Forwarded from Madrasatuna || مدرستنا
"Moderation upon Sunnah is better than exerting oneself upon Bid'ah."
--------------------------------------------------------------
THE DIFFERENT METHODS OF OFFERING THE NIGHT PRAYER
There are several ways by which a person is allowed to offer the night prayer; all of which have been reported from the Prophet ﷺ:
The First method consists of a single rak’ah, as proven by the saying of the Prophet ﷺ:
((الوتر ركعة من آخر الليل))
"Witr is a rak'ah at the end of the night."
[Reported by Muslim on the authority of Ibn 'Umar -raḍhiyallāhu 'anhu-]
As well as the ḥadīth of Ḥudhayfah -raḍhiyallāhu 'anhu- wherein the Prophet ﷺ demonstrated this method practically; see link:
https://sunnah.com/muslim/6/242
The second method consists of eleven rak'ahs, wherein a person does not sit for tashahhud except in the eighth rak’ah. After this tashahhud, they stand up without making taslīm and offer one more rak’ah. Then after completing nine rak'ahs and saying taslīm, they pray an extra two rak’ahs while seated.
See link:
https://sunnah.com/muslim/6/168
The third method consists of nine rak'ahs, wherein a person does not sit for tashahhud except in the sixth rak'ah. After this tashahhud, they stand up without making taslīm and offer one more rak’ah. Then after completing seven rak'ahs and saying taslīm, they pray an extra two rak’ahs while seated.
NOTE: this method occurred when the Prophet ﷺ grew old. See previous link.
The fourth method consists of eleven rak’ahs, wherein a person says taslīm after every two rak’ahs and finishes with one rak’ah Witr. And this is the most common method, as proven by the statement of Prophet ﷺ:
((صلاة الليل مثنى مثنى، فإذا خفت الصبح فأوتر بواحدة))
"The night prayers consist of pairs, but if you fear that morning is near, then pray one Rak'ah as Witr."
[Bukhāri and Muslim]
The fifth method consists of thirteen rak’ahs, wherein a person says taslīm after every two rak’ahs during the first eight rak’ahs. After that, they offer Witr as five consecutive rak’ahs with one taslīm at the end.
See the link:
https://sunnah.com/muslim/6/149
NOTE: The two extra rak’ahs at the beginning of this method are either the two voluntary rak’ahs after ‘Ishā, or they are two specific rak’ahs with which a person begins the Night Prayer; as stated by Sheikh Albāni -raḥimahullāh. Similarly, Sheikh Muḥammad Ibn Hizām mentioned that these two rak’ahs could possibly be the two voluntary rak’ahs for Fajr, as mentioned in some of the narrations.
[Fat-ḥul 'Allām Vol. 2, Pg. 644]
See link:
https://sunnah.com/bulugh/2/282
The sixth method consists of eleven rak’ahs, wherein a person prays four consecutive rak’ahs with one taslīm, then another four rak’ahs in the same manner with one taslīm. After that they pray three rak’ahs Witr with one taslīm at the end.
See link:
https://sunnah.com/bulugh/2/281
NOTE: in the last two methods (5 & 6), a person is allowed to offer the final three/five rak’ahs with one taslīm, or they can say taslīm after every two rak’ahs; and this is more preferable. [Fat-ḥul Allām, Vol 2. Pg. 641]
_______________________________
These are the methods which have been reported from the Prophet ﷺ, although it's permissible for a person to pray any odd number of rak'ahs between one to 11/13; and the more the better, as An-Nawawi mentioned:
«قد سبق أن مذهبنا أن أقله ركعة، وأكثره إحدى عشرة، وفي وجه ثلاث عشرة، وما بين ذلك جائز، وكلما قرب من أكثره كان أفضل، وبهذا قال جمهور العلماء من الصحابة والتابعين»
[Sharḥul Muhadh-dhab (4/21)]
One should not pray more than eleven rak'ahs because Ā'ishah -raḍhiyallāhu 'anhā- said: The Prophet ﷺ did not offer more than eleven rak'ah (during the night prayer) in Ramaḍhān or in any other month."
[Reported by Bukhāri & Muslim]
✍🏽 Abu Ishaq Muhammad Ibn Ahmad
__________
REFERENCES:
(1) https://t.me/A_lzoukory/33543
(2) 'Salātu-Tarāwīḥ' of Sheikh Albāni
(3) sunnah.com
(4) Fat-ḥul Allām Vol. 2
•═ᴊᴏɪɴ-🅻🅴🅰🆁🅽-sʜᴀʀᴇ═•
--------------------------------------------------------------
THE DIFFERENT METHODS OF OFFERING THE NIGHT PRAYER
There are several ways by which a person is allowed to offer the night prayer; all of which have been reported from the Prophet ﷺ:
The First method consists of a single rak’ah, as proven by the saying of the Prophet ﷺ:
((الوتر ركعة من آخر الليل))
"Witr is a rak'ah at the end of the night."
