Forwarded from Wa'taṣimū Bi Ḥablillāh
رمضان مبارك
Alḥamdulillah, Thumma Alḥamdulillah for the great blessing of living to reach Ramaḍān – a blessing many in their graves desperately wish to have an opportunity at. A blessing many onlookers will regret they did not take advantage of.
—Shaykh Aḥmad in Gems of Ramaḍān
#HoldfasttotheropeofAllāh
Alḥamdulillah, Thumma Alḥamdulillah for the great blessing of living to reach Ramaḍān – a blessing many in their graves desperately wish to have an opportunity at. A blessing many onlookers will regret they did not take advantage of.
—Shaykh Aḥmad in Gems of Ramaḍān
#HoldfasttotheropeofAllāh
Forwarded from Fernweh
'Umar Ibn Khattab's instructions for the first of Ramadan
It is reported that on the first night of Ramaḍān, ‘Umar – رضي الله عنه– would pray Maghrib, then say (to the people):
Sit down. Then he would give a small address:
Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which الله told us: so whoever cannot stand in prayer, let him sleep on his bed.
And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for الله. And you should know that you are in prayer as long as you are waiting for a prayer.
Minimize any vain or false speech in the houses of الله (mosques; he said this two or three times).
Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times).
And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set).
‘Abd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf article 7748.
It is reported that on the first night of Ramaḍān, ‘Umar – رضي الله عنه– would pray Maghrib, then say (to the people):
Sit down. Then he would give a small address:
Verily the fasting of this month has been made a duty upon you, and standing in night prayer has not been made a duty upon you, but those amongst you who can stand in prayer should do so, for it is from the extra good deeds about which الله told us: so whoever cannot stand in prayer, let him sleep on his bed.
And beware of saying: I will fast if so and so fasts and I will stand in night prayer if so and so stands in prayer. Whoever fasts or stands in night prayer, he must make this for الله. And you should know that you are in prayer as long as you are waiting for a prayer.
Minimize any vain or false speech in the houses of الله (mosques; he said this two or three times).
Let none of you fast a few days before the month (in order to avoid missing the beginning of the month; he said this three times).
And do not fast until you see [the crescent of the new month] unless it is overcast. If it is overcast, count [the previous month] as 30 days. Then do not break your fasts until you see the night upon the mountain (i.e. you are sure the sun has set).
‘Abd Al-Razzāq Al-Ṣan’ānī, Al-Muṣannaf article 7748.
Forwarded from Light of the Truth ©
Q. What is the ruling of decorating your house for Ramadan?
A. There is no basis or foundation to decorating the house for Ramadan. There is no authentic evidence of this being done by the Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ or the best of generations, our pious predecessors رضي الله عنهم ورضوا عنه. This alone is sufficient to prevent the sincere from indulging in baseless actions. When you do something in the religion, it must conform to the Shari’ah. Other than that, anything invented in this matter of ours will have it rejected, for every innovation is aberration and every aberration is in the hell fire.
The Messenger of Allah said: “Whomsoever Allah guides, no one can lead him astray. Whomsoever Allah sends astray, no one can guide him. The truest word is the Book of Allah and the best guidance is the guidance of Muhammad. The most evil matters in religion are those that are newly invented, for every newly invented matter is an innovation, every innovation is misguidance, and every misguidance is in the Hellfire.”
Anything which is not prescribed in the Quran or authentic Sunnah is not a form of worship. One should not get caught up in these matters. Ramadan is a guest, and the guest is welcomed with that which has been asked i.e., prescribed forms of worship. It is the disbelievers who decorate for their festivals. As Muslims, we have two celebrations, Eid al-Fitr, and Eid al-Adhaa, it is permissible to decorate for Eid but that’s it.
Anas ibn Malik reported that the Messenger of Allah arrived in Medina during two days in which they were celebrating. The Prophet said, “What are these two days?” They said, “We would celebrate these two days in the time of ignorance.” The Prophet said, “Verily, Allah has replaced these two days with two better days: Eid al-Adha and Eid al-Fitr.” What is permitted and encouraged is to decorate for Eid, that’s the celebration.
