Forwarded from فرقت
Adorning oneself for Laylatul Qadr
Ibn Rajab (رحمه الله) said:
During the nights which are hoped to be Laylatul Qadr, cleanliness, dressing up, taking a bath (or shower), applying perfume and wearing one's best clothing is preferred. Just as it is legislated to do so for Jumu'ah and 'Īd, it's also legislated to wear nice clothing to the other prayers; as Allāh said,
"Take your adornment while praying."
(Sūrah Al-A'rāf: 31)
Ibn 'Umar stated, "Allāh is more deserving of being adorned for." Additionally, it is narrated from him and attributed to the Prophet (صلى الله عليه وسلم) that, "outward adornment is not complete, except with inner adornment; by repentance and turning back to Allāh Ta'ālá."
[Lataa'if Al-Ma'aarif pg. 189]
#SeekingLaylatulQadr
Ibn Rajab (رحمه الله) said:
During the nights which are hoped to be Laylatul Qadr, cleanliness, dressing up, taking a bath (or shower), applying perfume and wearing one's best clothing is preferred. Just as it is legislated to do so for Jumu'ah and 'Īd, it's also legislated to wear nice clothing to the other prayers; as Allāh said,
"Take your adornment while praying."
(Sūrah Al-A'rāf: 31)
Ibn 'Umar stated, "Allāh is more deserving of being adorned for." Additionally, it is narrated from him and attributed to the Prophet (صلى الله عليه وسلم) that, "outward adornment is not complete, except with inner adornment; by repentance and turning back to Allāh Ta'ālá."
[Lataa'if Al-Ma'aarif pg. 189]
#SeekingLaylatulQadr
Forwarded from Holdfasttotherope
Is it better to give in charity in the last ten days of Ramadān, or to spend the nights of those days in prayer and Dhikr?
_______________________________
Praise be to Allāh.
What was narrated from the Prophet ﷺ concerning staying up at night during the last ten nights of Ramadān is that those nights should be spent in prayer and dhikr.
Charity during Ramadān is better than charity at other times, but we do not know of anything in the Sunnah to indicate that giving charity in the last ten days is better.
But the scholars stated that righteous deeds are better when done at times of virtue, and undoubtedly the last ten nights of Ramadān are better than any other nights, because Laylat al-Qadr is among them, which is better than a thousand months.
Whatever the case, what is prescribed for the Muslim is to give a great deal of charity throughout Ramadān.
'The Prophet ﷺ was the most generous of people and he was at his most generous during Ramadān.'
[Narrated by al-Bukhaari, 6; Muslim, 2308]
And Allāh knows best.
Source
#HoldfasttotheropeofAllāh
#RamadanTheBlessed
_______________________________
Praise be to Allāh.
What was narrated from the Prophet ﷺ concerning staying up at night during the last ten nights of Ramadān is that those nights should be spent in prayer and dhikr.
Charity during Ramadān is better than charity at other times, but we do not know of anything in the Sunnah to indicate that giving charity in the last ten days is better.
But the scholars stated that righteous deeds are better when done at times of virtue, and undoubtedly the last ten nights of Ramadān are better than any other nights, because Laylat al-Qadr is among them, which is better than a thousand months.
Whatever the case, what is prescribed for the Muslim is to give a great deal of charity throughout Ramadān.
'The Prophet ﷺ was the most generous of people and he was at his most generous during Ramadān.'
[Narrated by al-Bukhaari, 6; Muslim, 2308]
And Allāh knows best.
Source
#HoldfasttotheropeofAllāh
#RamadanTheBlessed
Ramadan
Last ten days begin after breaking the fast of 20th (so starting from Maghrib of Tuesday (11 April) Insha Allah) Keep on striving and be prepared to strive even harder 👊 1-10 First Ten days 11-20 Middle Ten days 21-30 Last Ten days (does not matter if…
⚠️There was a mistake in the date, so this message has been edited now (underlined). Alhamdulillah.
