Transcribed: Neglected Sunan in Ramadān: Du'ā Against the Kuffār | (03) Ramadān 1445 Q&A

#RamadānQA

Shaykh Ahmad Musa Jibril (حفظه الله تعالى)

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

🔻🔻

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

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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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

◽️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

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

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)

The Special Hour on Friday within Ramadan

There are certain occasions when Duʿās are accepted, some are more likely than others. Furthermore, if more than one occasion comes together, the acceptance is even more likely, such as Fridays when Duʿā at the time of breaking the fast and the last hour [of Friday] come together.

—

بسم الله الرحمن الرحيم

Making Du’a before Maghrib is a very good habit to have in the evening of your Friday.

When the time came for making Du’a in the evening of Fridays, a number of the distinguished early pious scholars would not even converse to people because they were so preoccupied with remembering Allah and making Du’a.

For example, when al-Mufadhdhil ibn Fudhalah would perform ‘Asr on Friday, he would seclude himself in one corner of the masjid and would subsequently engage in du’a until the sun would set. (1)

Similarly, when Tawus ibn Kaysan would perform ‘Asr on Friday, he would face the qiblah [engaging in worship] and would not converse with anyone until the sun would set. (2)

Ibn Asakir, an author from the sixth hijra century, mentions in his book: “Al-Salt ibn Bustam, one of the righteous people, was afflicted with blindness, so his brothers sat down and began making du’a for him at the time of ‘Asr on Friday. As sunset approached, al-Salt sneezed, and his sight returned.” (3)

—

(1) - [Akhbar al-Qudhat]
(2) - [Tarikh Wasit]
(3) - [Tarikh Dimashq]

So, the answering of Du’a is more likely due to 3: Fasting, Ramadan, & last hour. May Allah accept our Ā’diyah.

💎_Gems From Salaf

@watasimuholdfast90