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

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

How has your Ramadan been so far?

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]

🍃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)]

_______
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.

Question: When is the best time to pray Taraweeh in Ramadan, after Isha or the last third of the night? If it is after Isha is it better to pray in the Masjid with an Imam?

Answered by Shaykh Musa Jibril حفظه الله | https://news.1rj.ru/str/LightOfTheTruth

Shaykh Ibn ‘Uthaymin (d. 1421 AH – may Allah have mercy on him) said:

“The reward for acts of worship is tenfold up to seven hundredfold, up to many times more, except fasting, for it is Allah Who will reward for it.

What that means is that the reward for it is very great indeed. The scholars said that this is because fasting combines three types of patience, namely patience in obeying Allah, patience in refraining from disobeying Allah, and patience in accepting His decree. It is patience in obeying Allah because the individual is patient in doing this act of obedience. It is patience in refraining from disobeying Him because he avoids that which is prohibited for the fasting person. And it is patience in accepting the decree of Allah because the fasting person experiences the pain of thirst, hunger, tiredness and lack of energy.

Hence fasting is one of the most sublime forms of patience, because it combines the three types of patience, and Allah, may He be exalted, says (interpretation of the meaning):

“Only those who are patient shall receive their rewards in full, without reckoning” [az-Zumar 39:10].”

(Ash-Sharh al-Mumti‘, 6/458)

And Allah knows best.

Ramadhān Q&A | Fatāwā No: 476

Question: What are the best of deeds in Ramadhan?

Answer: Ramadhan, without a doubt, is a great month in which the doors of jannah are opened and the doors of jahannam are closed and the shayatin are chained. Ramadhan is a month in which the Qurʾan descended, and in it is Laylat al-Qadr and also in it is the pillar of fasting.

Ramadhan, in it is the blowing of the breeze of favours, the increase in acts of obedience, and the seeking of blessings, and thus one should exert himself in obedience, especially in Ramadhan.

From the best of actions in Ramadhan is Qiyam al-Layl in congregation, and it is a great sunnah, and likewise the recitation of the Qurʾan and striving hard in it, and to be keen on completing it as was the Prophet (sallallahu ʿalayhi wa sallam). Jibril used to meet him in every night of Ramadhan to review the Qurʾan with him.

Likewise from the best of actions are spending and charity and it is from the guidance of the Prophet (sallallahu ʿalayhi wa sallam). As al-Bukhari narrated on the authority of Ibn ʿAbbas who said: “The Prophet (sallallahu ʿalayhi wa sallam) was the most generous of the people; and he was the most generous during the month of Ramadhan when Jibril visited him.”

And likewise from the best of deeds is the remembrance of Allah (ʿazza wa jalla), such as tasbih, tahmid, tahlil, takbir, and istighfar. So this is befitting for every muslim that he persists in it and exerts himself in it especially in the pre-dawn hours.

Likewise from the great sunan in Ramadhan is al-Iʿtikaf. Especially in the last 10 nights of Ramadhan as it is a confirmed Sunnah. He (sallallahu ʿalayhi wa sallam) performed it regularly.

And likewise from the best of actions is the Jihad, raiding (the enemy), and ribat in Ramadhan. As al-Bukhari and Muslim reported in their Sahih compilations on the authority of Abu Saʿid al-Khudri (radiyallahu ʿanhu) who said: “I heard the Prophet (sallallahu ʿalayhi wa sallam) say: ‘Whoever fasts for a day (while engaged in Jihad) in the cause of Allah, Allah will distance his face from the fire by seventy (years).’”

And we ask Him (subhanahu), that He accepts from all of us in Ramadhan and to aid us in His (subhanahu) obedience in it (i.e. Ramadhan).

Allah (taʿala) knows best.
___

Telegram: https://news.1rj.ru/str/FatawaArchives1
Twitter: https://twitter.com/Fatawa100?s=09
Facebook: https://www.facebook.com/fatawaarchive00/
Instagram: https://instagram.com/fatawa_archives?igshid=l8njhq305xfg

The Marathon  🏃🏽‍♂️

Al-Hasan al-Basrī (d.110H) is reported to have said:

إن الله جعل شهر رمضان مضمارًا لخلقه يستبقون فيه بطاعته إلى مرضاته، فسبق قوم ففازوا، وتخلف آخرون فخابوا، فالعجب من اللاعب الضاحك في اليوم الذي يفوز فيه المحسنون ويخسر فيه المبطلون

"Allāh has made Ramadān a race track for His creation in which they compete in obedience to Him, towards His Pleasure. While some people precede and win, others fall behind and left bitterly disappointed.