Forwarded from Preparing for Ramadan
Contrary to popular belief, the odd numbers can be calculated in two ways, hence it is preferable to strive all throughout the ten days, and not just 21, 23, 25 and so on:
https://news.1rj.ru/str/KnowYourRabb/2676
https://news.1rj.ru/str/KnowYourRabb/2676
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Know Your Rabb
✨LAYLATUL QADR✨
Part 2: LAYLATUL QADR IS MOST LIKELY TO BE IN ODD NUMBERED NIGHTS
This is because of the hadeeth of ‘Aa’ishah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr in the odd-numbered…
Part 2: LAYLATUL QADR IS MOST LIKELY TO BE IN ODD NUMBERED NIGHTS
This is because of the hadeeth of ‘Aa’ishah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr in the odd-numbered…
Forwarded from Fernweh
I'tikaf Infographic
It was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten nights of Ramadaan, Agreed upon. This indicates that the period of i’tikaaf is counted by the nights, not the days. And Allaah says (interpretation of the meaning):
“And by the ten nights”
[al-Fajr 89:2]
The last ten nights start with the twenty-first.
📍Based on this, he should enter the mosque before the sun sets on the night of the twenty-first.
(More info: https://www.islamqa.info/amp/en/answers/49002 )
It was proven that the Prophet (peace and blessings of Allaah be upon him) used to observe i'tikaaf during the last ten nights of Ramadaan, Agreed upon. This indicates that the period of i’tikaaf is counted by the nights, not the days. And Allaah says (interpretation of the meaning):
“And by the ten nights”
[al-Fajr 89:2]
The last ten nights start with the twenty-first.
📍Based on this, he should enter the mosque before the sun sets on the night of the twenty-first.
(More info: https://www.islamqa.info/amp/en/answers/49002 )
Forwarded from Ahlus-Sunnah
‘Â’ishah said: “O Messenger of Allâh صلى الله عليه وسلم, what do you think I should say in my du’â’, if I come upon Laylatul-Qadr?" He صلى الله عليه وسلم said: Say: ‘O Allâh, You are Forgiving and love forgiveness, so forgive me’.
[اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي]
This hadîth was weakened by shaykh Sulaymân al-‘Alwân, ‘Abdullâh as-Sa’d, at-Tarîfî, al-Hârith al-Hasanî and al-Wâdi’î. The chain comes by the way of ‘Abdullâh ibn Buraydah from ‘Â’ishah, and ad-Dâraqutnî and Imâm an-Nasâ’î said ‘Abdullâh ibn Buraydah did not hear from ‘Â’ishah. So the weakness is that there’s a break/disconnection in the chain.
[NOTE: if one wants to say this du’â’ then there’s no problem, as long as they don’t attribute it to the prophet صلى الله عليه وسلم, or claim it to be a sunnah, and that they don’t restrict saying this du’â’ to the last 10 odd nights of Ramadân.]
[اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي]
This hadîth was weakened by shaykh Sulaymân al-‘Alwân, ‘Abdullâh as-Sa’d, at-Tarîfî, al-Hârith al-Hasanî and al-Wâdi’î. The chain comes by the way of ‘Abdullâh ibn Buraydah from ‘Â’ishah, and ad-Dâraqutnî and Imâm an-Nasâ’î said ‘Abdullâh ibn Buraydah did not hear from ‘Â’ishah. So the weakness is that there’s a break/disconnection in the chain.
[NOTE: if one wants to say this du’â’ then there’s no problem, as long as they don’t attribute it to the prophet صلى الله عليه وسلم, or claim it to be a sunnah, and that they don’t restrict saying this du’â’ to the last 10 odd nights of Ramadân.]
Forwarded from Sunnah Studies
Below is a recorded translation of the above conerning the Virtues of the Last Ten Days of Ramaḍān by Shaykh al-Ḥārith ibn ˋAlī al-Ḥasanī 👇🏼
https://www.islamqa.info/amp/en/answers/109768
"The qiyaam of Ramadaan is called Taraweeh because they used to have a rest (yastareehoona) after every four rak’ahs because they used to make the prayers lengthy."
