Forwarded from Know Your Prophet ﷺ
The Denoscription of the Prophet’s Fast.pdf
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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.
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 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
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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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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
_____
[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 ]
Forwarded from فرقت
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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
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
Forwarded from فرقت
WITR AND QUNŪT IN RAMAḌĀN
PART 3
DO WE RAISE THE HANDS OR KEEP THEM FOLDED IN DU'Ā QUNŪT
1) We raise the hands, and this view is from the madh’hab of Ahmad, Mâlik and ash-Shâfi’î. They authentically quote from al-Bayhaqî that ‘Umar ibn al-Khattâb would raise his hands in Qunût, and that we should follow him since he is one of the 4 rightly guided Khulafâ’ and that we generally raise our hands in Du’â’.
2) We keep them folded, and this is the view of the Ahnâf (Hanafî madh’hab), al-Hasan al-Basrî, al-Awzâ'î and others. They authentically quote ‘Abdur-Razzâq in al-Musannaf who said that az-Zuhrî said "The hands were not raised for Qunût in Ramadân" and they say az-Zuhrî met many sahâbah such as Anas ibn Mâlik, Sahl ibn Sa’d, ‘Abdullâh Ibn 'Umar and others, and he's saying that he didn't see the hands being raised during Qunût in Ramadân.
Since there’s nothing authentic from the Prophet صلى الله عليه وسلم about this, and both opinions have authentic statements from ‘Umar and az-Zuhrî, I had asked Shaykh Hârith about what is more correct and he said "I wouldn't say that any [opinion] is stronger than the other".
Additional benefit:
Shaykh Sulaymân ibn Nâsir al-‘Alwân said:
Wiping the face with your hands after du’â’ is not confirmed from the prophet صلى الله عليه وسلم and not authentic from the sahâbah, not in qunût and not elsewhere, not inside salâh and not outside it.
~ Via Ahlus-Sunnah
PART 3
DO WE RAISE THE HANDS OR KEEP THEM FOLDED IN DU'Ā QUNŪT
1) We raise the hands, and this view is from the madh’hab of Ahmad, Mâlik and ash-Shâfi’î. They authentically quote from al-Bayhaqî that ‘Umar ibn al-Khattâb would raise his hands in Qunût, and that we should follow him since he is one of the 4 rightly guided Khulafâ’ and that we generally raise our hands in Du’â’.
2) We keep them folded, and this is the view of the Ahnâf (Hanafî madh’hab), al-Hasan al-Basrî, al-Awzâ'î and others. They authentically quote ‘Abdur-Razzâq in al-Musannaf who said that az-Zuhrî said "The hands were not raised for Qunût in Ramadân" and they say az-Zuhrî met many sahâbah such as Anas ibn Mâlik, Sahl ibn Sa’d, ‘Abdullâh Ibn 'Umar and others, and he's saying that he didn't see the hands being raised during Qunût in Ramadân.
Since there’s nothing authentic from the Prophet صلى الله عليه وسلم about this, and both opinions have authentic statements from ‘Umar and az-Zuhrî, I had asked Shaykh Hârith about what is more correct and he said "I wouldn't say that any [opinion] is stronger than the other".
Additional benefit:
Shaykh Sulaymân ibn Nâsir al-‘Alwân said:
Wiping the face with your hands after du’â’ is not confirmed from the prophet صلى الله عليه وسلم and not authentic from the sahâbah, not in qunût and not elsewhere, not inside salâh and not outside it.
~ Via Ahlus-Sunnah
Forwarded from فرقت
WITR AND QUNŪT IN RAMAḌĀN
PART 4: The Qunūt of 'Umar رضي الله عنه
[as reported by Abū Rāfī' on the authority of 'Alī ibn Zayd ibn Jud'ān, by 'Abd Ar-Razzāq in "Musannaf" ( 3ج p111-112 # 4817) ]
اللَّهُمَّ إِنَّا نَسْتَعِينُكَ وَنَسْتَغْفِرُكَ
O Allāh! You alone we seek for help and for forgiveness
وَنُثْنِي عَلَيْكَ وَلَا نَكْفُرُكَ
We praise You and we do not deny You.
وَنُؤْمِنُ بِكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ
And we believe in You, and we disavow and abandon those who transgress against You.
اللَّهُمَّ إِيَّاكَ نَعْبُدُ
O Allāh! You (alone) we worship.
وَلَكَ نُصَلِّي وَنَسْجُدُ
And we pray and prostrate to You.
وَإِلَيْكَ نَسْعَى وَنَحْفِدُ
And we seek to hasten (and strive without faltering) in obedience to You.
وَنَرْجُو رَحْمَتَكَ وَنَخَافُ عَذَابَكَ
And we hope for Your Mercy and we fear for Your Punishment.
إِنَّ عَذَابَكَ بِالْكَفَّارِينَ مُلْحَقٌ
Verily! Your Torment against the disbelievers will be carried out.
اللَّهُمَّ عَذِّبِ الْكَفَرَةَ
O Allāh! Torment the infidels!
وَأَلْقِ فِي قُلُوبِهِمُ الرُّعْبَ
And cast terror in their hearts!
وَخَالِفْ بَيْنِ كَلِمَتِهِمْ
And put differences in their words (break them apart)!
وَأَنْزِلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ
And bring down upon them Wrath and Your Punishment!