We don’t imitate the disbelievers in their ways and waste time, otherwise we would have been decorating the house every Friday! True decoration and beautification is of the heart, the inner self, the seeking of purity and the sweetness delight taste of faith - that’s what it’s all about. As for those who bring worthless and futile claims such as “it helps me to increase my faith and focus on my worship” then we say to them, are you claiming to be better than the best man to walk the face of this Earth, better than the best generation to walk the face of this Earth? Are you claiming to know more than the revelation of God Almighty High? Ahlul Sunnah Wal Jama’ah believe faith increases with good deeds (worship which as been prescribed) and decreases with evil deeds (such as bid’ah). If you truly and sincerely seek to increase your faith and focus on your worship, then this doesn’t happen with decoration, you have to follow those who preceded you in faith and the guidance of those who were guaranteed paradise.
The Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said, “Whoever resembles or imitates a people, he is one of them.”
We are not even supposed to greet the disbelievers in their holidays, they commit the worst crime on the face of this Earth - Shirk. They associate partners with Allah Almighty High. We cannot imitate them or greet them in their holidays (and their evil) or you become one of them. Why? Because imitation draws to loving them gradually, until you begin to desire their (evil and corrupt) way of life, leading to eventually having love for them enter into your heart.
Allah made the Muslims in a separate category, the believers are sent to correct the corruption and injustice on Earth, not to join in, resemble or imitate their evil ways and wreak havoc on Earth. We have been commanded to ordain the good and prohibit the evil, to correct and annihilate the evil.
Therefore, instead of concentrating on the rhetoric on this special month, concentrate on the substance. There are certain actions emphasised in this month highly that are required and blessed to do.
👇 CONTINUED BELOW 👇
A. There is no basis or foundation to decorating the house for Ramadan. There is no authentic evidence of this being done by the Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ or the best of generations, our pious predecessors رضي الله عنهم ورضوا عنه. This alone is sufficient to prevent the sincere from indulging in baseless actions. When you do something in the religion, it must conform to the Shari’ah. Other than that, anything invented in this matter of ours will have it rejected, for every innovation is aberration and every aberration is in the hell fire.
The Messenger of Allah said: “Whomsoever Allah guides, no one can lead him astray. Whomsoever Allah sends astray, no one can guide him. The truest word is the Book of Allah and the best guidance is the guidance of Muhammad. The most evil matters in religion are those that are newly invented, for every newly invented matter is an innovation, every innovation is misguidance, and every misguidance is in the Hellfire.”
Anything which is not prescribed in the Quran or authentic Sunnah is not a form of worship. One should not get caught up in these matters. Ramadan is a guest, and the guest is welcomed with that which has been asked i.e., prescribed forms of worship. It is the disbelievers who decorate for their festivals. As Muslims, we have two celebrations, Eid al-Fitr, and Eid al-Adhaa, it is permissible to decorate for Eid but that’s it.
Anas ibn Malik reported that the Messenger of Allah arrived in Medina during two days in which they were celebrating. The Prophet said, “What are these two days?” They said, “We would celebrate these two days in the time of ignorance.” The Prophet said, “Verily, Allah has replaced these two days with two better days: Eid al-Adha and Eid al-Fitr.” What is permitted and encouraged is to decorate for Eid, that’s the celebration.
We don’t imitate the disbelievers in their ways and waste time, otherwise we would have been decorating the house every Friday! True decoration and beautification is of the heart, the inner self, the seeking of purity and the sweetness delight taste of faith - that’s what it’s all about. As for those who bring worthless and futile claims such as “it helps me to increase my faith and focus on my worship” then we say to them, are you claiming to be better than the best man to walk the face of this Earth, better than the best generation to walk the face of this Earth? Are you claiming to know more than the revelation of God Almighty High? Ahlul Sunnah Wal Jama’ah believe faith increases with good deeds (worship which as been prescribed) and decreases with evil deeds (such as bid’ah). If you truly and sincerely seek to increase your faith and focus on your worship, then this doesn’t happen with decoration, you have to follow those who preceded you in faith and the guidance of those who were guaranteed paradise.
The Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said, “Whoever resembles or imitates a people, he is one of them.”
