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Showing posts with label Qiyamul Layl. Show all posts
Showing posts with label Qiyamul Layl. Show all posts
Thursday, July 9, 2015
Reciting from the Mus-haf in Tarawih
It is narrated in "Sahih
Reciting from the Mus-haf in Tarawih
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Reciting from the Mus-haf in Tarawih
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Tuesday, November 10, 2009
Perfecting the Obligatory : A Treatise on the Performance of the Sunnah Prayers
Perfecting the Obligatory : A Treatise on the Performance of the Sunnah Prayers
This is one of the Great publication of http://invitationtoislam.com ITI publication. Alhamdulillah.
The book is really great in terms of its organization and authenticity of course. The Shaykh mentions almost all optional prayers in the book sections by sections, including in each section only the authentic ahadeeth.
and at the end of the Book Shaykh puts a chart together to summarize the whole book Alhamdulillah.
One of the optional forgotten [almost] prayer is the Four Rakah Sunnah prayer Before Asr Prayer, Alhamdulillah. I received feedback from people if it exist or not after i mentioned it. Mash-Allah. People becomes alert and ask is there such prayer and they will be asking where did you find it, in which book is the hadeeth? Mash-Allah.
The Hadeeth is in Sunan Abu Dawud and It is a saheeh hadeeth. Shaykh Saleh as Saleh [http://understand-islam.net] mentions it also in his class on the book: important lessons for the ummah of ibn Bazz.
Alhamdulillah.
also another prayer: Two rakah before Magrib, one time i was about to start the prayer, some sisters where like there is no such prayer or some such talks, to stop me from praying, instead of talking too much, i just started my prayer. Alhamdulillah.
Then they asked a sister who knew of it, so she replied saying, it is very very very very optional prayer, subhan Allah.
People forgot so many sunnan and took to innovate so many innovated prayers. mash-Allah.
May Allah guide us all to the Sunnah and give us firmness upon obedience to Him. Ameen.
You can buy the book from online. Just search up at google by the title of the book.
Friday, October 30, 2009
The Command to pray Tahajjud
The Command to pray Tahajjud
[وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ]
(And in some parts of the night (also) offer the Salah with it as an additional prayer for you.) Here Allah commands him (the Prophet ) to offer further prayers at night after the prescribed prayers. It was reported in Sahih Muslim from Abu Hurayrah that when the Messenger of Allah was asked which prayer is best after the prescribed prayers, he said,
«صَلَاةُ اللَّيْل»
(The Night prayer) Allah commanded His Messenger to pray the Night prayer after offering the prescribed prayers, and the term Tahajjud refers to prayer that is offered after sleeping. This was the view of `Alqamah, Al-Aswad, Ibrahim An-Nakha`i and others. It is also well-known from the Arabic language itself. A number of Hadiths report that the Messenger of Allah used to pray Tahajjud after he had slept. These include reports from Ibn `Abbas, `A'ishah and other Companions, may Allah be pleased with them. This has been discussed in detail in the appropriate place, praise be to Allah. Al-Hasan Al-Basri said, "This is what comes after `Isha', or it could mean what comes after sleeping.''
[نَافِلَةً لَّكَ]
(an additional prayer (Nawafil)) means the Night prayer has been made an extra prayer specifically for the Prophet , because all his previous and future sins had been forgiven. But for other members of his Ummah, offering optional prayers may expiate for whatever sins they may commit. This was the view of Mujahid, and it was reported in Al-Musnad from Abu Umamah Al-Bahili.
[عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا]
(It may be that your Lord will raise you to Maqam Mahmud.) meaning, `do that which you are commanded to do, and We will raise you to a station of praise and glory (Maqam Mahmud) on the Day of Resurrection, where all of creation will praise you,' as will their Creator, may He be glorified and exalted. Ibn Jarir said, "Most of the commentators said, `This is the position to which Muhammad will be raised on the Day of Resurrection, to intercede for the people so that their Lord will relieve them of some of the hardships they are facing on that Day.''' It was reported that Hudhayfah said, "Mankind will be gathered in one arena, where they will all hear the call and will all be seen. They will be standing barefoot and naked as they were created, and no person shall speak except by the leave of Allah. He will call out, `O Muhammad,' and he will respond,
«لَبَّيْكَ وَسَعْدَيْكَ، وَالْخَيْرُ فِي يَدَيْكَ وَالشَّرُّ لَيْسَ إِلَيْكَ، وَالْمَهدِيُّ مَنْ هَدَيْتَ، وَعَبْدُكَ بَيْنَ يَدَيْكَ، وَمِنْكَ وَإِلَيْكَ لَا مَنْجَى وَلَا مَلْجَأَ مِنْكَ إِلَّا إِلَيْكَ، تَبَارَكْتَ وَتَعَالَيْتَ سُبْحَانَكَ رَبَّ الْبَيْت»
(At your service, all goodness is in Your Hands and evil is not to be attributed to You. The one who is guided is the one whom You guide. Your servant is before You, from You, and to You and there is no salvation or refuge from You except with You. May You be blessed and exalted, Glory be to You, Lord of the House (the Ka`bah).) This is the position of praise and honor (Maqam Mahmud) which was mentioned by Allah.'' Ibn `Abbas said, "The position of praise and honor is the position of intercession.'' Ibn Abi Najih reported something similar from Mujahid, and this was also the view of Al-Hasan Al-Basri. Qatadah said, "He is the first one for whom the earth will be opened on the Day of Resurrection, and he will be the first one to intercede.'' So the scholars consider this the position of praise and glory to which Allah referred in the Ayah:
[عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا]
(It may be that your Lord will raise you to Maqam Mahmud.) I, Ibn Kathir, say: the Messenger of Allah will have honors in the Day of Resurrection in which no one else will have a share, honors which will not be matched by anyone else. He is the first one for whom the earth will be opened and he will come forth riding to the gathering place. He will have a banner under which Adam and anyone else will gather, and he will have the Hawd (Lake) to which no one else will have more access than he. He will have the right of the Grand Intercession with Allah when He comes to judge between His creation. This will be after the people ask Adam, then Nuh, then Ibrahim, then Musa, then `Isa to intercede, and each of them will say, "I am not able for that.'' Then they will come to Muhammad , and he will say,
«أَنَا لَهَا أَنَا لَهَا»
(I can do that, I can do that.) We will mention this in more detail shortly, If Allah wills. Part of that will be that he will intercede for some people who had been commanded to be taken to Hell, and they will be brought back. He is the first Prophet whose Ummah will be judged, and the first to take them across the Bridge over the Fire, and the first to intercede in Paradise, as was reported in Sahih Muslim. In the Hadith about the Trumpet, it says that none of the believers will enter Paradise except through his intercession. He will be the first to enter Paradise, and his Ummah will be the first nation to enter. He will intercede for the status to be raised for people whose deeds could not get them there. He is the one who will reach Al-Wasilah, which is the highest position in Paradise, which befits no one but him. When Allah gives permission for intercession on behalf of sinners, the angels, Prophets and believers will intercede, and he will intercede for people whose number is known only to Allah. No one will intercede