[Reported by Muslim on the authority of Ibn 'Umar -raḍhiyallāhu 'anhu-]
As well as the ḥadīth of Ḥudhayfah -raḍhiyallāhu 'anhu- wherein the Prophet ﷺ demonstrated this method practically; see link:
https://sunnah.com/muslim/6/242
The second method consists of eleven rak'ahs, wherein a person does not sit for tashahhud except in the eighth rak’ah. After this tashahhud, they stand up without making taslīm and offer one more rak’ah. Then after completing nine rak'ahs and saying taslīm, they pray an extra two rak’ahs while seated.
See link:
https://sunnah.com/muslim/6/168
The third method consists of nine rak'ahs, wherein a person does not sit for tashahhud except in the sixth rak'ah. After this tashahhud, they stand up without making taslīm and offer one more rak’ah. Then after completing seven rak'ahs and saying taslīm, they pray an extra two rak’ahs while seated.
NOTE: this method occurred when the Prophet ﷺ grew old. See previous link.
The fourth method consists of eleven rak’ahs, wherein a person says taslīm after every two rak’ahs and finishes with one rak’ah Witr. And this is the most common method, as proven by the statement of Prophet ﷺ:
((صلاة الليل مثنى مثنى، فإذا خفت الصبح فأوتر بواحدة))
"The night prayers consist of pairs, but if you fear that morning is near, then pray one Rak'ah as Witr."
[Bukhāri and Muslim]
The fifth method consists of thirteen rak’ahs, wherein a person says taslīm after every two rak’ahs during the first eight rak’ahs. After that, they offer Witr as five consecutive rak’ahs with one taslīm at the end.
See the link:
https://sunnah.com/muslim/6/149
NOTE: The two extra rak’ahs at the beginning of this method are either the two voluntary rak’ahs after ‘Ishā, or they are two specific rak’ahs with which a person begins the Night Prayer; as stated by Sheikh Albāni -raḥimahullāh. Similarly, Sheikh Muḥammad Ibn Hizām mentioned that these two rak’ahs could possibly be the two voluntary rak’ahs for Fajr, as mentioned in some of the narrations.
[Fat-ḥul 'Allām Vol. 2, Pg. 644]
See link:
https://sunnah.com/bulugh/2/282
The sixth method consists of eleven rak’ahs, wherein a person prays four consecutive rak’ahs with one taslīm, then another four rak’ahs in the same manner with one taslīm. After that they pray three rak’ahs Witr with one taslīm at the end.
See link:
https://sunnah.com/bulugh/2/281
NOTE: in the last two methods (5 & 6), a person is allowed to offer the final three/five rak’ahs with one taslīm, or they can say taslīm after every two rak’ahs; and this is more preferable. [Fat-ḥul Allām, Vol 2. Pg. 641]
_______________________________
These are the methods which have been reported from the Prophet ﷺ, although it's permissible for a person to pray any odd number of rak'ahs between one to 11/13; and the more the better, as An-Nawawi mentioned:
«قد سبق أن مذهبنا أن أقله ركعة، وأكثره إحدى عشرة، وفي وجه ثلاث عشرة، وما بين ذلك جائز، وكلما قرب من أكثره كان أفضل، وبهذا قال جمهور العلماء من الصحابة والتابعين»
[Sharḥul Muhadh-dhab (4/21)]
One should not pray more than eleven rak'ahs because Ā'ishah -raḍhiyallāhu 'anhā- said: The Prophet ﷺ did not offer more than eleven rak'ah (during the night prayer) in Ramaḍhān or in any other month."
[Reported by Bukhāri & Muslim]
✍🏽 Abu Ishaq Muhammad Ibn Ahmad
__________
REFERENCES:
(1) https://t.me/A_lzoukory/33543
(2) 'Salātu-Tarāwīḥ' of Sheikh Albāni
(3) sunnah.com
(4) Fat-ḥul Allām Vol. 2
•═ᴊᴏɪɴ-🅻🅴🅰🆁🅽-sʜᴀʀᴇ═•
Sunnah
Sahih Muslim 772 - The Book of Prayer - Travellers - Sunnah.com - Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)
Hudhaifa reported: I prayed with the Messenger of Allah (ﷺ) one night and he started reciting al-Baqara. I thought that he would bow at the end of one hundred verses, but he proceeded on; I then thought that he would perhaps recite the whole (surah) in a…
بسم الله الرحمن الرحيم
عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُ الْقِثَّاءَ بِالرُّطَبِ
'Abdullaah ibn Ja’far reported: I saw the Messenger of Allaah, sallallaahu 'alayhi wa sallam, eating cucumber with fresh dates.
Saheeh Muslim, No. 2043
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عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُ الْقِثَّاءَ بِالرُّطَبِ
'Abdullaah ibn Ja’far reported: I saw the Messenger of Allaah, sallallaahu 'alayhi wa sallam, eating cucumber with fresh dates.
