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
1/2
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 ]
1/2
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
Forwarded from Gems from Salaf 📚
Imām Az-Zuhri (رحمه الله) said:
"تَسْبِيْحَةٌ فِيْ رَمَضَانَ أَفْضَلُ مِنْ أَلْفِ تَسْبِيْحَةٍ فِيْ غَيْرِهِ".
“A single tasbeeh in Ramadan is better than a thousand of it in other months”.
[فَضَائِلُ رَمَضَانَ ص٢٣]
"تَسْبِيْحَةٌ فِيْ رَمَضَانَ أَفْضَلُ مِنْ أَلْفِ تَسْبِيْحَةٍ فِيْ غَيْرِهِ".
“A single tasbeeh in Ramadan is better than a thousand of it in other months”.
[فَضَائِلُ رَمَضَانَ ص٢٣]
Forwarded from Ahlus-Sunnah
Shaykh Sulaymân al-‘Alwân said:
Tarâwîh is night prayer, so if he finishes from the witr salâh, he says [Subhân al-Mâlik al-Quddûs] 3 times, and as for the narration in which [Rabb al-Malâ’ikah war-Rûh] is mentioned, then it is shâdh
[BENEFIT]: Abû ‘Abdillâh al-Hâshimî said you stretch the 3rd time you say it and ‘Abdullâh as-Sa’d said you prolong the 3rd time you say it. Al-Hasanî and al-‘Adawî mentioned that also, to basically stretch the last time you say it.
Tarâwîh is night prayer, so if he finishes from the witr salâh, he says [Subhân al-Mâlik al-Quddûs] 3 times, and as for the narration in which [Rabb al-Malâ’ikah war-Rûh] is mentioned, then it is shâdh
[BENEFIT]: Abû ‘Abdillâh al-Hâshimî said you stretch the 3rd time you say it and ‘Abdullâh as-Sa’d said you prolong the 3rd time you say it. Al-Hasanî and al-‘Adawî mentioned that also, to basically stretch the last time you say it.
Forwarded from Know Your Rabb
A SUMMARY OF HOW THE PROPHET ﷺ PRAYED WITR
(a) He (ﷺ) does not sit (for Tashahhud) and say the Taslīm in the 8th Rak'ah if offering 9 Raka'āt. Rather, he recites the Tashahhud in the 9th Rak'ah and says the Taslīm.
(b) If praying 7 Raka'āt, he (ﷺ) does sit in the 6th Rak'ah but without saying the Taslīm. Then he sits in the 7th Rak'ah for it.
(c) Not sitting except in the 5th Rak'ah, if offering 5 Rak'ah of Witr.
(d) If he (ﷺ) prays 3 Raka'āt of Witr, this was done in two ways:
First: Saying the Taslīm after two Raka'āt, then praying one Rak’ah on its own, i.e; separately.
Second: To pray 3 Raka'āt in a continuous manner.
No problem arises in the first way. However, in the second way, there is no sitting (for Tashahhud) except in the last Tashahhud. This is due to this Hadīth of the Prophet ﷺ concerning Witr.
« لاَ تَشَبَّهُوا بِصَلاَةِ المَغْرِبِ »
"Do not make it (Witr) resemble Maghrib."
Narrated by Ibn Hibbān, Dāraqutnī, Al-Hākim and Al-Bayhaqī. There's no problem in the chain of transmitters.
◾️The minimum number of Raka'āt for a perfect Witr is 3.
(e) However, praying 1 Rak'ah of Witr is also proven.
(All these numbers [number of Raka'āt in Witr] are proven from Ahādīth in Sahīh Muslim)
~This is a translation of the summary which Shaykh al-Muhaddith Abdullāh as-Sa'd wrote after providing the dalīl concerning the subject~
~Galandhaanu
English translation by: صدقة الجارية
Alhamdulillah
(a) He (ﷺ) does not sit (for Tashahhud) and say the Taslīm in the 8th Rak'ah if offering 9 Raka'āt. Rather, he recites the Tashahhud in the 9th Rak'ah and says the Taslīm.
(b) If praying 7 Raka'āt, he (ﷺ) does sit in the 6th Rak'ah but without saying the Taslīm. Then he sits in the 7th Rak'ah for it.