like him and no one will match him in intercession. This has been explained in comprehensive detail at the end of the Book of Sirah, in the chapter on the specific qualities. Praise be to Allah. Now with the help of Allah we will mention the Hadiths that were reported concerning Al-Maqam Al-Mahmud. Al-Bukhari recorded that Ibn `Umar said: "On the Day of Resurrection, the people will be humbled to their knees, each nation following its Prophet and saying, `O so-and-so, intercede,' `O so-and-so, intercede,' until the power of intercession is given to Muhammad , and that will be the day when Allah raises him to a position of praise and glory. Ibn Jarir recorded that `Abdullah bin `Umar said that the Messenger of Allah said:
«إِنَّ الشَّمْسَ لَتَدْنُو حَتَّى يَبْلُغَ الْعَرَقُ نِصْفَ الْأُذُنِ، فَبَيْنَمَا هُمْ كَذَلِكَ اسْتَغَاثُوا بِآدَمَ فَيَقُولُ: لَسْتُ بِصَاحِبِ ذَلِكَ، ثُمَّ بِمُوسَى فَيَقُولُ كَذَلِكَ، ثُمَّ بِمُحَمَّدٍفَيَشْفَعُ بَيْنَ الْخَلْقِ فَيَمْشِي حَتَّى يَأْخُذَ بِحَلَقَةِ بَابِ الْجَنَّةِ، فَيَوْمَئِذٍ يَبْعَثُهُ اللهُ مَقَامًا مَحْمُودًا»
(The sun will come close until the sweat reaches halfway up one's ears. When the people are in that state, they will ask Adam for help, and he will say, "I am not the one to do that.'' Then they will ask Musa, and he will say likewise, then they will ask Muhammad, and he will intercede for the people and will go and take hold of the handle of the gate of Paradise, and that will be the Day when Allah resurrects him to a position of praise and glory.) Al-Bukhari also recorded it in the Book of Zakah, where he added:
«فَيَوْمَئِذٍ يَبْعَثُهُ اللهُ مَقَامًا مَحْمُودًا، يَحْمَدُهُ أَهْلُ الْجَمْعِ كُلُّهُم»
(That will be the Day when Allah resurrects him to a position of praise and glory, and all the people will praise him.) Abu Dawud At-Tayalisi recorded that `Abdullah said, "Then Allah will give permission for intercession, and Ar-Ruh Al-Quddus, Jibril, will stand up, then Ibrahim, the close Friend of Allah will stand up, then `Isa or Musa will stand up - Abu Az-Za`ra' said, `I do not know which of them, ' -- then your Prophet will stand up and will intercede, and no one after him will intercede as much as he does. This is the position of praise and glory to which Allah referred:
[عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا]
(It may be that your Lord will raise you to Maqam Mahmud.)''
The Hadith of Abu Hurayrah
Imam Ahmad (may Allah have mercy on him) recorded that Abu Hurayrah said, "Some meat was brought to the Messenger of Allah , and he lifted up the arm, which he used to like, and took one bite, then he said:
«أَنَا سَيِّدُ النَّاسِ يَوْمَ الْقِيَامَةِ، وَهَلْ تَدْرُونَ مِمَّ ذَاكَ؟ يَجْمَعُ اللهُ الْأَوَّلِينَ وَالْآخِرِينَ فِي صَعِيدٍ وَاحِدٍ، يُسْمِعُهُمُ الدَّاعِي، وَيَنْفُذُهُمُ الْبَصَرُ، وَتَدْنُو الشَّمْسُ فَيَبْلُغُ النَّاسَ مِنَ الْغَمِّ وَالْكَرْبِ مَا لَا يُطِيقُونَ، وَلَا يَحْتَمِلُونَ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ: أَلَا تَرَوْنَ مَا أَنْتُمْ فِيهِ مِمَّا قَدْ بَلَغَكُمْ، أَلَا تَنْظُرُونَ مَنْ يَشْفَعُ لَكُمْ إِلَى رَبِّكُمْ؟ فَيَقُولُ بَعْضُ النَّاسِ لِبَعْضٍ:
عَلَيْكُمْ بِآدَمَ، فَيَأْتُونَ آدَمَ عَلَيْهِ السَّلَامُ فَيَقُولُونَ: يَا آدَمُ أَنْتَ أَبُو الْبَشَرِ خَلَقَكَ اللهُ بِيَدِهِ وَنَفَخَ فِيكَ مِنْ رُوحِهِ، وَأَمَرَ الْمَلَائِكَةَ فَسَجَدُوا لَكَ، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ آدَمُ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنَّهُ قَدْ نَهَانِي عَنِ الشَّجَرَةِ فَعَصَيْتُ، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى نُوحٍ، فَيَأْتُونَ نُوحًا فَيَقُولُونَ: يَا نُوحُ أَنْتَ أَوَّلُ الرُّسُلِ إِلَى أَهْلِ الْأَرْضِ، وَقَدْ سَمَّاكَ اللهُ عَبْدًا شَكُورًا، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ نُوحٌ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ قَطُّ، وَإِنَّهُ قَدْ كَانَتْ لِي دَعْوَةٌ دَعَوْتُهَا عَلَى قَوْمِي نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى إِبْرَاهِيمَ، فَيَأْتُونَ إِبْرَاهِيمَ فَيَقُولُونَ: يَا إِبْرَاهِيمُ أَنْتَ نَبِيُّ اللهِ وَخَلِيلُهُ مِنْ أَهْلِ الْأَرْضِ،اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ فَذَكَرَ كَذَبَاتِهِ نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُوسَى، فَيَأْتُونَ مُوسَى عَلَيْهِ السَّلَامُ فَيَقُولُونَ: يَا مُوسَى أَنْتَ رَسُولُ اللهِ اصْطَفَاكَ اللهُ بِرِسَالَاتِهِ وَبِكَلَامِهِ عَلَى النَّاسِ، اشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ لَهُمْ مُوسَى: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَإِنِّي قَدْ قَتَلْتُ نَفْسًا لَمْ أُومَرْ بِقَتْلِهَا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى عِيسَى، فَيَأْتُونَنِعيسَى فَيَقُولُونَ: يَااِعيسَى أَنْتَ رَسُولُ اللهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَكَلَّمْتَ النَّاسَ فِي الْمَهْدِ صَبِيًّا، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَيَقُولُ لَهُمْمِعيسَى: إِنَّ رَبِّي قَدْ غَضِبَ الْيَوْمَ غَضَبًا لَمْ يَغْضَبْ قَبْلَهُ مِثْلَهُ، وَلَنْ يَغْضَبَ بَعْدَهُ مِثْلَهُ، وَلَمْ يَذْكُرْ ذَنْبًا، نَفْسِي نَفْسِي نَفْسِي، اذْهَبُوا إِلَى غَيْرِي اذْهَبُوا إِلَى مُحَمَّدٍ، فَيَأْتُونَ مُحَمَّدًا فَيَقُولُونَ: يَا مُحَمَّدُ أَنْتَ رَسُولُ اللهِ وَخَاتَمُ الْأَنْبِيَاءِ، وَقَدْ غَفَرَ اللهُ لَكَ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ، فَاشْفَعْ لَنَا إِلَى رَبِّكَ أَلَا تَرَى مَا نَحْنُ فِيهِ، أَلَا تَرَى مَا قَدْ بَلَغَنَا؟ فَأَقُومُ فَآتِي تَحْتَ الْعَرْشِ، فَأَقَعُ سَاجِدًا لِرَبِّي عَزَّ وَجَلَّ، ثُمَّ يَفْتَحُ اللهُ عَلَيَّ وَيُلْهِمُنِي مِنْ مَحَامِدِهِ وَحُسْنِ الثَّنَاءِ عَلَيْهِ مَالَمْ يَفْتَحْهُ عَلَى أَحَدٍ قَبْلِي، فَيُقَالُ: يَا مُحَمَّدُ ارْفَعْ رَأْسَكَ وَسَلْ تُعْطَهُ، وَاشْفَعْ تُشَفَّعْ، فَأَرْفَعُ رَأْسِي فَأَقُولُ: أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، أُمَّتِي يَا رَبِّ، فَيُقَالُ: يَا مُحَمَّدُ أَدْخِلْ مِنْ أُمَّتِكَ مَنْ لَا حِسَابَ عَلَيْهِ مِنَ الْبَابِ الْأَيْمَنِ مِنْ أَبْوَابِ الْجَنَّةِ،وَهُمْ شُرَكَاءُ النَّاسِ فِيمَا سِوَى ذَلِكَ مِنَ الْأَبْوَابِ، ثُمَّ قَالَ: وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ مَا بَيْنَ الْمِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ كَمَا بَيْنَ مَكَّةَ وَهَجَرَ، أَوْ كَمَا بَيْنَ مَكَّةَ وَبُصْرَى»
(I will be the leader of mankind on the Day of Resurrection. Do you know why it will be so Allah will gather the first and the last in one place, and they will hear a voice calling out, and they will all be seen. The sun will come close until their anguish and distress becomes unbearable, and some will say to others, "Do you not see how much you are suffering Why do you not find someone to intercede for you with your Lord'' And some of the people will say to others, "How about Adam'' So they will go to Adam and say, "O Adam, you are the father of mankind, Allah created you with His Hand and breathed into you of His spirit, and commanded the angels to prostrate to you. Intercede for us with your Lord, do you not see the state we are in, how bad it is'' Adam will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. He forbade me to approach the Tree and I disobeyed Him. Myself, myself, myself [i.e., I am only concerned about myself]. Go to someone else. Go to Nuh.'' So they will go to Nuh and say, "O Nuh, you are the first of the Messengers sent to the people of earth, and Allah called you a grateful servant. Intercede for us with your Lord, do you not see the state we are in, how bad it is'' Nuh will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. There is a prayer that I prayed against my people. Myself, myself, myself [i.e., I am only concerned about myself]. Go to someone else. Go to Ibrahim. '' So they will go to Ibrahim and say, "O Ibrahim, you are the Prophet of Allah and His close Friend among the people of earth. Intercede for us with your Lord, do you not see the state we are in, how bad it is'' Ibrahim will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again.'' And he mentioned some untruths he had told. "Myself, myself, myself [i.e., I am only concerned about myself]. Go to someone else. Go to Musa.''