Saheeh Muslim, No. 2043
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بسم الله الرحمن الرحيم
New Audios
'The Three Fundamental Principles'
Explanation of Ash-Shaykh Muhammad Baa-Jammaal
Read by Abuu Rizq Mundhir Ibn Muhammad
May Allaah preserve them both
Lesson 21 (At-Tawakkul - Part 1): https://www.spreaker.com/user/aloloomaudio/aud-20200428-wa0053
Lesson 22 (At-Tawakkul - Part 2): https://www.spreaker.com/user/aloloomaudio/aud-20200428-wa0054
Lesson 23 (Ragbah, Rahbah, Khushuu' & Khashyah): https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0000
Lesson 24 (Al-Isti'aanah): https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0001
Join the telegram channel: t.me/FruitsOfKnowledge
New Audios
'The Three Fundamental Principles'
Explanation of Ash-Shaykh Muhammad Baa-Jammaal
Read by Abuu Rizq Mundhir Ibn Muhammad
May Allaah preserve them both
Lesson 21 (At-Tawakkul - Part 1): https://www.spreaker.com/user/aloloomaudio/aud-20200428-wa0053
Lesson 22 (At-Tawakkul - Part 2): https://www.spreaker.com/user/aloloomaudio/aud-20200428-wa0054
Lesson 23 (Ragbah, Rahbah, Khushuu' & Khashyah): https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0000
Lesson 24 (Al-Isti'aanah): https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0001
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Spreaker
25 - Lesson 21 (At-Tawakkul - Part 1) - The Three Fundamental Principles (Explanation Of Ash-Shaykh Muhammad Baa Jamaal)
بسم الله الرحمن الرحيم
The Nature Of The Self
Imaam As-Sa'dee
May Allaah Have Mercy Upon Him
"Another point worthy of note is that in the statement of Allaah (Tabaaraka wa Ta'aalaa) (interpretation of the meaning):
'Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.' [Al-Qur'aan 12:53].
There is proof that this is the inherent nature of the self, and that it cannot be free of this nature except through Allaah's care and mercy. This is because the self is ignorant and corrupt, and ignorance and corruption breed nothing but evil.
If Allaah (Tabaaraka wa Ta'aalaa) is merciful to a slave and is kind to him by giving him practical knowledge and giving him an honest approach in his behaviour and actions, his self frees itself from this trait and becomes content with obedience to Allaah and His remembrance. It does not order its owner except to do virtuous acts, and its return will be to Allaah's grace and reward. Allaah (Tabaaraka wa Ta'aalaa) said (interpretation of the meaning):
'(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction! Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! Enter you, then, among My honoured slaves, and enter you My Paradise.' [Al-Qur'aan 89:27-30].
It is the individual's responsibility to strive for the rectification of his self and its deliverance from having this blameworthy nature - that it is an avid inciter to acts of evil. This is done through hard work and adopting the best behavioural traits, as well as constant prayer to Allaah (Tabaaraka wa Ta'aalaa) and frequent repetition of the following transmitted prayer:
اِهْدِنِي لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ
(Translated meaning)
'(O Allaah) guide me to the best of manners, none guides to the best of it except You, and ward away from me the worst of it, none can ward it away from me except You.'
[Saheeh Muslim, No. 771].
[Lessons Learnt From The Story Of Yuusuf].
(You're advised to memorise and then implement this beautiful supplication in your life).
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The Nature Of The Self
Imaam As-Sa'dee
May Allaah Have Mercy Upon Him
"Another point worthy of note is that in the statement of Allaah (Tabaaraka wa Ta'aalaa) (interpretation of the meaning):
'Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful.' [Al-Qur'aan 12:53].
There is proof that this is the inherent nature of the self, and that it cannot be free of this nature except through Allaah's care and mercy. This is because the self is ignorant and corrupt, and ignorance and corruption breed nothing but evil.
If Allaah (Tabaaraka wa Ta'aalaa) is merciful to a slave and is kind to him by giving him practical knowledge and giving him an honest approach in his behaviour and actions, his self frees itself from this trait and becomes content with obedience to Allaah and His remembrance. It does not order its owner except to do virtuous acts, and its return will be to Allaah's grace and reward. Allaah (Tabaaraka wa Ta'aalaa) said (interpretation of the meaning):
'(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction! Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! Enter you, then, among My honoured slaves, and enter you My Paradise.' [Al-Qur'aan 89:27-30].
It is the individual's responsibility to strive for the rectification of his self and its deliverance from having this blameworthy nature - that it is an avid inciter to acts of evil. This is done through hard work and adopting the best behavioural traits, as well as constant prayer to Allaah (Tabaaraka wa Ta'aalaa) and frequent repetition of the following transmitted prayer:
اِهْدِنِي لأَحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَحْسَنِهَا إِلاَّ أَنْتَ وَاصْرِفْ عَنِّي سَيِّئَهَا لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ
(Translated meaning)
'(O Allaah) guide me to the best of manners, none guides to the best of it except You, and ward away from me the worst of it, none can ward it away from me except You.'
[Saheeh Muslim, No. 771].
[Lessons Learnt From The Story Of Yuusuf].
(You're advised to memorise and then implement this beautiful supplication in your life).
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بسم الله الرحمن الرحيم
Imaam Ibnul-Qayyim, may Allaah have mercy upon him, advises you - O Sunni - to not allow the people of falsehood to be more patient upon falsehood than you are upon the truth. He said:
“These people are like you. They feel pain and they are patient, but their patience is in obedience to the devil.”
