran 2: 187] In the Sunnah it was narrated on the authority of ‘Aa’ishah may Allaah be pleased with her that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) ceaselessly observed I‘tikaaf during the last ten days of Ramadan until he died. Then his wives did the same after him. [Al-Bukhaari & Muslim]
I‘tikaaf is one of the deserted recommended acts of worship, which is only observed by a few while many are heedless of it. Az-Zuhri may Allaah have mercy upon him commented, "How strange are the Muslims! Why do they neglect I‘tikaaf when the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) did not leave it from his arrival at Madeenah until his death?"
My dear Muslim, you should hasten to revive this great Sunnah, urge people and encourage them to perform it, starting with yourself. This worldly life is nothing but a few stages and a few days, so get rid of all the worldly obstacles and beauties and be keen to attain this great reward. Allocate these few days to free yourself of all distractions and tasks and move to Allaah with your heart and whole being in humbleness, submissiveness, and tears in order to join the procession of the successful.
Dear Muslim, I‘tikaaf is to be performed at any mosque where the congregational prayer is performed. When one observes I‘tikaaf for a period that includes a Friday, it is recommended that he observes it in a mosque where the Friday prayer is performed. Otherwise, he is allowed to go to a mosque where the Friday prayer is performed and then go back to his place of I‘tikaaf.
Be keen to perform I‘tikaaf in a mosque where there is neither overcrowding nor noise and disturbance. Choose a mosque where no one knows you and where you know no one as well. This is more likely to help you dedicate your intention and free your heart and mind of talking to people, sitting and socializing with them. If you perform I‘tikaaf at one of the two Holy Mosques, avoid taking up the space of other worshippers. Rather, make room for others to pray. Do not be one of those who like to show others that they are observing I‘tikaaf so that they would greet you or make room for you. Some observers of I‘tikaaf sometimes abandon the Taraaweeh and Qiyaam prayers (the voluntary prayers at night in Ramadan) and confuse disturb others with engaging in loud vain talk.
I‘tikaaf is recommended at any time. A Muslim can start and end it anytime he wants. However, it is better to perform it during Ramadan, and particularly in the last ten days. After performing the Fajr (dawn) prayer of the 21st of Ramadan, one should start I‘tikaaf and stay at the mosque until he goes out to perform the ‘Eed prayer, as this is the recommended time for ending it.
It is indeed a great opportunity for just a few hours so that the Muslim may utilize this seclusion from people and free himself for the worship of Allaah at one of His mosques. He does so with the sole intention of seeking reward from Allaah as well as witnessing Laylatul-Qadr (the night of Divine Decree) before the end of life and facing reckoning before Allaah The Almighty.
Dear observer of I‘tikaaf, be keen to intensively remember and mention Allaah, recite the Quran, pray and worship. Avoid whatever distracts you of worldly affairs. It is permissible to engage in lawful talk with your family or others for an interest need. It was narrated on the authority of Safiyyah, the Mother of the Believers may Allaah be pleased with her that she said, "The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) was performing I‘tikaaf and I came to visit him. I talked to him for a while and then I got up to go back (to my home) and he got up with me…." [Al-Bukhaari & Muslim]
You are permitted to go out of the mosque when there is a necessity, such as answering the call of nature, bringing food and drink if there is no one to bring this for you, seeking treatment if you get sick while observing I‘tikaaf and going to the aid of a sick person from your family whom you are obliged to care for when there is no one to do this other than you.
However, going out of the mosque for something that opposes I‘tikaaf, such as selling or buying, having sexual intercourse with one’s wife or touching her (i.e. foreplay), and so on, violates I‘tikaaf.
Dear observer of I‘tikaaf, if you have company then choose a companion who helps you to obey Allaah, strengthens your morale and is keen to spend his time in goodness and worship. Avoid those who waste their time in vain talk. Some observers of I‘tikaaf show diligence during the first few days and then feel slack and lazy and spend their time in useless conversations which may even lead them to engage in unlawful talk, such as backbiting!
Dear Muslim, while performing I‘tikaaf is a recommended act of worship, maintaining your home and children is an obligation. So beware of neglecting to take care of your family, for that is more important. You should try to perform the two tasks at the same time. Be keen to the utmost to guard your family members against temptations. Do not make I‘tikaaf a cause for neglecting the due rights of others. It is better, if possible, to take your sons to perform I‘tikaaf along with you, for this acts as a method of nurturing, makes you feel comfort, boosts affection and love between you and trains them to worship. If this is difficult for them, then they should at least observe one night of I‘tikaaf along with you. You should reward them abundantly and encourage them to do so.
Dear Muslim, the seasons of obedience are stations from which the traveler seeks provision on his way to a garden whose width is like the distance between the heavens and the earth. You should be one of those who are wise and discerning and thus do not miss such opportunities and stations without obtaining the gifts of Allaah and winning the great reward.
Be keen to perform I‘tikaaf with a truthful and sincere intention. Avoid showing off, hypocrisy, love of praise and conceit. Dedicate all your righteous deeds for the sake of Allaah The Almighty. Allaah Says (what means): {And they were not commanded except to worship Allaah, [being] sincere to Him in religion, inclining to truth…} [Quran 98: 5]
In a famous Hadeeth, the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "Deeds are judged based upon the intentions, and for everyone what he has intended…" [Al-Bukhaari & Muslim]
Choosing a mosque where no one knows you and where you know no one helps you to achieve sincerity. You have no need to openly tell about your I‘tikaaf on ‘Eed day or afterwards.
May Allaah make worship a source of pleasure for you and include you among the successful servants who are accepted by Him. May he forgive our sins as well as the sins of our parents and those of all the Muslims. May He exalt the mention of Prophet Muhammad his family and Companions.
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