اللَّهُمَّ عَذِّبِ الْكَفَرَةَ أَهْلَ الْكِتَابِ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ
O Allāh! Torment the infidels from the people of the noscripture, those who obstruct people from Your Path,
وَيُكَذِّبُونَ رُسُلَكَ وَيُقَاتِلُونَ أَوْلِيَاءَكَ
And denied Your Messenger and fought Your Awliyah.
اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ
O Allāh! Forgive the believing men and the believing women, and the muslim men and the muslim women,
وَأَصْلِحْ ذَاتَ بَيْنِهِمْ
Reconcile between them!
وَأَلِّفْ بَيْنَ قُلُوبِهِمْ
And bring their hearts together!
وَاجْعَلْ فِي قُلُوبِهِمُ الْإِيمَانَ وَالْحِكْمَةَ
And put faith and hikmah in their hearts!
وَثَبِّتْهُمْ عَلَى مِلَّةِ نَبِيِّكَ
And keep them firm upon the Millat of the Prophet!
وَأَوْزِعْهُمْ أَنْ يُوَفُّوا بِالْعَهْدِ الَّذِي عَاهَدْتَهُمْ عَلَيْهِ
And grant them the Tawfīq to fulfill Your Covenant with them!
وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ
And grant them victory over Your enemies and theirs!
إِلَهَ الْحَقِّ ، وَاجْعَلْنَا مِنْهُمْ
O True Ilāh (God)! Let us be among them!
~Galandhaanu [Dhivehi Translation by Ustādh Muhsin]
Note by Galandhaanu:
Some of the scholars who permitted holding the Mus-haf (in voluntary prayers) also permitted reading Qunūt from a paper. This is also the Fatwā of Shaykh al-Muhaddith Sulaymān Ibn al-'Alwān [Source]
PART 4: The Qunūt of 'Umar رضي الله عنه
[as reported by Abū Rāfī' on the authority of 'Alī ibn Zayd ibn Jud'ān, by 'Abd Ar-Razzāq in "Musannaf" ( 3ج p111-112 # 4817) ]
اللَّهُمَّ إِنَّا نَسْتَعِينُكَ وَنَسْتَغْفِرُكَ
O Allāh! You alone we seek for help and for forgiveness
وَنُثْنِي عَلَيْكَ وَلَا نَكْفُرُكَ
We praise You and we do not deny You.
وَنُؤْمِنُ بِكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَفْجُرُكَ
And we believe in You, and we disavow and abandon those who transgress against You.
اللَّهُمَّ إِيَّاكَ نَعْبُدُ
O Allāh! You (alone) we worship.
وَلَكَ نُصَلِّي وَنَسْجُدُ
And we pray and prostrate to You.
وَإِلَيْكَ نَسْعَى وَنَحْفِدُ
And we seek to hasten (and strive without faltering) in obedience to You.
وَنَرْجُو رَحْمَتَكَ وَنَخَافُ عَذَابَكَ
And we hope for Your Mercy and we fear for Your Punishment.
إِنَّ عَذَابَكَ بِالْكَفَّارِينَ مُلْحَقٌ
Verily! Your Torment against the disbelievers will be carried out.
اللَّهُمَّ عَذِّبِ الْكَفَرَةَ
O Allāh! Torment the infidels!
وَأَلْقِ فِي قُلُوبِهِمُ الرُّعْبَ
And cast terror in their hearts!
وَخَالِفْ بَيْنِ كَلِمَتِهِمْ
And put differences in their words (break them apart)!
وَأَنْزِلْ عَلَيْهِمْ رِجْزَكَ وَعَذَابَكَ
And bring down upon them Wrath and Your Punishment!
اللَّهُمَّ عَذِّبِ الْكَفَرَةَ أَهْلَ الْكِتَابِ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ
O Allāh! Torment the infidels from the people of the noscripture, those who obstruct people from Your Path,
وَيُكَذِّبُونَ رُسُلَكَ وَيُقَاتِلُونَ أَوْلِيَاءَكَ
And denied Your Messenger and fought Your Awliyah.
اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ
O Allāh! Forgive the believing men and the believing women, and the muslim men and the muslim women,
وَأَصْلِحْ ذَاتَ بَيْنِهِمْ
Reconcile between them!
وَأَلِّفْ بَيْنَ قُلُوبِهِمْ
And bring their hearts together!
وَاجْعَلْ فِي قُلُوبِهِمُ الْإِيمَانَ وَالْحِكْمَةَ
And put faith and hikmah in their hearts!
وَثَبِّتْهُمْ عَلَى مِلَّةِ نَبِيِّكَ
And keep them firm upon the Millat of the Prophet!
وَأَوْزِعْهُمْ أَنْ يُوَفُّوا بِالْعَهْدِ الَّذِي عَاهَدْتَهُمْ عَلَيْهِ
And grant them the Tawfīq to fulfill Your Covenant with them!
وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ
And grant them victory over Your enemies and theirs!
إِلَهَ الْحَقِّ ، وَاجْعَلْنَا مِنْهُمْ
O True Ilāh (God)! Let us be among them!
~Galandhaanu [Dhivehi Translation by Ustādh Muhsin]
Note by Galandhaanu:
Some of the scholars who permitted holding the Mus-haf (in voluntary prayers) also permitted reading Qunūt from a paper. This is also the Fatwā of Shaykh al-Muhaddith Sulaymān Ibn al-'Alwān [Source]
Forwarded from Know Your Rabb
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
(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