The Virtues of Ramadaan
Allah says: “O you who believe! Fasting has been prescribed for you as it was prescribed for those before you, so that you may become Muttaqoon (the pious).” [Soorah al-Baqarah (2): 183] Fasting is a great act of worship, if it was not then Allah, the All Wise would not have made it obligatory on all nations.

Abu Hurayrah (radhi allahu anhu) narrates: “The Messenger of Allah (sallallahu alaihi wa-sallam) said: “When the month of Ramadaan starts, the gates of Jannah (Paradise) are opened and the gates of Hell are closed, and Satans are chained.” [Saheeh al-Bukharee vol: 3, no: 123 and Saheeh Muslim no: 2361 and 2362]

The gates of Jannah are opened as an encouragement for those who seek rewards from Allah and perform righteous deeds. Likewise, the gates of Hell are closed, since less sins are committed in this sacred month and the Shaytaan is chained in order to prevent him from misleading the people and attracting them to sinful acts.

Amongst the virtues of fasting is that it is an atonement of sins. Narrated Abu Hurayrah (radhi allahu anhu) that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “He who observed the fasts of the month of Ramadaan out of sincerity and hoping for the reward from Allah, he will have his past sins forgiven.” [Saheeh al-Bukharee vol: 3, no: 125]

Abu Hurayrah (radhi allahu anhu) reported a Qudsi Hadeeth: “Allah says: “All the deeds of Adam's children belong to them, except fasting, which belongs to Me, and I will reward it. Fasting is a shield (against the Hell and sins). If one of you happens to be fasting then he should avoid sexual relations with his wife, and should avoid quarreling. If someone quarrels with him, let him say: 'I am fasting.' By Him in Whose Hand is my soul, the smell of the mouth of a fasting person is better in the Sight of Allah than the musk.” [Saheeh al-Bukharee (vol: 3, no: 118) and Saheeh Muslim (no: 2567)]

In this Hadeeth, Allah distinguished the sincere fast from all good deeds and He favored the fast to be greatly rewarded. Fasting is called a shield against Hell Fire because it protects the fasting person from shameful and unjust deeds, which in turn defend him from the Hell-Fire.

Fasting is a praiseworthy act, which carries two occasions of joy for the believer; one while he breaks his fast and enjoys the bounties of Allah, i.e. he was favored with the Mercy of Allah and granted the ability to fast and worship him, while others were deprived from this blessing. The second is when he will meet his Lord and enjoy the abundant rewards of fasting. Another virtue of fasting is its intercession on the Day of Judgement.

The Wisdom behind Fasting:
Fasting is a great act of worship, which a Muslim performs by avoiding all his desires, solely to please His Lord, while hoping for His Mercy and Rewards. Fasting proves the slave’s great love for Allah and devotion to Him, because man by nature is desirous and he only prevents his desires and cherished acts to acquire something better and more esteemed.

Fasting is a means of attaining Taqwa (piety) and righteousness. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “He who does not give up forged speech and evil actions, Allah does not need his refraining from eating and drinking.” [Saheeh Muslim (no: 2486)] Thus, one who fasts refrains from all evil deeds and he is more inclined and receptive to the Words of Allah and His Commandments, which make it easy for him to become pious and devout to Allah.

A rich man’s fast is more appreciated because even though all the means and food present with him, he abstain from them following the Command of Allah and suffers the hardships faced by the poor and the needy. This helps him maintain humbleness and motivates him to help those in need; thus fasting prevents pride and egoism.

Apart from these spiritual benefits, fasting also includes various health benefits; it reduces the intake of food and relaxes the digesting system. Indeed, Great is the wisdom of Allah, and great are His Graces!

When does fasting begin?
Allah says: “So whoever of you sights (the crescent of the first night of) the month (of Ramadaan), he must fast that month.” [Soorah al-Baqarah (2): 185]

Fasting begins upon sighing the new moon. However, it is not incumbent on every individual to sight the new moon. If a trustworthy Muslim testifies the sighting of the new moon, then everybody should observe fasts.

Abu Hurayrah (radhi allahu anhu) narrated: “A bedouin came to the Messenger of Allah (sallallahu alaihi wa-sallam) and reported: “O Messenger of Allah (sallallahu alaihi wa-sallam), I have seen the new moon of Ramadaan.” Thereupon, the Prophet (sallallahu alaihi wa-sallam) asked the man: “Do you bear witness that ‘Laa ilaha illa Allah.’” (i.e. there is no god worthy of worship except Allah)?” “I do.” said the bedouin. The Prophet (sallallahu alaihi wa-sallam) further asked him whether he testifies that Muhammad (sallallahu alaihi wa-sallam) is the Messenger of Allah (sallallahu alaihi wa-sallam). The bedouin affirmed that too. Thereupon, the Prophet (sallallahu alaihi wa-sallam) asked Bilaal (radhi allahu anhu) to announce the beginning of Ramadaan.” [Sunan Abu Dawood no: 2333 and 2334. It is weak according to Shaikh al-Albanee]

Ibn Umar (radhi allahu anhu) also confirmed the practice of sighting the new moon, saying: “The people were seeking the new moon. Having sighted it myself, I reported to the Prophet (sallallahu alaihi wa-sallam). He began his fast and ordered the people to begin theirs, too.” [Sunan Abu Dawood no: 2335 (saheeh)]

He who sights the new moon of Ramadaan must inform those in authority in the Muslim government or community. Once the Muslim government announces the beginning of Ramadaan upon the sighting of the new moon, it becomes incumbent on all Muslims to begin their fasts.

Astronomical calculations should not be relied upon, as the Messenger of Allah (sallallahu alaihi wa-sallam) clearly commanded to initiate fasting on seeing the new moon and not upon astronomical calculations. If it becomes difficult to see the moon due to bad weather conditions, then the Muslims may complete the month of Shabaan, i.e. 30 days of the month preceding Ramadaan, and then initiate their fasts. He (sallallahu alaihi wa-sallam) said: “Fast when it (the moon) is seen and cease fasting when it is seen, so if it is concealed by clouds, then complete thirty days of Shabaan.” [Saheeh al-Bukharee (vol: 4 no: 106) and Saheeh Muslim (no: 1081)]

It is not permissible to fast a day or two before Ramadaan, assuming that it might be Ramadaan. Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “None of you should start Ramadaan by fasting a day or two before it, except for a man fasting his usual fast, then let him fast that day.” [Saheeh al-Bukharee (vol: 3, no: 138)]

Who should fast and who should not?
Fasting is obligatory on every sane, mature and healthy Muslim. Young children are encouraged to fast. [Saheeh al-Bukharee vol: 3, no: 181] Exempted are those who suffer terminal illnesses, or are too old to fast. Allah does not overburden His slaves.

Permission to abstain from fasting is granted to those travelers, who do not travel for the purpose of breaking fasts. Although it is permissible to break one’s fast during travel, it is praiseworthy to maintain the fast if no hardships are imposed. The Messenger of Allah (sallallahu alaihi wa-sallam) was asked about fasting on a journey, he replied: “Fast if you wish and break it if you wish.” [Saheeh al-Bukharee (vol: 3, no: 164) and Saheeh Muslim (no: 2487)]

Ibn Abbas (radhi allahu anhu) said: “Do not condemn one who observes fast, or one who does not observe it (in a journey), for the Messenger of Allah (sallallahu alaihi wa-sallam) observed fast in a journey or he did not observe it (too).” [Saheeh Muslim (no: 2471)]

In any case, travelers should make up the missed days, once Ramadaan is over and they are back home.

Sickness: As for those whose sickness does not allow them to fast, they fall into three categories:

a) If fasting does not impose hardships and does not harm, then it is better to fast.
b) If fasting is hard but not harmful, then he is permitted to break his fast.
c) If fasting is harmful for him, then he is ordered to abstain from fasting, because Allah says: “Do not kill yourselves.” [Soorah an-Nisa (4): 29] “Do not throw yourselves into destruction.” [Soorah al-Baqarah (2): 195]

The Messenger of Allah (sallallahu alaihi wa-sallam) said: “There is (to be) no harm or reciprocating harm.” [(saheeh) Musnad Ahmad, Ibn Majah (Saheeh al-Jami as-Sagheer no: 7517)]

Missed days must be made up as soon as Ramadaan is over and one is healthy again:

Women: During menstrual period or the post-natal bleeding, women should abstain from fasting. [Saheeh al-Bukharee (vol: 3, no: 172)]. They must make up their missed days as soon as the fasting month is over. The pregnant or breast feeding women, whose health or the health of the suckling baby might be effected due to fasting, should break her fast and make up the missed days later.