We are not even supposed to greet the disbelievers in their holidays, they commit the worst crime on the face of this Earth - Shirk. They associate partners with Allah Almighty High. We cannot imitate them or greet them in their holidays (and their evil) or you become one of them. Why? Because imitation draws to loving them gradually, until you begin to desire their (evil and corrupt) way of life, leading to eventually having love for them enter into your heart.
Allah made the Muslims in a separate category, the believers are sent to correct the corruption and injustice on Earth, not to join in, resemble or imitate their evil ways and wreak havoc on Earth. We have been commanded to ordain the good and prohibit the evil, to correct and annihilate the evil.
Therefore, instead of concentrating on the rhetoric on this special month, concentrate on the substance. There are certain actions emphasised in this month highly that are required and blessed to do.
👇 CONTINUED BELOW 👇
Forwarded from Light of the Truth ©
1. First of all to concentrate on your fasting, making it a pure fasting - no cursing, backbiting, etc.
The Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said: “Verily, fasting is only a shield by which the servant seeks protection from the Hellfire.”
The Messenger of Allah said: “One might fast and he gets nothing from his fast but hunger. One might pray at night but he gets nothing from his prayer but fatigue.”
2. Secondly, this is the month of the Quran, the Quran was revealed in this month. Every single year Jibril used to come to the Messenger of Allah and recite the Quran with him once with the exception of the year in which he passed away, wherein he completed it twice.
3. Thirdly, prayer during the night (Taraweeh) and supplication. Especially when Allah descends from the highest heaven to the nearest heaven and proclaims to all: “Who is invoking upon Me that I may answer his inovcation? Who is asking from Me that I may give him? Who is seeking My forgiveness that I may forgive him?” Whatever you need and want from Allah, anything, you must get up and implore Allah. If you don’t need anything then don’t, but there is no one on this Earth who doesn’t need something from Allah.
You are nearest to Allah when you prostate and Allah is nearest to you at the last third part of the night, when you interconnect them, Allah will grant you all your wants and needs. Nothing is too much or too great for Allah to give or grant.
4. Fourthly, you have other forms of worship in which the reward is multiplied by many folds in this blessed month. Such as charity. The Messenger of Allah was so generous all the time but he was most generous in Ramadan, giving charity, taking care of the poor.
The Messenger of Allah said: “Set up a barrier between yourself and the Hellfire, even with half of a date in charity.”
The Messenger of Allah said: “Secret charity extinguishes sins as water extinguishes fire.”
5. And the best thing you can do is offer extra prayer, prayer is a combination of different acts of worship. Whenever you have the chance, offer extra prayer.
Ibn Umar narrated that the Messenger of Allah said, “Verily, when a servant stands to pray, his sins are placed on top of his head and shoulders. Every time he bows or prostrates, they fall away from him.”
In conclusion, the Muslims should focus all their time and energy engaging in acts of prescribed worship in this blessed month of Ramadan, following the ways of those who preceded us in faith. They should not get caught up in such matters, at best it is a distraction from attaining high levels in this month, but ultimately it is following the ways of the disbelievers and whoever imitates and resembles a person, is one of them. One should leave the decorating and festivities for after Ramadan (i.e., Eid).
- Shaykh Musa Jibril حفظه الله
https://news.1rj.ru/str/LightOfTheTruth
The Messenger of Allah صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ said: “Verily, fasting is only a shield by which the servant seeks protection from the Hellfire.”
The Messenger of Allah said: “One might fast and he gets nothing from his fast but hunger. One might pray at night but he gets nothing from his prayer but fatigue.”
2. Secondly, this is the month of the Quran, the Quran was revealed in this month. Every single year Jibril used to come to the Messenger of Allah and recite the Quran with him once with the exception of the year in which he passed away, wherein he completed it twice.
3. Thirdly, prayer during the night (Taraweeh) and supplication. Especially when Allah descends from the highest heaven to the nearest heaven and proclaims to all: “Who is invoking upon Me that I may answer his inovcation? Who is asking from Me that I may give him? Who is seeking My forgiveness that I may forgive him?” Whatever you need and want from Allah, anything, you must get up and implore Allah. If you don’t need anything then don’t, but there is no one on this Earth who doesn’t need something from Allah.