[Nuuniyyah, 2/604].
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Imaam Ibnul-Qayyim, may Allaah have mercy upon him, advises you - O Sunni - to not allow the people of falsehood to be more patient upon falsehood than you are upon the truth. He said:
“These people are like you. They feel pain and they are patient, but their patience is in obedience to the devil.”
[Nuuniyyah, 2/604].
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بسم الله الرحمن الرحيم
Invocation For Fear Of Shirk
• اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا لاَ أَعْلَمُ
Allaahumma 'innee 'a'oothu bika an ushrika bika wa ana a'lamu, wa 'astaghfiruka limaa laa a'lamu.
O Allaah, I seek refuge in You lest I associate anything with You knowingly, and I seek Your forgiveness for what I know not.
[Ahmad 4/403. See also Al-Albaanee, Saheehul-Jami' As-Sagheer, 3/233 and Saheehut-Targheeb wat-Tarheeb, 1/19].
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Invocation For Fear Of Shirk
• اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أُشْرِكَ بِكَ وَأَنَا أَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا لاَ أَعْلَمُ
Allaahumma 'innee 'a'oothu bika an ushrika bika wa ana a'lamu, wa 'astaghfiruka limaa laa a'lamu.
O Allaah, I seek refuge in You lest I associate anything with You knowingly, and I seek Your forgiveness for what I know not.
[Ahmad 4/403. See also Al-Albaanee, Saheehul-Jami' As-Sagheer, 3/233 and Saheehut-Targheeb wat-Tarheeb, 1/19].
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بسم الله الرحمن الرحيم
New Audio
29th Sha'baan 1441 - 22/04/2020
Nine Important Questions From America Presented To Shaykh Muhammad Baa-Jammaal Regarding The Times We Are Living In
Translated By Abuu Rizq Mundhir Ibn Muhammad
Part 1: https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0008
Part 2: https://www.spreaker.com/user/aloloomaudio/aud-20200507-wa0007
Part 3: https://www.spreaker.com/user/aloloomaudio/aud-20200507-wa0008
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New Audio
29th Sha'baan 1441 - 22/04/2020
Nine Important Questions From America Presented To Shaykh Muhammad Baa-Jammaal Regarding The Times We Are Living In
Translated By Abuu Rizq Mundhir Ibn Muhammad
Part 1: https://www.spreaker.com/user/aloloomaudio/aud-20200429-wa0008
Part 2: https://www.spreaker.com/user/aloloomaudio/aud-20200507-wa0007
Part 3: https://www.spreaker.com/user/aloloomaudio/aud-20200507-wa0008
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Spreaker
9 Important Questions From America Presented To Shaykh Muhammad Baa-Jammaal (Part 1) (Translated By Mundhir) [29th Sha'baan 1441…
Listen in to 9 Important Questions From America Presented To Shaykh Muhammad Baa-Jammaal (Part 1) (Translated By Mundhir) [29th Sha'baan 1441 - 22/04/20]
بسم الله الرحمن الرحيم
*💢الصائمون يأكلون ويشربون والناس جياع في المحشر*❗️
🌒 *Those who fast will eat and drink while the people go hungry at the place of gathering (on the day of judgement) !*🌘
✍قال الشَّــيخُ العلّامــة صالح بن فوزان الفوزان حَـفظَهُ الله :
🎙️Shaykh Fawzan (May Allah Preserve him) said with regards to Allaah's statement:
۞ {كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ}
*(24. Eat and drink at ease for that which you have sent on before you in days past!)*[Al-Haqqah]
◉ قِيلَ : إنها نزلتْ في الصائمين، الذين منعوا أنفسَهُم في الدنيا من ملذاتِهَا بالصيامِ، وصَبَرُوا على ذلك ،
📍It was said that it was revealed concerning those who fast. Those who prevented themselves in the worldly life from its delights by fasting, and were patient upon that,
في يومِ القيامَةِ يُقالُ لهم:
On the day of judgement it would be said to them:
《 كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ》
*(Eat and drink at ease for that which you have forwarded)*
يعني : قدَّمتم،
Meaning what you have sent forth (of good deeds)
《فِي الْأَيَّامِ الْخَالِيَةِ》
*In days past*
▪️يعني: الصيام الذي صمتموه في الدنيا ، ومَنْعتُم أنفسَكُم مِنَ الأكلِ والشربِ ، فيُقالُ لهم:
Meaning the fasting which you fasted in the dunya (worldly life), and you prevented yourselves from food and drink, so it will be said to them:
👈الآنَ كُلُوا واشربُوا هنيئًا ؛ لأنَّ الجزاءَ مِنْ جنسِ العملِ ،
Now eat and drink at ease, because the reward and punishment are in accordance with the nature of one’s action.
•- فلمّا منعوا أنفسهم فِي الدنيا منْ شَهَواتِها ، وصَبَرُوا على الجوعِ و العطشِ طاعةٌ للهِ سبحانه و تعالى ، عَوَّضَهُم اللهُ يومَ القيامَةِ فَقالَ لهم:
When they prevented themselves in the dunya from its desires, and were patient upon hunger and thirst out of the obedience of Allaah (سبحانه و تعالى), Allaah compensated them on the day of judegement, so He said to them:
《 كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ》
*(Eat and drink at ease for that which you have sent forth).*
يعني بسببِ ما قدَّمْتُم
Meaning, because of what you have sent forth (of good deeds).