So they will go to Musa and say, "O Musa, you are the Messenger of Allah, Allah chose you above others by selecting you to convey His Message and by speaking to you directly. Intercede for us with your Lord, do you not see the state we are in, how bad it is'' Musa will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again. I killed a soul whom I had not been commanded to kill. Myself, myself, myself [i.e., I am only concerned about myself]. Go to someone else. Go to `Isa.'' So they will go to `Isa and say, `O `Isa, you are the Messenger of Allah and His Word which He bestowed upon Maryam and a spirit created by Him. You spoke to the people as an infant in the cradle. Intercede for us with your Lord, do you not see the state we are in, how bad it is'' `Isa will say, "My Lord is angry today in a way that He has never been angry before and He will never be this angry again.'' And he will not mention any sin. "Myself, myself, myself [i.e., I am only concerned about myself]. Go to someone else. Go to Muhammad.'' So they will go to Muhammad and will say, "O Muhammad, you are the Messenger of Allah and the Last of the Prophets, Allah forgave all your past and future sins. Intercede for us with your Lord, do you not see the state we are in, how bad it is'' I will stand up and come before the Throne, and will fall prostrating to my Lord, may He be glorified and exalted. Then Allah will inspire me to speak and I will speak beautiful words of praise such as no one has ever been inspired with before. It will be said, "O Muhammad, raise your head and ask, it will be granted to you. Intercede, and your intercession will be heard.'' So I will raise my head and say, "My Ummah, O Lord, my Ummah, O Lord, my Ummah, O Lord.'' It will be said, "O Muhammad, admit those who will not be brought to account from among your Ummah through the right-hand gate of Paradise. Then the rest of your Ummah will share the other gates with the rest of the people.'') Then he said, ("By the One in Whose Hand is the soul of Muhammad, the distance between two of the gateposts of Paradise is like the distance between Makkah and Hajar, or between Makkah and Busra.) It was also reported in the Two Sahihs.
Tafsir ibn Kathir
Exerting Oneself During the Last Ten Days of Ramadaan
Exerting Oneself During the Last Ten Days of Ramadaan
Author:'Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)
Translator:isma'eel alarcon (for al-manhaj.com)
‘Aa’ishah (raa) said: "When the last ten days (of Ramadaan) would come, the Prophet (saws) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth)." [1]
This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.
‘Aa’ishah (raa) has described our Prophet and role model, Muhammad (saws), with four attributes:
1. He (saws) would "spend his night in worship", meaning he would not sleep during it. Thus, he (saws) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of "spend his night" is that he (saws) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadaan are fixed and numbered.
As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of 'Abdullaah Ibn 'Amr (raa), then it is in regards to someone who does that consistently throughout every night of the year.
2. He (saws) would "wake up his family" meaning his (saws) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.
3. He (saws) would "exert himself", meaning he (saws) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadaan). He only did this because the night of Al-Qadr occurs during one of these (last ten) days.
4. He (saws) would "tighten his Izaar (waistcloth)" meaning he would exert himself and struggle intensely in worship. It is also said that it means he (saws) would withdraw from women. This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas (raa): "He (saws) would rollup his bed and withdraw from women (i.e. his wives)." [2]
Also, he (saws) would observe 'Itikaaf in the last ten days of Ramadaan and the person who is in the state of 'Itikaaf is restricted from interacting (sexually) with women.
So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraaweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of "spending the night in worship" by praying.
And you must be patient in your obedience to Allaah, for indeed, thetahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah's many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.
