Whomever recites during this month an ayat (verse) of the Holy Qur’an, will get the reward of reciting the whole Qur’an in other months.
❖🎙️O people!, the gates of Paradise remain open during this month. Pray to your Lord that they may not be closed for you. While the gates of Hell are closed, pray to your Lord that they never open for you. Satan has been chained, invoke your Lord not to let him dominate you."
❐ Ali ibn Talib (Rady'Allahu Anhu) said: “I asked, ‘O messenger of Allah (Sallallahu alaihe wa sallam), what are the best deeds during this month’?” ‘He replied:
🚨‘O Abu-Hassan, the best of deeds during this month is to be far from what Allah has forbidden'." [Baihaqi] ❐
❖@AlfurqaN_FoundatioN | #Ramadan
❖🎙️O people!, the gates of Paradise remain open during this month. Pray to your Lord that they may not be closed for you. While the gates of Hell are closed, pray to your Lord that they never open for you. Satan has been chained, invoke your Lord not to let him dominate you."
❐ Ali ibn Talib (Rady'Allahu Anhu) said: “I asked, ‘O messenger of Allah (Sallallahu alaihe wa sallam), what are the best deeds during this month’?” ‘He replied:
🚨‘O Abu-Hassan, the best of deeds during this month is to be far from what Allah has forbidden'." [Baihaqi] ❐
❖@AlfurqaN_FoundatioN | #Ramadan
🌙💎TARAAWEEH💎🌙
💠 PART : 1
❖❐ Allamah Abdullah ibn al-Mujadid shaykh Muhammad Abdul-Wahab
❐ Majmoo ar-rasaa'il wal-masaa'il an-Najdiyyah 1/94-95
❐ Question: Due to the quick speed with which the salaah at-taraaweeh is preformed by the Imam most of the people like to pray behind him. However whenever he recites or says the 'tasbeeh' slowly, or other than that from the actions of the salaah, no one prays behind him except for a few people.
❐ Hence he realizes it is better for him to pray quickly; and the congregation likes it when he prays quickly. Thus what would be considered an acceptable degree of quickness that would not affect the salaah?
❐ Should the Imam make only one tasbeeh which is the very minimum or he must say it three times as in the case of the fard salaah? Or it varies according to the need and benefit? What is the recommended way to pray salaah at-taraaweeh; is it twenty rakaats that should not be increased nor decreased, or other than that? And what should the Imam recite therein?
❖❐ Answer: Your statement that whenever the Imam prays quickly most of the people pray with him but whenever he elongates it just a few of them pray with him.
❐ Shaytaan has a goal and he is always eager to get someone to abandon good deeds, and if he is unable to do that, he strives to get him engaged in that which would nullify his deeds. And many of the imaams in different places tend to make the salaah at-taraaweeh unbearable as the people of al-Jaahiliyyah used to do (in their salaah i.e.).
❐ Hence they pray in a manner that one is unable to concentrate on what is being recited, and nor do they have tranquility when in ruku and sujood, and tranquility is a pillar of salaah without which the salaah is invalid.
❐ The objective of salaah is that one's heart should be fully focused when standing in front of Allah, paying close attention to the speech of Allah that is being recited, being calm and having khushoo'. And in most instances this cannot be obtained by the one who hastens his salaah.
❐ Thus if you want to pray twenty rakaats hurriedly with the Imam, then pray ten with khushoo' and tranquility for this is more beneficial for you than praying a lot of rakaat without khushoo' or tranquility. And what we mentioned here is that which you should do.
❐ As for the case where there occurs a split between the Imam and the congregation whereby their desire is that it should be lightened and they do not agree with him in following the sunnah, then what he should do is try his best to have tranquility throughout the salaah and not rush in such a way that would affect the tranquility.
❐ So based on this, lessening the length of the salaah but still having with khushoo' throughout is better that a lengthy and hasty recitation. Likewise praying ten rakaats in tranquility with a lengthened recitation is better the praying twenty rakaats hastily. Because the essence and soul of salaah lies in devoutly focusing the heart on Allah, and perhaps a little is better than a lot.
❐ As for the number of tasbeeh that should be made during the rukoo' and the sujood, then the least should be three, however if a person says it once then this would suffice regardless whether or not this is in the obligatory salaah or the optional.
❐ As for the description of salaah at-taraaweeh and the number of rakaats therein, what the scholars have said is that taraaweeh should be twenty rakaats [1] and that this number should not be lessened except if a person wants to increase his recitation to the extent that its is equivalent to the number of rakaats that was decreased.
❐ And this is why the practice of the salaf differed as to the number of rakaats that is performed in salaah at-taraaweeh. Twenty rakaats was the number that was preformed during the khilafah of 'Umar when the people gathered to pray behind Ubay bin K'ab.[2]
❐ As for the length of the recitation, the people of knowledge have said that the Imam should recite at least one juz (each night) so that the people would be able to listen to the whole Qur'an during taraaweeh
💠 PART : 1
❖❐ Allamah Abdullah ibn al-Mujadid shaykh Muhammad Abdul-Wahab
❐ Majmoo ar-rasaa'il wal-masaa'il an-Najdiyyah 1/94-95
❐ Question: Due to the quick speed with which the salaah at-taraaweeh is preformed by the Imam most of the people like to pray behind him. However whenever he recites or says the 'tasbeeh' slowly, or other than that from the actions of the salaah, no one prays behind him except for a few people.
❐ Hence he realizes it is better for him to pray quickly; and the congregation likes it when he prays quickly. Thus what would be considered an acceptable degree of quickness that would not affect the salaah?
❐ Should the Imam make only one tasbeeh which is the very minimum or he must say it three times as in the case of the fard salaah? Or it varies according to the need and benefit? What is the recommended way to pray salaah at-taraaweeh; is it twenty rakaats that should not be increased nor decreased, or other than that? And what should the Imam recite therein?
❖❐ Answer: Your statement that whenever the Imam prays quickly most of the people pray with him but whenever he elongates it just a few of them pray with him.
❐ Shaytaan has a goal and he is always eager to get someone to abandon good deeds, and if he is unable to do that, he strives to get him engaged in that which would nullify his deeds. And many of the imaams in different places tend to make the salaah at-taraaweeh unbearable as the people of al-Jaahiliyyah used to do (in their salaah i.e.).
❐ Hence they pray in a manner that one is unable to concentrate on what is being recited, and nor do they have tranquility when in ruku and sujood, and tranquility is a pillar of salaah without which the salaah is invalid.
❐ The objective of salaah is that one's heart should be fully focused when standing in front of Allah, paying close attention to the speech of Allah that is being recited, being calm and having khushoo'. And in most instances this cannot be obtained by the one who hastens his salaah.
❐ Thus if you want to pray twenty rakaats hurriedly with the Imam, then pray ten with khushoo' and tranquility for this is more beneficial for you than praying a lot of rakaat without khushoo' or tranquility. And what we mentioned here is that which you should do.
❐ As for the case where there occurs a split between the Imam and the congregation whereby their desire is that it should be lightened and they do not agree with him in following the sunnah, then what he should do is try his best to have tranquility throughout the salaah and not rush in such a way that would affect the tranquility.
❐ So based on this, lessening the length of the salaah but still having with khushoo' throughout is better that a lengthy and hasty recitation. Likewise praying ten rakaats in tranquility with a lengthened recitation is better the praying twenty rakaats hastily. Because the essence and soul of salaah lies in devoutly focusing the heart on Allah, and perhaps a little is better than a lot.
❐ As for the number of tasbeeh that should be made during the rukoo' and the sujood, then the least should be three, however if a person says it once then this would suffice regardless whether or not this is in the obligatory salaah or the optional.
❐ As for the description of salaah at-taraaweeh and the number of rakaats therein, what the scholars have said is that taraaweeh should be twenty rakaats [1] and that this number should not be lessened except if a person wants to increase his recitation to the extent that its is equivalent to the number of rakaats that was decreased.
❐ And this is why the practice of the salaf differed as to the number of rakaats that is performed in salaah at-taraaweeh. Twenty rakaats was the number that was preformed during the khilafah of 'Umar when the people gathered to pray behind Ubay bin K'ab.[2]
❐ As for the length of the recitation, the people of knowledge have said that the Imam should recite at least one juz (each night) so that the people would be able to listen to the whole Qur'an during taraaweeh
FOOTNOTES:
~~~~~
❐ It is also considered to be from the manifest emblems of this religion. It has been mentioned (in importance) before the daily recommended prayers due to the Prophet’s (Sallallahu alaihe wa sallam) performance of it and his affirmation of it, as well as the agreement of the companions that it is to be performed in congregation according to the command of the rightly guided caliph, ‘Umar (Rady'Allahu Anhu), who the Prophet (Sallallahu alaihe wa sallam) commanded us to follow in his statement:
❐ “Follow my sunnah and the sunnah of the rightly guided caliphs”.