Mujahid: It is also recommended for those who engage in combat in the Way of Allah to break their fasts. The Prophet (sallallahu alaihi wa-sallam) once commanded his companions: “You are going to meet your enemy in the morning, abstaining from fasting is better for your strength, so break your fast.” [Saheeh Muslim (no: 2486)]

Praiseworthy Etiquettes of Fasting

(A) Suhoor: The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Take (the meal of) Suhoor because there is blessing in it.” [Saheeh al-Bukharee (vol: 3, no: 146) and Saheeh Muslim (2412)]. Even drinking a cup of water instead of a meal for Suhoor has blessings, since taking Suhoor implies obeying the Messenger of Allah (sallallahu alaihi wa-sallam) and following his Sunnah. Besides, Suhoor also adds to the physical health with the essential nutrition and strength required to fast. [see Fatawah as-Siyaam, p.40]

(B) Iftaar: Breaking the fast as soon as the sun sets. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The people will not cease to be upon good as long as they hasten in breaking their fast.” [Saheeh al-Bukharee 4/173 & Saheeh Muslim 1093]

(C) Invoking Allah upon breaking fast.

The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Indeed, there is for the fasting person, when he breaks his fast, a supplication which is not rejected.” [(Saheeh) - Ibn Majah (1/557) ]

Supplication:

"Dhahabadh dhama’u wabtallatil ‘urooqu wa thabatal ajru insha Allah"

“The thirst has gone, the veins are moistened and the reward is certain, Insha’Allah.”
[Abu Dawood (2/306)]

(D) Reciting the Qur'aan as much as possible during the month of Ramadaan.

Practices which Break the Fast

1 - Sexual intercourse in the daytime. The willful violation of the fast by this practice requires the fast of sixty consecutive days in order to make up the day. [Saheeh al-Bukharee (vol: 3, no: 57) and Saheeh Muslim (no: 2457)]

2 - Willful ejaculation by means of kissing and caressing, etc. Wet dreams and unintentional ejaculation do not break the fast.

3 - Eating, drinking, smoking or taking any food substitutes such as receiving blood, glucose, or IV. substances during the fast.

4 - Intentional vomiting.

5 - Menstrual bleeding. [Saheeh al-Bukharee (vol: 3, no: 172)] Regardless of the time when the menses begins. The same rule applies to the post-natal bleeding.

NOTE: Days in which the above 2 to 5 points take place are to be made up a day for a day once Ramadaan is over.

Applying Kohl (surmah), eye, ear or nose drops do not break the fast because they are neither food nor its substitute. Wearing perfumes, using the Siwaak or toothbrush without toothpaste do not break the fast, since it has been reported that the Prophet (sallallahu alaihi wa-sallam) used to do so. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The siwaak is a means of cleansing the mouth and pleasing the Lord.” [Saheeh al-Jaami as-Sagheer (no: 3695)]

NOTE: It should be mentioned here that using toothbrush with toothpaste in the fast is disliked.

Actions that should be avoided while Fasting:

Carelessness in performing other acts of worship: Performing the other acts of worship and duties is most important and Salaat is of specific importance, because without it no act of worship is accepted by Allah.

Not praying in Congregation: Praying in congregation is a great aspect in our religion, thus everyone must attend the prayer. It is reward twenty-seven times greater than the prayer performed individually. [Saheeh al-Bukharee (vol: 1, no: 618)]. Once, the Messenger of Allah (sallallahu alaihi wa-sallam) was about to burn the houses of those who did not attend the congregational prayers. This was due to the gravity of their sin. [Saheeh al-Bukharee (vol: 1, no: 17) and Saheeh Muslim (no: 1369)]
Regularly attending the congregational prayer is directed to men; the best place for a woman is to pray is her house. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Do not prevent your women (from going to) the Masjid, but their houses are better for them.” [(saheeh) Musnad Ahmad, Abu Dawood, al-Haakim, Saheeh al-Jaami as-Sagheer no: 7458]

Bad behavior such as lying, cheating, music, backbiting, slandering, etc. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “No slanderer shall enter Paradise.” [Saheeh al-Bukharee (vol: 8, no: 82) and Saheeh Muslim (no: 180)] and: “There will exist in my Ummah those who will deem unlawful things lawful (such as) fornication, silk for men, intoxicating beverages and musical instruments.” [Saheeh al-Bukharee 7/494)]

In a Fatawah (religious ruling), the Shaikh further explains that the fasting of a person who engages in forbidden speech is not invalidated, but its rewards are diminished. The gravity of his sin(s) might be so immense that it outstrips all the rewards for his fast. [Fatawah as-Siyaam]

The Virtues of the Last Ten Days of Ramadaan: It has been reported that the Messenger of Allah (sallallahu alaihi wa-sallam) worshiped Allah more in the last ten days of Ramadaan. [Saheeh al-Bukharee (vol: 3, no: 241), and Saheeh Muslim (no: 2643-2644)]

He used to awaken his family in the night so that they may not loose the benefit of these blessed nights. [Saheeh al-Bukharee (vol: 3, no: 241) and Saheeh Muslim (no: 2643)]

It is also reported that he used to make Itikhaaf by spending the last ten days in the Masjid. [Saheeh al-Bukharee (vol: 3, no: 242) and Saheeh Muslim (no: 2636)]



Source: Ahya.org

Allah - the Most High - has favored us with countless blessings, the greatest of them being Islam itself. Within the religion of Islaam there are many favors; one is the month of Ramadan, which is the ninth month of the Islamic calendar. However, many of us overlook this bounty and are thus left with an incomplete depiction of Ramadan, often viewing it as a month to get oneself into shape!! Or rigidly describing it as a training program teaching self-restraint. Most importantly Ramadan is an act of Ebadah (worship), the fulfillment of Allah's commandments and one of the great mercies of Allah to His believers for both this world and the next. lbn al-Qayyim [1] wrote in his famous book 'Zaadul-Ma'aad 2/8587 :'From the Mercy of the Mighty and Most Merciful is that He prescribed for them fasting which will cut off the excesses of eating and drinking and empties the hearts of its desires which divert it on its journey to Allah -the Most High. He prescribed it in due proportion as will be appropriate and will benefit the servant with regard to this world and to the Hereafter; and it will not harm him, nor damage what is beneficial for him.”

The Virtues of Ramadaan

a) The Hellfire is locked and the gates of Paradise are opened.
Prophet Muhammad (sallallahu alaihi wa-sallam) said: “When Ramadaan comes the gates of Paradise are opened and the gates of the Fire are locked and the devils are chained...” [2]

All praise is for Allah Who out of His infinite Mercy locks the gates of Hell, chains and shackles the devils and opens up the gates of Paradise in this month for His servants, making it easier for them to devote this special time to His worship. It makes it harder for the evil jinn to corrupt the people as they usually do, because Insha'Allah the Muslims will be occupied with fasting, engaged in reading the Qur'aan, busy with extra prayers and in doing other righteous actions which help clean and purify their hearts.

b) Sins are Forgiven.
The Prophet (sallallahu alaihi wa-sallam) explained to his Ummah that Ramadaan has such a high station that even if a Muslim's sins were as much as the foam upon the sea, they would be forgiven through fasting in this month.

He (sallallahu alaihi wa-sallam) said: “He who fasts in Ramadaan due to eemaan and hoping for reward from Allah then his previous sins are forgiven.” [3]

Furthermore, in this month people are freed from the Hellfire every day and night, due to Allah's extreme Mercy. The Prophet (sallallahu alaihi wa-sallam) told us in this regard that:

“There are in the month of Ramadaan in every day and night, those whom Allah grants freedom from the Fire, and there is for every Muslim a supplication which he can make and it will be granted.” [4]

This supplication, which is never rejected occurs at the time of breaking the fast. (See Sunan ibn Maajah, 1/557)

c) Lailatul-Qadr.
Another virtue of this blessed month is that in it falls the night that is better than a thousand months, in which descends the angels and the Rooh, u [5] and in which if one is standing in prayer out of faith and seeking reward, then his previous sins are forgiven. This is the Night of Decree - Lailatul-Qadr [6].

The Virtues of Fasting:
Fasting itself is an action which has many virtues and rewards, Allah - the one free from all imperfections - revealed in His Book “..and fast, it is better for you if you did but know.” [Soorah al- Baqarah (2) : 184]

To try and help us understand just how valuable it is, the Messenger of Allah (sallallahu alaihi wa-sallam) informed us that it is a shield against the Hellfire, a protection against desires, a cause to enter Paradise and a gate from the gates of Paradise has been particularized for it, as well as other merits.