You are nearest to Allah when you prostate and Allah is nearest to you at the last third part of the night, when you interconnect them, Allah will grant you all your wants and needs. Nothing is too much or too great for Allah to give or grant.
4. Fourthly, you have other forms of worship in which the reward is multiplied by many folds in this blessed month. Such as charity. The Messenger of Allah was so generous all the time but he was most generous in Ramadan, giving charity, taking care of the poor.
The Messenger of Allah said: “Set up a barrier between yourself and the Hellfire, even with half of a date in charity.”
The Messenger of Allah said: “Secret charity extinguishes sins as water extinguishes fire.”
5. And the best thing you can do is offer extra prayer, prayer is a combination of different acts of worship. Whenever you have the chance, offer extra prayer.
Ibn Umar narrated that the Messenger of Allah said, “Verily, when a servant stands to pray, his sins are placed on top of his head and shoulders. Every time he bows or prostrates, they fall away from him.”
In conclusion, the Muslims should focus all their time and energy engaging in acts of prescribed worship in this blessed month of Ramadan, following the ways of those who preceded us in faith. They should not get caught up in such matters, at best it is a distraction from attaining high levels in this month, but ultimately it is following the ways of the disbelievers and whoever imitates and resembles a person, is one of them. One should leave the decorating and festivities for after Ramadan (i.e., Eid).
- Shaykh Musa Jibril حفظه الله
https://news.1rj.ru/str/LightOfTheTruth
Forwarded from Know Your Prophet ﷺ
◽️Benefit:
Fasting in Ramaḍān was made obligatory in the second year after Hijrah and so Rasūlullah ﷺ witnessed Ramaḍān 9 times in his lifetime.
#KnowYourProphet
#KnowHisSunnah
Fasting in Ramaḍān was made obligatory in the second year after Hijrah and so Rasūlullah ﷺ witnessed Ramaḍān 9 times in his lifetime.
#KnowYourProphet
#KnowHisSunnah
Forwarded from Matters of the Qalb
Hadith
حَدَّثَنِي أَبُو الطَّاهِرِ، وَهَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ، عَنْ أَبِي صَخْرٍ، أَنَّ عُمَرَ بْنَ إِسْحَاقَ، مَوْلَى زَائِدَةَ حَدَّثَهُ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَقُولُ
الصَّلَوَاتُ الْخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ وَرَمَضَانُ إِلَى رَمَضَانَ مُكَفِّرَاتٌ مَا بَيْنَهُنَّ إِذَا اجْتَنَبَ الْكَبَائِرَ "
Abu Huraira reported:
Verily the Messenger of Allah (ﷺ) said: The five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadhan to Ramadhan are expiations for the (sins) committed in between (their intervals) provided one shuns the major sins.
Sahih Muslim 233c
In-book : Book 2, Hadith 19
USC-MSA web (English) : Book 2, Hadith 450 (deprecated)
Sahih Muslim
حَدَّثَنِي أَبُو الطَّاهِرِ، وَهَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ، عَنْ أَبِي صَخْرٍ، أَنَّ عُمَرَ بْنَ إِسْحَاقَ، مَوْلَى زَائِدَةَ حَدَّثَهُ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم كَانَ يَقُولُ
الصَّلَوَاتُ الْخَمْسُ وَالْجُمُعَةُ إِلَى الْجُمُعَةِ وَرَمَضَانُ إِلَى رَمَضَانَ مُكَفِّرَاتٌ مَا بَيْنَهُنَّ إِذَا اجْتَنَبَ الْكَبَائِرَ "
Abu Huraira reported:
Verily the Messenger of Allah (ﷺ) said: The five (daily) prayers and from one Friday prayer to the (next) Friday prayer, and from Ramadhan to Ramadhan are expiations for the (sins) committed in between (their intervals) provided one shuns the major sins.