❐ The companion’s performance of this prayer is well known and has been received by the ‘ummah from the early generations up until today. There are also many narrations that state the virtue of this prayer such as the Hadith:
❐ “Whoever stood in prayer in Ramadan with iman and hope for its reward will have his sins forgiven.” (Agreed upon).
❐ It is not considered to be an obligation since the Prophet (Sallallahu alaihe wa sallam) prayed it with his companions for two or three nights then left it saying: “[I left it] out of fear that it would become obligatory upon all of you and then you would be unable to perform it.”
❐ FN [2] Some linguists stated that Taraweeh is the plural of Tarweehah, which in origin is a name given for the practice of sitting. Then it was used to refer to the sitting that takes place every four units of prayer during the nights of Ramadan so that people could rest, or because they used to rest after every two units of prayer.
❐ It was stated in al Misbaah: The term: ‘arihna bis-salaah’ (lit. soothe us by the prayer) means to establish the prayer. Thus praying achieves a sense of raahah (repose/tranquillity).
❐ Thus the word taraweeh has been derived from that word. It (i.e. Taraweeh) is prayed in the month of Ramadan. It was stated in al Furoo’: ‘One (can) rest between every 4 unit of prayer according to the agreement of the scholars, and supplicate therein. This was done by the pious predecessors. However, there is no harm in leaving that.” ❐
❖ @AlfurqaN_FoundatioN | #Ramadan
~~~~~
❐ It is also considered to be from the manifest emblems of this religion. It has been mentioned (in importance) before the daily recommended prayers due to the Prophet’s (Sallallahu alaihe wa sallam) performance of it and his affirmation of it, as well as the agreement of the companions that it is to be performed in congregation according to the command of the rightly guided caliph, ‘Umar (Rady'Allahu Anhu), who the Prophet (Sallallahu alaihe wa sallam) commanded us to follow in his statement:
❐ “Follow my sunnah and the sunnah of the rightly guided caliphs”.
❐ The companion’s performance of this prayer is well known and has been received by the ‘ummah from the early generations up until today. There are also many narrations that state the virtue of this prayer such as the Hadith:
❐ “Whoever stood in prayer in Ramadan with iman and hope for its reward will have his sins forgiven.” (Agreed upon).
❐ It is not considered to be an obligation since the Prophet (Sallallahu alaihe wa sallam) prayed it with his companions for two or three nights then left it saying: “[I left it] out of fear that it would become obligatory upon all of you and then you would be unable to perform it.”
❐ FN [2] Some linguists stated that Taraweeh is the plural of Tarweehah, which in origin is a name given for the practice of sitting. Then it was used to refer to the sitting that takes place every four units of prayer during the nights of Ramadan so that people could rest, or because they used to rest after every two units of prayer.
❐ It was stated in al Misbaah: The term: ‘arihna bis-salaah’ (lit. soothe us by the prayer) means to establish the prayer. Thus praying achieves a sense of raahah (repose/tranquillity).
❐ Thus the word taraweeh has been derived from that word. It (i.e. Taraweeh) is prayed in the month of Ramadan. It was stated in al Furoo’: ‘One (can) rest between every 4 unit of prayer according to the agreement of the scholars, and supplicate therein. This was done by the pious predecessors. However, there is no harm in leaving that.” ❐
❖ @AlfurqaN_FoundatioN | #Ramadan
🌙💎TARAAWEEH💎🌙
💠💠 PART : 2
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❐ is a highly emphasised recommended prayer[1]. It was called that because after they used to pray four units they would rest for a short while.[2]
❖ [IT] IS 20 RAK'AH
❐ due to what Abu Bakr ‘Abdul ‘Azeez narrated in ‘ash-Shaafi’ on the authority of ‘Ibn ‘Abbas that the Prophet (Sallallahu alaihe wa sallam) used to pray 20 rak’ah in the month of Ramadan.[3]
❖ IT IS PRAYED
❐ in units of two
❖ IN CONGREGATION AS WELL AS THE WITR PRAYER[4]
❐ in the masjid in beginning of the night
❖ AFTER THE 'ISHA PRAYER
❐ and better to pray it after its sunnah
❖ IN RAMADAN[5]
❐ due to the Hadith found in the two saheehs which was reported by A’ishah (Rady'Allahu Anha) who mentioned that he (Sallallahu alaihe wa sallam) prayed it for some nights and they prayed it with him, then he would not come out and prayed it in his house for the rest of the month, and he (Sallallahu alaihe wa sallam) said:
❐ “I feared that it would become obligatory upon you and you would be unable to perform it.”[6]
❐ It was reported in al Bukhari that ‘Umar (Rady'Allahu Anhu) gathered the people together and were led in the Taraweeh prayer by Ubayy bin Ka’b.[7]
❐ Imam Ahmad and at-Tirimidhi reported that the Prophet (Sallallahu alaihe wa sallam) said:
❐ “Whoever prayed with the Imam until he finishes will have written for him that he prayed for the entire night.”[8]
❐ The one who prays tahujjud should pray witr
i.e. the one who prays after he sleeps
❖ AFTER IT
❐ i.e. after his tahajjud[9]due to the statement of the Prophet (Sallallahu alaihe wa sallam): “Make your last prayer at night odd.” [Agreed upon].[10]
❖ FOOTNOTES:
~~~~~~~
❐ It is also considered to be from the manifest emblems of this religion. It has been mentioned (in importance) before the daily recommended prayers due to the Prophet’s (Sallallahu alaihe wa sallam) performance of it and his affirmation of it, as well as the agreement of the companions that it is to be performed in congregation according to the command of the rightly guided caliph.
❐ ‘Umar (Rady'Allahu Anhu), who the Prophet (Sallallahu alaihe wa sallam) commanded us to follow in his statement:
❐ “Follow my sunnah and the sunnah of the rightly guided caliphs”.
❐ The companion’s performance of this prayer is well known and has been received by the ‘ummah from the early generations up until today.
❐ There are also many narrations that state the virtue of this prayer such as the Hadith:
💎📚“Whoever stood in prayer in Ramadan with iman and hope for its reward will have his sins forgiven.” [Agreed upon].
❐ It is not considered to be an obligation since the Prophet (Sallallahu alaihe wa sallam) prayed it with his companions for two or three nights then left it saying: “[I left it] out of fear that it would become obligatory upon all of you and then you would be unable to perform it.”
❐ [FN]-2) Some linguists stated that Taraweeh is the plural of Tarweehah, which in origin is a name given for the practice of sitting. Then it was used to refer to the sitting that takes place every four units of prayer during the nights of Ramadan so that people could rest, or because they used to rest after every two units of prayer.
❐ It was stated in al Misbaah: The term: ‘arihna bis-salaah’ (lit. soothe us by the prayer) means to establish the prayer. Thus praying achieves a sense of raahah (repose/tranquillity).
❖@AlfurqaN_FoundatioN | #Ramadan
💠💠 PART : 2
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❐ is a highly emphasised recommended prayer[1]. It was called that because after they used to pray four units they would rest for a short while.[2]
❖ [IT] IS 20 RAK'AH
❐ due to what Abu Bakr ‘Abdul ‘Azeez narrated in ‘ash-Shaafi’ on the authority of ‘Ibn ‘Abbas that the Prophet (Sallallahu alaihe wa sallam) used to pray 20 rak’ah in the month of Ramadan.[3]
❖ IT IS PRAYED
❐ in units of two
❖ IN CONGREGATION AS WELL AS THE WITR PRAYER[4]
❐ in the masjid in beginning of the night
❖ AFTER THE 'ISHA PRAYER
❐ and better to pray it after its sunnah
❖ IN RAMADAN[5]
❐ due to the Hadith found in the two saheehs which was reported by A’ishah (Rady'Allahu Anha) who mentioned that he (Sallallahu alaihe wa sallam) prayed it for some nights and they prayed it with him, then he would not come out and prayed it in his house for the rest of the month, and he (Sallallahu alaihe wa sallam) said:
❐ “I feared that it would become obligatory upon you and you would be unable to perform it.”[6]
❐ It was reported in al Bukhari that ‘Umar (Rady'Allahu Anhu) gathered the people together and were led in the Taraweeh prayer by Ubayy bin Ka’b.[7]
❐ Imam Ahmad and at-Tirimidhi reported that the Prophet (Sallallahu alaihe wa sallam) said:
❐ “Whoever prayed with the Imam until he finishes will have written for him that he prayed for the entire night.”[8]
❐ The one who prays tahujjud should pray witr
i.e. the one who prays after he sleeps
❖ AFTER IT
❐ i.e. after his tahajjud[9]due to the statement of the Prophet (Sallallahu alaihe wa sallam): “Make your last prayer at night odd.” [Agreed upon].[10]
❖ FOOTNOTES:
~~~~~~~
❐ It is also considered to be from the manifest emblems of this religion. It has been mentioned (in importance) before the daily recommended prayers due to the Prophet’s (Sallallahu alaihe wa sallam) performance of it and his affirmation of it, as well as the agreement of the companions that it is to be performed in congregation according to the command of the rightly guided caliph.