《فِي الْأَيَّامِ الْخَالِيَةِ》
*In days past,*
يعني الأيامَ الماضيةَ ، أيامَ الدنيا،
meaning the days of the past, the days of the dunya.
•- وهذا خاصٌّ بالصائمين، يأكلون ويشربون ، والناسُ في المحشرِ في الجوعِ والعطشِ والضيقِ والضنكِ ، وهم يأكلون على موائِدِهِم ويشربون
And this is specific to those who fast. They will eat and drink while the people in the mahshar (the plain of the day of judgement) are on hunger and thirst, and narrowness and hardship. And they will eat and drink at their dining tables.
{كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ}
*(24. Eat and drink at ease for that which you have sent on before you in days past!)*
[Al-Haqqah]
•• فهذا فيه فضلُ الصيامِ ،وفضلُ الصائمين، وأنَّهم يمتازون يومَ القيامةِ على غيرِهِم بهذه البشارةِ.
So this (verse) contains the virtues of fasting and the virtues of those who fast. And that they will be distinguished on the day of jugement above others with this glad tiding.
📗【 مجالس شهر رمضان المبارك ـ (صـ٨٠-٨١)】
•━━━━━●📕●━━━━━•
✨"﴿وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ﴾"✨
﴾And remind, for indeed, the reminder benefits the believers.﴿
https://t.me/Striv4Jannah
*💢الصائمون يأكلون ويشربون والناس جياع في المحشر*❗️
🌒 *Those who fast will eat and drink while the people go hungry at the place of gathering (on the day of judgement) !*🌘
✍قال الشَّــيخُ العلّامــة صالح بن فوزان الفوزان حَـفظَهُ الله :
🎙️Shaykh Fawzan (May Allah Preserve him) said with regards to Allaah's statement:
۞ {كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ}
*(24. Eat and drink at ease for that which you have sent on before you in days past!)*[Al-Haqqah]
◉ قِيلَ : إنها نزلتْ في الصائمين، الذين منعوا أنفسَهُم في الدنيا من ملذاتِهَا بالصيامِ، وصَبَرُوا على ذلك ،
📍It was said that it was revealed concerning those who fast. Those who prevented themselves in the worldly life from its delights by fasting, and were patient upon that,
في يومِ القيامَةِ يُقالُ لهم:
On the day of judgement it would be said to them:
《 كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ》
*(Eat and drink at ease for that which you have forwarded)*
يعني : قدَّمتم،
Meaning what you have sent forth (of good deeds)
《فِي الْأَيَّامِ الْخَالِيَةِ》
*In days past*
▪️يعني: الصيام الذي صمتموه في الدنيا ، ومَنْعتُم أنفسَكُم مِنَ الأكلِ والشربِ ، فيُقالُ لهم:
Meaning the fasting which you fasted in the dunya (worldly life), and you prevented yourselves from food and drink, so it will be said to them:
👈الآنَ كُلُوا واشربُوا هنيئًا ؛ لأنَّ الجزاءَ مِنْ جنسِ العملِ ،
Now eat and drink at ease, because the reward and punishment are in accordance with the nature of one’s action.
•- فلمّا منعوا أنفسهم فِي الدنيا منْ شَهَواتِها ، وصَبَرُوا على الجوعِ و العطشِ طاعةٌ للهِ سبحانه و تعالى ، عَوَّضَهُم اللهُ يومَ القيامَةِ فَقالَ لهم:
When they prevented themselves in the dunya from its desires, and were patient upon hunger and thirst out of the obedience of Allaah (سبحانه و تعالى), Allaah compensated them on the day of judegement, so He said to them:
《 كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ》
*(Eat and drink at ease for that which you have sent forth).*
يعني بسببِ ما قدَّمْتُم
Meaning, because of what you have sent forth (of good deeds).
《فِي الْأَيَّامِ الْخَالِيَةِ》
*In days past,*
يعني الأيامَ الماضيةَ ، أيامَ الدنيا،
meaning the days of the past, the days of the dunya.
•- وهذا خاصٌّ بالصائمين، يأكلون ويشربون ، والناسُ في المحشرِ في الجوعِ والعطشِ والضيقِ والضنكِ ، وهم يأكلون على موائِدِهِم ويشربون
And this is specific to those who fast. They will eat and drink while the people in the mahshar (the plain of the day of judgement) are on hunger and thirst, and narrowness and hardship. And they will eat and drink at their dining tables.
{كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ}
*(24. Eat and drink at ease for that which you have sent on before you in days past!)*
[Al-Haqqah]
•• فهذا فيه فضلُ الصيامِ ،وفضلُ الصائمين، وأنَّهم يمتازون يومَ القيامةِ على غيرِهِم بهذه البشارةِ.
So this (verse) contains the virtues of fasting and the virtues of those who fast. And that they will be distinguished on the day of jugement above others with this glad tiding.