The winners will marvel with laughter on the Day (of Judgement) for their excellent run, while the losers are disqualified."

• لطائف المعارف لابن رجب

He thinks that he fasted but forgot to renew the intention

An-Nawawi (may Allah have mercy on him) said:

Our view – i.e., the Shaafa‘is – is that the fast of Ramadan is not valid without having the intention from the night before. This is the view of Maalik, Ahmad, Ishaaq, Dawood and many of the scholars among the earlier and later generations.

End quote from al-Majmoo‘ (6/318)

But the issue of the intention is very easy; simply resolving and planning to fast after finding out that the next day is Ramadan is the intention, and it is not necessary to utter it out loud; rather that is not prescribed.

Ibn Taymiyah (may Allah have mercy on him) said:

Anyone who finds out that the next day is Ramadan and wants to fast it has intended to fast it, whether he spoke the intention out loud or not. This is the practice of the majority of Muslims; all of them intend to fast.

End quote from Majmoo‘ al-Fataawa (25/215).

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) said in ash-Sharh al-Mumti‘ (6/353-354):

The intention cannot be omitted from a conscious action. In other words, any deed that a person does consciously must inevitably be done with the intention. Thus we know that what happens to some people of waswaas, when a person says “I did not form the intention” is no more than an illusion which has no basis in reality. How can it be true that he did not form the intention when he has done it? End quote.

The intention to fast the whole of the month of Ramadan, from the first day, suffices as the intention so long as the fast is not interrupted by travel or sickness, in which case he should renew his intention, but that is not essential. It is not stipulated that the Muslim must form the intention to fast the whole of the month of Ramadan from the beginning of the month. If he intends to do that on every night of the month and then fasts, his fast is valid.

Ibn al-Qattaan (may Allah have mercy on him) said:

The scholars are unanimously agreed that if a person intends to fast on every night of the month of Ramadan, and he fasts, then his fast is complete.

End quote from al-Iqnaa‘ fi Masaa’il al-Ijmaa‘ (1/227)

https://islamqa.info/amp/en/answers/207728

Ruling on following the imam’s recitation in a book in which there is a translation of the meanings of the Qur’aan
125619

Question
A group of brothers were getting together to pray Qiyam during the month of Ramadan, and they are mostly converts. Is it wrong for the Imam to lead the prayer from the (arabic) Mushaf, and for them to join him in prayer, while following with the English translation? They say that when they do this, they can follow along and get a greater khushu' by following along and getting the meaning.

Answer
Praise be to Allah.

Firstly:

📍Following the recitation of the imam in the Mushaf is contrary to the Sunnah and is to some extent makrooh. This has been explained previously in the answers to questions nos. 52876 and 10067.

Secondly:

With regard to following the imam’s recitation in a book in which there is a translation of the meanings of the Qur’aan, this requires further discussion:

1.

If he says something from the book whilst following the imam’s recitation [i.e., moving his lips whilst reading], then his prayer is invalid, because the translation of the meaning of the Qur’aan is regarded as a commentary on it (tafseer), and it is not Qur’aan according to the consensus of the scholars and it does not come under the same rulings as Qur’aan, so these words invalidate the prayer.

See: Fataawa al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Ifta’, 4/165

2.

If it is limited to following the words by looking and thinking without speaking, then the prayer is valid even though it is makrooh.

al-Nawawi said: “If he turns the pages sometimes during his prayer, it is not invalidated, and if he looks at a book other than the Qur’aan and reads that in his mind, it does not invalidate his prayer, even if it is done for a long time, but it is makrooh.

End quote from al-Majmoo‘, 4/95

Al-Mardaawi said: Prayer does not become invalidated by looking for a long time in a book if he reads it in his mind, if he does not actually utter the words, according to the correct view. ... It was narrated from Imam Ahmad that he did that. And it was said that it does invalidate the prayer.

End quote from al-Insaaf, 2/98

Something similar to this was said in Fath al-Qadeer, 1/403