❐ ‘Umar (Rady'Allahu Anhu), who the Prophet (Sallallahu alaihe wa sallam) commanded us to follow in his statement:
❐ “Follow my sunnah and the sunnah of the rightly guided caliphs”.
❐ The companion’s performance of this prayer is well known and has been received by the ‘ummah from the early generations up until today.
❐ There are also many narrations that state the virtue of this prayer such as the Hadith:
💎📚“Whoever stood in prayer in Ramadan with iman and hope for its reward will have his sins forgiven.” [Agreed upon].
❐ It is not considered to be an obligation since the Prophet (Sallallahu alaihe wa sallam) prayed it with his companions for two or three nights then left it saying: “[I left it] out of fear that it would become obligatory upon all of you and then you would be unable to perform it.”
❐ [FN]-2) Some linguists stated that Taraweeh is the plural of Tarweehah, which in origin is a name given for the practice of sitting. Then it was used to refer to the sitting that takes place every four units of prayer during the nights of Ramadan so that people could rest, or because they used to rest after every two units of prayer.
❐ It was stated in al Misbaah: The term: ‘arihna bis-salaah’ (lit. soothe us by the prayer) means to establish the prayer. Thus praying achieves a sense of raahah (repose/tranquillity).
❖@AlfurqaN_FoundatioN | #Ramadan
🌙💎TARAAWEEH💎🌙
💠💠 PART : 3
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❐ Thus the word taraweeh has been derived from that word. It (i.e. Taraweeh) is prayed in the month of Ramadan. It was stated in al Furoo’: ‘One (can) rest between every 4 unit of prayer according to the agreement of the scholars, and supplicate therein. This was done by the pious predecessors. However, there is no harm in leaving that.”
❐ [FN]-3) This was reported by Ibn Abi Shaybah. However, the chain of narration contains Ibrahim bin ‘Uthman who is considered to be weak according to the agreement of the scholars.
❐ Al Bayhaqi narrated in ‘al-Ma’rifah’ on the authority of Saa’ib bin Yazeed who said: ‘We used to pray at the time of ‘Umar (Rady'Allahu Anhu) 20 rak’ah as well as witr.’ Imam an-Nawawi said: ‘its chain of narration is sahih.’
❐ Malik also reported as well as others that: the people used in the time of ‘Umar (Rady'Allahu Anhu) in the month of Ramadan 23 rak’ah. Thus 20 was the established practice of the rightly guided caliphs.
❐ Al Qaadhi said: ‘There is no difference of opinion that there is no specific limit that one cannot go beyond or decrease from. Rather the difference of opinion lies in how much the Prophet (Sallallahu alaihe wa sallam) exactly prayed and what he chose for himself to pray.’
❐ It has been reported from the Prophet (Sallallahu alaihe wa sallam) through multiple chains of narration that he did not pray more than 11 rak’ah in Ramadan or outside of Ramadan, and according to another narration; 13.
❐ When the Prophet (Sallallahu alaihe wa sallam) became old he would pray 9 or 7 rak’ah.
❐ It was the case that Imam Ahmad as well as well as the majority of scholars chose 20 rak’ah since the night prayer is an act of worship which its reward for it is increased the more it is performed. This is something the scholars do not dispute over.
❐ [FN]-4) I.e. the tasleem is performed every two rak’ah due to the Hadith: “The night prayer should be prayed in units of two.”
❐ The wtir should be performed with two (sets of) tasleems as has already been mentioned. It is more virtuous to perform it in congregation rather than individually according to the consensus of the companions as well as scholars.
❐ It is however permissible to pray it individually. Malik and Shaafi’e said: ‘it is better to pray it at home’ due to the narration: “The best prayer of a person is at home unless it is an obligatory prayer.”
❐ Al Baghawi and others stated: ‘The difference of opinion lies in the case for the one who has memorised the Qur’an and does not fear becoming lazy if he prayed by himself as well as the congregation in the mosque being affected by his absence.
❐ If any of these conditions are not met, than praying in congregation is more virtuous without any dispute.’
❐ [FN]-5) Shaykh ul Islam Ibn Taymiyyah stated: ‘This is according to the agreement of the pious predecessors and the leaders of the Muslims. It is also called: Qiyaamu Ramadan as the Prophet (Sallallahu alaihe wa sallam) stated:
❐ “Indeed Allah (Subhanahu wa ta'ala) has ordained upon you fasting in Ramadan and praying in Ramadan (Qiyaamahu [i.e. Qiyaamu Ramadan] so the one who fasts and prays will have his sins forgiven.”
❐ As for it being held at the beginning of the night, then this is because the people used to do this in the time of ‘Umar (Rady'Allahu Anhu) and it will be seen that they used to extend it towards the end of the night.
❖ @AlfurqaN_FoundatioN | #Ramadan
💠💠 PART : 3
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❐ Thus the word taraweeh has been derived from that word. It (i.e. Taraweeh) is prayed in the month of Ramadan. It was stated in al Furoo’: ‘One (can) rest between every 4 unit of prayer according to the agreement of the scholars, and supplicate therein. This was done by the pious predecessors. However, there is no harm in leaving that.”
❐ [FN]-3) This was reported by Ibn Abi Shaybah. However, the chain of narration contains Ibrahim bin ‘Uthman who is considered to be weak according to the agreement of the scholars.
❐ Al Bayhaqi narrated in ‘al-Ma’rifah’ on the authority of Saa’ib bin Yazeed who said: ‘We used to pray at the time of ‘Umar (Rady'Allahu Anhu) 20 rak’ah as well as witr.’ Imam an-Nawawi said: ‘its chain of narration is sahih.’
❐ Malik also reported as well as others that: the people used in the time of ‘Umar (Rady'Allahu Anhu) in the month of Ramadan 23 rak’ah. Thus 20 was the established practice of the rightly guided caliphs.
❐ Al Qaadhi said: ‘There is no difference of opinion that there is no specific limit that one cannot go beyond or decrease from. Rather the difference of opinion lies in how much the Prophet (Sallallahu alaihe wa sallam) exactly prayed and what he chose for himself to pray.’
❐ It has been reported from the Prophet (Sallallahu alaihe wa sallam) through multiple chains of narration that he did not pray more than 11 rak’ah in Ramadan or outside of Ramadan, and according to another narration; 13.
❐ When the Prophet (Sallallahu alaihe wa sallam) became old he would pray 9 or 7 rak’ah.
❐ It was the case that Imam Ahmad as well as well as the majority of scholars chose 20 rak’ah since the night prayer is an act of worship which its reward for it is increased the more it is performed. This is something the scholars do not dispute over.
❐ [FN]-4) I.e. the tasleem is performed every two rak’ah due to the Hadith: “The night prayer should be prayed in units of two.”
❐ The wtir should be performed with two (sets of) tasleems as has already been mentioned. It is more virtuous to perform it in congregation rather than individually according to the consensus of the companions as well as scholars.
❐ It is however permissible to pray it individually. Malik and Shaafi’e said: ‘it is better to pray it at home’ due to the narration: “The best prayer of a person is at home unless it is an obligatory prayer.”
❐ Al Baghawi and others stated: ‘The difference of opinion lies in the case for the one who has memorised the Qur’an and does not fear becoming lazy if he prayed by himself as well as the congregation in the mosque being affected by his absence.
❐ If any of these conditions are not met, than praying in congregation is more virtuous without any dispute.’
❐ [FN]-5) Shaykh ul Islam Ibn Taymiyyah stated: ‘This is according to the agreement of the pious predecessors and the leaders of the Muslims. It is also called: Qiyaamu Ramadan as the Prophet (Sallallahu alaihe wa sallam) stated:
❐ “Indeed Allah (Subhanahu wa ta'ala) has ordained upon you fasting in Ramadan and praying in Ramadan (Qiyaamahu [i.e. Qiyaamu Ramadan] so the one who fasts and prays will have his sins forgiven.”
❐ As for it being held at the beginning of the night, then this is because the people used to do this in the time of ‘Umar (Rady'Allahu Anhu) and it will be seen that they used to extend it towards the end of the night.
❖ @AlfurqaN_FoundatioN | #Ramadan
🌙💎TARAAWEEH💎🌙
💠💠 PART : 4
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❐ As for the statement: ‘It is better to pray it after its sunnah’ i.e. it is better to pray taraweeh after the ‘isha prayer after its sunnah due to the emphasis of the sunnah of ‘isha. It is however permissible for one to pray it between ‘isha and its sunnah, however it is better to pray it after ‘isha’s sunnah due to what (Ahmad) stated.