📗【 مجالس شهر رمضان المبارك ـ (صـ٨٠-٨١)】
•━━━━━●📕●━━━━━•
✨"﴿وَذَكِّرْ فَإِنَّ الذِّكْرَى تَنفَعُ الْمُؤْمِنِينَ﴾"✨
﴾And remind, for indeed, the reminder benefits the believers.﴿
https://t.me/Striv4Jannah
Telegram
💠Striving for Jannah💠
Calling to Strive for the Jannah and the Mercy of Ar-Rahman
بسم الله الرحمن الرحيم
Audio
'Virtues Of The Last Ten Nights Of Ramadhaan And Laylatul-Qadr'
Shaykh 'Abee 'Abdir-Rahmaan Nawaas Al-Hindee
https://www.spreaker.com/episode/4751713
Join the telegram channel: t.me/FruitsOfKnowledge
Audio
'Virtues Of The Last Ten Nights Of Ramadhaan And Laylatul-Qadr'
Shaykh 'Abee 'Abdir-Rahmaan Nawaas Al-Hindee
https://www.spreaker.com/episode/4751713
Join the telegram channel: t.me/FruitsOfKnowledge
Spreaker
Virtues of Last 10 Nights of Ramadan & Lailatul Qadr
The Virtues of the Last 10 Nights of Ramadhaan & Lailath ul Qadr by Nawwaas Al-Hindi
بســـم اللــه الرحــمــن الـرحـــيــم
◾What to do after accidentally adding a prostration to the prayer?◾
Our Shaykh Abū Bilāl Al-Hadaramē - may Allāh preserve him- was asked the following question on 2nd Jamādā Ath-Thāniya 1441H (27th January 2020):
📝🔹Question:
The Questioner says: A man made three prostrations in his prayer and once he completed the prayer, the praying congregation informed him that he made three prostrations, so what should he do; should he perform two prostrations of forgetfulness or repeat the prayer?
📩🔸Answer:
No (he should not repeat the prayer), he makes two prostrations of forgetfulness after the salám and suffices with it for this forgetfulness and increase. For indeed, the decrease and increase are both prostrated for due to forgetfulness.
However, if there is a decrease in a pillar, the prostration of forgetfulness is insufficient. Rather, it is obligatory to perform the pillar first of all, then the prostration.
As for if there is an unintentional addition in a pillar, then he makes the prostration of forgetfulness for it after the salām.
He does not repeat the prayer, as long as he was informed shortly after (the prayer) by the praying congregation.
However if an extended period of time passes and he remembers, he repeats (the prayer).
_________________________________
Related Questions:
1. What does the one who became preoccupied in his prayer and does not know how many (units) he has prayed do?
2. What must the Imam do if he mistakenly says:
سِمِعَ الله لِمَنْ حَمِدَه
sami Allahu leman hamidah
(Allah responds to whoever praises him) instead of:
الله أَكْبَر
(Allah is the greatest)?
_____________________________________
Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni
✒Arabic Transcript
🕪 Audio
Click on the links to subscribe:
https://t.me/abubilaalalhadhramy
◾What to do after accidentally adding a prostration to the prayer?◾
Our Shaykh Abū Bilāl Al-Hadaramē - may Allāh preserve him- was asked the following question on 2nd Jamādā Ath-Thāniya 1441H (27th January 2020):
📝🔹Question:
The Questioner says: A man made three prostrations in his prayer and once he completed the prayer, the praying congregation informed him that he made three prostrations, so what should he do; should he perform two prostrations of forgetfulness or repeat the prayer?
📩🔸Answer:
No (he should not repeat the prayer), he makes two prostrations of forgetfulness after the salám and suffices with it for this forgetfulness and increase. For indeed, the decrease and increase are both prostrated for due to forgetfulness.
However, if there is a decrease in a pillar, the prostration of forgetfulness is insufficient. Rather, it is obligatory to perform the pillar first of all, then the prostration.
As for if there is an unintentional addition in a pillar, then he makes the prostration of forgetfulness for it after the salām.
He does not repeat the prayer, as long as he was informed shortly after (the prayer) by the praying congregation.
However if an extended period of time passes and he remembers, he repeats (the prayer).
_________________________________
Related Questions:
1. What does the one who became preoccupied in his prayer and does not know how many (units) he has prayed do?
2. What must the Imam do if he mistakenly says:
سِمِعَ الله لِمَنْ حَمِدَه
sami Allahu leman hamidah
(Allah responds to whoever praises him) instead of:
الله أَكْبَر
(Allah is the greatest)?