"The qiyaam of Ramadaan is called Taraweeh because they used to have a rest (yastareehoona) after every four rak’ahs because they used to make the prayers lengthy."
islamqa.info
Dividing Qiyaam al-layl into two parts during the last ten days of Ramadan - Islam Question & Answer
https://www.islamqa.info/amp/en/answers/38553
It is permissible for a Muslim to pray Taraaweeh all together or to break it up. If someone wants to pray it at the beginning of the night or in the middle or at the end, without doing anything else in between, he can do that and there is nothing wrong with that. If someone wants to pray part of it at the beginning of the night and delay the rest until the end of the night, there is nothing wrong with that either.
Based on this, it is permissible for a woman to pray Taraaweeh then to take a break between each two rak’ahs to attend to the needs of her husband or children, and that does not affect her prayer; indeed she will be rewarded both for her prayer and for serving her husband and looking after the house.
The husband’s rights also come before Taraaweeh prayer, because his rights over his wife are obligatory whereas Taraaweeh is Sunnah, and what is obligatory takes precedence over what is Sunnah.
The Prophet (peace and blessings of Allaah be upon him) forbade women to observe naafil (supererogatory) fasts without their husbands’ permission.
It is permissible for a Muslim to pray Taraaweeh all together or to break it up. If someone wants to pray it at the beginning of the night or in the middle or at the end, without doing anything else in between, he can do that and there is nothing wrong with that. If someone wants to pray part of it at the beginning of the night and delay the rest until the end of the night, there is nothing wrong with that either.
Based on this, it is permissible for a woman to pray Taraaweeh then to take a break between each two rak’ahs to attend to the needs of her husband or children, and that does not affect her prayer; indeed she will be rewarded both for her prayer and for serving her husband and looking after the house.
The husband’s rights also come before Taraaweeh prayer, because his rights over his wife are obligatory whereas Taraaweeh is Sunnah, and what is obligatory takes precedence over what is Sunnah.
The Prophet (peace and blessings of Allaah be upon him) forbade women to observe naafil (supererogatory) fasts without their husbands’ permission.
islamqa.info
Should she pray Taraaweeh or respond to her husband’s requests? - Islam Question & Answer
Ibn Rajab al-Hanbalī رحمه الله stated:
[لأن إبهام ليلة القدر أدعى إلى قيام العشر كله ، أو أوتاره في طلبها ، فيكون سبباً لشدة الاجتهاد وكثرته]
Keeping the date of Laylat al-Qadr uncertain prompts people to stand in prayer during all of the last ten nights or at least in the odd ones in search of it. So that becomes a cause for intensified and increased striving.
[فتح الباري 1/187]
[لأن إبهام ليلة القدر أدعى إلى قيام العشر كله ، أو أوتاره في طلبها ، فيكون سبباً لشدة الاجتهاد وكثرته]
Keeping the date of Laylat al-Qadr uncertain prompts people to stand in prayer during all of the last ten nights or at least in the odd ones in search of it. So that becomes a cause for intensified and increased striving.