❐ Al Majd stated: ‘This is because it is disliked to delay the sunnah of ‘isha beyond the preferred (mukhtar) time of ‘isha, thus to follow ‘isha with its sunnah is better.’ Likewise it is permissible if one was to pray it after witr and before fajr, but it will not be accepted to pray it before ‘isha according to consensus.
❐ Ibn Taymiyyah stated: ‘Whoever prays it before ‘isha has traversed the path of the innovators, and once fajr has enters, the time for the prayer would have elapsed.’ The (timing of it) as stated by al ‘iqnaa’ & others is as follows: ‘Its timing begins after ‘isha & its sunnah, before witr up until the second fajr.’
❐ [FN]-6) What is apparent is that he (Sallallahu alaihe wa sallam) feared that praying during the nights of Ramadan in congregation would become obligatory for the people due to his (Sallallahu alaihe wa sallam) continual observance of the prayer.
❐ It was reported in the sahih (i.e. Bukhari): ‘On the fourth night the people were unable to fit into the mosque’ and in the Hadith of Zayd:
❐ ‘Until I feared that it would become obligatory upon all of you, and if it was prescribed for you, you would have not been able to do it.’ The shaahid (point of note) lies in his statement:
❐ ‘They prayed with him and he acknowledged that’. He (Sallallahu alaihe wa sallam) also said: “Whoever prayed with the Imam until he finishes will have it written for him that he prayed for the whole night.”
❐ The companions used to pray it in the masjid at first in separate groups during his lifetime whilst he was aware of that and acknowledged what they were doing.
❐ [FN]-7) Imam Ahmad (rahimahuAllah) stated: ‘Ali (Rady'Allahu Anhu), Jaabir and ‘Abdullah used to pray in congregation, and the companions continued to do this. It was also reported by al Bayhaqi & others that ‘Ali used to appoint an Imam for the men and an Imam for the women.
❐ [FN]-8) This is an encouragement to pray with the Imam (until he finishes), and is more stressed than an absolute sunnah. If they delayed taraweeh or part of it towards the end of the night or extended the prayer to then end of the night; then that it better.
❐ Allah (Sallallahu alaihe wa sallam) says: “Verily, the rising by night (for Tahajjud prayer) is very hard and Most potent and good for governing (the soul), and Most suitable for (understanding) the word (of Allâh).”[73:6]
❐ This is a time that Allah (Subhanahu wa ta'ala) descends and says: ‘Is there anyone in need of something, is there anyone seeking forgiveness, is there anyone seeking to repent?’
❐ And it is (better to delay the prayer) during the last ten nights, and Ibn Taymiyyah preferred that one spend the night in prayer.
❐ He stated: ‘To pray some of the nights in entirety has been reported in the sunnah. It was reported in the two Saheehs that: ‘When the last ten nights entered he (Sallallahu alaihe wa sallam) would spend the night in prayer and awoke his family and tightened his waist wrapper.’
❖ @AlfurqaN_FoundatioN | #Ramadan
💠💠 PART : 4
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❐ As for the statement: ‘It is better to pray it after its sunnah’ i.e. it is better to pray taraweeh after the ‘isha prayer after its sunnah due to the emphasis of the sunnah of ‘isha. It is however permissible for one to pray it between ‘isha and its sunnah, however it is better to pray it after ‘isha’s sunnah due to what (Ahmad) stated.
❐ Al Majd stated: ‘This is because it is disliked to delay the sunnah of ‘isha beyond the preferred (mukhtar) time of ‘isha, thus to follow ‘isha with its sunnah is better.’ Likewise it is permissible if one was to pray it after witr and before fajr, but it will not be accepted to pray it before ‘isha according to consensus.
❐ Ibn Taymiyyah stated: ‘Whoever prays it before ‘isha has traversed the path of the innovators, and once fajr has enters, the time for the prayer would have elapsed.’ The (timing of it) as stated by al ‘iqnaa’ & others is as follows: ‘Its timing begins after ‘isha & its sunnah, before witr up until the second fajr.’
❐ [FN]-6) What is apparent is that he (Sallallahu alaihe wa sallam) feared that praying during the nights of Ramadan in congregation would become obligatory for the people due to his (Sallallahu alaihe wa sallam) continual observance of the prayer.
❐ It was reported in the sahih (i.e. Bukhari): ‘On the fourth night the people were unable to fit into the mosque’ and in the Hadith of Zayd:
❐ ‘Until I feared that it would become obligatory upon all of you, and if it was prescribed for you, you would have not been able to do it.’ The shaahid (point of note) lies in his statement:
❐ ‘They prayed with him and he acknowledged that’. He (Sallallahu alaihe wa sallam) also said: “Whoever prayed with the Imam until he finishes will have it written for him that he prayed for the whole night.”
❐ The companions used to pray it in the masjid at first in separate groups during his lifetime whilst he was aware of that and acknowledged what they were doing.
❐ [FN]-7) Imam Ahmad (rahimahuAllah) stated: ‘Ali (Rady'Allahu Anhu), Jaabir and ‘Abdullah used to pray in congregation, and the companions continued to do this. It was also reported by al Bayhaqi & others that ‘Ali used to appoint an Imam for the men and an Imam for the women.
❐ [FN]-8) This is an encouragement to pray with the Imam (until he finishes), and is more stressed than an absolute sunnah. If they delayed taraweeh or part of it towards the end of the night or extended the prayer to then end of the night; then that it better.
❐ Allah (Sallallahu alaihe wa sallam) says: “Verily, the rising by night (for Tahajjud prayer) is very hard and Most potent and good for governing (the soul), and Most suitable for (understanding) the word (of Allâh).”[73:6]
❐ This is a time that Allah (Subhanahu wa ta'ala) descends and says: ‘Is there anyone in need of something, is there anyone seeking forgiveness, is there anyone seeking to repent?’
❐ And it is (better to delay the prayer) during the last ten nights, and Ibn Taymiyyah preferred that one spend the night in prayer.
❐ He stated: ‘To pray some of the nights in entirety has been reported in the sunnah. It was reported in the two Saheehs that: ‘When the last ten nights entered he (Sallallahu alaihe wa sallam) would spend the night in prayer and awoke his family and tightened his waist wrapper.’
❖ @AlfurqaN_FoundatioN | #Ramadan
🌙💎TARAAWEEH💎🌙
💠💠 PART : 5
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❐ It was also reported in at-Tirmidhi that: ‘Towards the end of the month, he (Sallallahu alaihe wa sallam) would call his family and prayed with them so that they would fear that the time of suhoor would pass by them’ and the companions used to extend their prayers in the last ten nights close to the time of fajr as was reported in many narrations.
❐ Abu Dawud reported that ‘Umar (Rady'Allahu Anhu) said: ‘To delay the prayer towards the end of the night is the sunnah of the Muslims.’ And Imam Malik reported that ‘Umar commanded Ubayy and Tameem to lead the people in prayer with chapters that were longer than 100 verses (mi’een) such that people would lean on their sticks due to the length of the prayer, and we did not leave until fajr had almost entered.’
❐ He also reported that Ubay said: ‘When we used to finish from our night prayers in Ramadan we would hurry our servants in serving suhoor out of fear that fajr would enter.’
❐ Likewise, the Hadith: “Indeed, the prayer towards the end of the night is witnessed (mashoodah), and that is better.” There is no dispute over this, and likewise to depend on a stick for the night prayer is permissible according to the agreement of the scholars.
❐ [FN]-9) Tahjjud is a prayer which is performed at night or after sleeping at night. Al Jawhari stated: ‘hajada & tahajjada means to sleep at night and it also means to stay awake. Thus it is from the verbs that have opposite meanings. From this, the word the term for the night prayer; tahajjud was formed.
❐ [FN]-10) The Prophet’s (Sallallahu alaihe wa sallam) witr used to end towards the end of the night, and there are many authentic narrations that show this. Thus if one does not want to pray tahajjud, should pray witr with the Imam to attain the reward of praying in congregation.❐
❖ @AlfurqaN_FoundatioN | #Ramadan
💠💠 PART : 5
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❐ It was also reported in at-Tirmidhi that: ‘Towards the end of the month, he (Sallallahu alaihe wa sallam) would call his family and prayed with them so that they would fear that the time of suhoor would pass by them’ and the companions used to extend their prayers in the last ten nights close to the time of fajr as was reported in many narrations.