Sahih Muslim 233c
In-book : Book 2, Hadith 19
USC-MSA web (English) : Book 2, Hadith 450 (deprecated)
Sahih Muslim
Matters of the Qalb
Hadith حَدَّثَنِي أَبُو الطَّاهِرِ، وَهَارُونُ بْنُ سَعِيدٍ الأَيْلِيُّ، قَالاَ أَخْبَرَنَا ابْنُ وَهْبٍ، عَنْ أَبِي صَخْرٍ، أَنَّ عُمَرَ بْنَ إِسْحَاقَ، مَوْلَى زَائِدَةَ حَدَّثَهُ عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه…
Imagine the ajr of the combined virtues of Friday and Ramadan!
“Hasanaat and sayi’aat are multiplied in a special place such as Makkah, Madeenah and Bayt al-Maqdis (Jerusalem), and in the mosques; and at special times such as on Fridays, during the sacred months and in Ramadaan. With regard to the multiplication of hasanaat, this is a matter concerning which there is no scholarly difference of opinion.."
Mataalib Uli al-Nuha (2/385)
“Hasanaat and sayi’aat are multiplied in a special place such as Makkah, Madeenah and Bayt al-Maqdis (Jerusalem), and in the mosques; and at special times such as on Fridays, during the sacred months and in Ramadaan. With regard to the multiplication of hasanaat, this is a matter concerning which there is no scholarly difference of opinion.."
Mataalib Uli al-Nuha (2/385)
Forwarded from Light of the Truth ©
Decorating for Ramadan.pdf
4.7 MB
Q. What’s the ruling of decorating your house in Ramadan? | Shaykh Musa Jibril حفظه الله
Forwarded from Ahlus-Sunnah
Abû Dharr narrated that the Prophet ﷺ said:
“Indeed, whoever stands [praying Tarâwîh] with the Imâm until he is finished, then it is recorded for him that he prayed the whole night.”
This Hadîth is narrated by at-Tirmidhî and others, and it was authenticated by Imâm Ahmad, at-Tirmidhî, at-Tahâwî, Sulaymân al-‘Alwân, Abû ‘Alî al-Hasanî, ‘Abdullâh as-Sa’d, ‘Abdul ‘Azîz at-Tarîfî, al-Urdunî, al-Hâshimî, al-‘Adawî, and others.
“Indeed, whoever stands [praying Tarâwîh] with the Imâm until he is finished, then it is recorded for him that he prayed the whole night.”
This Hadîth is narrated by at-Tirmidhî and others, and it was authenticated by Imâm Ahmad, at-Tirmidhî, at-Tahâwî, Sulaymân al-‘Alwân, Abû ‘Alî al-Hasanî, ‘Abdullâh as-Sa’d, ‘Abdul ‘Azîz at-Tarîfî, al-Urdunî, al-Hâshimî, al-‘Adawî, and others.
Forwarded from فرقت
Regarding the number of raka'āt and what was recited by Prophet ﷺ and the Sahābah in Qiyām:
And it is authentic that the Prophet صلى الله عليه وسلم performed qiyām by praying eleven rakaˋāt.
And it is authentic that he صلى الله عليه وسلم recited al-Baqarah, Āli ˋImrān, al-Mā’idah, and an-Nisā’ during the qiyām.
And it is confirmed that the Ṣaḥābah used to prayer twenty rakaˋāt, and it is confirmed that they used to recite hundreds of āyāt [verses].
Source: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting
For those who may want to follow the sunnah of Prophet ﷺ and recite what he recited in Qiyām, but have not memorized the Qur'ān, fret not Alhamdulillah for scholars have allowed reading with the Mus-haf in voluntary prayers
🔻🔻
And it is authentic that the Prophet صلى الله عليه وسلم performed qiyām by praying eleven rakaˋāt.
And it is authentic that he صلى الله عليه وسلم recited al-Baqarah, Āli ˋImrān, al-Mā’idah, and an-Nisā’ during the qiyām.
And it is confirmed that the Ṣaḥābah used to prayer twenty rakaˋāt, and it is confirmed that they used to recite hundreds of āyāt [verses].
Source: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting
For those who may want to follow the sunnah of Prophet ﷺ and recite what he recited in Qiyām, but have not memorized the Qur'ān, fret not Alhamdulillah for scholars have allowed reading with the Mus-haf in voluntary prayers
🔻🔻
Forwarded from فرقت
HUKM OF READING FROM THE MUS-HAF IN TARĀWĪH/ QIYĀM
Praise be to Allah.
