Forwarded from Ramadan
Saying Ramadan Mubarak:
Some scholars believe that it is lawful for Muslims to congratulate each other for the entering of Ramadan by saying "Ramadan Mubarak " and the like.
Their evidence for this is the Hadith reported by Ahmad that the Prophet peace be upon him said:
"…. A blessed (Mubarak) month has shadowed you …".
Ibn Rajab said that this Hadith is an evidence for the lawfulness of congratulating one another for the coming of Ramadan'.
https:www.islamweb.net/amp/en/fatwa/83606/
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“Giving a greeting for the start of Ramadan is (not) Bidah! The Prophet [ﷺ] greeted! Ibn Rajab, Alsuyooty, Ahmad, Shafeey and others permitted it.”
— Shaykh Ahmad Jibril
"Al-Muhaddith ‘Abdullâh as-Sa’d mentioned there is nothing authentic to say we congratulate the entrance of Ramadân, not by the prophet صلى الله عليه وسلم and not by his companions. But he said there is goodness in supplicating for each other, like asking Allâh to aid us in our fasting and night prayers, to make us from those whose deeds are accepted, to give victory to the muslims, and similar things" —Via Ahlus-Sunnah
#greeting
Some scholars believe that it is lawful for Muslims to congratulate each other for the entering of Ramadan by saying "Ramadan Mubarak " and the like.
Their evidence for this is the Hadith reported by Ahmad that the Prophet peace be upon him said:
"…. A blessed (Mubarak) month has shadowed you …".
Ibn Rajab said that this Hadith is an evidence for the lawfulness of congratulating one another for the coming of Ramadan'.
https:www.islamweb.net/amp/en/fatwa/83606/
-----------
“Giving a greeting for the start of Ramadan is (not) Bidah! The Prophet [ﷺ] greeted! Ibn Rajab, Alsuyooty, Ahmad, Shafeey and others permitted it.”
— Shaykh Ahmad Jibril
"Al-Muhaddith ‘Abdullâh as-Sa’d mentioned there is nothing authentic to say we congratulate the entrance of Ramadân, not by the prophet صلى الله عليه وسلم and not by his companions. But he said there is goodness in supplicating for each other, like asking Allâh to aid us in our fasting and night prayers, to make us from those whose deeds are accepted, to give victory to the muslims, and similar things" —Via Ahlus-Sunnah
#greeting
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 Ahlus-Sunnah
Shaykh ‘Abdullâh as-Sa’d حفظه الله said:
Hafsah, the wife of the Prophet ﷺ narrated that the Prophet ﷺ said: “Whoever does not intend to fast before Fajr, then there is no fast for him.”
This Hadîth was authentically raised [as being the words of the Prophet ﷺ] by al-Hâkim and al-Khattâbî. But as for the major preservers such as [Imâm] Ahmad and others, they said that it is Mawqûf (words of Hafsah), and this is what is correct. And it has come from Hafsah and ibn ‘Umar, and I do not know anyone who differed with them from the Sahâbah.
SIDE POINT: Shaykh Sulaymân al-‘Alwân mentioned that making the intention to fast everyday in Ramadân (before Fajr) is obligatory, and that it was the opinion of the majority of scholars.
Hafsah, the wife of the Prophet ﷺ narrated that the Prophet ﷺ said: “Whoever does not intend to fast before Fajr, then there is no fast for him.”
This Hadîth was authentically raised [as being the words of the Prophet ﷺ] by al-Hâkim and al-Khattâbî. But as for the major preservers such as [Imâm] Ahmad and others, they said that it is Mawqûf (words of Hafsah), and this is what is correct. And it has come from Hafsah and ibn ‘Umar, and I do not know anyone who differed with them from the Sahâbah.
SIDE POINT: Shaykh Sulaymân al-‘Alwân mentioned that making the intention to fast everyday in Ramadân (before Fajr) is obligatory, and that it was the opinion of the majority of scholars.
Forwarded from Galandān ގަލަންދާނު
❝ Some Imāms regularly recites Sūrah {Al-Aʿlā} and {Al-Kāfirūn} in dual rak'ah, then {Al-Ikhlāṣ} in the Witr rak’ah. The Sunnah is to recite them in three rak’ahs with one salām, not two salāms.