❐ Abu Dawud reported that ‘Umar (Rady'Allahu Anhu) said: ‘To delay the prayer towards the end of the night is the sunnah of the Muslims.’ And Imam Malik reported that ‘Umar commanded Ubayy and Tameem to lead the people in prayer with chapters that were longer than 100 verses (mi’een) such that people would lean on their sticks due to the length of the prayer, and we did not leave until fajr had almost entered.’
❐ He also reported that Ubay said: ‘When we used to finish from our night prayers in Ramadan we would hurry our servants in serving suhoor out of fear that fajr would enter.’
❐ Likewise, the Hadith: “Indeed, the prayer towards the end of the night is witnessed (mashoodah), and that is better.” There is no dispute over this, and likewise to depend on a stick for the night prayer is permissible according to the agreement of the scholars.
❐ [FN]-9) Tahjjud is a prayer which is performed at night or after sleeping at night. Al Jawhari stated: ‘hajada & tahajjada means to sleep at night and it also means to stay awake. Thus it is from the verbs that have opposite meanings. From this, the word the term for the night prayer; tahajjud was formed.
❐ [FN]-10) The Prophet’s (Sallallahu alaihe wa sallam) witr used to end towards the end of the night, and there are many authentic narrations that show this. Thus if one does not want to pray tahajjud, should pray witr with the Imam to attain the reward of praying in congregation.❐
❖ @AlfurqaN_FoundatioN | #Ramadan
🌙💎TARAAWEEH💎🌙
💠💠 PART : 6
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❖ IF ONE PRAYS WITH HIS IMAM
❐ and prayed witr with him or prayed witr by himself, and then wanted to pray tahajjud, should not annul his witr[11]rather pray without praying witr.[12]And if
❖ HE SHOULD MAKE IT EVEN BY ADDING ONE EXTRA RAK'AH
❐ i.e. added to his witr which he prayed behind the Imam; one rak’ah, then it is permissible. Moreover, he will attain the reward of following the Imam as well as making witr his final prayer.[13]
❖ AND IT IS DISLIKED TO PRAY SUPERERROGATORY PRAYERS BETWEEN THEM
❐ i.e. between the taraweeh prayers. Al Athram reported that Abu Dardaa’ saw some people praying between taraweeh and said: ‘What prayer is this? Are you praying whilst the Imam is in front of you? Indeed, the one who seeks other than our way is not from us.’[14]
❖ BUT TA'QEEB IS NOT
❐ disliked which is to pray
❖ AFTER IT
❐ i.e. after taraweeh and witr
❖ IN CONGREGATION [15]
❐ This is due to the statement of Ana's (Rady'Allahu Anhu) :
❐ ‘Do not return except for some good that you hope for’.[16]
❐ Likewise it is not disliked to do tawaaf between taraweeh[17].
❐ It is not recommended for the Imam to recite more than the whole Qur’an (throughout Ramadan) in taraweeh[18]unless the people prefer to increase upon that[19].
❐ Likewise, it is not recommended for him to recite less than the entire Qur’an in order to attain the reward of it.[20]
❖ FOOTNOTES:
~~~~~~~
❐ “There are no two witr in one night”. A’ishah (Rady'Allahu Anhu) was asked about the one who annuls his witr to which she replied: ‘He is the one who plays with his witr, if he wishes to leave the taraweeh and pray witr at the end of the night should do that.’
❐ [FN]-12) i.e. he should pray an even amount of prayers until the second fajr, since it has been established that the Prophet (Sallallahu alaihe wa sallam) used to pray 2 rak’ah after witr and not conclude with another witr since the 1st witr sufficed.
❐ This is due to the narration: “There are no two witr in one night.” [Reported by Ahmad & Abu Dawud].
❐ This is the opinion of the majority of scholars such as Malik, ibn al Mubarak, ash-Shafi’ee, Ahmad and others. This narration was also declared authentic by at-Tirmidhi & others. This is also because the witr that he (sallallahu alaihe wa sallam ) has prayed was completed and thus it is not deemed correct to nullify it after completing it.
❐ [FN]-13) This is also the case if the Imam appointed somebody else to lead them for that ra’kah. Thus, if the Imam finished the prayer the other person will come and lead the people in prayer for that rak’ah in order to attain the virtue of praying in congregation as well as attaining the reward of making witr the last prayer of the night. And the evidences for the virtue of that have already been mentioned.
❐ [FN]-14) Similar has also been reported from ‘Ubaadah and ‘Uqbah bin ‘Aamir. It was mentioned to Imam Ahmad (rahimahuAllah) that some companions permitted this and thus replied:
❐ ‘That is falsehood (baatil)’. That is the case because it shows that the person is not content with the Imam. This all applies if there was no large gap been between the prayers; for example if the Imam left the masjid or the Imam delayed part of the prayer towards the end of the night, which in that case; is permissible. This was stated by our Shaykh.
💠💠 PART : 6
📚Chapter of Taraweh from Haashiyah ar-Rawdh al Murbi’ Sharh Zaad al Mustaqni
🕋 the text in ALL CAPS are from Zaad al Mustaqni’ by Imam al Hajjaawi and its commentary from ar-Rawdh al Murbi’ by Imam al Bahooti.
🎲 The footnotes have been taken from the Haashiyah of Ibn Qaasim.
❖❐TARAWEEH❐❖
❖ IF ONE PRAYS WITH HIS IMAM
❐ and prayed witr with him or prayed witr by himself, and then wanted to pray tahajjud, should not annul his witr[11]rather pray without praying witr.[12]And if
❖ HE SHOULD MAKE IT EVEN BY ADDING ONE EXTRA RAK'AH
❐ i.e. added to his witr which he prayed behind the Imam; one rak’ah, then it is permissible. Moreover, he will attain the reward of following the Imam as well as making witr his final prayer.[13]
❖ AND IT IS DISLIKED TO PRAY SUPERERROGATORY PRAYERS BETWEEN THEM
❐ i.e. between the taraweeh prayers. Al Athram reported that Abu Dardaa’ saw some people praying between taraweeh and said: ‘What prayer is this? Are you praying whilst the Imam is in front of you? Indeed, the one who seeks other than our way is not from us.’[14]
❖ BUT TA'QEEB IS NOT
❐ disliked which is to pray
❖ AFTER IT
❐ i.e. after taraweeh and witr
❖ IN CONGREGATION [15]
❐ This is due to the statement of Ana's (Rady'Allahu Anhu) :
❐ ‘Do not return except for some good that you hope for’.[16]
❐ Likewise it is not disliked to do tawaaf between taraweeh[17].
❐ It is not recommended for the Imam to recite more than the whole Qur’an (throughout Ramadan) in taraweeh[18]unless the people prefer to increase upon that[19].
❐ Likewise, it is not recommended for him to recite less than the entire Qur’an in order to attain the reward of it.[20]
❖ FOOTNOTES:
~~~~~~~
❐ “There are no two witr in one night”. A’ishah (Rady'Allahu Anhu) was asked about the one who annuls his witr to which she replied: ‘He is the one who plays with his witr, if he wishes to leave the taraweeh and pray witr at the end of the night should do that.’
❐ [FN]-12) i.e. he should pray an even amount of prayers until the second fajr, since it has been established that the Prophet (Sallallahu alaihe wa sallam) used to pray 2 rak’ah after witr and not conclude with another witr since the 1st witr sufficed.
❐ This is due to the narration: “There are no two witr in one night.” [Reported by Ahmad & Abu Dawud].
❐ This is the opinion of the majority of scholars such as Malik, ibn al Mubarak, ash-Shafi’ee, Ahmad and others. This narration was also declared authentic by at-Tirmidhi & others. This is also because the witr that he (sallallahu alaihe wa sallam ) has prayed was completed and thus it is not deemed correct to nullify it after completing it.
❐ [FN]-13) This is also the case if the Imam appointed somebody else to lead them for that ra’kah. Thus, if the Imam finished the prayer the other person will come and lead the people in prayer for that rak’ah in order to attain the virtue of praying in congregation as well as attaining the reward of making witr the last prayer of the night. And the evidences for the virtue of that have already been mentioned.
❐ [FN]-14) Similar has also been reported from ‘Ubaadah and ‘Uqbah bin ‘Aamir. It was mentioned to Imam Ahmad (rahimahuAllah) that some companions permitted this and thus replied:
❐ ‘That is falsehood (baatil)’. That is the case because it shows that the person is not content with the Imam. This all applies if there was no large gap been between the prayers; for example if the Imam left the masjid or the Imam delayed part of the prayer towards the end of the night, which in that case; is permissible. This was stated by our Shaykh.
❐ As for the aforementioned al Athram, then his full name is Ahmad bin Muhammad bin Haani’ at-Taa’ee, of the great scholars of Islam and the author of as-sunnan and other works. He narrated from Imam Ahmad, ‘Affan and others. Imam an-Nasaa’ee narrated from him as well as others. He died in the year 260ah.