The righteous predecessors of this ummah would lengthen the prayer at night, exerting themselves. As-Saa'ib Ibn Yazeed said: "'Umar Ibn Al-Khattaab ordered Ubay Bin Ka'ab and Tameem Ad-Daaree to lead the people in prayer with eleven raka'aat. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr." [3]
'Abdullaah Ibn Abee Bakr reported: "I heard my father (i.e. Abu Bakr) say: 'During Ramadaan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us." [4]
There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient -- those who will "be given their reward in full without any reckoning." [5]
These ten days are the last part of the month and a person's actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven.
And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.
Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur'aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadaan come in. And this is in spite of these last ten days possessing a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person's actions are based on his last ones.
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Footnotes:
[1] Al-Bukhaaree (4/269) and Muslim (1174)
[2] See Lataa'if-ul-Ma'aarif: pg. 219
[3] See Al-Muwatta (Eng. Dar El-Fiker): vol. 1, pg 154
[4] Also in the Muwatta of Imaam Maalik: vol. 1, pg. 156
[5] Surat-uz-Zumar: 15
Author:'Abdullaah Ibn Saalih Al-Fawzaan
Source:Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)
Translator:isma'eel alarcon (for al-manhaj.com)
‘Aa’ishah (raa) said: "When the last ten days (of Ramadaan) would come, the Prophet (saws) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth)." [1]
This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur’aan.
‘Aa’ishah (raa) has described our Prophet and role model, Muhammad (saws), with four attributes:
1. He (saws) would "spend his night in worship", meaning he would not sleep during it. Thus, he (saws) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of "spend his night" is that he (saws) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadaan are fixed and numbered.
As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of 'Abdullaah Ibn 'Amr (raa), then it is in regards to someone who does that consistently throughout every night of the year.
2. He (saws) would "wake up his family" meaning his (saws) pure wives, the Mothers of the Believers, so that they may take part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.
3. He (saws) would "exert himself", meaning he (saws) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadaan). He only did this because the night of Al-Qadr occurs during one of these (last ten) days.
4. He (saws) would "tighten his Izaar (waistcloth)" meaning he would exert himself and struggle intensely in worship. It is also said that it means he (saws) would withdraw from women. This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas (raa): "He (saws) would rollup his bed and withdraw from women (i.e. his wives)." [2]
Also, he (saws) would observe 'Itikaaf in the last ten days of Ramadaan and the person who is in the state of 'Itikaaf is restricted from interacting (sexually) with women.
So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraaweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of "spending the night in worship" by praying.
And you must be patient in your obedience to Allaah, for indeed, thetahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter one of Allaah's many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.
The righteous predecessors of this ummah would lengthen the prayer at night, exerting themselves. As-Saa'ib Ibn Yazeed said: "'Umar Ibn Al-Khattaab ordered Ubay Bin Ka'ab and Tameem Ad-Daaree to lead the people in prayer with eleven raka'aat. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr." [3]
'Abdullaah Ibn Abee Bakr reported: "I heard my father (i.e. Abu Bakr) say: 'During Ramadaan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us." [4]
There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (night prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient -- those who will "be given their reward in full without any reckoning." [5]
These ten days are the last part of the month and a person's actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven.
And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.
Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur'aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadaan come in. And this is in spite of these last ten days possessing a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person's actions are based on his last ones.
