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Three Great Means To Attain The Forgiveness Of Allaah
Ash-Shaykh 'Abdur-Razzaaq Al-Badr, may Allaah preserve him
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Ash-Shaykh 'Abdur-Razzaaq Al-Badr, may Allaah preserve him
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Forwarded from Madrasatuna || مدرستنا
The Ruling on Qunūt in Witr Prayer
Scholars have differed regarding the Qunūt in Witr. A group of scholars, including Ibn Mas’ūd, Ibrāhīm, Aḥmad, Is-ḥāq, and Ahl Ar-Ra'yi, as well as a narration from Al-Ḥasan, have supported its legitimacy throughout the entire year.
On the other hand, Ibn Sīrīn, Sa’eed ibn Abil-Ḥasan, Az-Zuhri, Yaḥyā, and Mālik (in an uncommon narration), as well as Ash-Shāfi’ee and a narration from Aḥmad, and a report from ’Ali and Ubayy, have maintained that Qunūt in Witr is only prescribed during the last half of Ramaḍhān.
Conversely, Mālik (in his well-known opinion), Ṭāwūs, and a report from Ibn ’Umar have opposed the practice altogether, asserting that Qunūt is not performed in Witr during Ramaḍhān or at any other time.
Mālik raḥimahullāh stated:
«لا أقنت أنا في رمضان ولا غيره ولا أعرف القنوت قديما»
"I do not perform Qunūt in Ramaḍhān or any other time, nor do I recognise it as an established practice."
Similarly, Ṭāwūs raḥimahullāh said:
«القنوت في الوتر بدعة»
"Qunūt in Witr as an innovation."
This opinion appears to be the stronger view—Allāh knows best—as there is no authentic evidence definitively proving that the Prophet ﷺ established this practice.
-----------------
What about the narration of Al-Ḥasan ibn ’Ali (may Allāh be pleased with them)?
The narration of Al-Ḥasan ibn ’Ali (رضي الله عنهما) states:
عَلَّمَنِى رَسُولُ الله ﷺ كَلِمَات أَقُولُهُنَّ فِى قُنُوتِ الْوِتْرِ ((اللَّهُمَّ اهْدِنِى فِيمَنْ هَدَيْتَ وَعَافِنِى فِيمَنْ عَافَيْتَ وَتَوَلَّنِى فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لِى فِيمَا أَعْطَيْتَ وَقِنِى شَرَّ مَا قَضَيْتَإِنَّكَ تَقْضِى وَلاَ يُقْضَى عَلَيْكَ وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ وَلاَ يَعِزُّ مَنْ عَادَيْتَ تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ)).
The Messenger of Allāh (ﷺ) taught me a supplication to say in the Qunūt of Witr: "O Allāh, guide me among those You have guided, grant me well-being among those You have granted well-being, protect me among those You have protected, bless me in what You have given, and shield me from the evil of what You have decreed. Indeed, You decree, and none can decree over You. Verily, he whom You support is never humiliated, and he whom You oppose is never honoured. Blessed are You, our Lord, and Exalted."
This ḥadīth was recorded by Abū Dāwūd, At-Tirmidhi, and others. At-Tirmidhi commented:
«هَذَا حَدِيثٌ حَسَنٌ، وَلَا نَعْرِفُ عَنْ النَّبِيِّ ﷺ فِي الْقُنُوتِ شَيْئًا أَحْسَنَ مِنْ هَذَا»
"This is a good (حسن) ḥadīth, and we do not know of anything concerning Qunūt (Witr) more authentic from the Prophet ﷺ than this."
The mentioned wording was authenticated by some scholars, including Sheikh Al-Albāni and Sheikh Muqbil Al-Wādi‘ee (may Allāh have mercy on them all). However, Al-Ḥāfidh, in his book Takhrīj Al-Adhkār (2/146), noted that while the original narration is good (حسن) and has been transmitted through multiple chains from Al-Ḥasan ibn ‘Ali, the specific phrase «في قنوت الوتر» "in Qunūt of Witr" within this particular chain is weak (غريبة) and not firmly established. This is due to the presence of either an unknown narrator or a disconnection in the chain of transmission.