❐ [FN]-15) Al Majd and others stated: if the prayer was delayed to midnight it is not disliked according to the mathhab, even if they prayed supererogatory prayers after resting, or if they prayed towards the end of the night. This was explicitly stated by Imam Ahmad and his view was chosen by many.
❐ [FN]-16) He used to see no problem with that since it is an act of worship, even if they delayed it towards the end of the night.
❐ [FN]-17) What is apparent is that the sunnah of tawaaf is also not disliked due to what has been mentioned. This is the case even if they returned to it before sleep or they did not delay it to midnight.
❐ [FN]-18) This is in order not to make it difficult for the people. This was stated by al Qadhi and others. Imam Ahmad said: ‘He should recite in the month of Ramadan that which is easy for the people and not make it difficult for them, especially in the shorter nights.
❐ It was stated in al Ghunyah: ‘One should not recite more than the whole Qu’ran (throughout Ramadan) as it might be difficult for the people as well as result in them leaving the prayer, and thus his sin will become greater.’
❐ It was also said that one should look into the state of the people. Ibn Taymiyyah also stated as previously mentioned that the best for the one who cannot manage a lot; is to lighten the prayer for him.
❐ [FN]-19) In such a case, it is recommended according to consensus.
❐ [FN]-20) i.e. the reward of the khatmah. Thus the people should be able to listen to the entire Qur’an with him. Ibn Taymiyyah stated that to recite the (entire) Qur’an in taraweeh is recommended according to the agreement of the scholars of the Muslims.
❐ In fact, one of the intended objectives of taraweeh is to recite the Qur’an so that people can listen to the speech of Allah (Subhanahu wa ta'ala). This is the case since Ramadan was the month in which the Qur’an descended, and in this month Jibreel used to revise the entire Qur’an with the Prophet (Sallallahu alaihe wa sallam).
❐ The Prophet (Sallallahu alaihe wa sallam) was also the most generous of people and he used to be even more generous in Ramadan when he used to meet Jibreel and revise the Qur’an with him.
❐ One should try and finish the Qur’an in the last taraweeh before the rukoo’, and it is recommended for one to supplicate after that as was stated by Imam Ahmad. He also used in support of his view that he saw the people of Shaam as well as Sufyan bin ‘Uyaynah doing that.
❐ It was also transmitted from the people of Basrah that they used to do that in addition to ‘Uthman and other companions. And there is no harm if a person was to raise his hands in doing so. Likewise many scholars recommended that.
❐ Ibn Taymiyyah had a supplication for the khatm of the Qur’an which was very comprehensive. He said: ‘It was reported that there is a supplication that is answered at the time of a khatmah. Thus if a person supplicated at the end of a khatmah for himself, his parents, his scholars, the believing men & women etc, then that is legislated.’
❐ It is befitting that the one who delays part of the taraweeh in the last ten nights to do so to the last part of the night, so that those who didn’t attend the first part could attend the second part. Likewise they can begin another khatmah so that those who attend the second part of the prayer can listen to the entire Qur’an. ❐
❖ @AlfurqaN_FoundatioN | #Ramadan
❐ [FN]-15) Al Majd and others stated: if the prayer was delayed to midnight it is not disliked according to the mathhab, even if they prayed supererogatory prayers after resting, or if they prayed towards the end of the night. This was explicitly stated by Imam Ahmad and his view was chosen by many.
❐ [FN]-16) He used to see no problem with that since it is an act of worship, even if they delayed it towards the end of the night.
❐ [FN]-17) What is apparent is that the sunnah of tawaaf is also not disliked due to what has been mentioned. This is the case even if they returned to it before sleep or they did not delay it to midnight.
❐ [FN]-18) This is in order not to make it difficult for the people. This was stated by al Qadhi and others. Imam Ahmad said: ‘He should recite in the month of Ramadan that which is easy for the people and not make it difficult for them, especially in the shorter nights.
❐ It was stated in al Ghunyah: ‘One should not recite more than the whole Qu’ran (throughout Ramadan) as it might be difficult for the people as well as result in them leaving the prayer, and thus his sin will become greater.’
❐ It was also said that one should look into the state of the people. Ibn Taymiyyah also stated as previously mentioned that the best for the one who cannot manage a lot; is to lighten the prayer for him.
❐ [FN]-19) In such a case, it is recommended according to consensus.
❐ [FN]-20) i.e. the reward of the khatmah. Thus the people should be able to listen to the entire Qur’an with him. Ibn Taymiyyah stated that to recite the (entire) Qur’an in taraweeh is recommended according to the agreement of the scholars of the Muslims.
❐ In fact, one of the intended objectives of taraweeh is to recite the Qur’an so that people can listen to the speech of Allah (Subhanahu wa ta'ala). This is the case since Ramadan was the month in which the Qur’an descended, and in this month Jibreel used to revise the entire Qur’an with the Prophet (Sallallahu alaihe wa sallam).
❐ The Prophet (Sallallahu alaihe wa sallam) was also the most generous of people and he used to be even more generous in Ramadan when he used to meet Jibreel and revise the Qur’an with him.
❐ One should try and finish the Qur’an in the last taraweeh before the rukoo’, and it is recommended for one to supplicate after that as was stated by Imam Ahmad. He also used in support of his view that he saw the people of Shaam as well as Sufyan bin ‘Uyaynah doing that.
❐ It was also transmitted from the people of Basrah that they used to do that in addition to ‘Uthman and other companions. And there is no harm if a person was to raise his hands in doing so. Likewise many scholars recommended that.
❐ Ibn Taymiyyah had a supplication for the khatm of the Qur’an which was very comprehensive. He said: ‘It was reported that there is a supplication that is answered at the time of a khatmah. Thus if a person supplicated at the end of a khatmah for himself, his parents, his scholars, the believing men & women etc, then that is legislated.’
❐ It is befitting that the one who delays part of the taraweeh in the last ten nights to do so to the last part of the night, so that those who didn’t attend the first part could attend the second part. Likewise they can begin another khatmah so that those who attend the second part of the prayer can listen to the entire Qur’an. ❐
❖ @AlfurqaN_FoundatioN | #Ramadan
🛡️🌙Discipline in Ramadhan🌙🛡️
❖❐ Those who are disciplined in their lives tend to have a weekly planner or a daily planner. This can be mentally or on a piece of paper.
❐ But Ramadhan needs a lot more discipline than an average day. So let us all get together and plan for the month, if not the month then the week.
❐ Quran,
❐ Salah,
❐ Dhikr,
❐ Praising your Rabb,
❐ Learning Quran,
❐ Reciting new ayahs in your salah,
❐ Taraweeh,
❐ Read and learn hadith,
❐ Give sadaqah regularly,
❐ Increase your love for Allaah,
❐ His Messenger and the believers.
❐ Be soft and gentle with your parents,
❐ Forgive the Muslims,
❐ Seek forgiveness from others,
❐ Improve your character and manners,
❐ Make regular istighfar,
❐ Contemplate on the Mercy of Allaah (Subhanahu wa ta'ala) and be thankful to Him.
❖❐ Do as much as you can to please Allaah (Subhanahu wa ta'ala).
❖ @AlfurqaN_FoundatioN | #Ramadan
❖❐ Those who are disciplined in their lives tend to have a weekly planner or a daily planner. This can be mentally or on a piece of paper.
❐ But Ramadhan needs a lot more discipline than an average day. So let us all get together and plan for the month, if not the month then the week.
❐ Quran,
❐ Salah,
❐ Dhikr,
❐ Praising your Rabb,
❐ Learning Quran,
❐ Reciting new ayahs in your salah,
❐ Taraweeh,
❐ Read and learn hadith,
❐ Give sadaqah regularly,
❐ Increase your love for Allaah,
❐ His Messenger and the believers.
❐ Be soft and gentle with your parents,
❐ Forgive the Muslims,
❐ Seek forgiveness from others,
❐ Improve your character and manners,
❐ Make regular istighfar,
❐ Contemplate on the Mercy of Allaah (Subhanahu wa ta'ala) and be thankful to Him.
❖❐ Do as much as you can to please Allaah (Subhanahu wa ta'ala).
❖ @AlfurqaN_FoundatioN | #Ramadan
🎲💞Generosity in Ramadan💞🎲
🔰Imam Bukhaari and Muslim reported that Ibn ‘Abbaas (Rady'Allahu Anhu) said:
💠“The Messenger of Allaah Muhammad (Sallallahu alaihe wa sallam) was the most generous of people [in doing good], and he was most generous of all in Ramadaan when Jibreel (Alaihe wa sallam) met with him, and he used to meet him every night in Ramadaan and teach him the Qur’aan.
💥The Messenger of Allaah Muhammad (Sallallahu alaihe wa sallam) was more generous in doing good than a blowing wind.”