There is nothing wrong with reading from the Mus’haf in Taraweeh prayer. ‘Aa’ishah (may Allaah be pleased with her) had a slave who used to lead her in prayer in Ramadaan, reading from the Mus-haf. Narrated by al-Bukhaari in a mu’allaq report (1/245).
Ibn Wahb said: Ibn Shihaab said:
The best of us used to read from the Mus-haf during Ramadaan. Al-Mudawwanah, 1/224.
Al-Nawawi said: If he reads from the Mus-haf that does not invalidate his prayer, whether he had memorized it or not. Rather he should do that if he has not memorized al-Faatihah, and if he turns the pages sometimes whilst praying that does not invalidate his prayer. … This is our view and the view of Maalik, Abu Yoosuf, Muhammad and Ahmad. End quote from al-Majmoo’, 4/27.
Sahnoon said: Maalik said: There is nothing wrong with the imam leading the people (in prayer) whilst reading from the Mus-haf in Ramadaan and in naafil prayers.
Ibn al-Qaasim said: That is makrooh in the case of obligatory prayers. Al-Mudawwanah, 1/224.
With regard to those who object to that on the grounds that holding the Mus-haf and turning its pages constitute excessive movement, this is an invalid objection, because it is proven that the Prophet ﷺ led the people in prayer whilst he was holding Umaamah, his daughter’s daughter. Narrated by al-Bukhaari (494) and Muslim (543). Holding the Mus-haf whilst praying is not more serious than holding a small child whilst praying.
And Allaah knows best.
https://islamqa.info/amp/en/answers/69670
Praise be to Allah.
There is nothing wrong with reading from the Mus’haf in Taraweeh prayer. ‘Aa’ishah (may Allaah be pleased with her) had a slave who used to lead her in prayer in Ramadaan, reading from the Mus-haf. Narrated by al-Bukhaari in a mu’allaq report (1/245).
Ibn Wahb said: Ibn Shihaab said:
The best of us used to read from the Mus-haf during Ramadaan. Al-Mudawwanah, 1/224.
Al-Nawawi said: If he reads from the Mus-haf that does not invalidate his prayer, whether he had memorized it or not. Rather he should do that if he has not memorized al-Faatihah, and if he turns the pages sometimes whilst praying that does not invalidate his prayer. … This is our view and the view of Maalik, Abu Yoosuf, Muhammad and Ahmad. End quote from al-Majmoo’, 4/27.
Sahnoon said: Maalik said: There is nothing wrong with the imam leading the people (in prayer) whilst reading from the Mus-haf in Ramadaan and in naafil prayers.
Ibn al-Qaasim said: That is makrooh in the case of obligatory prayers. Al-Mudawwanah, 1/224.
With regard to those who object to that on the grounds that holding the Mus-haf and turning its pages constitute excessive movement, this is an invalid objection, because it is proven that the Prophet ﷺ led the people in prayer whilst he was holding Umaamah, his daughter’s daughter. Narrated by al-Bukhaari (494) and Muslim (543). Holding the Mus-haf whilst praying is not more serious than holding a small child whilst praying.
And Allaah knows best.
https://islamqa.info/amp/en/answers/69670
Forwarded from فرقت
HOW TO HOLD THE MUS-HAF IN TARĀWĪH/ QIYĀM
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None of the reports on holding the Mus-haf mentioned details on how to hold it in prayer. Among some of the contemporary scholars who gave fatāwah on this said to hold with one hand if possible and that it is otherwise permissible to hold with both. And some of the Tullāb told to clasp the hands by holding the right hand with the palm and drawing both hands closer to place.
And I (Galandhaanu) say: this is their ijtihād and the asl is holding the Mus-haf, and the options concerning this are vast, and it is not necessary to hold the Mus-haf with one hand while placing the other.
This is due to reasons:
1. The asl (original ruling) of placing hands is to place the right on the left, and to clasp the left wrist with the palm of the right. So if the mus-haf is held by the right and the forearm is drawn close, this would not fulfill the placement of the hands.