Imam Abū Bakr Ibn Khuzaymah, in his Ṣaḥīḥ, stated: "I do not recall any authentic report from the Prophet (ﷺ) regarding Qunūt in Witr. I have previously clarified the weakness in the narration of Ubayy ibn Ka‘b concerning the mention of Qunūt in Witr, along with its chains of transmission. In that discussion, I demonstrated that the reference to Qunūt in Ubayy’s report is not authentic, and that the entire narration itself is not firmly established regarding Witr through three. However, it has been reported from Yazīd ibn Abī Maryam, from Abū Al-Ḥawrā', from Al-Ḥasan ibn ’Ali, that the Prophet (ﷺ) taught him a supplication to recite in the Qunūt of Witr. This was reported from Yazīd ibn Abi Maryam, from Abū Hurairah, from Al-Ḥasan ibn ’Ali, stating that the Prophet (ﷺ) taught him a supplication to be recited in Qunūt of Witr."
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Forwarded from Madrasatuna || مدرستنا
Imam Aḥmad narrated the ḥadīth (1727) from Yaḥyā ibn Sa‘eed, from Shu‘bah, who reported that Buraid ibn Abi Maryam said in the wording:
((كان يعلمنا هذا الدعاء اللهم اهدني فيمن هديت...))
"He used to teach us this supplication: O Allāh, guide me among those whom You have guided...”
Ibn Khuzaymah said: "This narration was reported by Shu’bah ibn Al-Ḥajjāj from Buraid ibn Abi Maryam regarding the story of the supplication, but it does not mention Qunūt or Witr. Shu’bah is more precise in memorisation than many narrators of the caliber of Yūnus ibn Abi Is-ḥāq. Additionally, it is not known whether Abū Is-ḥāq heard this narration directly from Buraid or whether he transmitted it with Tadlees (concealment of narrators). Unless one adheres to the claim made by some scholars that whatever Yūnus narrates from those his father (Abū Is-ḥāq) narrated from is necessarily something he heard firsthand, the authenticity remains uncertain. If it were established that the Prophet (ﷺ) commanded Qunūt in Witr or practiced it himself, then it would be impermissible to oppose his practice. However, I am not aware of any firmly established evidence on this matter."
Thus, the addition «في قنوت الوتر» in the ḥadīth is شاذّة (anomalous).
The addition was reported by four narrators:
1) Abū Is-ḥāq As-Sabī‘ee – a mudallis (narrator known for ambiguous transmission) who reported this addition using ‘an‘anah (ambiguous wording).
2) Yūnus ibn Abi Is-ḥāq As-Sabī‘ee – a narrator of acceptable reliability (صدوق).
3) Al-‘Alā ibn Ṣāliḥ At-Taymi – also a narrator of acceptable reliability (صدوق).
4) Al-Ḥasan ibn ‘Amārah – a narrator of severe weakness.
However, three other narrators contradicted these four and reported the hadith without the additional wording [regarding Qunūt al-Witr]:
1) Shu‘bah ibn Al-Ḥajjāj.
2) Al-Ḥasan ibn ‘Ubaydillāh An-Nakha‘ee – a narrator of acceptable reliability (صدوف).
3) Al-‘Alā ibn Ṣāliḥ At-Taymi – in another version of his narration.
There is no doubt among the scholars of ḥadīth, may Allāh have mercy on them, that the narration of Shu‘bah ibn Al-Ḥajjāj and those who supported him is stronger and more reliable than the opposing report.
Imām Aḥmad, may Allāh have mercy on him, said:
«لا يصحّ فيه عن النَّبيِّ ﷺ شيء...»
"There is no authentic narration from the Prophet ﷺ regarding this matter." [Al-Talkhīṣ by Ibn Ḥajar (2/18)]
Furthermore, indication of its weakness is the fact that Al-Ḥasan ibn ‘Ali (may Allāh be pleased with them both) was only eight years old when the Prophet ﷺ passed away. So it is highly unlikely that the Prophet ﷺ would have taught this significant act of worship to a young child while excluding the senior Companions (may Allāh be pleased with them).