[Reported by al-Bukhaari, al-Fath, no. 6]
💢Then How can people exchange generosity for stinginess and action for laziness, to the extent that they do not do their work properly and do not treat one another properly, and they use fasting as an excuse for all this.❐
🔰Imam Bukhaari and Muslim reported that Ibn ‘Abbaas (Rady'Allahu Anhu) said:
💠“The Messenger of Allaah Muhammad (Sallallahu alaihe wa sallam) was the most generous of people [in doing good], and he was most generous of all in Ramadaan when Jibreel (Alaihe wa sallam) met with him, and he used to meet him every night in Ramadaan and teach him the Qur’aan.
💥The Messenger of Allaah Muhammad (Sallallahu alaihe wa sallam) was more generous in doing good than a blowing wind.”
[Reported by al-Bukhaari, al-Fath, no. 6]
💢Then How can people exchange generosity for stinginess and action for laziness, to the extent that they do not do their work properly and do not treat one another properly, and they use fasting as an excuse for all this.❐
💠 The Wisdom and Benefits behind Fasting
💠 Imam Ibn Qayyim Al-Jawziyyah
💠 Zaad al-Ma'aad
❖❐ The objective behind fasting is to restrain the soul from (its) desires and to prevent it from those things, which are beloved to it. And its purpose is to control the soul's strength, so that it can be prepared to attain what is found in it (the fast) from success and joy for the soul. Through the fast, one curbs his hunger and thirst and is reminded of the condition of the hungry stomachs of needy people.
❐ Through fasting, one narrows the passages the Devil has inside the servant (of Allah) by narrowing the passages of food and drink. Also, it prevents the forces of the limbs from getting too accustomed to things that are harmful to it in this world and the hereafter. And each of the soul's body limbs and energies can cease their rebelliousness (to Allah) and be harnessed by its bridle.
❐ So therefore, the fast is the bridle of those who fear and obey Allah and the shield of those wage war (against desires). And it is a garden for the righteous and devoted servants of Allah. And it is for the Lord of the worlds, over all other actions (done to please Allah). This is since the person who fasts, in fact does nothing. He only abandons his desire and his food for the sake of the One whom he worships.
❐ So fasting is an abandonment of those things that the soul loves and desires, preferring instead Allah's love and contentment. And it is a secret kept between the servant and his Lord – no one else is aware of it.
❐ Fasting has an amazing effect in preserving one's outer limbs and inner capacities as well as protecting the soul from being overtaken by destructive components, which can ruin and destroy it.
❐ And it has a remarkable effect in causing all the harmful things that prevent the soul from being healthy to be emptied out. So fasting guards and protects the health of the person's heart and body limbs. And it returns the soul all that the hands of the desires has taken from it. So it is from the greatest ways of improving one's Taqwaa, as Allah says:
💠 "O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you attain Taqwaa." [Surah Al-Baqarah: 185]
❐ The Prophet (sallAllaahu 'alayhi wa sallam) said: "Fasting is a shield." And he commanded those who had intense desires for marriage but were not able to marry, to observe fasting, making it a shield against those desires (of marriage).
❐ When the benefits of fasting are born witness to by sensible minds and upright intuitions, one will come to realize that Allah prescribed it as a mercy for mankind, goodness to them and a protection and shield for them.
❐ The Prophet's (sallAllaahu 'alayhi wa sallam) guidance concerning it was the most perfect of guidance, and the best for reaching the desired objective and the easiest on the soul.
❐ Since restraining the soul from what it loves and desires is from the most difficult and hardest of things, its obligation was delayed until the middle of Islam, after the Hijrah.
❐ This was at the point when the tawhid and the Prayer had become firmly established in the souls of the Muslims and when they loved the commands of Allah. So their souls were lead to its obligation in gradual steps. It became obligatory in the second year of Hijrah.
❐ When the Messenger of Allah (sallAllaahu 'alayhi wa sallam) died, he had fasted nine Ramadaans in total. Originally, it was obligated as an option left to the people to choose whether they wanted to fast or to feed needy people for every day.
❐ Then that option was transferred into the final obligatory fasting. And the matter of feeding people was left only for the old men and women who did not have the ability to fast.
❐ Fasting had three stages.
1️⃣ The first stage was its being obligated with the option of fasting or feeding a needy person.
💠 Imam Ibn Qayyim Al-Jawziyyah
💠 Zaad al-Ma'aad
❖❐ The objective behind fasting is to restrain the soul from (its) desires and to prevent it from those things, which are beloved to it. And its purpose is to control the soul's strength, so that it can be prepared to attain what is found in it (the fast) from success and joy for the soul. Through the fast, one curbs his hunger and thirst and is reminded of the condition of the hungry stomachs of needy people.
❐ Through fasting, one narrows the passages the Devil has inside the servant (of Allah) by narrowing the passages of food and drink. Also, it prevents the forces of the limbs from getting too accustomed to things that are harmful to it in this world and the hereafter. And each of the soul's body limbs and energies can cease their rebelliousness (to Allah) and be harnessed by its bridle.
❐ So therefore, the fast is the bridle of those who fear and obey Allah and the shield of those wage war (against desires). And it is a garden for the righteous and devoted servants of Allah. And it is for the Lord of the worlds, over all other actions (done to please Allah). This is since the person who fasts, in fact does nothing. He only abandons his desire and his food for the sake of the One whom he worships.
❐ So fasting is an abandonment of those things that the soul loves and desires, preferring instead Allah's love and contentment. And it is a secret kept between the servant and his Lord – no one else is aware of it.
❐ Fasting has an amazing effect in preserving one's outer limbs and inner capacities as well as protecting the soul from being overtaken by destructive components, which can ruin and destroy it.
❐ And it has a remarkable effect in causing all the harmful things that prevent the soul from being healthy to be emptied out. So fasting guards and protects the health of the person's heart and body limbs. And it returns the soul all that the hands of the desires has taken from it. So it is from the greatest ways of improving one's Taqwaa, as Allah says:
💠 "O you who believe! Fasting is prescribed for you as it was prescribed for those before you in order that you attain Taqwaa." [Surah Al-Baqarah: 185]
❐ The Prophet (sallAllaahu 'alayhi wa sallam) said: "Fasting is a shield." And he commanded those who had intense desires for marriage but were not able to marry, to observe fasting, making it a shield against those desires (of marriage).
❐ When the benefits of fasting are born witness to by sensible minds and upright intuitions, one will come to realize that Allah prescribed it as a mercy for mankind, goodness to them and a protection and shield for them.
❐ The Prophet's (sallAllaahu 'alayhi wa sallam) guidance concerning it was the most perfect of guidance, and the best for reaching the desired objective and the easiest on the soul.
❐ Since restraining the soul from what it loves and desires is from the most difficult and hardest of things, its obligation was delayed until the middle of Islam, after the Hijrah.
❐ This was at the point when the tawhid and the Prayer had become firmly established in the souls of the Muslims and when they loved the commands of Allah. So their souls were lead to its obligation in gradual steps. It became obligatory in the second year of Hijrah.
❐ When the Messenger of Allah (sallAllaahu 'alayhi wa sallam) died, he had fasted nine Ramadaans in total. Originally, it was obligated as an option left to the people to choose whether they wanted to fast or to feed needy people for every day.
❐ Then that option was transferred into the final obligatory fasting. And the matter of feeding people was left only for the old men and women who did not have the ability to fast.
❐ Fasting had three stages.
1️⃣ The first stage was its being obligated with the option of fasting or feeding a needy person.
2️⃣ In the second stage, only the fasting was allowed, but if the person fasting slept before breaking his fast, he was forbidden from eating and drinking until the following night.
3️⃣ This was abrogated in the third stage. And this is the stage at which the Religion has settled with until the Day of Judgement.
3️⃣ This was abrogated in the third stage. And this is the stage at which the Religion has settled with until the Day of Judgement.
♨️🔥A Major Sin: Not Fasting On A Day Of Ramadan Without Excuse🔥♨️
💢Muhammad Bin 'Uthman Adh-Dhahabi
The Major Sins (Al-Ka'bah'r)
Allah Most High says: 💠 "O you who believe, fasting is ordained for you, as it was ordained for
those before you, in order that you may be conscious of Allah - (fasting) for a fixed number of days. But if any of you is ill or on a journey, the (required) number (is to be made up ) of other days. [aI-Baqarah 2: 183-184]
🔰Ibn ‘Umar reported Allah’s Messenger (صلى الله عليه وسلم) as saying: “Islam is based on five things:
🔶The Shahadah (witnessing that there is no deity except Allah and that Muhammad is His servant and Messenger);
🔷the prayer;
🔶the Zakat;
🔷the Hajj;
🔶and the Sawn (fasting) during Ramadan.”