It is permissible for the worshipper to pray Witr with one rak’ah, or with three or five continuous rak’ahs. But if he wants to recite {Al-Aʿlā}, {Al-Kāfirūn} and {Al-Ikhlāṣ} — then the Sunnah method is for it to be performed in three (rak'ahs) with one salām. ❞
— ʿAbdul ʿAzīz Al-Ṭārīfī (source)
~ Galandān
It is permissible for the worshipper to pray Witr with one rak’ah, or with three or five continuous rak’ahs. But if he wants to recite {Al-Aʿlā}, {Al-Kāfirūn} and {Al-Ikhlāṣ} — then the Sunnah method is for it to be performed in three (rak'ahs) with one salām. ❞
— ʿAbdul ʿAzīz Al-Ṭārīfī (source)
~ Galandān
Forwarded from Galandān ގަލަންދާނު
•••
❝ It is authentically reported from Al-Rabīʿ ibn Khuthaym —who is a Tābiʿī — as has been narrated ⁽¹⁾ by Muḥammad ibn Fuḍayl al-Ḍabbiy, in his book “Al-Duʿā”: that he (Al-Rabīʿ) used to supplicate when he broke his fast. ❞ — ʿAbdul ʿAzīz Al-Ṭārīfī (quote)
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[1] From Abū Ḥuṣayn, who said: “When Al-Rabīʿ ibn Khuthaym broke his fast, he used to say:
الحَمْدُ لِلَّهِ الَّذي أعانَنِي فَصَمْتُ، وَرَزَقَنِي فأفْطَرْتُ
“All praise is due to Allah who assisted me, so I fasted; and who provided me, so I could break my fast”. (See: Al-Duʿā, p. 237, No. 67)
~ Galandān
❝ It is authentically reported from Al-Rabīʿ ibn Khuthaym —who is a Tābiʿī — as has been narrated ⁽¹⁾ by Muḥammad ibn Fuḍayl al-Ḍabbiy, in his book “Al-Duʿā”: that he (Al-Rabīʿ) used to supplicate when he broke his fast. ❞ — ʿAbdul ʿAzīz Al-Ṭārīfī (quote)
----------------
[1] From Abū Ḥuṣayn, who said: “When Al-Rabīʿ ibn Khuthaym broke his fast, he used to say:
الحَمْدُ لِلَّهِ الَّذي أعانَنِي فَصَمْتُ، وَرَزَقَنِي فأفْطَرْتُ
“All praise is due to Allah who assisted me, so I fasted; and who provided me, so I could break my fast”. (See: Al-Duʿā, p. 237, No. 67)
~ Galandān
Forwarded from Galandān ގަލަންދާނު
I say — and Allah is the source of strength — The above ⁽¹⁾ clearly shows that nothing has been proven in this chapter, that is valid to rely on. There by, the fasting person can make use of any dhikr or supplication which is convenient to him. There is no problem whatsoever, in not restricting himself to a specific supplication or specific dhikr.
That which supports the supplication and remembrances being not restricted, is the fact that these weak aḥādīth itself came in different wordings (i.e. as different supplications). And also this matter has been proven from some of the salaf — as we have previously mentioned — with a good chain, on the authority of Al-Rabīʿ bin Khuthaym رحمه الله :
{ he, Al-Rabīʿ bin Khuthaym used to say: (الحَمْدُ لِلَّهِ الَّذي أعانَنِي فَصَمْتُ، وَرَزَقَنِي فأفْطَرْتُ) “All praise is due to Allah who assisted me, so I fasted; and who provided me, so I could break my fast”}. — narrated by ibn Abī Shaybah.
Overall, Allah عز وجل has promised to answer all prayers (Al-Duʿā). So it is upon the person to seek the hours of virtue and its times, especially in the month of Ramaḍān. والله أعلم. ❞
— Shaykh Al-Muḥaddith ʿAbdullah Al-Sʿad (text)
~ Galandān
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[1] This is after a lengthy discussion by the Shaykh, on each of the four ḥadīth under this chapter, their chains and weaknesses.
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Forwarded from Ahmad Musā Jibrīl
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Speed-Reading or Slow Tadabbur in Ramadān? | (02) Ramadān 1445 Q&A | Shaykh Ahmad Musa Jibril (حفظه الله تعالى)
Forwarded from Ahmad Musā Jibrīl
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Shaykh Ahmad Musa Jibril (حفظه الله تعالى)
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
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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 ]
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
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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 ]