Likewise, the Prophet ﷺ consistently prayed Witr—both while travelling and during residency—and even made up for it during the day if he missed it at night, there is no authentic report of him performing Qunūt in Witr. On the other hand, Qunūt Nāzilah, despite being practiced only a few times in his lifetime, is authentically established from the Prophet ﷺ in Bukhāri and Muslim.
Based on this, it is better to avoid doing Qunūt in Witr, as its establishment is not definitively proven.
----------------------
How do we deal with those who perform Qunūt during Witr?
Know—may Allāh grant me and you success—that this issue is among the issues where ijtihād is permissible, and no criticism should be directed at those who hold a differing opinion, as there is no explicit evidence on the matter. Each person should adopt a view that brings them closer to Allāh and in which their heart finds peace, without one group denouncing another. This is to prevent division and discord among the Muslims, as the matter is broad and does not reach the level of bid‘ah. What the scholars have condemned and strongly opposed, however, is excessive lengthening of Qunūt and excessive rhyming.
((كان يعلمنا هذا الدعاء اللهم اهدني فيمن هديت...))
"He used to teach us this supplication: O Allāh, guide me among those whom You have guided...”
Ibn Khuzaymah said: "This narration was reported by Shu’bah ibn Al-Ḥajjāj from Buraid ibn Abi Maryam regarding the story of the supplication, but it does not mention Qunūt or Witr. Shu’bah is more precise in memorisation than many narrators of the caliber of Yūnus ibn Abi Is-ḥāq. Additionally, it is not known whether Abū Is-ḥāq heard this narration directly from Buraid or whether he transmitted it with Tadlees (concealment of narrators). Unless one adheres to the claim made by some scholars that whatever Yūnus narrates from those his father (Abū Is-ḥāq) narrated from is necessarily something he heard firsthand, the authenticity remains uncertain. If it were established that the Prophet (ﷺ) commanded Qunūt in Witr or practiced it himself, then it would be impermissible to oppose his practice. However, I am not aware of any firmly established evidence on this matter."
Thus, the addition «في قنوت الوتر» in the ḥadīth is شاذّة (anomalous).
The addition was reported by four narrators:
1) Abū Is-ḥāq As-Sabī‘ee – a mudallis (narrator known for ambiguous transmission) who reported this addition using ‘an‘anah (ambiguous wording).
2) Yūnus ibn Abi Is-ḥāq As-Sabī‘ee – a narrator of acceptable reliability (صدوق).
3) Al-‘Alā ibn Ṣāliḥ At-Taymi – also a narrator of acceptable reliability (صدوق).
4) Al-Ḥasan ibn ‘Amārah – a narrator of severe weakness.
However, three other narrators contradicted these four and reported the hadith without the additional wording [regarding Qunūt al-Witr]:
1) Shu‘bah ibn Al-Ḥajjāj.
2) Al-Ḥasan ibn ‘Ubaydillāh An-Nakha‘ee – a narrator of acceptable reliability (صدوف).
3) Al-‘Alā ibn Ṣāliḥ At-Taymi – in another version of his narration.
There is no doubt among the scholars of ḥadīth, may Allāh have mercy on them, that the narration of Shu‘bah ibn Al-Ḥajjāj and those who supported him is stronger and more reliable than the opposing report.
Imām Aḥmad, may Allāh have mercy on him, said:
«لا يصحّ فيه عن النَّبيِّ ﷺ شيء...»
"There is no authentic narration from the Prophet ﷺ regarding this matter." [Al-Talkhīṣ by Ibn Ḥajar (2/18)]
Furthermore, indication of its weakness is the fact that Al-Ḥasan ibn ‘Ali (may Allāh be pleased with them both) was only eight years old when the Prophet ﷺ passed away. So it is highly unlikely that the Prophet ﷺ would have taught this significant act of worship to a young child while excluding the senior Companions (may Allāh be pleased with them).
Likewise, the Prophet ﷺ consistently prayed Witr—both while travelling and during residency—and even made up for it during the day if he missed it at night, there is no authentic report of him performing Qunūt in Witr. On the other hand, Qunūt Nāzilah, despite being practiced only a few times in his lifetime, is authentically established from the Prophet ﷺ in Bukhāri and Muslim.