[Bukhari and Muslim]
🔰The Prophet (صلى الله عليه وسلم) said:
💢“The one who did not fast on a (particular)
day of Ramadan without a (valid) excuse will not be able to make it up by fasting a (whole) lifetime, even if he were to do that.”
💢 Ibn ‘Abbas said: ‘Islam and the principles of religion are tied together by three things:
🔰Witnessing that there is no deity except Allah, 🔰the prayer,
🔰and fasting during Ramadan.’
🚨If anyone abandons any of these, he becomes an unbeliever. We seek refuge in Allah from that!
☝❖ @AlfurqaN_FoundatioN | #Ramadan
💢Muhammad Bin 'Uthman Adh-Dhahabi
The Major Sins (Al-Ka'bah'r)
Allah Most High says: 💠 "O you who believe, fasting is ordained for you, as it was ordained for
those before you, in order that you may be conscious of Allah - (fasting) for a fixed number of days. But if any of you is ill or on a journey, the (required) number (is to be made up ) of other days. [aI-Baqarah 2: 183-184]
🔰Ibn ‘Umar reported Allah’s Messenger (صلى الله عليه وسلم) as saying: “Islam is based on five things:
🔶The Shahadah (witnessing that there is no deity except Allah and that Muhammad is His servant and Messenger);
🔷the prayer;
🔶the Zakat;
🔷the Hajj;
🔶and the Sawn (fasting) during Ramadan.”
[Bukhari and Muslim]
🔰The Prophet (صلى الله عليه وسلم) said:
💢“The one who did not fast on a (particular)
day of Ramadan without a (valid) excuse will not be able to make it up by fasting a (whole) lifetime, even if he were to do that.”
💢 Ibn ‘Abbas said: ‘Islam and the principles of religion are tied together by three things:
🔰Witnessing that there is no deity except Allah, 🔰the prayer,
🔰and fasting during Ramadan.’
🚨If anyone abandons any of these, he becomes an unbeliever. We seek refuge in Allah from that!
☝❖ @AlfurqaN_FoundatioN | #Ramadan
💠The Inner Secrets of Fasting💠
💢Imam Ibn Qudaamah al-Maqdisee
💢Mukhtasar Minhaaj ul-Qaasideen (pp. 38-41)
💢 Part - 1
❖❐ Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allah, such that He says:
💠 "The fast (Sawm) is for Me and I will reward it." [sahih Bukhari and Muslim]
❐ This connection is enough to show the high status of fasting. Similarly, the Ka`bah is highly dignified due to its close connection to Him, as occurs in His statement:
💠 "And sanctify My House." [Soorah al-Hajj:26]
❐ Indeed, the fast is only virtuous due to two significant concepts:
❐ The first: It is a secret and hidden action thus, no one from the creation is able to see it. Therefore riyaa' (showing off) cannot enter into it.
❐ The second: It is a means of subjugating the enemies of Allah. This is because the road that the enemies (of Allah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires.
❐ There are many reports that indicate the merits of fasting, and they are all well known.
❐ The recommended acts of fasting :
💠 The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates.
💠 Generosity in giving is also recommended during Ramadaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allah (sallallahu `alayhi wa sallam).
💠 It is also recommended to study the Qur'an and perform I`tikaaf during Ramadaan, especially in the last ten days, as well as increasing upon the exertion (towards doing good deeds) in it.
💢 In the two Saheehs, `Aa'ishah (Rady'Allahu anha) said:
💢 "When the (last) ten days (of Ramadaan) would come, the Prophet would tighten his waist-wrapper (izaar), spend the night in worship, and wake his family up (for prayer)." [sahih Bukhari and Muslim]
❐ The scholars have mentioned two views concerning the meaning of "tighten his waist-wrapper (izaar)":
1️⃣ The first: It means the turning away from women.
2️⃣ The second: It is an expression denoting his (sallallahu `alayhi wa sallam) eagerness and diligence in doing good deeds.
❐ They also say that the reason for his (sallallahu `alayhi wa sallam) exertion in the last ten days of Ramadaan was due to his (sallallahu `alayhi wa sallam) seeking of the Night of Al-Qadr (Lailatul-Qadr).
💢 An explanation of the inner secrets of fasting and its characteristics
💢 There are three levels of fasting: The general fast, the specific fast, and the more specific fast.
1️⃣ As for the general fast, then it is the refraining of the stomach and the private parts from fulfilling their desires.
2️⃣ The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.
3️⃣ As for the more specific fast, then it is the heart's abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allah, as well as its (the heart's) abstention from all the things that Allah has placed on the same level.
💢 From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts.
💢 In a Hadith reported by Bukhari:
"Whosoever does not abandon false speech and the acting upon it, Allah is not in need of him leaving off his food and drink." [sahih Bukhari, Abu Dawud, Tirmidhi and Ibn Maajah]
💢Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach.
☝❖ @AlfurqaN_FoundatioN | #ramadan
💢Imam Ibn Qudaamah al-Maqdisee
💢Mukhtasar Minhaaj ul-Qaasideen (pp. 38-41)
💢 Part - 1
❖❐ Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allah, such that He says:
💠 "The fast (Sawm) is for Me and I will reward it." [sahih Bukhari and Muslim]
❐ This connection is enough to show the high status of fasting. Similarly, the Ka`bah is highly dignified due to its close connection to Him, as occurs in His statement:
💠 "And sanctify My House." [Soorah al-Hajj:26]
❐ Indeed, the fast is only virtuous due to two significant concepts:
❐ The first: It is a secret and hidden action thus, no one from the creation is able to see it. Therefore riyaa' (showing off) cannot enter into it.
❐ The second: It is a means of subjugating the enemies of Allah. This is because the road that the enemies (of Allah) embark upon (in order to misguide the Son of Aadam) is that of desires. And eating and drinking strengthens the desires.
❐ There are many reports that indicate the merits of fasting, and they are all well known.
❐ The recommended acts of fasting :
💠 The pre-dawn meal (suhoor) and delaying in taking it are preferable, as well as hastening to break the fast and doing so with dates.
💠 Generosity in giving is also recommended during Ramadaan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allah (sallallahu `alayhi wa sallam).
💠 It is also recommended to study the Qur'an and perform I`tikaaf during Ramadaan, especially in the last ten days, as well as increasing upon the exertion (towards doing good deeds) in it.
💢 In the two Saheehs, `Aa'ishah (Rady'Allahu anha) said:
💢 "When the (last) ten days (of Ramadaan) would come, the Prophet would tighten his waist-wrapper (izaar), spend the night in worship, and wake his family up (for prayer)." [sahih Bukhari and Muslim]
❐ The scholars have mentioned two views concerning the meaning of "tighten his waist-wrapper (izaar)":
1️⃣ The first: It means the turning away from women.
2️⃣ The second: It is an expression denoting his (sallallahu `alayhi wa sallam) eagerness and diligence in doing good deeds.
❐ They also say that the reason for his (sallallahu `alayhi wa sallam) exertion in the last ten days of Ramadaan was due to his (sallallahu `alayhi wa sallam) seeking of the Night of Al-Qadr (Lailatul-Qadr).
💢 An explanation of the inner secrets of fasting and its characteristics
💢 There are three levels of fasting: The general fast, the specific fast, and the more specific fast.
1️⃣ As for the general fast, then it is the refraining of the stomach and the private parts from fulfilling their desires.
2️⃣ The specific fast is the refraining of ones gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.
3️⃣ As for the more specific fast, then it is the heart's abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allah, as well as its (the heart's) abstention from all the things that Allah has placed on the same level.
💢 From the characteristics of the specific fast is that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or which has no benefit, as well as controlling the rest of his body parts.
💢 In a Hadith reported by Bukhari:
"Whosoever does not abandon false speech and the acting upon it, Allah is not in need of him leaving off his food and drink." [sahih Bukhari, Abu Dawud, Tirmidhi and Ibn Maajah]
💢Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Aadam does not fill a vessel more evil than his stomach.
☝❖ @AlfurqaN_FoundatioN | #ramadan
💠Abdullaah ibn ‘Umar (رضي الله عنهما) said:
🕋⛓️ “The fortitude of the religion and what it is built upon is the Salaat and Zakaat, one should not differentiate between the two of them, also the pilgrimage to Al Bayt Al Haraam and fasting Ramadaan.
💥🏅 Indeed the most righteous of actions is giving charity and fasting.”
[Al Musanaf - Ibn Abi Shaybah: 11/47]
🕋⛓️ “The fortitude of the religion and what it is built upon is the Salaat and Zakaat, one should not differentiate between the two of them, also the pilgrimage to Al Bayt Al Haraam and fasting Ramadaan.
💥🏅 Indeed the most righteous of actions is giving charity and fasting.”
[Al Musanaf - Ibn Abi Shaybah: 11/47]