(c) Not sitting except in the 5th Rak'ah, if offering 5 Rak'ah of Witr.
(d) If he (ﷺ) prays 3 Raka'āt of Witr, this was done in two ways:
First: Saying the Taslīm after two Raka'āt, then praying one Rak’ah on its own, i.e; separately.
Second: To pray 3 Raka'āt in a continuous manner.
No problem arises in the first way. However, in the second way, there is no sitting (for Tashahhud) except in the last Tashahhud. This is due to this Hadīth of the Prophet ﷺ concerning Witr.
« لاَ تَشَبَّهُوا بِصَلاَةِ المَغْرِبِ »
"Do not make it (Witr) resemble Maghrib."
Narrated by Ibn Hibbān, Dāraqutnī, Al-Hākim and Al-Bayhaqī. There's no problem in the chain of transmitters.
◾️The minimum number of Raka'āt for a perfect Witr is 3.
(e) However, praying 1 Rak'ah of Witr is also proven.
(All these numbers [number of Raka'āt in Witr] are proven from Ahādīth in Sahīh Muslim)
~This is a translation of the summary which Shaykh al-Muhaddith Abdullāh as-Sa'd wrote after providing the dalīl concerning the subject~
~Galandhaanu
English translation by: صدقة الجارية
Alhamdulillah
Forwarded from Ramadan
🍃The Virtue of Praying Tarāwīh behind the Imām
At-Tirmithī reported from the way of Hannād, from Muḥammad Ibn Fudayl, from Dāwūd Ibn Abī Hind, from Al-Walīd ibn 'Abdur-Rahmān, from Jubayr Ibn Nufayr who reported from Abū Dharr who narrated that the Prophet ﷺ said:
«مَنْ قَامَ مَعَ الإِمَامِ حَتَّى يَنْصَرِفَ كُتِبَ لَهُ قِيَامُ لَيْلَةٍ»
Whoever stands in prayer (Tarāwīh) with the Imām until he departs will have written for him the standing of the whole night (meaning in prayer; Qiyām-ul-Layl).
🔸In the Sharh of Bulūgh al-Marām, under 649th Hadīth, Shaykh Al-Muhaddith al-'Alwān said: this chain is Hassan.
🔸He also said in the Sharh of Sunan at-Tirmithī: this was reported by Abū Dāwūd with a strong chain (what this means is to pray behind the Imām till he has finished, and when he prays Witr, to pray that too with him. And for the one who intends to pray more in the night, they can pray in 2 units, and brought dalīl for this*)
[https://youtu.be/1uOijn-QF1U]
🔸As-Shaykh, Al-Muhaddith 'Abdul 'Azīz ibn Ibrāhīm al-Khudayr said:
The chain is Hassan and this has been declared so by at-Tirmithī, Ibn Jārūd, Ibn Khuzaymah, Ibn Hibbān and even At-Tūsī.
[ https://twitter.com/Azizooo1/status/1127704575471955970?s=19 ]
🔸As-Shaykh Al-Muhaddith 'Abdullah As-Sa'd said:
The Hadīth is Sahīh.
[ https://youtu.be/SlyCy_oGOgE ]
🔸As-Shaykh, Al-Muhaddith Mustafah al-'Adawi said: it is Sahīh.
[ https://youtu.be/VJxCXZ5JuNQ ]
~ Galandhaanu [Ustādh Muḥammad al-Māldīfī (حفظه الله)]
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Note from KnowYourProphet admin:
*At-Tirmidhi (may Allāh have mercy on him) said:
The scholars differed concerning the one who prays Witr at the beginning of the night then prays qiyām at the end of the night…
Some of the scholars among the companions of the Prophet ﷺ and others said: If he prays Witr at the beginning of the night, then sleeps, then gets up at the end of the night, he may offer whatever prayers he likes, but he should leave his Witr as it was. This is the view of Sufyān ath-Thawri, Mālik ibn Anas, Ibn al-Mubārak, ash-Shāfa‘i, the scholars of Kūfah, and Ahmad.
This is more correct, because it was narrated via more than one isnād that the Prophet ﷺ prayed after Witr.