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Footnotes:
[1] Al-Bukhaaree (4/269) and Muslim (1174)
[2] See Lataa'if-ul-Ma'aarif: pg. 219
[3] See Al-Muwatta (Eng. Dar El-Fiker): vol. 1, pg 154
[4] Also in the Muwatta of Imaam Maalik: vol. 1, pg. 156
[5] Surat-uz-Zumar: 15
The Virtue of standing at Night for Prayer
The Virtue of standing at Night for Prayer
Allah says,
Allah says,
﴿إِنَّ نَاشِئَةَ الَّيْلِ هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً ﴾
(Verily, rising (Nashi'ah) at night is better for understanding and more suitable for speech (recitation).) `Umar, Ibn `Abbas and Ibn Zubayr, all said, "The entire night is Nashi'ah.'' Mujahid and others said the same. It is said "Nasha'a'' when a person stands at night to pray. In one narration from Mujahid he said, "(It is) after `Isha' (prayer).'' This was also said by Abu Mijlaz, Qatadah, Salim, Abu Hazim and Muhammad bin Al-Munkadir. The point is that Nashi'ah of the night refers to its hours and its times, every hour of it is called Nashi'ah, so it refers to the periods of time. The purpose of this is that standing at night (for prayer) is better for training the heart and the tongue, and more conducive to recitation. Thus, Allah says,
﴿هِىَ أَشَدُّ وَطْأً وَأَقْوَمُ قِيلاً﴾
(is better for understanding and more suitable for speech (recitation).) meaning, more comprehensive for the matter of performing the recitation and better for understanding it than in the recitation of the day. This is because the daytime is the time for people to disperse and move about, to raise voices and be lively. Al-Hafiz Abu Ya`la Al-Mawsili said, "Ibrahim bin Sa`id Al-Jawhari told us that Abu Usamah told us that Al-A`mash informed us that Anas bin Malik recited this Ayah as: (إِنَّ نَاشِئَةَ اللَّيْلِ هِيَ أَشَدُّ وَأَصْوَبُ قِيلًا) (`Verily, rising at night is better for understanding and more correct for the speech.') So a man said to him, `We recite it;
﴿وَأَقْوَمُ قِيلاً﴾
(more suitable for speech).' So Anas said to him, `Most correct (Aswab), most suitable (Aqwam), the best for preparation (Ahya') and similar words are all the same (in meaning).''' Thus, Allah continues saying,
﴿إِنَّ لَكَ فِى النَّهَارِ سَبْحَاً طَوِيلاً ﴾
(Verily, for you in the day is lengthy Sabh.) Ibn `Abbas, `Ikrimah and "Ata' bin Abi Muslim, all said, "Leisure time and sleep.'' Abu Al-`Aliyah, Mujahid, Abu Malik, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Sufyan Ath-Thawri, all said, "A long amount of leisure time.'' Qatadah said, "Leisure, aspirations and activities.'' `Abdur-Rahman bin Zayd bin Aslam said concerning the statement,
﴿إِنَّ لَكَ فِى النَّهَارِ سَبْحَاً طَوِيلاً ﴾
(Verily, for you in the day is lengthy Sabh.) "This means for your needs. Therefore, leave the night open for your religious devotion. Allah said this when the (voluntary) night prayer was obligatory. Then, Allah blessed His servants, lightened the matter and removed its obligation.'' Then he recited,
﴿قُمِ الَّيْلَ إِلاَّ قَلِيلاً ﴾
(Stand (to pray) all night, except a little.) to the end of the Ayah, then he recited,
﴿إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَى مِن ثُلُثَىِ الَّيْلِ وَنِصْفَهُ﴾
(Verily, your Lord knows that you do stand less than two- thirds of the night, or half of it.) (73:20) until he reached,
﴿مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ﴾
(So recite of it what is easy.) (73:20) and Allah says,
﴿وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا ﴾
(And Tahajjud in some parts of the night (also offer the Salah with it), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) In fact, this is as true as what he (`Abdur-Rahman) said, The proof for this view is what Imam Ahmad recorded in his Musnad, that Sa`id bin Hisham divorced his wife and then traveled to Al-Madinah in order to sell some property he had with her. He intended to use its money to buy an animal and a weapon and then go for Jihad against the Romans until he died. In the process of this he met a group of his people and they informed him that a group of six men from his people had intended that in the time of the Messenger of Allah , upon which he said,
«أَلَيْسَ لَكُمْ فِيَّ أُسْوَةٌ حَسَنَةٌ؟»