A) A shield.
He (sallallahu alaihi wa-sallam) said: 'Fasting is a shield with which a servant protects himself from the fire.” [7]

Fasting weakens and cuts off desires and since it is desires which lead to the fire, it can be seen how fasting acts as a protection against them, as a barrier, a shield, between the fasting person and the fire. It safeguards one from indulging in foul speech, quarrels and fights. It also develops the habit of self-control and restraint.

It is for this reason that the Messenger of Allah (sallallahu alaihi wa-sallam), ordered the men who are unable to marry, to practice the act of fasting. Fasting will cut off the sensual desire by diminishing the vigor of the body, calming and constraining it.

“ 0 youths, whosoever amongst you is able to marry then let him do so, since it restrains the eyes and protects the private parts, and he who is unable, then let him fast because it is a shield for him.” [8]

b) A Cause for Entering Paradise.
Since fasting distances one from the fire, it brings one closer to Paradise. The Messenger (sallallahu alaihi wa-sallam) was asked by his Companion Abo Umaamah (radhi allahu anhu): “0 Messenger of Allah tell me an action by which I may enter Paradise.” He (sallallahu alaihi wa-sallam) said: “Take to fasting, there is nothing like it.” [9]

c) An Immense Reward.
Every action of the son of Adam is given manifold rewards, each good deed receiving ten times its like, up to seven hundred times. Allah the Most High has said: “Except for fasting, for it is for Me and I will recompense it, he leaves of his desires and his food for Me. For the fasting person there are two times of joy; a time of joy when he breaks his fast and a time of joy when he meets his Lord, the smell coming from the mouth of a fasting person is better with Allah than the smell of Musk..” [10]

The main virtue of fasting, as with any action, is that it is done purely for the sake of Allah. The difference with fasting is that it is an act completely hidden from others so it is done merely for the pleasure of Allah (unlike for example: Prayer, Hajj etc.) and so Allah rewards His servant for it specially.

d) An Intercession.
Another great virtue of fasting is that it will act as an intercessor with Allah on the Day of Judgement - a day when we will be in need of intercession.

He (sallallahu alaihi wa-sallam) said: “Fasting and the Qur'aan intercede for a servant on the Day of Resurrection. Fasting will say: “0 my Lord I prevented him from food and desires so accept my intercession for him” and the Qur'aan will say: “I prevented him from sleep at night, so accept my intercession for him” So their intercessions will be accepted.” [11]

e) An Expiation for Various Sins.
Allah - the Most High - has also made fasting an expiation for certain sins. This means if someone commits one of these sins then he can atone for it by fasting a fixed number of days. Fasting is an expiation for:

(i) Shaving the head while in a state of ihraam [i.e. while one is performing the rites of Hajj or Umrah.] due to some illness][Soorah al-Baqarah (2) :196]

(ii) One who is unable to carry out the obligatory sacrifice during Hajj - [Soorah al-Baqarah (2) : 196]

(iii) Accidentally killing one of the people with whom you have a treaty - [Soorah an-Nisaa (4) : 92]

(iv) Hunting game while in a state of ihraam - [Soorah al-Maaidah (5) :95]

(v) Violating an oath - [Soorah al-Maaidah (5) :893]

(vi) Dhihaar [This is the saying of husband to his wife: “You are to me like the back of my mother (i.e. awful to me) ] - [Soorah al-Mujaadilah (58) : 3 - 4]

f) Ar-Rayaan is for the Fasting People.
Finally, Allah - the One free from all imperfections - has particularized a gate from the gates of Paradise for those who fast. The Prophet (sallallahu alaihi wa-sallam) said: “Indeed, there is a gate of Paradise called ar-Rayaan. On the Day of Resurrection those who fast will enter through it; no one enters it except for them, end when they have entered, it is closed so that no one (else) enters it.” [12]

“The status of fasting and its place in lslaam should now be clear to us, by Allah's permission, and also the great rewards awaiting the one who fasts seeking the pleasure of Allah. The rewards can, however increase or decrease depending upon how close it is upon the way of the Messenger of Allah (sallallahu alaihi wa-sallam). Therefore we must know the characteristics of his (sallallahu alaihi wa-sallam) fast, together with its obligatory duties, its manners and the relevant supplications and then put that into practice.”

“ May Allah - the Most High grant us the ability to do that which allow us to capture the fruits of this month and make us amongst those who enter His Paradise through the gate of Ar-Rayaan.”


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FOOTNOTES

[1] Ibn al-Qayyim al-Jawziyyah (691-75). He was born in Damascus. He is one of great scholars of Islam: a muhaddith and a faqeh and the foremost student of Shaikhul Islam Ibn Taimeeyah. Among his famous books are Zaadul-Ma'aad and Ilaam ul-Muwaqqi'een and his length of poem on the tenets of faith, al-Qasida an-Nooniyyah.

[2] Bukhari Eng, v.3, # 123) & Muslim eng, v..2, # .2361 from Abo Hurairah, radhiAllahu anhu.

[3] Narrated by Aboo Hurairah and collected in Saheeh al-Bukhari (Eng. Trans. Vol.3, no.125) & Saheeh Muslim (Eng. Trans. Vol.1, no.1664). The hadeeth applies to one who affirms the obligation of fasting in Ramadaan and hopes for the reward of doing it, being pleased with it, not feeling aversion to it, nor thinking that standing in its night is a hardship.

[4] Saheeh - Narrated by Jaabir and collected in Musnad Ahmad and al-Bazzar.

[5] See Soorah al-Qadr (97): 4.

[6] See the article titled 'The Night of Qadr' for more details on this special night.

[7]Saheeh - Jaabir in Ahamd 3/241,296.

[8] Narrated by Ibn Masood & collected in Saheeh al-Bukhari (Eng. Trans. Vol.3, no.129)

[9] Saheeh - an-Nisaaee (4/165), al-Haakim (1/421) and others. Authentic by Shaikh al-Albanee in Saheeh al-Jamee. (no.4044).

[10] Reported by Muslim from Aboo Hurairah (Eng. Trans. Vol.2, no. 2567).

[11] Hasan- Ahmad (6626), al-Haakim (1/554) & Aboo Nu'aam (8/161) from Abdullah Ibn Amr.

[12] Bukhari eng. v.3,#.120, Muslim eng. V.2, # 2569 from Sahl ibn Sa'ad radhi’Alaahu anhu.



Source: Ahya.org

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P.R.

The Qur'aan and the Fasting are very closely related to each other for many reasons; one of them being - the Qur'aan was revealed in the month of Fasting (i.e. Ramadaan). Allah praised and honored the month of Fasting out of all the other months by choosing it to send down the Glorious Qur'aan. “The month of Ramadan in which was revealed the Qur'aan, a guidance for mankind and clear proofs for the guidance and criterion (between right and wrong).” [Soorah al-Baqarah (2): 185]

Reciting the Qur'aan in the month of Fasting

The importance of reciting the Qur'aan in the month of Ramadaan is reflected by the practice of Jibreel (alaihi as-salaam). Allah, the Exalted, would send Jibreel (alaihi as-salaam) every Ramadan to the Prophet (sallallahu alaihi wa-sallam) to recite the whole Qur'aan that was revealed. Narrated Ibn Abbas (alaihi as-salaam): “The Prophet (sallallahu alaihi wa-sallam) was the most generous person and he used to become more so (generous) particularly in the month of Ramadaan because Jibreel used to meet him every night of the month of Ramadaan till it elapsed. Allah's Messenger (sallallahu alaihi wa-sallam) used to recite the Qur'aan to him…” [Saheeh al-Bukharee (vol. 6, no. 519)]

The Qur'aan and the Fasting will intercede for the slave on the day of Judgment

On the Day of Judgment, when, “…the sky will be like the boiling filth of oil (or molten copper or silver or lead, etc.) and the mountains will be like flakes of wool. And no friend will ask of a friend.” [Soorah al-Maarij (70): 8-10] “That day shall a man flee from his brother. And from his mother and his father, and from his wife and children. Every man, that Day, will have enough to make him careless of others.” [Soorah at-Takwir (81): 34-37] The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The Fasting and the Qur'aan will intercede for the slave on the Day of Judgment.” Fast will say, 'O My Lord! I stopped this person from eating, drinking and other desires so accept my intercession for him.' The Qur'aan will say, 'O my Lord! I stopped this person from sleep (for Qiyaam) so accept my intercession for him.' Both the intercessions will be accepted.” [Musnad Ahmad and at-Tabaranee]