[فتح الباري 1/187]
Forwarded from Holdfasttotherope
The article below will discuss the following two important issues related to the timing of Zakāt-ul-Fiṭr:
A. When the obligatory time starts for the giving of Zakāt-ul-Fiṭr – and they are two main opinions:
1. At sunset on the last day of Ramaḍān (meaning the first night of Shawwāl)
2. At Fajr on the morning of the ˋĪd
B. When is the earliest time permitted to pay Zakāt-ul-Fiṭr – and they are six opinions:
1. Between Fajr on the Day of ˋĪd up until Ṣalāt-ul-ˋĪd
2. Two days before the day of ˋĪd
3. After the first half of Ramaḍān
4. Any time after the beginning of Ramaḍān
5. From the beginning of the year
6. Up to two years in advance
By: Abū Ṭālūt Haytham Āl Sayfaddīn
Via @Sunnahstudies
#HoldfasttotheropeofAllāh
#RamadanTheBlessed
A. When the obligatory time starts for the giving of Zakāt-ul-Fiṭr – and they are two main opinions:
1. At sunset on the last day of Ramaḍān (meaning the first night of Shawwāl)
2. At Fajr on the morning of the ˋĪd
B. When is the earliest time permitted to pay Zakāt-ul-Fiṭr – and they are six opinions:
1. Between Fajr on the Day of ˋĪd up until Ṣalāt-ul-ˋĪd
2. Two days before the day of ˋĪd
3. After the first half of Ramaḍān
4. Any time after the beginning of Ramaḍān
5. From the beginning of the year
6. Up to two years in advance
By: Abū Ṭālūt Haytham Āl Sayfaddīn
Via @Sunnahstudies
#HoldfasttotheropeofAllāh
#RamadanTheBlessed
Forwarded from Holdfasttotherope
When_is_the_time_that_Zakāt_al_Fitr_must_be_paid_and_when_is_it.pdf
293.2 KB
Via: @Sunnahstudies
Forwarded from نصف العلم أخطر من الجهل
Zakat al Fitr - Aʜᴍᴀᴅ Jɪʙʀīʟ Aʀᴄʜɪᴠᴇꜱ.pdf
246.1 KB
13 Q&A's about Zakāt al Fitr by the noble shaykh Ahmad Mūsā Jibrīl حفظه الله
Read it, share it and benefit from it ☝️
#ShaykhAhmadGems
Read it, share it and benefit from it ☝️
#ShaykhAhmadGems
Forwarded from 'Abdullah As-Sa'd | ENG
Question:
Can I pay Zakatu Al-Fitr (زكاة الفطر) in another country?
Shaykh Al-Muhaddith #Abdullah_As_Saad's answer:
➡️ "Usually you should pay Zakatu Al Fitr in the country you live in. However, if there are hardly any needy and poor in the country or there is great poverty in other countries, you can also pay in another country. The same applies if you want to pay Zakatu Al-Fitr to relatives who live elsewhere. "
🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)
https://news.1rj.ru/str/As_Saad_ENG
Can I pay Zakatu Al-Fitr (زكاة الفطر) in another country?
Shaykh Al-Muhaddith #Abdullah_As_Saad's answer:
➡️ "Usually you should pay Zakatu Al Fitr in the country you live in. However, if there are hardly any needy and poor in the country or there is great poverty in other countries, you can also pay in another country. The same applies if you want to pay Zakatu Al-Fitr to relatives who live elsewhere. "
🖌 Al-Muhaddith 'Abdullah As-Sa'd
(القناة الرسمية باللغة الإنجليزية)
https://news.1rj.ru/str/As_Saad_ENG
Forwarded from Fatawa
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Forwarded from AMDC - AL MADINA DAWAH CENTRE
A BRIEF LOOK INTO MOON SIGHTING.
GLOBAL MOON SIGHTING
This is the opinion of the Hanafis, Maliks and Hanbalis. According to these jurists, ‘Fast when you see it (sumu li ru’yatihi),’ refers to all Muslims being bound to wherever a sighting of the new moon takes place globally.
The Hanafi position is typified in Ibn Abidin, Radd al-Muhtar (Riyadh: Dar ‘Alam al-Kutub, 2003), 3:363-4; the Maliki in Khalil b. Ishaq, al-Tawdih Sharh Mukhtasar Ibn al-Hajib (Beirut: Dar Ibn Hazm, 2012), 2:203; the Hanbali in al-Bahuti, Sharh Muntaha al-Iradat (Mu’assasah al-Risalah, 2000), 2:341.