Based on this, it is better to avoid doing Qunūt in Witr, as its establishment is not definitively proven.
----------------------
How do we deal with those who perform Qunūt during Witr?
Know—may Allāh grant me and you success—that this issue is among the issues where ijtihād is permissible, and no criticism should be directed at those who hold a differing opinion, as there is no explicit evidence on the matter. Each person should adopt a view that brings them closer to Allāh and in which their heart finds peace, without one group denouncing another. This is to prevent division and discord among the Muslims, as the matter is broad and does not reach the level of bid‘ah. What the scholars have condemned and strongly opposed, however, is excessive lengthening of Qunūt and excessive rhyming.
Forwarded from Madrasatuna || مدرستنا
FINAL NOTE: Although some scholars state that there is nothing authentic to the Prophet ﷺ in this regard, they may still practice Qunūt as it has authentically been reported that some of the Companions practiced Qunūt in Witr. When ‘Aṭā’ was asked about Qunūt, he said:
«كان أصحاب النَّبيّ ﷺ يفعلونه»
"The Companions of the Prophet ﷺ used to do it." It has also been authentically narrated from ‘Umar ibn Al-Khaṭṭāb (may Allāh be pleased with him) in the collections of Ahmad, Abū Dāwūd, and At-Tirmidhi, who classified it as a good (حسن).
_
References:
https://t.me/AbdulkareemAlhassni/117
https://t.me/madrasatuna/4747
Source:
https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v
«كان أصحاب النَّبيّ ﷺ يفعلونه»
"The Companions of the Prophet ﷺ used to do it." It has also been authentically narrated from ‘Umar ibn Al-Khaṭṭāb (may Allāh be pleased with him) in the collections of Ahmad, Abū Dāwūd, and At-Tirmidhi, who classified it as a good (حسن).
_
References:
https://t.me/AbdulkareemAlhassni/117
https://t.me/madrasatuna/4747
Source:
https://whatsapp.com/channel/0029VaDlIsw6BIEcpVCHOl3v
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قناة الشيخ عبدالكريم بن غالب الحسني
قناة عبدالكريم بن غالب الحسني أبو محمد:
وَأَبُو مِجْلَزٍ وَالنَّخَعِيُّ، وَمَالِكٌ، وَالْأَوْزَاعِيُّ،وَأَبُو ثَوْرٍ.إلى عدم صحة نقض الوتر وأن له أن يصلي مثنى مثنى و لا ينقض وتره وهذا هو👈🏾 الراجح والله أعلم.
وقالت اللجنة الدائمة: 👇🏿وممن قال بعدم نقض الوتروأنه…
وَأَبُو مِجْلَزٍ وَالنَّخَعِيُّ، وَمَالِكٌ، وَالْأَوْزَاعِيُّ،وَأَبُو ثَوْرٍ.إلى عدم صحة نقض الوتر وأن له أن يصلي مثنى مثنى و لا ينقض وتره وهذا هو👈🏾 الراجح والله أعلم.
وقالت اللجنة الدائمة: 👇🏿وممن قال بعدم نقض الوتروأنه…
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When To Say Allaahumma Baarik (Or Similar To It) & MaashaaAllaah Laa Quwwata Illaa Billaah
Shaykh Muhammad Ibn Saalih Al-'Uthaymeen, may Allaah have mercy upon him
Questioner:
"May Allaah extend your life! This is the questioner, Abuu 'Abdillaah, he says in the first question, 'If a person sees what amazes him, does he say MaashaaAllaah TabaarakAllaah (As Allaah wills, blessed is Allaah), or MaashaaAllah TabaarakAllaah Laa Quwwata illaa billaah (As Allaah wills, blessed is Allaah, there is no power except with Allaah) and are they all correct?'"
Shaykh Muhammad Ibn Saalih Al-'Uthaymeen, may Allaah have mercy upon him
Questioner:
"May Allaah extend your life! This is the questioner, Abuu 'Abdillaah, he says in the first question, 'If a person sees what amazes him, does he say MaashaaAllaah TabaarakAllaah (As Allaah wills, blessed is Allaah), or MaashaaAllah TabaarakAllaah Laa Quwwata illaa billaah (As Allaah wills, blessed is Allaah, there is no power except with Allaah) and are they all correct?'"
