Forwarded from فرقت
2/2
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
🍃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.
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.
DO WE RAISE THE HANDS OR KEEP THEM FOLDED IN DU'Ā QUNŪT
The Qunūt of 'Umar رضي الله عنه
When to say Qunūt: Before or After Ruku'
Summary of Prophet ﷺ prayed witr
The virtue of praying Taraweeh behind the Imām
(Also a note on praying witr early and then praying Qiyam at the end of the night)
The Qunūt of 'Umar رضي الله عنه
When to say Qunūt: Before or After Ruku'
Summary of Prophet ﷺ prayed witr
The virtue of praying Taraweeh behind the Imām
(Also a note on praying witr early and then praying Qiyam at the end of the night)
Forwarded from Ahlus-Sunnah
Shaykh Sulaymân al-‘Alwân said:
Tarâwîh is night prayer, so if he finishes from the witr salâh, he says [Subhân al-Mâlik al-Quddûs] 3 times, and as for the narration in which [Rabb al-Malâ’ikah war-Rûh] is mentioned, then it is shâdh
[BENEFIT]: Abû ‘Abdillâh al-Hâshimî said you stretch the 3rd time you say it and ‘Abdullâh as-Sa’d said you prolong the 3rd time you say it. Al-Hasanî and al-‘Adawî mentioned that also, to basically stretch the last time you say it.
Tarâwîh is night prayer, so if he finishes from the witr salâh, he says [Subhân al-Mâlik al-Quddûs] 3 times, and as for the narration in which [Rabb al-Malâ’ikah war-Rûh] is mentioned, then it is shâdh
[BENEFIT]: Abû ‘Abdillâh al-Hâshimî said you stretch the 3rd time you say it and ‘Abdullâh as-Sa’d said you prolong the 3rd time you say it. Al-Hasanî and al-‘Adawî mentioned that also, to basically stretch the last time you say it.
Forwarded from SALAFI CENTRAL
#ALERT | Gems of Ramadan Series | Shaykh AMJ | NEW SERIES INTRO
Reminders to guide us through the blessed month of Ramadan by Shaykh Ahmad. There will be gems uploaded daily, InshaAllah.
https://youtu.be/GIueuuTEFOI
Reminders to guide us through the blessed month of Ramadan by Shaykh Ahmad. There will be gems uploaded daily, InshaAllah.
https://youtu.be/GIueuuTEFOI
YouTube
Gems Of Ramadan Series By Shaykh Ahmad Musa Jibril | INTRO
We’re proud to announce a NEW Ramadan series given by Shaykh Ahmad Musa Jibril in Ramadan of 1443 AH - 2022. There will be a new talk uploaded daily from day 8 to day 14 of Ramadan inshaAllah.
“These will be short so they will not take us away from our…
“These will be short so they will not take us away from our…
Ramadan
The fast is the day the people fast, the breaking of the fast is the day the people break their fast, and the sacrifice is the day the people sacrifice: There is nothing authentic concerning it ❌ 13. “The fast is the day the people fast, the breaking of the…
❌ 14. “Fast from brightness until brightness.”
[ ☑️ The confirmed report: “If you see it [meaning the new crescent], then fast. And if you see it, then break the fast. And if it is concealed for you, then count thirty [days for the month].”]
❌ 15. “Whoever did not decide to fast before Fajr then there is no fast for him.”
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
[ ☑️ The confirmed report: “If you see it [meaning the new crescent], then fast. And if you see it, then break the fast. And if it is concealed for you, then count thirty [days for the month].”]
❌ 15. “Whoever did not decide to fast before Fajr then there is no fast for him.”
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
Internet Archive
An Abridgment Of The Most Famous And Important Weak Ahadith Related To Fasting : Free Download, Borrow, and Streaming : Internet…
An Abridgment of the Most Famous and Important Weak Ahadith Related to Fasting - By the Muhaddith Al-Harith al-HasaniThis book discusses 55 of the most famous...
Ramadan
❌ 14. “Fast from brightness until brightness.” [ ☑️ The confirmed report: “If you see it [meaning the new crescent], then fast. And if you see it, then break the fast. And if it is concealed for you, then count thirty [days for the month].”] ❌ 15. “Whoever…
There is nothing authentic from the Prophet صلى الله عليه وسلم that he ate after the aṫhān
❌ 16. “If any of you hears the call to the prayer while he has a vessel in his hand, he should not lay it down until he fulfils his need from it.”
❌ 17. “I asked Jābir about a man who wanted to fast and had a vessel in his hand to drink from, then he hears the call (to prayer). Jābir said: “We used to say that the Prophet صلى الله عليه وسلم said: ‘He should drink.’”
❌ 18. That he (Bilāl) came to the Prophet صلى الله عليه وسلم to call him to the prayer and he found him eating suḥūr (pre-dawn meal) in the masjid of his home
❌ 19. “Bilāl used to go to the Prophet صلى الله عليه وسلم while he was having his predawn meal, and I was able to see the marks of where my arrows landed.” I asked: “Was it after dawn?” He said: “After dawn, however, the sun had not yet risen.”
