Thursday, July 9, 2015

Signs Of Laylatul-Qadr : Compiled & Translated by Dawud Burbank

Signs Of Laylatul-Qadr : Compiled & Translated by Dawud Burbank

July 7, 2015
Imaam Muslim -rahimahullaah- reported in his “Saheeh” (The Book of Fasting: no. 762):
“And Muhammad ibn Haatim and Ibn Abee `Umar narrated to us, both of them: from Ibn `Uyainah. Ibn Haatim said: Sufyaan ibn `Uyainah narrated to us: from `Abdah and `Aasim ibn Abin-Nujood, who both heard Zirr ibn Hubaish say:
“I asked Ubayy ibn Ka`b, saying: Your brother Ibn Mas`ood says: Whoever stands in (Night) Prayer throughout the whole year will attain Laylatul-Qadr (The Night of Decree). So he said: “May Allaah have mercy upon him! He intended that the people should not just rely (upon a single night). Indeed he knew that it was in Ramadaan; and that it is in the last ten; and that it was the twenty seventh night.” Then he swore an oath, without exception that it was the twenty seventh night.” So I said: ” O Abul-Mundhir! Upon what basis do you say that?” He said: “Based upon the sign which Allaah”s Messenger (صلى الله عليه و سلم) informed us of: that it [i.e. the sun] will rise on that day having no rays“.”
Imaam an-Nawawee -rahimahullaah- said in his explanation of “Saheeh Muslim”: “…al-Qaadee `Iyaad said:
It is said that the meaning of its having no rays is that this was just a distinctive sign which Allaah -the Most High- made for it [that year]. He said: Or it is otherwise said: Rather it is on account of the great number of Angels coming and going on its night; and their descending to the earth, and their ascending, with that which they descended with. So their wings and their subtle/ethereal bodies screen the light of the sun and its rays, and Allaah knows best.”
Imaam Aboo Daawood -rahimahullaah- reported the hadeeth (The Book of the Prayer: Chapter 319: What occurs regarding the Night of Decree), (no. 1378), with the wording:
“…On the morning following that night the sun enters the morning like a brass dish, having no rays, until it has risen higher.”
[Declared “hasan saheeh” by Shaikh al-Albaanee -rahimahullaah.]
Imaam Ibn Khuzaymah -rahimahullaah- reported in his “Saheeh” (no. 2192): “ Bundaar narrated to us: Aboo `Aamir narrated to me: Zam`ah narrated to us: from Salamah -he is Ibn Wahraam-: from `Ikrimah: from Ibn `Abbaas: from the Prophet (صلى الله عليه و سلم) that he said regarding the Night of Decree:
“It is a pleasant night, being neither hot nor cold. The sun enters the morning of its day being red and weak.”
-Shaikh al-Albaanee said: “A hadeeth which is “Saheeh” because of its witnesses…”
Imaam an-Nawawee -rahimahullaah- said in his explanation of “Saheeh Muslim” (The Book of Fasting: Chapter 40: The virtue of the Night of Decree):“al-Qaadee [`Iyaad] said:
They disagreed about its place. So a group said: It moves about, so in one year it will be one night, and in another year it will be a different night, and so on; and this harmonizes the ahaadeeth ; and it is said: Each hadeeth refers to one of its times, and there is no contradiction between them. He said: And the like of this was stated by Maalik, ath-Thawree, Ahmad, Ishaaq, Aboo Thawr, and others. They said: It moves about within the last ten nights of Ramadaan…”
al-Haafiz Ibn Hajr -rahimahullaah- said in “Fathul-Baaree” (4/260) in explanation of the chapter heading: “Seeking the Night of Decree in the odd nights of the last ten”:
“This title contains an indication of the preference of the saying that the Night of Decree is restricted to Ramadaan, then to the last ten nights of it, then to the odd nights from them, and that it is not one particular, fixed night. This is what is indicated by the collected narrations concerning it.”
-And he said (4/267):
“So the most correct saying out of all of them is that it is one of the odd nights from the last ten, and that it moves around – as can be understood from the ahaadeeth of this chapter.
So the most likely nights are the odd nights of the last ten; and the most likely night from the odd nights of the last ten in the view of the Shaafi`ees is the twenty-first night or the twenty-third night, in accordance with what occurs in the hadeeth of Aboo Sa`eed and `Abdullaah ibn Unays; whereas in the view of the majority the most likely (night) is the twenty-seventh night, and the evidences for that have preceded.
The scholars said: The wisdom behind Laylatul-Qadr being concealed is so that the people strive to seek it contrary to what would be the case if it were a certain known night – for then they would restrict themselves to that, as has been mentioned concerning the hour on the day of Jumu`ah….”
[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]
Posted from PDF with Permission from:www.alitisaambissunnah.wordpress.com