Allah's Messenger (sallallahu alaihi wa-sallam) has greatly encouraged recitation of the Qur'aan by mentioning its numerous blessings and rewards. He (sallallahu alaihi wa-sallam) said: “Whoever reads a single letter from Allah's Book will receive a blessing (for each letter) and each blessing is worth ten times its value.” [Ibn Majah and at-Tirmidhee]

These blessings are further multiplied for those who struggle in their recitation, the Prophet (sallallahu alaihi wa-sallam) said: “One who is skilled in it, the Qur'aan, is associate with the noble, upright, recording Angels and he who falters when he recites the Qur'aan and finds it difficult, he will have a double reward.” [Saheeh Muslim (vol. 1/ no. 1754)]

It should be mentioned here that recitation of the Qur'aan is not the goal in itself; understanding the Commands of Allah and acting upon it are the main objective. Allah's Messenger (sallallahu alaihi wa-sallam) said: “The Qur'aan is a proof on your behalf or against you.” [Saheeh Muslim (no. 432)] Meaning on the Day of Judgment, the Qur'aan will become a proof for those who recite the Qur'aan with understanding and act in accordance to it. Otherwise, the Qur'aan will become a proof against those who merely recite the Qur'aan but do not act according to it.

Allah's Messenger (sallallahu alaihi wa-sallam) said: “The example of a believer, who recites the Qur'aan and acts on it, is like an orange which tastes nice and smells nice. And the example of the believer who does not recite the Qur'aan but acts on it is like a date that tastes sweet but has no smell. And the example of the hypocrite who recites the Qur'aan is like a sweet Basil which smells good but tastes bitter. And the example of a hypocrite who does not recite the Qur'aan is like a Coelacanth which tastes bitter and has a bad smell.” [Saheeh al-Bukharee (vol. 6, no. 579)]

So, let us cease the opportunity in this blessed month of Ramadan and recite more of the Qur'aan but with understanding and acting in accordance to its commands. Allah says: “This is a Book, We have sent down to you full of blessing, so that they may ponder over its verses and so that the people of reflection take heed.” [Soorah Sad (38): 29]



Source: Ahya.org

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Regards,
P.R.

Allaah, the One free of all imperfections and Most High, has appointed for the Sunnah of the Prophet (sallalalhu alaihi wa-sallam) trustworthy bearers who expel from it the alterations of the people of falsehood, the misinterpretations of those going beyond bounds, and uncovering the false accretions added to it by those who try to adulterate it.

Throughout the ages many accretions have been mixed with it, either weak ahaadeeth, lies or fabrications and the like and this has been fully explained and made clear by the scholars throughout the ages. One who looks today into the works of writers and speeches of admonition will see that they do not give the slightest attention to this matter except those upon whom is Allaah’s Mercy. Even though scholarly reference works, which explain which ahadeeth are authentic and uncover the weak narrations, are readily available.

In explaining this matter and its evil consequences upon the knowledge and the people, we do not intend to rebuke or accuse anyone. We will just quote some examples of narrations which have been introduced and become well known amongst the people, to the point that you will hardly read an article or hear an admonition except that the weak ahaadeeth have a prominent place in it.

So acting upon his (sallalalhu alaihi wa-sallam) saying: “Convey from me even if it is only a single Aayah...”’ [Reported by al-Bukhaaree (6/361)]

And his (sallalalhu alaihi wa-sallam) saying: “The Deen is sincerity and sincere advising.” [Reported by Muslim (no. 55)]

So we say: The weak ahaadeeth, which have become widespread amongst the people, at every level, are very many, to the point that very few manage to mention anything authentic - despite its being plentiful also. May Allaah have mercy upon the Imaam Abdullaah lbn al-Mubaarak who said: “There is sufficiency in the authentic ahaadeeth so there is no need for what is weak.” So let this imam be our example. And let us stick to the authentic and pure knowledge.

From the weak ahaadeeth which people commonly quote concerning Ramadaan are:

1. “If the servants knew how great Ramadaan was, then they would wish that Ramadaan lasted all year. Indeed, Paradise is decorated for Ramadaan from the start of the year till the next year...” and it is a long hadeeth.

This hadeeth is reported by Ibn Khuzaimah (no. 1886), Ibn al-Jawzee in Kitaabul-Mawdoo’aat (2/188-189) and Aboo Yalaa in his Musnad as occurs in al-Mataalibul-’Aaliyah (46/a-b manuscript) by way of Jareer ibn Ayyoob al Bajalee: from ash-Shabee: from Naafi ibn Burdah: from Aboo Masood al­ Ghifaaree.

This hadeeth is fabricated (mawdoo), the cause being Jareer ibn Ayyoob. lbn Hajr quotes his biography in Lisaanul-Meezaan (2/101) and says: “Famous for his weakness.” Then he quotes the saying of Aboo Nu’aim about him: “He used to fabricate ahaadeeth,” from al-Bukhaaree: “Munkar in narrating hadeeth,” and from an-Nasaaee: “Abandoned!”

Ibn al-jawzee declared it to be fabricated, and Ibn Khuzaimah said after relating it: “If the narration is authentic, since there is some doubt in the heart about Jareer Ibn Ayyoob al-Bajalee.”

2. “0 people a very great month has come upon you, a month containing a night better than a thousand months. Allaah has made it an obligation to fast in it, and standing in prayer in its night is a supererogatory action. Whoever seeks nearness to Him with a good deed in it will be like one performing an obligatory action in other months... It is a month the beginning of which is a mercy, the middle is forgiveness, and its end is a granting of freedom from the Fire...” It is also a long hadeeth and we have quoted the most well-known parts of it.

This hadeeth is also reported by Ibn Khuzaimah (No. 1887), al-Mahaamulee in his Amaalee (No. 293), and al-Asbahaanee in at-Targheeb (Q/178, B-manuscript) by way of Alee ibn Zayd ibn Jud’aan: from Sa’eed ibn al-Musaayib: from Salmaan.

This isnaad is do’eef due to the weakness of ‘Ale ibn Zayd. Ibn Sad says about him, “He is somewhat weak, he is not used as a proof” Ahmad ibn Hanbal said: “He is not strong.” Ibn Ma’een said: “He is weak.” Ibn Abee Khaithumah said: ‘Weak in everything.” Ibn Khuzaimah said: “I do not accept him as a proof due to his weak memory.” - as occurs in at-Tahdheeb (7/322-323).

Ibn Khuzaimah said after quoting his narration: “If the narration is authentic.” Ibn Hajr says in al-Atraaf: “It is narrated by ‘Ale ibn Zayd ibn Jud’aan alone and he is weak” as As-Suyootee quotes from him in Jamul Jawaami (No. 24,714). lbn Abee Haatim reports from his father in ‘llalul-Hadeeth (1/249) that he said: “The hadeeth is munkar!”

3. “Fast and you will be healthy.”

It is part of a hadeeth reported by Ibn ‘Adiyy in al-Kaamil (7/2521) by way of Nahshal ibn Sa’eed: from ad-Dahhaak: from Ibn Abbaas. At-Tabaraanee reports it in ol-Awsat (I/Q, 69 A-manuscript of Majmo’ ul-Bahrain) and Aboo Nu’aim in at-Tibbun-Nawawee as occurs in Takhreejul-Ihyaa’ (7/401) by way of Muhammad ibn Sulaimaan ibn Abee Daawood: from Zuhair ibn Muhammad: Suhail lbn Abee Saalih: from Aboo Hurairah.

Its isnaad is weak. Aboo Bakr al-Athrum said: “I heard Ahmad say - and he mentioned the narration of the people of Shaam from Zuhair ibn Muhammad, he said: ‘They report ahaadeeth from him which are munkar’”

Aboo Haatim said: “There is some weakness in his memory, his ahaadeeth narrated in Iraaq are better than his hadeeth narrated in Shaam due to his weak memory.” Al-Alee said: “These ahaadeeth which the people of Shaam narrate from him do not please me,” as occurs in Tahdheebul-Kamaal (9/417).

Muhammad Ibn Sulaimaan is from Shaam and has a biography in Taareekh Dimishq (15 Q,386 - manuscript) - so his narrations from Zuhair, as the scholars have stated, are munkar and this hadeeth is one of them!

4. “He who abandons fasting during a day of Ramadaan without a valid excuse, or illness - then even if he were to fast for ever it would not make up for it.”

