Forwarded from Light of the Truth ©
Q&A.pdf
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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
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.
“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.
Forwarded from Fatawa Archives
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.
___
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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.
___
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Forwarded from Roots to Fruits
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
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
Forwarded from فرقت
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
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
Forwarded from Ramadan
Ramadan
https://islamqa.info/en/answers/125619/ruling-on-following-the-imams-recitation-in-a-book-in-which-there-is-a-translation-of-the-meanings-of-the-quraan
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
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
Forwarded from Ramadan
Ramadan
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…
◻️ Following the recitation by looking in the book and pondering the meaning is permissible, although it is makrooh, but this denoscription of it being makrooh does not apply if there is a need for that, because the basic principle according to the fuqaha’ is that that which is makrooh becomes permissible if there is a need.
🔶Seeking to focus properly in prayer and understand the meaning of what the imam is reciting is a kind of need that makes this no longer makrooh, because understanding the meaning of the verses is something that is important for the person praying behind the imam, so that he may ponder them and think of their meanings.
Something similar to this was stated in a fatwa by Shaykh Ibn Baaz, that it is permissible for the person praying qiyaam al-layl behind the imam to hold a Mushaf in which there is tafseer, and if he does not understand a word he may look at its meaning. This was mentioned in the answer to question number 9505.
But what is better than that is to strive to learn Arabic and learn the Holy Qur’aan and its meanings, so that it will be easy for you to ponder it and focus properly in prayer, and you will not need to carry this book and look at it whilst praying.
And Allah knows best.
🔶Seeking to focus properly in prayer and understand the meaning of what the imam is reciting is a kind of need that makes this no longer makrooh, because understanding the meaning of the verses is something that is important for the person praying behind the imam, so that he may ponder them and think of their meanings.
Something similar to this was stated in a fatwa by Shaykh Ibn Baaz, that it is permissible for the person praying qiyaam al-layl behind the imam to hold a Mushaf in which there is tafseer, and if he does not understand a word he may look at its meaning. This was mentioned in the answer to question number 9505.
But what is better than that is to strive to learn Arabic and learn the Holy Qur’aan and its meanings, so that it will be easy for you to ponder it and focus properly in prayer, and you will not need to carry this book and look at it whilst praying.
And Allah knows best.
WITR & QUNŪT IN THE LAST HALF OF RAMAḌĀN
[It has been confirmed from the Sahābah that they used to recite Qunūt in the second half of Ramaḍān; starting from the night of 16]
◽️Authenticity of the narrations:
Part 1 A
Part 1 B
◽️Hukm/Ruling of Qunūt in Witr
Part 2
◽️Ruling on: raising hands/keeping them folded in Qunūt and wiping the face after Du'ā
Part 3
◽️The Qunūt of 'Umar رضي الله عنه Part 4
◽️ Maximum length of Qunut In Witr
Additional
◽️When to say Qunut (before or after rukū)
◽️Summary of how the Prophet ﷺ prayed Witr
◽️Sunnah of reciting Sūrah {Al-Aʿlā} and {Al-Kāfirūn} then {Al-Ikhlāṣ} is in 3 Rakat with 1 salaam
◽️Sunnah of saying "Subhânal-Malikil-Quddûs” (Glory be to the Sovereign, the Most Holy) three times, elongating the words the last time- after Witr
◽️The virtue of praying Tawareeh behind the Imām
(also a note on praying witr early and then praying Qiyam at the end of the night)
◽️Regarding the number of raka'āt and what was recited by Prophet ﷺ and the Sahābah in Qiyām
◽️HUKM OF READING FROM THE MUS-HAF IN TARĀWĪH/ QIYĀM
◽️HOW TO HOLD THE MUS-HAF IN TARĀWĪH/ QIYĀM (1)
◽️HOW TO HOLD THE MUS-HAF IN TARĀWĪH/ QIYĀM (2)
[It has been confirmed from the Sahābah that they used to recite Qunūt in the second half of Ramaḍān; starting from the night of 16]
◽️Authenticity of the narrations:
Part 1 A
Part 1 B
◽️Hukm/Ruling of Qunūt in Witr
Part 2
◽️Ruling on: raising hands/keeping them folded in Qunūt and wiping the face after Du'ā
Part 3
◽️The Qunūt of 'Umar رضي الله عنه Part 4
◽️ Maximum length of Qunut In Witr
Additional
◽️When to say Qunut (before or after rukū)
◽️Summary of how the Prophet ﷺ prayed Witr
◽️Sunnah of reciting Sūrah {Al-Aʿlā} and {Al-Kāfirūn} then {Al-Ikhlāṣ} is in 3 Rakat with 1 salaam
◽️Sunnah of saying "Subhânal-Malikil-Quddûs” (Glory be to the Sovereign, the Most Holy) three times, elongating the words the last time- after Witr
◽️The virtue of praying Tawareeh behind the Imām
(also a note on praying witr early and then praying Qiyam at the end of the night)
◽️Regarding the number of raka'āt and what was recited by Prophet ﷺ and the Sahābah in Qiyām
◽️HUKM OF READING FROM THE MUS-HAF IN TARĀWĪH/ QIYĀM
◽️HOW TO HOLD THE MUS-HAF IN TARĀWĪH/ QIYĀM (1)
◽️HOW TO HOLD THE MUS-HAF IN TARĀWĪH/ QIYĀM (2)
Forwarded from Galandān ގަލަންދާނު
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