The Fruits Of Knowledge
When To Say Allaahumma Baarik (Or Similar To It) & MaashaaAllaah Laa Quwwata Illaa Billaah Shaykh Muhammad Ibn Saalih Al-'Uthaymeen, may Allaah have mercy upon him Questioner: "May Allaah extend your life! This is the questioner, Abuu 'Abdillaah, he says…
Answer:
"All praises are due to Allaah, Lord of the worlds, and prayer and salutation be upon our Prophet, Muhammad, his family, his companions and those who follow them in goodness until the Day of Judgement.
If a person sees that which amazes (pleases) him pertaining to his wealth, then he should say MaashaaAllah laa quwwata illaa billaah, just as in the story of the companion of the two gardens, when his companion said to him: 'It was better for you to say when you entered your garden: That which Allaah wills, there is no power except with Allaah (see Al-Quraan 18:39).' This is if he sees something amazing (pleasing) with his wealth.
If he sees it in other than himself then he should say Baarakallaahu 'alayhi (May Allaah bless it for him) or a statement similar to it..."
[Fataawaa Nuur ‘Alaa Ad-Darb, Tape No. 321]
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"All praises are due to Allaah, Lord of the worlds, and prayer and salutation be upon our Prophet, Muhammad, his family, his companions and those who follow them in goodness until the Day of Judgement.
If a person sees that which amazes (pleases) him pertaining to his wealth, then he should say MaashaaAllah laa quwwata illaa billaah, just as in the story of the companion of the two gardens, when his companion said to him: 'It was better for you to say when you entered your garden: That which Allaah wills, there is no power except with Allaah (see Al-Quraan 18:39).' This is if he sees something amazing (pleasing) with his wealth.
If he sees it in other than himself then he should say Baarakallaahu 'alayhi (May Allaah bless it for him) or a statement similar to it..."
[Fataawaa Nuur ‘Alaa Ad-Darb, Tape No. 321]
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Forwarded from The Fruits Of Knowledge
The ummah which sleeps on Laylatul Qadr but stays awake New Year’s Eve until fajr, then don’t ask about the reasons for its weakness and humiliation
Forwarded from The Fruits Of Knowledge
بسم الله الرحمن الرحيم
The Superiority of Lailat-ul-Qadr (the Night of Decree)
Imâm An-Nawawi رحمه الله تعالى
Riyad-us-Sâliheen (Chapter 214)
Allaah سبحانه و تعالى says which translates as:
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e., worshipping Allaah in that night is better than worshipping Him a thousand months, i.e., 83 years and 4 months). Therein descend the angels and the Ruh (Jibril) by Allaah’s Permission with all Decrees. (All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn.” (97:1-5)
“We sent it (this Qur’aan) down on a blessed night [(i.e., the Night of Al-Qadr, Surah No:97) in the month of Ramadhan, the 9th month of the Islaamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments (i.e., the matters of deaths, births, provisions, and calamities for the whole (coming) year as decreed by Allaah). As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers). (As) a Mercy from your Rubb, Verily! He is the All-Hearer, the All-Knower.” (44:3-6)
1189. Abu Hurairah (رضي الله عنه) reported: The Prophet (صلى الله عليه و سلم) said, “Whosoever performs Qiyam during Lailat-ul-Qadr (Night of Decree), with Faith and being hopeful of Allaah’s reward, will have his former sins forgiven.”
[Al-Bukhari & Muslim].
1190. Ibn Umar (رضي الله عنهم) reported: Some of the Companions of the Prophet (صلى الله عليه و سلم) saw Lailat-ul-Qadr (Night of Decree) in their dreams in the last seven nights of Ramadhan, whereupon the Messenger of Allaah (صلى الله عليه و سلم) said, “I see that your dreams all agree upon the last seven nights. Whosoever seeks it, let him seek it in the last seven nights.”
[Al-Bukhari & Muslim].