This hadeeth is quoted in disconnected form by al-Bukhaaree in his Saheeh (Fathul-Baaree. 4/160) without an isnaad. It is connected by Ibn Khuzaimah in his Saheeh (No. 1987), at-Tirmidhee (No.723) Aboo Daawood (No.2397). lbn Maajah (No. 1672), an-Nasaa’ee in al-Kubraa as occurs in Tahfatul Ashraaf (10/373), al-Baihaqee (4/228) and Ibn -Iajr in Taghleequt-To’leeq (3/170) by way of Abul-Mutawwas: from his father: from Aboo Hurairah.

Ibn Hajr says in Fathul-Baaree (4/161): “They disagree greatly in their narration from Habeeb ibn Abee Thaabit, it has three weaknesses: (i) contradiction of its narrators, (ii) the condition of Abul-Mutawwas is unknown, (ii) doubt about whether his father met Aboo Hurairah or not.”

Ibn Khuzaimah says after reporting it: “If the narration is authentic, since I do not know Abul Mutawwas or his father.” So this hadeeth is also weak.

These are four ahaadeeth which have been declared weak and unreliable by the scholars, yet we still hear them and see them every day in the blessed month of Ramadaan in particular, and at other times. It is apparent that some of these ahaadeeth contain parts whose meaning is correct and established in our Sharee’ah in the Book or the Sunnah. However, this on its own does not allow us to attribute to Allah's Messenger (sallalalhu alaihi wa-sallam) that which is not established authentically from him, particularly since this Ummah alone - to the exception of all previous nations has been particularized by Allaah, the One free of all imperfections, with the use of isnaads (chains of narration). Through them we can ascertain what is acceptable and what has been invented, and what is authentic (saheeh) from that which is not. It is a very precise branch of knowledge, and he indeed spoke well who described it as: “The study of what is narrated and the measure for the authenticity of narrations.”



Source: Ahya.org

__________________
Regards,
P.R.

Mah e Ramzan nihayat barkato aor rahmato wala mahina hai. Ramzan kay mane JALA DENA aor Som ki ManeeRUK JANA ya TURK KAR DENA hai. Istilahee mano may Som sy Murad Subah Sadiq sy lay kr Ghrob e aftab tak khany peny aor bury kamo say Ruk jana hai. Ramzan ul mubarik ka pehla Ashra RAHMAT, Dosra Ashra Maghfirat aor Tesra Ashra Dazah ki AAg say nijat ka hai.

Rozy ki parziyat ka hukam hijrat ki Derh sal bad Madina Munawara may Wahee kay Zaryai HAZRAT MUHAMMAD (PBUH) pr howee.

IRSHAD E BARE TALA HAI

" A LOGO! JO AYMAN LAIY HO, TM PR ROZY FARZ KAR DYE GAI, JIS TARH TM SY PEHLAY IMBIYA (S.A.W) KAY PAYRO PR FARZ KYE GAI THY TA K TM PARAZGAR BANO AOR TM MAY TAQWA KI SAFAT PAIDA HO. CHAND MUQRARA DINO KAY ROZY FARAZ KAY GAI HAI AGR TM MAY KOI BEMAR HO YA SAFAR PR HO TO DOSRY DINO MAY ITNEE HI TADAD POREE KARY AOR JO LOG ROZY RAKNAY KI QUDRAT NAHI RAKTHY TO WO FIDYA DAY DAY. AIK ROZY KA FIDYA AIK MISKEEN KO KHANA KHILANA HAI AOR JO APNEE KHUSEE SAY ZYADA BHALYEE KARY TO YA ISEE KAY LYE BEHTAR HAI LIKEN AGR TM SAMJHO TO TUMHARY HAQ MAY ACHA YAHEE HAI K TM ROZY RAKO". ( Al Baqrah).

Hades Nabwee may Rozy ko Dhal qarar dya gya hai. Aisee dhal jo insano ko burayo sy roktee hai is may nakee ki rughbat paida kartee hai. Ramzan nakyo ka mosam hai aor Ramzan may nakyo pr amal pira hota hai yahi wajah hai k hr aik tazkya nafas aor Islamee shaair pr amal pira honay ki koshih karta hai. Ramzan Lot mar ka Mahina hai ( Sirf Nakeyo k Lot Mar). Ramzan jab Ata hai to Shetan jakar dye jatee, janat kay Saree Darwazy khulty hai aor jahanam kar sary darwazy band ho jaty hai. Ramzan barkato ka mehina hai. Ramzan may aik farz ka swab baqee mahino kay ki sattar (70) Farzo kay baraber hai.
Quran w Majded ka nazol b ramzan ul mubarik may howa.

Is liye hamy zyada sy zyada ibdat karnee chaiye.

__________________
ALLAH PARMATA HAI

A ABN ADAM TO MERY TORY DIAY SY RAZEE HO JAO. QAYAMAT K DIN MAY TERY TORY KIAY SY RAZEE HO JONGA.

Introduction:
The word 'Qadr' means decree; 'Qadar' It also means ‘majesty’ or ‘high esteem’. Thus, Laylat al-Qadr, or the Night of Qadr means ‘Night of Decree’ or ‘the Night of Majesty.’

Laylat al-Qadr is a very blessed night. It is the best night of Ramadaan, rather the whole year. Rewards in this night are multiplied to equal the worship of one thousand months. It is the night, which Allah chose to send down the Qur'aan to the lowest heaven, from where it was revealed in small parts to the Messenger of Allah (sallallahu alaihi wa-sallam).

Laylat al-Qadr is the night, when Allah decrees His wise ordainment, matters of life, death, sustenance, disaster, etc. and the angels descend with these decrees: “Verily! We have sent this (Qur'aan) down in the Night of al-Qadr. And what will make you know what Night of Qadr is? The Night of al-Qadr is better than one thousand months. In it the angels and the Spirit (Angel Jibreel alaihis-salaam) descend, by the Permission of Allah, with all decrees. Peace it is until the appearance of dawn.” [Soorah al-Qadr (97): 1-5]

And He says: “We have sent this (Qur'aan) down on a blessed night. Verily! We always warn (people from sinning). In it, every matter of ordainment is decreed by Our Command. Verily! We always send (the messengers for guidance). It is a Mercy from Your Lord; He is indeed All-Hearing, All-Knowing.” [Soorah ad-Dhukhan (44): 3-5]

The sending down of the Qur'aan here does not mean that it was revealed all at once to the Messenger of Allah (sallallahu alaihi wa-sallam). According to the scholars, the Qur’aan was sent down on Laylat al-Qadr from al-Lawh al-Mahfoodh (the Preserved Tablet) to the lowest heaven; it was then revealed in small segments, as necessary over a period of twenty three years of the Messenger's life. [Ibn Katheer]

The same applies to Allah's Decrees; they (the Decrees) are not formulated on this specific night every year. Rather, Allah with His encompassing knowledge knew everything which will happen and recorded it all in al-Lawh al-Mahfoodh. On Laylat al-Qadr, Allah issues His decrees pertaining to the following year (life, death, sustenance etc.) to the angels, after having been in al-Lawh al-Mahfoodh. [Ibn Katheer]

When is Laylat al-Qadr?
The knowledge of the exact date of Laylat al-Qadr is hidden from us. Ubadah bin as-Samit t reported that the Prophet (sallallahu alaihi wa-sallam) walked into the Masjid (Prophet's mosque) and found two men arguing. He (sallallahu alaihi wa-sallam) said: “I was coming to tell you about (the time of) Laylat al-Qadr; when such and such men disputed, the knowledge of it was raised (taken); and this may be better for you. So seek it on the ninth, seventh, and fifth nights (after twenty).” [Saheeh al-Bukharee]

Various authentic reports indicate that Laylat al-Qadr falls on the nights of twenty first, twenty-third, twenty fifth, twenty seventh, twenty-ninth, or the last night of Ramadaan. Therefore, scholars differ regarding the exact date of Laylat al-Qadr, but definitely it falls on an odd night among the last ten nights of Ramadaan.

Note: Twenty-first night means the night preceding the twenty-first day of Ramadaan.

Scholars also differ whether Laylat al-Qadr always falls on a fixed night, or moves from year to year between nights. The safest approach is to follow the Ahadeeth, which instruct one to seek Layat alQadr (at least) on odd nights of the last ten days in Ramadaan. At the same time, special care should be given to the night of the twenty-seven because it is the night on which the Messenger of Allah (sallallahu alaihi wa-sallam) gathered all his family, and spent it in prayer and worship.