2. Those who gave verdict like that (permissibility of holding the Mus-haf) are of the view that placement should be on the chest. Hence, if one were to hold the Mus-haf (towards the chest), there would be no difficulty reading. However, the narration of placing the hands on the chest is differed upon. And the view of the majority of the scholars is that the placement should be above the naval, or a bit lower than that. And Imām Ahmad disliked placing on the chest. (In any case, this is not the topic of discussion, so we shall shorten it.) For those who do not place the hands on their chest (above the naval or a bit below) then this matter would be rather difficult and will be incapable to read like that.
Moreover, there has been nothing reported regarding holding the Mus-haf by keeping your hands as how you do the placement.
3. Placing the right on the left is a Sunnah Muakkadah, and it is something which would not invalidate the salāh even if you left it intentionally. (In the Hanbalī Madhhab, those "Sunnah Muakkadah" which invalidate the prayer are termed "Wājib" such as saying Tasbīḥ in the First Tashahhud, Ruku' and Sujūd)
“Hence regarding the Sunnah which are not Muakkadah like the raising of the hands in the opening takbir, placing the right hand on the left while in qiyām (standing), and Du'a al-istiftāh, there is consensus that even if left deliberately, they do not invalidate the prayer. (After mentioning the sunnah which are not Muakkadah), Ibn Qudāmah said in 'Al-Mughnī": The ruling concerning all these sunnah is that they do not invalidate the prayer if they are left, whether on purpose or out of forgetfulness." [Taken from islam web Fatwā no. 51686]
—Galandhaanu [Ustādh Muḥammad al-Māldīfī (حفظه الله)]
https://news.1rj.ru/str/qalandhar/516
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[Note by Furrqat: the first part of the original post by Galandhaanu (Ruling of holding the Mus-haf in Tarāwīh/Qiyām) have not been translated as it was already detailed here ]
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None of the reports on holding the Mus-haf mentioned details on how to hold it in prayer. Among some of the contemporary scholars who gave fatāwah on this said to hold with one hand if possible and that it is otherwise permissible to hold with both. And some of the Tullāb told to clasp the hands by holding the right hand with the palm and drawing both hands closer to place.
And I (Galandhaanu) say: this is their ijtihād and the asl is holding the Mus-haf, and the options concerning this are vast, and it is not necessary to hold the Mus-haf with one hand while placing the other.
This is due to reasons:
1. The asl (original ruling) of placing hands is to place the right on the left, and to clasp the left wrist with the palm of the right. So if the mus-haf is held by the right and the forearm is drawn close, this would not fulfill the placement of the hands.
2. Those who gave verdict like that (permissibility of holding the Mus-haf) are of the view that placement should be on the chest. Hence, if one were to hold the Mus-haf (towards the chest), there would be no difficulty reading. However, the narration of placing the hands on the chest is differed upon. And the view of the majority of the scholars is that the placement should be above the naval, or a bit lower than that. And Imām Ahmad disliked placing on the chest. (In any case, this is not the topic of discussion, so we shall shorten it.) For those who do not place the hands on their chest (above the naval or a bit below) then this matter would be rather difficult and will be incapable to read like that.
Moreover, there has been nothing reported regarding holding the Mus-haf by keeping your hands as how you do the placement.
3. Placing the right on the left is a Sunnah Muakkadah, and it is something which would not invalidate the salāh even if you left it intentionally. (In the Hanbalī Madhhab, those "Sunnah Muakkadah" which invalidate the prayer are termed "Wājib" such as saying Tasbīḥ in the First Tashahhud, Ruku' and Sujūd)
“Hence regarding the Sunnah which are not Muakkadah like the raising of the hands in the opening takbir, placing the right hand on the left while in qiyām (standing), and Du'a al-istiftāh, there is consensus that even if left deliberately, they do not invalidate the prayer. (After mentioning the sunnah which are not Muakkadah), Ibn Qudāmah said in 'Al-Mughnī": The ruling concerning all these sunnah is that they do not invalidate the prayer if they are left, whether on purpose or out of forgetfulness." [Taken from islam web Fatwā no. 51686]
—Galandhaanu [Ustādh Muḥammad al-Māldīfī (حفظه الله)]
https://news.1rj.ru/str/qalandhar/516
_____
[Note by Furrqat: the first part of the original post by Galandhaanu (Ruling of holding the Mus-haf in Tarāwīh/Qiyām) have not been translated as it was already detailed here ]
Forwarded from فرقت
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At-Tarīfī in his book of prayer: I do not know that it has been narrated from any of the Salaf, nor the Sahābah, nor the Tābi'īn, nor those who followed them and neither from the four Aimmah, that al-Qabdi (placement/clasping of the hands) is a wājib.