1191. Aishah (رضي الله عنها) reported: The Messenger of Allaah (صلى الله عليه و سلم) used to seclude himself (in the mosque) during the last ten nights of Ramadhan. He would say, “Search for Lailat-ul-Qadr (Night of Decree) in the last ten nights of Ramadhan.”
[Al-Bukhari & Muslim].
1192. Aishah (رضي الله عنها) reported: The Messenger of Allaah (صلى الله عليه و سلم) used to observe Itikaf in the last ten days of Ramadhan and say, “Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadhan.”
[Al-Bukhari].
1193. Aishah (رضي الله عنها) reported: When the last ten nights (of Ramadhan) would begin, the Messenger of Allaah (صلى الله عليه و سلم) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.
[Al-Bukhari & Muslim].
1194. Aishah (رضي الله عنها) reported: The Messenger of Allaah (صلى الله عليه و سلم) used to strive more in worship during Ramadhan than he strove in any other time of the year; and he would devote himself more (in the worship of Allaah) in the last ten nights of Ramadhan than he strove in earlier part of the month.
[Muslim].
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The Superiority of Lailat-ul-Qadr (the Night of Decree)
Imâm An-Nawawi رحمه الله تعالى
Riyad-us-Sâliheen (Chapter 214)
Allaah سبحانه و تعالى says which translates as:
“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? The Night of Al-Qadr (Decree) is better than a thousand months (i.e., worshipping Allaah in that night is better than worshipping Him a thousand months, i.e., 83 years and 4 months). Therein descend the angels and the Ruh (Jibril) by Allaah’s Permission with all Decrees. (All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn.” (97:1-5)
“We sent it (this Qur’aan) down on a blessed night [(i.e., the Night of Al-Qadr, Surah No:97) in the month of Ramadhan, the 9th month of the Islaamic calendar]. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments (i.e., the matters of deaths, births, provisions, and calamities for the whole (coming) year as decreed by Allaah). As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers). (As) a Mercy from your Rubb, Verily! He is the All-Hearer, the All-Knower.” (44:3-6)
1189. Abu Hurairah (رضي الله عنه) reported: The Prophet (صلى الله عليه و سلم) said, “Whosoever performs Qiyam during Lailat-ul-Qadr (Night of Decree), with Faith and being hopeful of Allaah’s reward, will have his former sins forgiven.”
[Al-Bukhari & Muslim].
1190. Ibn Umar (رضي الله عنهم) reported: Some of the Companions of the Prophet (صلى الله عليه و سلم) saw Lailat-ul-Qadr (Night of Decree) in their dreams in the last seven nights of Ramadhan, whereupon the Messenger of Allaah (صلى الله عليه و سلم) said, “I see that your dreams all agree upon the last seven nights. Whosoever seeks it, let him seek it in the last seven nights.”
[Al-Bukhari & Muslim].
1191. Aishah (رضي الله عنها) reported: The Messenger of Allaah (صلى الله عليه و سلم) used to seclude himself (in the mosque) during the last ten nights of Ramadhan. He would say, “Search for Lailat-ul-Qadr (Night of Decree) in the last ten nights of Ramadhan.”
[Al-Bukhari & Muslim].
1192. Aishah (رضي الله عنها) reported: The Messenger of Allaah (صلى الله عليه و سلم) used to observe Itikaf in the last ten days of Ramadhan and say, “Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadhan.”
[Al-Bukhari].
1193. Aishah (رضي الله عنها) reported: When the last ten nights (of Ramadhan) would begin, the Messenger of Allaah (صلى الله عليه و سلم) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship.
[Al-Bukhari & Muslim].
1194. Aishah (رضي الله عنها) reported: The Messenger of Allaah (صلى الله عليه و سلم) used to strive more in worship during Ramadhan than he strove in any other time of the year; and he would devote himself more (in the worship of Allaah) in the last ten nights of Ramadhan than he strove in earlier part of the month.
[Muslim].