How to seek Laylat al-Qadr?
Laylat al-Qadr is the most blessed night. One who misses it has indeed missed a great amount of rewards. If a believing person is zealous to obey his Lord and increase in good deeds, he should strive to encounter this night and spend it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Qiyam: It is recommended to make a long Qiyam (standing) in prayer during the nights on which Laylat al-Qadr could fall. This is indicated in a number of Ahadeeth. The Messenger of Allah (sallallahu alaihi wa-sallam) said: “Whoever stands (in Qiyam) in Laylat al-Qadr (and it is facilitated to him) out of faith and expectation (of Allah's reward), will have all his previous sins forgiven.” [Saheeh al-Bukharee and Saheeh Muslim] “and it is facilitated to him.” This addition is recorded in Musnad Ahmad, it means that if he is permitted to be among the sincere worshipers during the blessed night.

Supplication: It is also recommended to make extensive supplications on the night of Laylat al-Qadr. Aa'ishah (radhi allahu anha) reported that she asked the Prophet (sallallahu alaihi wa-sallam): "O Messenger of Allah r! If I knew the night of Laylat al-Qadr, what should I say during it?” And he (sallallahu alaihi wa-sallam) instructed her to say: “Allahumma innaka afuwwun tuhibbul afwa fa'fu anni” O Allah! You are forgiving, and you love forgiveness. So forgive me.” [(saheeh) by Shaikh al-Albanee (Musnad Ahmad, Ibn Majah and at-Tirmidhee)]

It is further recommended to spend more time in worship during the night on which Laylat al-Qadr is likely to be. This calls for abandoning many worldly pleasures in order to secure the time and thoughts solely for Allah. Aa'ishah (radhi allahu anha) reported: “When the (last) ten days started, the Prophet of Allah would tighten his izar (i.e he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family.” [Saheeh al-Bukharee and Saheeh Muslim]

Signs of Laylat al-Qadr:
Allah and His Messenger (sallallahu alaihi wa-sallam) have mentioned some signs to identify the night of Laylat al-Qadr. It is interesting to note that by the Wisdom of Allah, the All-Wise, these signs occur after the night has passed. Some scholars state that the wisdom behind this is that one would not rely on definite knowledge in order to limit his worship to just one night of the whole year. This understanding is supported from the Prophet’s statement: “…and this may be better for you.” (as in the previously mentioned Hadeeth).

Abu Dharr reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “On the morning following Laylat al-Qadr, the sun rises without rays, resembling a dish, until it becomes high.” [Saheeh Muslim] Also, a report from Ibn Abbas (radiyallahu-anhu) informs that it is a moderate night, neither hot nor cold. [(hasan) Ibn Khuzaimah]

Unfound folk-tales:
Many fables circulate among the common people, claiming unusual incidents occurring on Laylat al-Qadr, like trees making sujood, animals acting in a strange way etc. All this has no basis in the Qur’aan or the Sunnah. Laylat al-Qadr is a blessed night, which should be spent in worship and obedience; he who makes good use of it in accordance with the Sunnah as outlined above, can hope Allah's acceptance and blessings.


Source: Ahya.org

__________________
Regards,
P.R.

Different Names:
Qiyam means 'standing' and ‘Qiyam al-Layl’ means 'standing at night'. In the Shari’ah term both terms refer to 'the voluntary night prayer, whose time extends after the Isha prayer (the last of the five obligatory prayers, whose time extends from the disappearance of the reddish light in the sky until the middle of the night) until dawn.’

This voluntary prayer is described as Qiyam al-Layl because it involves long standings, in which long portions of the Qur'aan are recited. Other common names for this prayer are 'Salaat al-Layl' (the night prayer), Tahajjud (from hajjada meaning awake at night), witr and Taraweeh (resting). [Lisaan ul-Arab under 'Hajada' and 'Rawaha']

Its should be noted that Tahajjud is not different from Qiyam and Taraweeh, these are different names of the same prayer. Commonly the word Taraweeh is used to describe this prayer in Ramadaan, the Muslims used this term from early times. Muhammad Shaqrah says: “The reason for this name is that due to long recitation the people used to rest after every four rak'ah. Eventually this practice became a necessary element of Taraweeh even with short recitations. This led people to think that ‘Taraweeh’ is the correct name revealed to Allah's Messenger (sallallahu alaihi wa-sallam).” [Irsad us-Sari p.75-77]

This name is wrong in text and in meaning. This name is neither known from Allah’s Messenger (sallallahu alaihi wa-sallam) nor his companions t… and as for the meaning the Prophet (sallallahu alaihi wa-sallam) never taught the practice of resting between particular rak’ahs. Thus, Taraweeh is a novel name and it is better to use the name which the Messenger of Allah (sallallahu alaihi wa-sallam) used for this prayer; ‘Qiyaam’.

One might ask, 'Is it wrong to rest between rak’ahs?’ The answer is - 'If the Imaam is tired or feels that the people praying behind him are tired from long standing and recitation, he may allow some rest…” [Irshad us-Sari (p: 75-77)]

The Excellence of Qiyaam al-Layl:
Many Qur'aanic verses speak about the excellence of Qiyam and the merits of those people, who perform Qiyaam al-Layl on a regular basis, for example, Allah describes the believers who deserve Jannah saying: “They (the believers) forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.” [Soorah as-Sajdah (32): 16] “They (the pious) used to sleep but little at night.” [Soorah ath-Thariyat (51): 17] Also, numerous Ahadeeth add to this subject, narrated Abu Hurayrah (radhi allahu anhu): “The Messenger of Allah (sallallahu alaihi wa-sallam) said: “The best prayer after those prescribed is (the prayer performed) in the depth of night.” [Saheeh Muslim and Musnad Ahmad]

He (sallallahu alaihi wa-sallam) also said: “The most beloved prayer to Allah was of Dawud (alaihi as-salaam). He slept one half of the night, got up (and prayed) for one third, and then slept (the remaining) one sixth.” [Saheeh al-Bukharee and Saheeh Muslim]

Protection from Shaitaan: Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “When one of you goes to sleep, Shaitaan ties three knots over the rear of his head, blowing into each knot, 'You have a long night, so sleep on.” If he wakes up and mentions Allah, one knot loosens. If he makes wudhu (ablution for prayer), another knot loosens and if he prays, the third knot loosens and he becomes lively and good-natured; otherwise he gets up ill-natured and lazy.” [Saheeh al-Bukharee and Saheeh Muslim]

Acceptance of Supplication: Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Our Lord descends every night to the lowest heaven, when only one third of the night has remained. He says: “Who will invoke Me, so that I may give him? Who will seek My forgiveness, so that I may forgive him.” [Saheeh al-Bukharee and Saheeh Muslim] In another report, he adds: “Then Allah extends His Hand and says: “Who wants to invest (good deeds) with the One who is not wasteful or unjust?” He continues to say this until the dawn arrives.” [Saheeh Muslim]

Jabir (radhi allahu anhu) reported, the Messenger of Allah (sallallahu alaihi wa-sallam) saying: “There is an hour of the night which no Muslim person encounters and asks for a good thing for this life or the Hereafter, but Allah grants it to him. This happens every night.” [Saheeh Muslim]

Abu Umamah (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) was once asked: “When are the supplications most acceptable?” He (sallallahu alaihi wa-sallam) replied: “In the last depth of the night and at the end of the prescribed prayers.” [(hasan) by Shaikh al-Albanee (at-Tirmidhee)]

Muadh bin Jabal (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “Whenever a Muslim goes to bed in a pure state (with wudhu), falls asleep while mentioning Allah and then wakes up during the night and asks Allah for anything good, He grants it to him.” [(saheeh) by Shaikh al-Albanee (Musnad Ahmad and at-Tirmidhee)]

Closeness to Allah: Amr bin Abash (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said: “The closest that a servant is to his Lord, is in the last part of the night. If you can be among those who remember Allah at that hour then do so.” [(saheeh) by Shaikh al-Albanee (at-Tirmidhee)]

Mercy from Allah: Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “May Allah have mercy on a man who wakes up at night, prays and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray and if he refuses, she sprinkles water on his face.” [(hasan) by Shaikh al-Albanee (Abu Dawood)]

Constant deeds guarantee ample reward: Aa'ishah (radhi allahu anha) said: “Do not ever stop praying Qiyam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting.” [(saheeh) by Shaikh al-Albanee (Abu Dawood)]

She also reported the Messenger of Allah (sallallahu alaihi wa-sallam) saying: “The most beloved deeds to Allah are the most constant, even if they were little.” [Saheeh al-Bukharee and Saheeh Muslim]

The Excellence of Qiyam in Ramadaan: Many Ahaadeeth describe the excellence of Qiyam particularly in Ramadaan, some of them are:

Forgiveness of sins: Abu Hurayrah (radhi allahu anhu) reported: “Allah's Messenger (sallallahu alaihi wa-sallam) encouraged the people, without making it an absolute command, to perform Qiyam during Ramadaan. He (sallallahu alaihi wa-sallam) used to say: “Whoever stands (in Qiyam) in Ramadaan out of faith and expectation (of Allah's Reward), all his previous sins will be forgiven.” [Saheeh al-Bukharee and Saheeh Muslim]

Among the Most Righteous: Amr bin Murrah al-Juhani (radhi allahu anhu) said: “A man from the tribe of Quraysh asked the Messenger of Allah (sallallahu alaihi wa-sallam): “O Messenger of Allah (sallallahu alaihi wa-sallam)! What if I testified that there is no (true) god except Allah and that you are Allah's Messenger, prayed the five prayers, fasted the month, stood for Qiyam in Ramadaan and paid Zakaah?” The Prophet (sallallahu alaihi wa-sallam) replied: “Anyone dying like this will be among the siddiqun (the highly virtuous) and the shuhadah (martyrs).” [(saheeh) Ibn Khuzaymah and Ibn Hibban]

Getting up for Qiyam al-Layl: Many Ahadeeth report the actions of Allah's Messenger (sallallahu alaihi wa-sallam) when he got up at night. Some of them are:

Siwaak and Wudhu: As soon as the Messenger of Allah (sallallahu alaihi wa-sallam) got up for Qiyam al-Layl, he would brush his teeth with a siwaak and perform wudhu, he (sallallahu alaihi wa-sallam) said: “When one of you gets up to pray at night, let him use a siwaak (to clean his teeth), because when he recites during the prayer, the angel puts his mouth over his, so that nothing leaves his mouth but will enter into the angel's mouth.” [(saheeh) by Shaikh al-Albanee (al-Bayhaqee and others)]

Mentioning Allah: Ubadah bin as-Samit (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said: “Whoever wakes up at night and says: 'La ilaha illallahu wahdahu la sharika lahu, lahul mulku wa-lahul-hamdu wa-huwa ala kulli shay'in qadir. Wa-subhan allahi wal-hamdu lillahi wa-la ilaha ilallallahu wallahu akbaru, wa-la hawla wa-la quwwata illa billah' [DownLoad as-Sunnah Bimonthly Islamic Newsletter (Ramadaan Issue) to view the complete Arabic Text]

“There is no (true) god except Allah Alone, without any partners. To Him belongs the sovereignty; to Him belongs all praise. He is capable of everything. Exalted is Allah; Allah is the Greatest, there is no power or might except from Allah.” and then says: “Rabb igfir li” - “My Lord! Forgive me.” Anyone who says this and supplicates, he will be answered, and if he makes wudhu and prays, his prayer will be accepted.” [Saheeh al-Bukharee]

Rabi'ah bin Ka'ab al-Aslami (radhi allahu anhu) reported: “I used to sleep by the house of Allah's Messenger (sallallahu alaihi wa-sallam). When he got up at night (to pray), I would hear him repeat for a long time:

“Subhana rabbil-alamin” - “Exalted is the Lord of the creation.”

Then he would repeat for a long time:

“Subhan Allahi wa bi-hamdih” - “Exalted is Allah, all praise belongs to Him.” [(Saheeh) by Shaikh al-Albanee ( at-Tirmidhee)]

Raising one’s voice moderately: One may pray Qiyam silently or aloud, but it is best to raise one's voice moderately. Abu Qatadah (radhi allahu anhu) reported that one night the Messenger of Allah (sallallahu alaihi wa-sallam) saw Abu Bakr (radhi allahu anhu) praying with a low voice. He then saw Umar (radhi allahu anhu) praying with a loud voice. Afterwards, he said to Abu Bakr (radhi allahu anhu): “O Abu Bakr! I passed by you while you prayed and you were lowering your voice.” He replied: “I have been heard by Him whom I was addressing, O Messenger of Allah (sallallahu alaihi wa-sallam)!” Then the Prophet (sallallahu alaihi wa-sallam) said: “O Umar! I passed by you while you prayed, and you were raising your voice.” He replied: "O Messenger of Allah (sallallahu alaihi wa-sallam)! Thereby I wake the sleepy and drive the Shaytaan away.” So, the Messenger of Allah (sallallahu alaihi wa-sallam) said: “O Abu Bakr, raise your voice a little. And you Umar, lower your voice a little.” [(saheeh) by Shaikh al-Albanee (Abu Dawood and at-Tirmidhee)]

Ibn Abbas (radhi allahu anhu) reported: “The Prophet's (sallallahu alaihi wa-sallam) recitation (in Qiyaam) was such that one would hear him from the outer room while he is inside (in the bedroom).” [(hasan) by Shaikh al-Albanee (Abu Dawood)]

Praying Qiyam al-Layl in the Jamaah:
It is a Sunnah to pray the Qiyam al-Layl of Ramadaan with the Jamaah (congregation); and this is better than praying it individually. The Prophet (sallallahu alaihi wa-sallam) himself established the practice of praying Qiyam al-Layl in Jamaah, approved of it from the Sahabah (radhi allahu anhu) and greatly emphasized its merits.

Aa'ishah (radhi allahu anha) reported: “The people used to pray during the night of Ramadaan in the Prophet’s Mosque in separate groups. A man who knew some Qur'aan would lead five or six people in Jamaah. On one such night, the Messenger of Allah (sallallahu alaihi wa-sallam) instructed me to lay down a mat for him (in the Masjid) by the door of my apartment and I did so. After praying Isha, Allah's Messenger (sallallahu alaihi wa-sallam) went to that mat, all those who were in the Masjid gathered behind him; and he (sallallahu alaihi wa-sallam) led them in the prayer for a long portion of the night; then he departed and entered (my apartment), leaving the mat where it was.

In the morning, the people described that Allah's Messenger (sallallahu alaihi wa-sallam) led some men in prayer on the previous night. So that night, more people gathered until the Masjid was full. Allah's Messenger (sallallahu alaihi wa-sallam) went out the second night and prayed; and they followed him in the prayer.

The next morning people talked about it and on the third night the number of people increased in the Masjid. Again the Messenger of Allah (sallallahu alaihi wa-sallam) went out and they followed him in prayer.

On the fourth night, the Masjid was overrun with people. Allah's Messenger (sallallahu alaihi wa-sallam) prayed Isha with them and went inside his house, but the people stayed, so Allah's Messenger (sallallahu alaihi wa-sallam) asked me: “What do they want Aa'ishah?” I said: "O Messenger of Allah (sallallahu alaihi wa-sallam)! The people have gathered to follow you (in the prayer).” He (sallallahu alaihi wa-sallam) said: “Fold away your mat.”, which I did. He (sallallahu alaihi wa-sallam) was aware of the people waiting for him that night; some men even called out, 'The Prayer.'

In the morning, Allah's Messenger (sallallahu alaihi wa-sallam) went out for the Fajr prayer and after he finished his Salaat he turned to the people, said the Shahadah and stated: “O people, by Allah all praise is due to Him, I was not unaware of your presence last night, but I only feared that the night prayer (Qiyam) would become an obligation for you, which you would be incapable of fulfilling. So commit only to the deed you would be capable of performing, because Allah does not tire (from yours deeds) until you tire.” [Saheeh al-Bukharee, Saheeh Muslim, Abu Dawood, an-Nisa'ee, Musnad Ahmad and others]

Besides praying Qiyam al-Layl in the Jamaah himself, the Messenger of Allah (sallallahu alaihi wa-sallam) greatly encouraged this practice. Once, after leading the people in the Qiyaam prayer of Ramadaan, when he was leaving and people requested him to continue the prayer for the other part of the night, he (sallallahu alaihi wa-sallam) said: “Whoever stands in prayer with the Imaam until he (the Imaam) concludes the prayer, it is recorded for him that he prayed the whole night.” [(saheeh) Abu Dawood, at-Tirmidhee, al-Bayhaqee]

His statement: “Whoever stands in prayer with the Imaam…” clearly indicates the excellence of Qiyam al-Layl behind the Imaam. Thus, even though delaying Qiyam carries special merits, praying Qiyamal-Layl with the Jamaah, early in the night is better than praying it alone, late in the night. This is why Umar (radhi allahu anhu), revived this Sunnah in his Khilafah and the Muslims continue it till now.