Reciting from the Mus-haf in Tarawih


Browse by Volume Number > Group 1 > Volume 7: Salah 2 > Tarawih Prayer > Reciting from the Mus-haf in Tarawih
Fatwa no. 243
Q: What in your opinion regarding what is it better for a traveler: to perform Tarawih (special supererogatory night Prayer in Ramadan) in Ramadanor not, as they shorten the Salah (Prayer)?
A: Performing Qiyam (standing for optional Prayer at night) in Ramadan is a Sunnah that is reported from the Messenger of Allah (peace be upon him). This was why the Sahabah (Companions of the Prophet, may Allah be pleased with all of them) did this and why it continues until today. It is authentically reported in the Two Sahih (authentic) Books of Hadith (i.e. Al-Bukhari and Muslim), on the authority of `Aishah that he (peace be upon him) performed Tarawih some nights and they performed it with him, and then he (peace be upon him) did it at home for the rest of the month, and said, "I was afraid it would be made obligatory on you and you might not be able to do it." It is narrated in "Sahih Al-Bukhari" that `Umar gathered the people to pray Tarawih behind Ubay ibn Ka`b, and they performed Tarawih with him. Also, it is authentically reported in the Two Sahih Books of Hadith, on the authority of Abu Salamah ibn `Abdul-Rahman, that he asked `Aishah (may Allah be pleased with her) how the Messenger of Allah (peace be upon him) used to perform Salah (Prayer) at night, and she replied, "He (peace be upon him) did not pray more than eleven Rak`ahs in Ramadan or in any other month." (Related by Al-Bukhari and Muslim in "Tahajjud [Optional Late Night Prayer]") The Prophet (peace be upon him) used to travel often during Ramadan. Among his journeys during Ramadan was when he (peace be upon him) traveled to conquer
(Part No. 7Page No. 207)
Makkah. He left on the 10th of Ramadan, 8 A.H. Ibn Al-Qayyim said, "He (peace be upon him) did not neglect Qiyam-ul-Layl when he was in residence or when traveling. If he overslept or was ill, he would offer twelve Rak`ahs during the daytime." This indicates that if people offer Tarawih while on a journey, they are performing an act of Sunnah.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'


MemberMemberDeputy Chairman
`Abdullah ibn Sulayman Ibn Mani``Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify

Reciting from the Mus-haf in Tarawih

Browse by Volume Number > Group 1 > Volume 7: Salah 2 > Tarawih Prayer > Reciting from the Mus-haf in Tarawih
Fatwa no. 579
Q: What is the ruling on reciting the Qur'an from a Mus-haf (copy of the Qur'an) during Tarawih (special supererogatory night Prayer in Ramadan)?
A: The scholars have differed over the ruling on this matter; some of them disliked it while the majority permitted it. In the books: "Qiyam-ul-Layl wa Qiyam Ramadan" by Shaykh Muhammad ibn Nasr Al-Marwazy, it is authentically reported on the authority of Ibn Abu Mulaykah that Dhakwan Abu `Amr, whom `Aishah manumitted, used to lead her and those with her in Salah during Ramadan, and he recited from a Mus-haf. Ibn Shihab was asked about a man who led people in Tarawih in Ramadan and recited from a Mus-haf. He replied, "They have done so since the beginning of Islam. The best people among us used to recite from a Mus-haf."
It was also authentically reported from Ibrahim ibn Sa`d from his father that he used to tell him to lead his family in Salah (Prayer) in Ramadan, and he told him to
(Part No. 7Page No. 205)
recite from a Mus-haf saying, "Let me hear your voice." It was reported from Ayyub on the authority of Muhammad that he saw no harm in someone leading Tarawih and reciting from a Mus-haf. `Ata' said about a man who was leading Salah in Ramadan with a Mus-haf, that "There is no harm in it." And Yahya ibn Sa`id Al-Ansarysaid, "I do not see any harm in reciting from the Mus-haf in Ramadan when wanting to perform Qiyam (standing for optional Prayer at night)." Ibn Wahb (may Allah be merciful to him) said, "Malik (may Allah be merciful to him) was asked about the people in a village where no one had memorized the Qur'an, and if they could give a Mus-haf to a man from among them to recite from. He said, 'There is no harm in doing so.'"
In "Al-Muntaha" and its commentary it is written: "A person performing Salah may recite from a Mus-haf and look at it." Ahmad said, "There is no harm in someone leading people in Qiyam while looking at a Mus-haf." He was asked, "In the Faridah (obligatory Salah)?" He said, "I have not heard anything against it." Al-Zuhry was asked about a man who recited from the Mus-haf in Ramadan. He replied, "The best among us recite from the Mus-haf."
Among those who disapproved of it were Mujahid, Ibrahim, and Sufyan. They disapproved of someone leading people in Ramadan reciting from the Mus-haf, fearing that they may be imitating the People of the Book. Muhammad ibn Nasr said in "Qiyam-ul-Layl wa Qiyam Ramadan", and "Al-Witr" that a group of people disapproved of this, because it was what the People of the Book used to do, so they disapproved of Muslims imitating this. Muhammad ibn Nasr responded to this claim of imitating them by saying that reciting from the Qur'an is far different from reading
(Part No. 7Page No. 206)
the mentioned Books, because reciting the Qur'an is one of the acts of Salah, while reading their Books is not.
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'


MemberMemberDeputy Chairman
`Abdullah ibn Sulayman Ibn Mani``Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify


Reciting from the Mus-haf in Tarawih

Browse by Volume Number > Group 1 > Volume 7: Salah 2 > Tarawih Prayer > Is it permissible for a man to


Reciting from the Mus-haf in Tarawih

The first question of Fatwa no. 2238
Q 1: During the blessed month of Ramadan, we performed Tarawih (special supererogatory night Prayer in Ramadan) in the American city Fresno,but there was an argument regarding the recitation from the Mus-haf (copy of the Qur'an) as some of our Muslim brothers said that it is impermissible to recite from the Mus-haf in Tarawih. While others said that it is permissible, because none amongst the brothers here has memorized the whole Qur'an.
A: There is no harm that your Imam recites from the Mus-haf during Tarawih. Rather, it is Mandub (commendable) in your case, for it is desirable to prolong in the recitation for Tarawih, and this can not be achieved, in your case, unless your Imam recites from the Mus-haf. It was narrated by Abu Dawud in the chapter on [Masahif] on the authority of Abu Ayyub on the authority of Ibn Abu Mulaykah that `Aishah (may Allah be pleased with her)
(Part No. 7Page No. 204)
used to pray behind her slave Dhakwan using a Mus-haf for reciting.
Ibn Abu Shaybah also said: Waki` told us on the authority of Hisham Ibn `Urwah on the authority of Ibn Abu Mulaykah from `Aishah that she told that a slave of hers, that he would be free after her death, used to lead her in Salah (prayer) during Ramadan reciting from the Mus-haf. This Hadith was also narrated by Al-Bukhari in the Sahih and was ranked as Mu`allaq (a Hadith missing link in the chain of narration, reported directly from the Prophet) but it is Majzum (verified).
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta'


MemberMemberDeputy ChairmanChairman
`Abdullah ibn Qa`ud`Abdullah ibn Ghudayyan`Abdul-Razzaq `Afify`Abdul-`Aziz ibn `Abdullah ibn Baz