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بسم الله الرحمن الرحيم
Audio
22nd Ramadhaan 1442 - 04/05/2021
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee, may Allaah preserve him
'Laylatul-Qadr (The Night Of Decree)'
https://www.spreaker.com/user/aloloomaudio/the-night-of-decree-20210504-230305
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Audio
22nd Ramadhaan 1442 - 04/05/2021
Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee, may Allaah preserve him
'Laylatul-Qadr (The Night Of Decree)'
https://www.spreaker.com/user/aloloomaudio/the-night-of-decree-20210504-230305
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Laylatul-Qadr (The Night Of Decree) - Abuu Rayhaanah 'Abdul-Hakeem Al-Amreekee [22nd Ramadhaan 1442 - 4/5/2021]
Forwarded from The Fruits Of Knowledge
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
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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
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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
Forwarded from Madrasatuna || مدرستنا
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Forwarded from Madrasatuna || مدرستنا
Madrasatuna || مدرستنا
Video
It was narrated from 'Ā'ishah -raḍhiyallāhu ‘anhā- that she said:
"O Messenger of Allāh, what should I say in my supplication if I reach Laylatul-Qadr?"
He said: "Say: 'Allāhumma innaka 'afuwwun tuḥibbul-'afwa, fa'fu 'anni
(O Allāh, You are Forgiving and love to forgive, so forgive me).'"
Reported by Tirmithī (8025) | graded "Ṣaḥīḥ" by Sheikh Albāni in Silsilah Aṣ-Ṣaḥīḥah
__________________________
There must be a reason why the Prophet ﷺ specified this du'ā, so let's reflect over the meanings contained in these concise words...
The word ‘Afw (pardon/wellbeing) entails:
1⃣ - wellbeing in one's limbs
2⃣ - wellbeing in one's religion
3⃣ - pardon and forgiveness from Allāh
Wellbeing in one's limbs is that the person is cured and saved from all sorts of illnesses.
Wellbeing in one's religion is that the person is given success to perform righteous deeds.
Pardon & forgiveness from Allāh is that He overlooks and pardons a person by erasing their sins and not punishing them.
Additionally, from the linguistic meanings of "Al 'Afw" is:
increment and abundance.
So ‘Afw in wealth refers to it’s increment, just as Allāh ﷻ said:
{یَسۡـَٔلُونَكَ مَاذَا یُنفِقُونَۖ قُلِ ٱلۡعَفۡوَ}
“They ask you [O Mūḥammad ﷺ] what they should spend, Say, Al 'Afw”
[Sūrah Al-Baqarah 219]
i.e. that which is surplus to one's necessary expenditure.
And Allāh's ‘Afw is that He grants a person what he asks for AND MORE.
So let us increase in repeating this du'ā without slackening - especially during these blessed nights.
((اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي))
“O Allāh, You are the One Who pardons and loves to pardon, so pardon us.”
Ref:
https://t.me/ShaykhYahyaEn/716
"O Messenger of Allāh, what should I say in my supplication if I reach Laylatul-Qadr?"
He said: "Say: 'Allāhumma innaka 'afuwwun tuḥibbul-'afwa, fa'fu 'anni
(O Allāh, You are Forgiving and love to forgive, so forgive me).'"
Reported by Tirmithī (8025) | graded "Ṣaḥīḥ" by Sheikh Albāni in Silsilah Aṣ-Ṣaḥīḥah
__________________________
There must be a reason why the Prophet ﷺ specified this du'ā, so let's reflect over the meanings contained in these concise words...
The word ‘Afw (pardon/wellbeing) entails:
1⃣ - wellbeing in one's limbs
2⃣ - wellbeing in one's religion
3⃣ - pardon and forgiveness from Allāh
Wellbeing in one's limbs is that the person is cured and saved from all sorts of illnesses.
Wellbeing in one's religion is that the person is given success to perform righteous deeds.
Pardon & forgiveness from Allāh is that He overlooks and pardons a person by erasing their sins and not punishing them.
Additionally, from the linguistic meanings of "Al 'Afw" is:
increment and abundance.
So ‘Afw in wealth refers to it’s increment, just as Allāh ﷻ said:
{یَسۡـَٔلُونَكَ مَاذَا یُنفِقُونَۖ قُلِ ٱلۡعَفۡوَ}
“They ask you [O Mūḥammad ﷺ] what they should spend, Say, Al 'Afw”
[Sūrah Al-Baqarah 219]
i.e. that which is surplus to one's necessary expenditure.