Wrong Conclusions from Umar's (radhi allahu anhu) action:
Many people use this act (reviving the sunnah of Qiyaam al-Layl in Jamaah) of Umar (radhi allahu anhu) as basis for misconceptions like: “Praying Qiyaam in Jamaah is a bidah which was not known during the time of Prophet (sallallahu alaihi wa-sallam) - AND - Some Bidah's (Innovations) are praiseworthy; and general statements by the Prophet such as: “Every bidah is an act of misguidance” should be restricted by the statement of Umar: “ This is indeed a good matter.”

The error of the former misconception is apparent from the preceding hadeeth of Aa'ishah (radhi allahu anha), which clearly indicates that the Messenger of Allah (sallallahu alaihi wa-sallam) himself prayed the Qiyam with the people in the Jamaah for three consecutive nights in Ramadaan; and he only stopped for fear that it would become an obligation for his Ummah!!

The latter argument of restricting the Hadeeth of Allah’s Messenger (sallallahu alaihi wa-sallam) to the statement of Umar (radhi allahu anhu) is also invalid.

In his statement, Umar (radhi allahu anhu) did not intend the Shariah meaning of Bidah (i.e. ‘to innovate something new in the religion of Islam without precedence’) because he did not innovate the practice of Qiyam al-Layl in Jamaah, rather it was an established practice of Allah’s Messenger. He merely revived a great Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam). Umar only meant Bidah according to its linguistic meaning, which is “something new which was not commonly known prior to its initiation.” Qiyaam al-Layl behind one Imaam was certainly not a common practice during the Khilafah of Abu Bakr (radhi allahu anhu) and a portion of Umar’s (radhi allahu anhu). With this understanding it is a new matter, but since it is in accordance with the Prophet's action, it is a Sunnah and not a Bidah. Describing it as good is only because of this reason and this is the understanding of the great scholars in explaining the statement of Umar (radhi allahu anhu).

For example, Ibn Hajr al-Haythami said: “Driving the Jews and Christians out of the Arabian peninsula, and fighting the Turks, are not Bidahs, because these were done by the command of Allah's Messenger (sallallahu alaihi wa-sallam), even though they were not done during his lifetime. And in the saying of Umar regarding Qiyaam al-Layl: “This is indeed a good Bidah” he meant the linguistic meaning of Bidah”, which is to do something which was not done, it is similar to the saying of Allah: “I did not bring something unprecedented (bidah) among the messengers.” [Soorah Ahqaf (46): 9]

This (Umar’s action) does not indicate a Bidah in the Shari'ah sense, because such a Bidah would be an act of misguidance, as was indicated by the Messenger of Allh (sallallahu alaihi wa-sallam)... Just look at the Sahabah (radhi allahu anhu) and those who followed them in the good way, they objected calling the adhan (call for prayers) other than the five daily prayers, such as Eid prayer, even though no specific prohibition is found in this regard…. Furthermore, there are things which the Prophet (sallallahu alaihi wa-sallam) avoided despite the need and ability to do them during his lifetime. Avoiding such things is a Sunnah and performing them is a blameworthy innovation. By our saying: “Despite the need and ability to do them”, we exclude driving out the Jews and other things which he (sallallahu alaihi wa-sallam) did not do because of reasons that prevented him from doing them.

Similarly, there was a need to pray Qiyam al-Layl in Jamaah, but there was also a reason which prevented the Prophet (sallallahu alaihi wa-sallam) from continuing to pray it in Jamaah.” [Al-Ibda fi Madarr il-Ibtida] Abd ul-Wahhab as-Subki said: “Ibn Abd ul-Barr said: “Umar did not legislate except what Allah's Messenger (sallallahu alaihi wa-sallam) legislated and what he (sallallahu alaihi wa-sallam) loved and accepted. Nothing prevented him (sallallahu alaihi wa-sallam) from continuing (with Qiyam al-Layl in Jamaah) except fearing that it would become an obligation for his Ummah, because he was kind and merciful towards the believers. Umar (radhi allahu anhu) learned from Allah's Messenger (sallallahu alaihi wa-sallam) and understood that one cannot add to the obligations or take away from them after his (sallallahu alaihi wa-sallam) death. He therefore established Qiyaam al-Layl for the people in Jamaah, revived it, and commanded it…” [Ishraq ul-Masabih fi salat fi Taraweeh (1: 168)]

Women joining the Jamaah: Women are permitted to attend Qiyam al-Layl, as is indicated in the Hadeeth of Abu Dharr (radhi allahu anhu), he said: “He (the Messenger of Allah (sallallahu alaihi wa-sallam)) gathered his family, his wives and the people. He led us in the prayer (for a long time in qiyam of Ramadaan)…” [(saheeh) Abu Dawood, at-Tirmidhee and others] Manner of Qiyam al-Layl

The Time of Qiyam al-Layl: The time of Qiyam al-Layl starts after the Isha prayer up to the Fajr prayer. Abu Basrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said: “Indeed Allah added a prayer for you, it is Witr (as explained earlier, Witr is one of the names for Qiyam al-Layl), so pray it between Isha and Fajr.” [(Saheeh) by Shaikh al-Albanee in as-Saheehah (108)]

However, if one prays alone he should try to pray it in the later part of the night, because that is better than the earlier part, as the Prophet (sallallahu alaihi wa-sallam) said: “Whoever fears that he will not wake up in the later part of the night, then let him perform Witr in the first part of it and whoever expects to wake up in the later part of the night, let him pray it then. Indeed, the prayer of the night is witnessed (by the angels), and that is better.” [(Saheeh) Abd ur-Razzaq]

Recitation during Qiyam al-Layl: The Messenger of Allah (sallallahu alaihi wa-sallam) did not fix the length of recitation for Qiyam. His recitations varied in length; it was sometimes short, more often long, and extremely long on some occasions. Abdullah bin Amr (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said: “Whoever prays Qiyam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyam reciting one hundred verses, he will be recorded among the devout and whoever prays Qiyam reciting one thousand verses, he will be recorded among those with a multitude of good deeds.” [(Hasan) by Shaikh al-Albanee (Abu Dawood)]

The longer the Qiyam, the better. Thus, when one prays alone, he is encouraged to make his recitation as long as possible. Supplication: Various supplications are reported from the Messenger of Allah r for the Qiyam prayer. In particular, there are some supplications, which he would say at the beginning of the Qiyam, before reciting the Qur’aan.

It is recommended to learn one of these, which would allow practicing the Sunnah in a better way. Following are three narrations:

1 - “O Allah! All praise belongs to You; You are the Custodian of the Heavens and Earth and all that is therein. And all praise belongs to You; You are the lighter of the Heavens and the Earth and all that is therein. And all praise belongs to You; You are the Sovereign of the Heavens and the Earth and all that is therein. And all praise belongs to You; You are the Truth; Your Promise is the truth; meeting Your (in the Hereafter) is true; Your Speech is true; Jannah is true; the Fire is true; the Prophets are true; Muhammad (sallallahu alaihi wa-sallam) is true; and the Hour (of Doom) is true. O Allah! I submit myself to You, believe in You, rely on You, turn to You, fight for You, and invoke You. So forgive what I have done in the past or will do in the future, what I hide or declare, and what you know better than me (of what I did). You are the One, Who brings (some people) forward, and moves back (the others). There is no (true) god except You, and there is no (god) than you.” [Saheeh al-Bukharee and Saheeh Muslim] [DownLoad as-Sunnah Bimonthly Islamic Newsletter (Ramadaan Issue) to view the complete Arabic Text]

2 - “O Allah, Lord of Jibreel, Mika'il, Israfil, Creator of the Heavens and the Earth, Knower of the hidden and the witnessed things, You will judge among your slaves about that wherein they used to differ. Guide me to the truth in matters of difference, with Your Permission, You guide whomever You will, to the straight path.” [Saheeh Muslim] [DownLoad as-Sunnah Bimonthly Islamic Newsletter (Ramadaan Issue) to view the complete Arabic Text]

3 - “Exalted are You, my Lord, all praise belongs to You, hollowed is Your Name; great is Your Honor; and there is no (true) deity but You. There is no (true) god except Allah. (three times) Allah is the Greatest, He is great indeed (three times). I seek refuge with Allah, the All-Hearing, All-Knowing, from the outcast Shaytaan, from his spurring, blowing, and breathing.” [(Saheeh) by Shaikh al-Albanee (Abu Dawood and at-Tirmidhee)] [DownLoad as-Sunnah Bimonthly Islamic Newsletter (Ramadaan Issue) to view the complete Arabic Text]


Source: Ahya.org

__________________
Regards,
P.R.