_____________________________________
Translated by: Abū Sufyān
Sāmi ibn Daniel Al-Ghāni
✒Arabic Transcript
🕪 Audio
Click on the links to subscribe:
https://t.me/abubilaalalhadhramy
Telegram
The Official English channel of Shaykh Abu Bilal Khalid bin 'Abuud Al-Hadhrami
بســـم اللــه الرحــمــن الـرحـــيــم
◾What to do when you have lost count of how many units you have prayed ◾
Our Shaykh Abu Bilaal Al-Hadhramy- may Allah preserve him- was asked the following question on 13th Rajab1441(8th March 2020):
📝🔹Question:…
◾What to do when you have lost count of how many units you have prayed ◾
Our Shaykh Abu Bilaal Al-Hadhramy- may Allah preserve him- was asked the following question on 13th Rajab1441(8th March 2020):
📝🔹Question:…
Forwarded from Madrasatuna || مدرستنا
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Madrasatuna || مدرستنا
Video
A friend of mine very rightly said:
❝If there's one thing I've learnt from this Coronavirus, it's the fact that every household needs to have a ḥafidh more than their need for a graduate.❞
Check out the VIDEO
...Oh and please do share - shukran!
❝If there's one thing I've learnt from this Coronavirus, it's the fact that every household needs to have a ḥafidh more than their need for a graduate.❞
Check out the VIDEO
...Oh and please do share - shukran!
Imām Muqbil said:
“I advise the women to devote themselves to the gatherings of the righteous women for it will increase them in Īmān, knowledge and in intelligence.”
[Ghāratul-Ashritah, 2/474]
Translated by Mohamed Haikal Al-Hindī
“I advise the women to devote themselves to the gatherings of the righteous women for it will increase them in Īmān, knowledge and in intelligence.”
[Ghāratul-Ashritah, 2/474]
Translated by Mohamed Haikal Al-Hindī
Forwarded from Madrasatuna || مدرستنا
DON'T TAKE YOUR FOOT OFF THE PEDAL JUST BECAUSE IT'S NOT AN ODD NIGHT❗️
Shaykhul Islam Ibn Taymiyyah -raḥimahullāh- was asked:
When should we look out for Laylatul Qadr?
So he responded (paraphrased):
Laylatul Qadr occurs during the last ten nights of Ramaḍhān, as is authentically established from the Prophet ﷺ; who said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ)).
"Look out for Laylatul Qadr during the last ten nights of Ramaḍhān."
[Reported by Bukhāri & Muslim on the authority of ‘Ā'ishah -raḍhiyallāhu ‘anhā]
And In the version of Bukhāri, he ﷺ specifically said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْوِتْرِ مِنَ الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ)).
"Look out for Laylatul Qadr during the odd nights of the last ten nights of Ramaḍhān."
However, it is important to note that there are two ways of calculating the odd nights:
1⃣ - THE FIRST:
By counting the days that have already passed; such that Laytul Qadr could fall on the 21st, 23rd, 25th, 27th, or the 29th night of Ramaḍhān.
or
2⃣ - THE SECOND:
By counting the days that remain, just as the Prophet ﷺ said:
((الْتَمِسُوهَا فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ لَيْلَةَ الْقَدْرِ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى)).
"Look out for the Laylatul Qadr during the remaining ten nights of Ramaḍhān; on the night when nine or seven or five nights remain."
[Reported by Bukhāri on the authority of Ibn Abbās -raḍhiyallāhu ‘anhumā]
So according to this method, if Ramaḍhān consisted of 30 days -and only Allāh knows if this will be the case- Laylatul Qadr will fall on one of the even nights, because the 22nd will be the night when nine remain, the 24th will be the night when seven remains and the 26th will be the night when five remains.
And this was the understanding of Abū Sa‘īd Al-Khudri -raḍhiyallāhu ‘anhu-:
Muslim reported that Abun Naḍhr enquired:
يَا أَبَا سَعِيدٍ! إِنَّكُمْ أَعْلَمُ بِالْعَدَدِ مِنَّا. قَالَ: أَجَلْ! نَحْنُ أَحَقُّ بِذَلِكَ مِنْكُمْ. قَالَ: قُلْتُ: مَا التَّاسِعَةُ وَالسَّابِعَةُ وَالْخَامِسَةُ؟ قَالَ: إِذَا مَضَتْ وَاحِدَةٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا ثِنْتَيْنِ وَعِشْرِينَ وَهْىَ التَّاسِعَةُ، فَإِذَا مَضَتْ ثَلاَثٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا السَّابِعَةُ، فَإِذَا مَضَى خَمْسٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا الْخَامِسَةُ.
"O Abū Sa‘īd, you know more than us about (these) numbers. He said: Yes, indeed we have better right than you. I said: What is this ninth, seventh, and fifth? He said: When 21 (nights are over) and the 22nd begins, it is the ninth, and when 23 (nights) are over, that which follows (i.e. the 24th) is the seventh, and when 25 nights are over, what follows (i.e. the 26th) is the fifth".
If, however, Ramaḍhān consists of 29 days, then these two forms of calculations will be exactly the same.
This being the case, it is befitting that the believer works hard throughout the last ten nights of Ramaḍhān (without confining themselves to the odd nights), just as the prophet ﷺ said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ))
"Look out for Laylatul Qadr during the last ten nights of Ramaḍhān."
[Reported by Bukhāri & Muslim on the authority of ‘Ā’ishah -raḍhiyallāhu ‘anhā]
This is also proven by the practice of the Prophet ﷺ, as ‘Ā’ishah -raḍhiyallāhu ‘anhā- said:
كَانَ النَّبِيُّ ﷺ إِذَا دَخَلَ الْعَشْرُ - أي العشر الأواخر من رمضان - شَدَّ مِئْزَرَهُ، وَأَحْيَا لَيْلَهُ، وَأَيْقَظَ أَهْلَهُ.