End quote from Sunan at-Tirmidhi (2/334)
[ Taken from Islamqa.info Fatwā No. 232790 ]
In his series on Qiyām-ul-Layl, Shaykh Abū Ubādah Harīth ash-Shiraida حفظه الله explains the strangeness of the same Hadīth (of praying behind the Imām), yet as you can see from the above, the scholars quoted do accept that Hadīth.
And he (Abū Ubādah) also mentions in the second part of this series that the best time is at the last portion of the night. These are differences of opinion among the scholars, do your research and act according to what seems to be more according to the Qur'ān and Sunnah.
And Allāh ta'ālā knows best.
May Allāh have mercy on our ulamah and our students of knowledge and preserve them. May Allāh guide us.
At-Tirmithī reported from the way of Hannād, from Muḥammad Ibn Fudayl, from Dāwūd Ibn Abī Hind, from Al-Walīd ibn 'Abdur-Rahmān, from Jubayr Ibn Nufayr who reported from Abū Dharr who narrated that the Prophet ﷺ said:
«مَنْ قَامَ مَعَ الإِمَامِ حَتَّى يَنْصَرِفَ كُتِبَ لَهُ قِيَامُ لَيْلَةٍ»
Whoever stands in prayer (Tarāwīh) with the Imām until he departs will have written for him the standing of the whole night (meaning in prayer; Qiyām-ul-Layl).
🔸In the Sharh of Bulūgh al-Marām, under 649th Hadīth, Shaykh Al-Muhaddith al-'Alwān said: this chain is Hassan.
🔸He also said in the Sharh of Sunan at-Tirmithī: this was reported by Abū Dāwūd with a strong chain (what this means is to pray behind the Imām till he has finished, and when he prays Witr, to pray that too with him. And for the one who intends to pray more in the night, they can pray in 2 units, and brought dalīl for this*)
[https://youtu.be/1uOijn-QF1U]
🔸As-Shaykh, Al-Muhaddith 'Abdul 'Azīz ibn Ibrāhīm al-Khudayr said:
The chain is Hassan and this has been declared so by at-Tirmithī, Ibn Jārūd, Ibn Khuzaymah, Ibn Hibbān and even At-Tūsī.
[ https://twitter.com/Azizooo1/status/1127704575471955970?s=19 ]
🔸As-Shaykh Al-Muhaddith 'Abdullah As-Sa'd said:
The Hadīth is Sahīh.
[ https://youtu.be/SlyCy_oGOgE ]
🔸As-Shaykh, Al-Muhaddith Mustafah al-'Adawi said: it is Sahīh.
[ https://youtu.be/VJxCXZ5JuNQ ]
~ Galandhaanu [Ustādh Muḥammad al-Māldīfī (حفظه الله)]
_______
Note from KnowYourProphet admin:
*At-Tirmidhi (may Allāh have mercy on him) said:
The scholars differed concerning the one who prays Witr at the beginning of the night then prays qiyām at the end of the night…
Some of the scholars among the companions of the Prophet ﷺ and others said: If he prays Witr at the beginning of the night, then sleeps, then gets up at the end of the night, he may offer whatever prayers he likes, but he should leave his Witr as it was. This is the view of Sufyān ath-Thawri, Mālik ibn Anas, Ibn al-Mubārak, ash-Shāfa‘i, the scholars of Kūfah, and Ahmad.
This is more correct, because it was narrated via more than one isnād that the Prophet ﷺ prayed after Witr.
End quote from Sunan at-Tirmidhi (2/334)
[ Taken from Islamqa.info Fatwā No. 232790 ]
In his series on Qiyām-ul-Layl, Shaykh Abū Ubādah Harīth ash-Shiraida حفظه الله explains the strangeness of the same Hadīth (of praying behind the Imām), yet as you can see from the above, the scholars quoted do accept that Hadīth.
And he (Abū Ubādah) also mentions in the second part of this series that the best time is at the last portion of the night. These are differences of opinion among the scholars, do your research and act according to what seems to be more according to the Qur'ān and Sunnah.
And Allāh ta'ālā knows best.
May Allāh have mercy on our ulamah and our students of knowledge and preserve them. May Allāh guide us.
2/3 of Ramaḍān left bi-idhnillah..💔
May Allah bless our time and grant us to earn a whole lot of good in it.
May Allah bless our time and grant us to earn a whole lot of good in it.