And Allāh's ‘Afw is that He grants a person what he asks for AND MORE.
So let us increase in repeating this du'ā without slackening - especially during these blessed nights.
((اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي))
“O Allāh, You are the One Who pardons and loves to pardon, so pardon us.”
Ref:
https://t.me/ShaykhYahyaEn/716
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بســـم اللــه الرحــمــن الـرحـــيــم
◾The meaning of Al-Afwu ◾️
Answered by our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahmān Yahya bin 'Ali Al-Hajūri - may Allāh preserve him - on the 27th, Rajab, 1442H
📥Question:
What is the meaning…
◾The meaning of Al-Afwu ◾️
Answered by our Shaykh, the 'Allāmah, the Trustworthy Advisor, Abu 'Abdirrahmān Yahya bin 'Ali Al-Hajūri - may Allāh preserve him - on the 27th, Rajab, 1442H
📥Question:
What is the meaning…
﷽
Zakāh al-Fiṭr 1446/2025
Narrated by Ibn 'Umar may Allāh be pleased with him, the Messenger ﷺ ordered for the payment of one Ṣā’* of dates or one Ṣā’ of barley as Zakāh al-Fiṭr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the ‘Īd prayer [Al-Bukhāri and Muslim].
*Four palmfuls taken with both hands
The contributions will be used to purchase/distribute rice in Nigeria before Ṣalātul-‘Īd is established in the UK (30th/31st March) InshāAllah.
The cost of rice equivalent to one Ṣā’ is £3. Any surplus monies will be given as sadaqah there in shā Allāh.
Contributions should be transferred to the following account:
Name: Idowu Kolajo
Bank: Monzo Bank
Account number: 60215358
Sort code: 04-00-04
Please include the exact amount of people you are paying zakāh on behalf of as the reference, e.g; £12 (ref: 4 People).
The deadline to pay Zakāh is Sunday 30th March before the 'Ishā prayer (8:30pm).
بارك الله فيكم
Zakāh al-Fiṭr 1446/2025
Narrated by Ibn 'Umar may Allāh be pleased with him, the Messenger ﷺ ordered for the payment of one Ṣā’* of dates or one Ṣā’ of barley as Zakāh al-Fiṭr on every Muslim slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the ‘Īd prayer [Al-Bukhāri and Muslim].
*Four palmfuls taken with both hands
The contributions will be used to purchase/distribute rice in Nigeria before Ṣalātul-‘Īd is established in the UK (30th/31st March) InshāAllah.
The cost of rice equivalent to one Ṣā’ is £3. Any surplus monies will be given as sadaqah there in shā Allāh.
Contributions should be transferred to the following account:
Name: Idowu Kolajo
Bank: Monzo Bank
Account number: 60215358
Sort code: 04-00-04
Please include the exact amount of people you are paying zakāh on behalf of as the reference, e.g; £12 (ref: 4 People).
The deadline to pay Zakāh is Sunday 30th March before the 'Ishā prayer (8:30pm).
بارك الله فيكم
Forwarded from Masjid Al-Imām Muqbil
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BREAKING NEWS: Eid Al Fitr 1446/2025 is tomorrow: Sunday, 30 March 2025
The Crescent for the month of Shawwal 1446 was SEEN in Saudi Arabia today subsequently tomorrow is the beginning of the month of Shawwāl 1446
May Allāh accept from us and you
The Crescent for the month of Shawwal 1446 was SEEN in Saudi Arabia today subsequently tomorrow is the beginning of the month of Shawwāl 1446
May Allāh accept from us and you
Forwarded from The Fruits Of Knowledge
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بسم الله الرحمن الرحيم
The Beneficial Summary On The Rulings Of Eid
By Ash-Shaykh Abu Ammar Yaasir Al-Adanee
Translated by Majeed Jawed Al-Afghaanee
www.torontodawah.com
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The Beneficial Summary On The Rulings Of Eid
By Ash-Shaykh Abu Ammar Yaasir Al-Adanee
Translated by Majeed Jawed Al-Afghaanee
www.torontodawah.com
Join the telegram channel: t.me/FruitsOfKnowledge