LOCAL REGIONAL
mainly the Shafi‘is) believes that the you refers to the sighting of the moon for a particular region. People resident in that region and in “nearby” regions of the confirmed sighting must fast. Those in “distant” regions aren’t required to follow the sighting. Rather, they are to follow their own regional sighting. The terms “nearby” is, however, disputed. Some judge it in terms of a specific number of miles, some in terms of same sighting-zone (ittihad al-matla‘), while others in terms of nearby countries.
The Shafi‘i positioned is summarised in al-Nawawi, Sharh Sahih Muslim (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1995), 7:172.
ASTRONOMICAL CALCULATION
The majority of jurists have, and still continue to rule out the use of calculations. The hadiths, they protest, stipulate actual “eye-witnessing” or “seeing” the crescent after sunset on the 29th day. If it is seen, the new month begins; if not, the month has thirty days and the next month automatically starts after the sunset of the 30th day.
In fact, the Hanbali scholar Ibn Hubayrah, and another of the school’s masters, Ibn Taymiyyah, as well as the Maliki legalist al-Qarafi, all cite a unanimous agreement of the Salaf and the Four Schools on not using calculations – regardless of how accurate they may be.
al-Ijma‘ ‘inda A’immat Ahl al-Sunnah al-Arba‘ah (Riyadh: Maktabah al-‘Ubaykan, 2003), 77; Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 25:207; al-Furuq (Beirut: Maktabah al-‘Asriyyah, 2002), 2:177
If we stick to the Sunnah and the understanding of the Salaf we see that the first two opinions are valid, and Astronomical calculation is invalid and rejected
GLOBAL MOON SIGHTING
This is the opinion of the Hanafis, Maliks and Hanbalis. According to these jurists, ‘Fast when you see it (sumu li ru’yatihi),’ refers to all Muslims being bound to wherever a sighting of the new moon takes place globally.
The Hanafi position is typified in Ibn Abidin, Radd al-Muhtar (Riyadh: Dar ‘Alam al-Kutub, 2003), 3:363-4; the Maliki in Khalil b. Ishaq, al-Tawdih Sharh Mukhtasar Ibn al-Hajib (Beirut: Dar Ibn Hazm, 2012), 2:203; the Hanbali in al-Bahuti, Sharh Muntaha al-Iradat (Mu’assasah al-Risalah, 2000), 2:341.
LOCAL REGIONAL
mainly the Shafi‘is) believes that the you refers to the sighting of the moon for a particular region. People resident in that region and in “nearby” regions of the confirmed sighting must fast. Those in “distant” regions aren’t required to follow the sighting. Rather, they are to follow their own regional sighting. The terms “nearby” is, however, disputed. Some judge it in terms of a specific number of miles, some in terms of same sighting-zone (ittihad al-matla‘), while others in terms of nearby countries.
The Shafi‘i positioned is summarised in al-Nawawi, Sharh Sahih Muslim (Beirut: Dar al-Kutub al-‘Ilmiyyah, 1995), 7:172.
ASTRONOMICAL CALCULATION
The majority of jurists have, and still continue to rule out the use of calculations. The hadiths, they protest, stipulate actual “eye-witnessing” or “seeing” the crescent after sunset on the 29th day. If it is seen, the new month begins; if not, the month has thirty days and the next month automatically starts after the sunset of the 30th day.
In fact, the Hanbali scholar Ibn Hubayrah, and another of the school’s masters, Ibn Taymiyyah, as well as the Maliki legalist al-Qarafi, all cite a unanimous agreement of the Salaf and the Four Schools on not using calculations – regardless of how accurate they may be.
al-Ijma‘ ‘inda A’immat Ahl al-Sunnah al-Arba‘ah (Riyadh: Maktabah al-‘Ubaykan, 2003), 77; Majmu‘ Fatawa (Riyadh: Dar ‘Alam al-Kutub, 1991), 25:207; al-Furuq (Beirut: Maktabah al-‘Asriyyah, 2002), 2:177
If we stick to the Sunnah and the understanding of the Salaf we see that the first two opinions are valid, and Astronomical calculation is invalid and rejected