["المجموع" (4/27) بتصرف]
I (Galandhaanu) say: Therefore, the permissibility of leaving this (placement of the hands) due to a necessity is greater. I do not believe that brothers have to try to hold the Mus-haf with great difficulty in one hand, or be burdened with attempting to place the hands with the Mus-haf at the cost of their khushū'. Allāh knows best.
Moreover, those from the early scholars who deemed it makrūh to hold the Mus-haf, did not say it based on the placement of the hands. But rather, relating it to the People of the Book and to differ from them. Or because they considered that it constitutes excessive movement. Both of these points have been refuted by the scholars who permitted so. And as proven in the Sahīhayn, the Prophet ﷺ prayed while holding his granddaughter Umāmah, and used to keep her down when going down for Ruku'. [ Al-Bukhārī 494 & Muslim 543]
Holding the Mus-haf constitutes less movement than that, and in the face of necessity, respective movements are allowed by the scholars.
An-Nawawī said:
Reading from the Mus-haf will not invalidate the prayer, be it be a hāfiz or not. Moreover, if one does not know al-Fātihah, this becomes wājib upon him. Also, turning the pages due to a need will not invalidate it either.
....This (that the prayer is not invalidated) is our (Shāfi'ī) Madhhab and that of Mālikīs. In addition, this is the madhhab of Abū Yūsuf and Muḥammad (senior students of Abū Hanīfah) and Ahmad as well. [Siffat as-Salāh, p. 96]
—Galandhaanu [Ustādh Muḥammad al-Māldīfī (حفظه الله)]
https://news.1rj.ru/str/qalandhar/517
At-Tarīfī in his book of prayer: I do not know that it has been narrated from any of the Salaf, nor the Sahābah, nor the Tābi'īn, nor those who followed them and neither from the four Aimmah, that al-Qabdi (placement/clasping of the hands) is a wājib.
["المجموع" (4/27) بتصرف]
I (Galandhaanu) say: Therefore, the permissibility of leaving this (placement of the hands) due to a necessity is greater. I do not believe that brothers have to try to hold the Mus-haf with great difficulty in one hand, or be burdened with attempting to place the hands with the Mus-haf at the cost of their khushū'. Allāh knows best.
Moreover, those from the early scholars who deemed it makrūh to hold the Mus-haf, did not say it based on the placement of the hands. But rather, relating it to the People of the Book and to differ from them. Or because they considered that it constitutes excessive movement. Both of these points have been refuted by the scholars who permitted so. And as proven in the Sahīhayn, the Prophet ﷺ prayed while holding his granddaughter Umāmah, and used to keep her down when going down for Ruku'. [ Al-Bukhārī 494 & Muslim 543]
Holding the Mus-haf constitutes less movement than that, and in the face of necessity, respective movements are allowed by the scholars.
An-Nawawī said:
Reading from the Mus-haf will not invalidate the prayer, be it be a hāfiz or not. Moreover, if one does not know al-Fātihah, this becomes wājib upon him. Also, turning the pages due to a need will not invalidate it either.
....This (that the prayer is not invalidated) is our (Shāfi'ī) Madhhab and that of Mālikīs. In addition, this is the madhhab of Abū Yūsuf and Muḥammad (senior students of Abū Hanīfah) and Ahmad as well. [Siffat as-Salāh, p. 96]
—Galandhaanu [Ustādh Muḥammad al-Māldīfī (حفظه الله)]
https://news.1rj.ru/str/qalandhar/517