“I ate the suḥūr (pre-dawn meal) with Ḥuthayfah, then we went out to the prayer. When we reached the masjid, we prayed two rakˋāt and the iqāmah for the prayer was made. And there was only a small amount of time between them.” An-Nasā’ī (2474)
After the narration, an-Nasā’ī said, “And we do not know of anyone who narrated it in marfū’ form other than 'Āṣim. [Al-Kubrā (2475) and Tuḥfat al-Ashrāf (3325) ]
❌ 20. “The Iqāmah for the prayer was performed while ˋUmar had a vessel in his hand, so he asked: ‘Should I drink from it, O Messenger of Allāh?’ He said: ‘Yes.’ So, he drank from it.”
Note: And there is nothing authentic from the Prophet صلى الله عليه وسلم that he ate after the aṫhān, but it has come from Abū Bakr, ˋAlī, and Ḥuṫhayfah that they ate after the aṫhān.
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
❌ 16. “If any of you hears the call to the prayer while he has a vessel in his hand, he should not lay it down until he fulfils his need from it.”
❌ 17. “I asked Jābir about a man who wanted to fast and had a vessel in his hand to drink from, then he hears the call (to prayer). Jābir said: “We used to say that the Prophet صلى الله عليه وسلم said: ‘He should drink.’”
❌ 18. That he (Bilāl) came to the Prophet صلى الله عليه وسلم to call him to the prayer and he found him eating suḥūr (pre-dawn meal) in the masjid of his home
❌ 19. “Bilāl used to go to the Prophet صلى الله عليه وسلم while he was having his predawn meal, and I was able to see the marks of where my arrows landed.” I asked: “Was it after dawn?” He said: “After dawn, however, the sun had not yet risen.”
“I ate the suḥūr (pre-dawn meal) with Ḥuthayfah, then we went out to the prayer. When we reached the masjid, we prayed two rakˋāt and the iqāmah for the prayer was made. And there was only a small amount of time between them.” An-Nasā’ī (2474)
After the narration, an-Nasā’ī said, “And we do not know of anyone who narrated it in marfū’ form other than 'Āṣim. [Al-Kubrā (2475) and Tuḥfat al-Ashrāf (3325) ]
❌ 20. “The Iqāmah for the prayer was performed while ˋUmar had a vessel in his hand, so he asked: ‘Should I drink from it, O Messenger of Allāh?’ He said: ‘Yes.’ So, he drank from it.”
Note: And there is nothing authentic from the Prophet صلى الله عليه وسلم that he ate after the aṫhān, but it has come from Abū Bakr, ˋAlī, and Ḥuṫhayfah that they ate after the aṫhān.
(See: https://archive.org/details/AnAbridgmentOfTheMostFamousAndImportantWeakAhadithRelatedToFasting)
Forwarded from فرقت
Additional benefit regarding the hadith:
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
🔻🔻
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
🔻🔻
Forwarded from Galandān ގަލަންދާނު
Summary on the Hadeeth
“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
(Narrated by Ahmad, 10251; Abu Dawood. 2350)
The scholars of the past and present has differed in its meaning as well as its authenticity.
First of all:
Our sheikh, Al-Sa'd says this hadeeth is weak. He brought the statement of Imam Abu Hatim on its weakness. Then said that it is ghareeb (odd) in its chain as well as its wording. He said the wording goes against what is narrated saheeh, and the foremost is the verse of Allah:
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187]
And that it also goes against the general meaning of the hadeeth narrated in the saheehain
“Bilaal gives the call to prayer at night, so eat and drink until Ibn Umm Maktoom gives the call to prayer.” (al-Bukhaari and Muslim.)
A sub narrator, Saalim said, "He (ibn Umm Maktoom) was a blind man who would not proclaim the Athaan, unless he was told that the day had [nearly] dawned.” [Al-Bukhari]
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“If one of you hears the call (to prayer) and the vessel is still in his hand, let him not put it down until he finished with it.”
(Narrated by Ahmad, 10251; Abu Dawood. 2350)
The scholars of the past and present has differed in its meaning as well as its authenticity.
First of all:
Our sheikh, Al-Sa'd says this hadeeth is weak. He brought the statement of Imam Abu Hatim on its weakness. Then said that it is ghareeb (odd) in its chain as well as its wording. He said the wording goes against what is narrated saheeh, and the foremost is the verse of Allah:
“and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night)” [al-Baqarah 2:187]
And that it also goes against the general meaning of the hadeeth narrated in the saheehain
“Bilaal gives the call to prayer at night, so eat and drink until Ibn Umm Maktoom gives the call to prayer.” (al-Bukhaari and Muslim.)
A sub narrator, Saalim said, "He (ibn Umm Maktoom) was a blind man who would not proclaim the Athaan, unless he was told that the day had [nearly] dawned.” [Al-Bukhari]
1/4