"With the start of the last ten days of Ramaḍhān, the Prophet ﷺ would tighten his waist sheet (i.e. work hard and refrain from sexual relations), pray throughout the night, and he would also wake his wives."
[Reported by Bukhāri & Muslim]
📚 [Majmū‘ Al-Fatāwā (25/284)]
Shaykhul Islam Ibn Taymiyyah -raḥimahullāh- was asked:
When should we look out for Laylatul Qadr?
So he responded (paraphrased):
Laylatul Qadr occurs during the last ten nights of Ramaḍhān, as is authentically established from the Prophet ﷺ; who said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ)).
"Look out for Laylatul Qadr during the last ten nights of Ramaḍhān."
[Reported by Bukhāri & Muslim on the authority of ‘Ā'ishah -raḍhiyallāhu ‘anhā]
And In the version of Bukhāri, he ﷺ specifically said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْوِتْرِ مِنَ الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ)).
"Look out for Laylatul Qadr during the odd nights of the last ten nights of Ramaḍhān."
However, it is important to note that there are two ways of calculating the odd nights:
1⃣ - THE FIRST:
By counting the days that have already passed; such that Laytul Qadr could fall on the 21st, 23rd, 25th, 27th, or the 29th night of Ramaḍhān.
or
2⃣ - THE SECOND:
By counting the days that remain, just as the Prophet ﷺ said:
((الْتَمِسُوهَا فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ لَيْلَةَ الْقَدْرِ فِي تَاسِعَةٍ تَبْقَى، فِي سَابِعَةٍ تَبْقَى، فِي خَامِسَةٍ تَبْقَى)).
"Look out for the Laylatul Qadr during the remaining ten nights of Ramaḍhān; on the night when nine or seven or five nights remain."
[Reported by Bukhāri on the authority of Ibn Abbās -raḍhiyallāhu ‘anhumā]
So according to this method, if Ramaḍhān consisted of 30 days -and only Allāh knows if this will be the case- Laylatul Qadr will fall on one of the even nights, because the 22nd will be the night when nine remain, the 24th will be the night when seven remains and the 26th will be the night when five remains.
And this was the understanding of Abū Sa‘īd Al-Khudri -raḍhiyallāhu ‘anhu-:
Muslim reported that Abun Naḍhr enquired:
يَا أَبَا سَعِيدٍ! إِنَّكُمْ أَعْلَمُ بِالْعَدَدِ مِنَّا. قَالَ: أَجَلْ! نَحْنُ أَحَقُّ بِذَلِكَ مِنْكُمْ. قَالَ: قُلْتُ: مَا التَّاسِعَةُ وَالسَّابِعَةُ وَالْخَامِسَةُ؟ قَالَ: إِذَا مَضَتْ وَاحِدَةٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا ثِنْتَيْنِ وَعِشْرِينَ وَهْىَ التَّاسِعَةُ، فَإِذَا مَضَتْ ثَلاَثٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا السَّابِعَةُ، فَإِذَا مَضَى خَمْسٌ وَعِشْرُونَ فَالَّتِي تَلِيهَا الْخَامِسَةُ.
"O Abū Sa‘īd, you know more than us about (these) numbers. He said: Yes, indeed we have better right than you. I said: What is this ninth, seventh, and fifth? He said: When 21 (nights are over) and the 22nd begins, it is the ninth, and when 23 (nights) are over, that which follows (i.e. the 24th) is the seventh, and when 25 nights are over, what follows (i.e. the 26th) is the fifth".
If, however, Ramaḍhān consists of 29 days, then these two forms of calculations will be exactly the same.
This being the case, it is befitting that the believer works hard throughout the last ten nights of Ramaḍhān (without confining themselves to the odd nights), just as the prophet ﷺ said:
((تَحَرَّوْا لَيْلَةَ الْقَدْرِ فِي الْعَشْرِ الأَوَاخِرِ مِنْ رَمَضَانَ))
"Look out for Laylatul Qadr during the last ten nights of Ramaḍhān."
[Reported by Bukhāri & Muslim on the authority of ‘Ā’ishah -raḍhiyallāhu ‘anhā]
This is also proven by the practice of the Prophet ﷺ, as ‘Ā’ishah -raḍhiyallāhu ‘anhā- said:
كَانَ النَّبِيُّ ﷺ إِذَا دَخَلَ الْعَشْرُ - أي العشر الأواخر من رمضان - شَدَّ مِئْزَرَهُ، وَأَحْيَا لَيْلَهُ، وَأَيْقَظَ أَهْلَهُ.
"With the start of the last ten days of Ramaḍhān, the Prophet ﷺ would tighten his waist sheet (i.e. work hard and refrain from sexual relations), pray throughout the night, and he would also wake his wives."
[Reported by Bukhāri & Muslim]
📚 [Majmū‘ Al-Fatāwā (25/284)]