(Is there not for you all an excellent example in me) So he forbade them from that and made them testify that they would take their wives back. Then he (Sa`id) returned to us and informed us that he went to Ibn `Abbas and asked him about the Witr (prayer). Ibn `Abbas said, "Shall I not inform you of the person who is the most knowledgeable person on the earth about the Witr prayer of the Messenger of Allah '' He said, "Yes.'' Ibn `Abbas then said, "Go to `A'ishah and ask her, then return to me and inform me of what she tells you.'' He said, "Then I went to Hakim bin Aflah and requested him to go with me to her. But he said, `I do not want to be near her. Verily, I forbade her from saying anything concerning these two parties (the parties of `Ali and Mu`awiyah), but she refused and continued being involved with them (in their conflict).' So I adjured him by Allah, so he came with me and we entered upon her (in her house).'' So she said, "Is this the Hakim that I know'' He (Hakim) said, "Yes.'' Then she said, "Who is this that is with you'' He said, "Sa`id bin Hisham.'' She said, "Who is Hisham'' He said, "He is Ibn `Amir.'' She then asked Allah to have mercy upon him (`Amir). Then she said, "Yes, `Amir was a true man.'' Then I (Sa`id) said, "O Mother of the believers! Inform me about the character of the Messenger of Allah .'' She replied, "Have you not read the Qur'an'' I said, "Of course.'' Then she said, "Verily, the character of the Messenger of Allah was the Qur'an.'' I was about to stand and leave, but then I remembered to ask about the night prayer of the Messenger of Allah . I said, "O Mother of the believers! Inform me about the night prayer of the Messenger of Allah .'' She said, "Have you not read the Surah,
﴿يأَيُّهَا الْمُزَّمِّلُ ﴾
(O you wrapped up.) I said, "Of course.'' She then said, "Verily, Allah made standing at night (for prayer) obligatory at the beginning of this Surah. So the Messenger of Allah and his Companions stood for an entire year during the night (in prayer) until their feet swelled. Allah held back the revelation of the end of this Surah for twelve months. Then, Allah revealed the lightening of this burden at the end of this Surah. Then, the standing for night prayer became voluntary after it used to be obligatory.'' I was about to leave when I remembered to ask her about the Witr prayer of the Messenger of Allah . So I said, "O Mother of the believers! Inform me about the Witr prayer of the Messenger of Allah .'' She said, "We used to prepare his Siwak (toothstick) for him and his ablution water, and Allah would awaken him whenever He wished to awaken him during the night. Then, he would clean his teeth with the Siwak and perform ablution. Then, he would pray eight (Rak`ahs) units of prayer and he would not sit during them except at the end of the eighth one. At this point he would sit and remember his Lord the Most High, and supplicate to Him. Afterwards he would stand without saying the greeting of peace (Taslim). He would then pray a ninth unit of prayer and then sit. He would remember Allah Alone and then supplicate to Him (during this sitting). Then, he would say the greetings of peace (to conclude the prayer) making it audible to us. Then, he would pray two more units of prayer after this salutation of peace, while he would be sitting. So these are eleven units of prayer, O my son. Then, when he became older and heavier, he would perform Witr prayer with seven units of prayer, and then he would pray two extra units of prayer after them while sitting after the salutation of peace. So these are nine units of prayer, O my son. Whenever the Messenger of Allah used to pray a particular prayer, he liked to remain consistent in its performance. If he would ever be preoccupied from performing the night prayer by oversleeping, pain or illness, he would pray twelve units of supererogatory prayer during the day. I do not know of Allah's Prophet ever reciting the entire Qur'an in one night before morning nor did he fast an entire month other than the month of Ramadan.'' So I went to Ibn `Abbas and told him what she had said. Ibn `Abbas then said, "She has spoken truthfully and if I had went to her house I would have remained until she spoke directly to me and I could see her lips moving.'' This is how Imam Ahmad recorded this narration in its entirety. Muslim also recorded similarly in his Sahih. Ibn Jarir recorded from Abu `Abdur-Rahman that he said, "When the Ayah
﴿يأَيُّهَا الْمُزَّمِّلُ ﴾
(O you wrapped.) (73:1) was revealed, the people stood in night prayer for an entire year until their feet and shins swelled. This continued until Allah revealed,
﴿مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ﴾
(So recite of it what is easy.) (73:20) Then the people relaxed.'' Al-Hasan Al-Basri and As-Suddi both said the same. `Ali bin Abi Talhah reported from Ibn `Abbas that he said concerning Allah's statement,
﴿قُمِ الَّيْلَ إِلاَّ قَلِيلاً - نِّصْفَهُ أَوِ انقُصْ مِنْهُ قَلِيلاً ﴾
(Stand (to pray) all night, except a little. Half of it or less than that, a little.) (73:2,3) "This became difficult on the believers. Then Allah lightened the matter for them and had mercy on them when He revealed after this,
﴿أَن سَيَكُونُ مِنكُمْ مَّرْضَى وَءَاخَرُونَ يَضْرِبُونَ فِى الاٌّرْضِ يَبْتَغُونَ مِن فَضْلِ اللَّهِ وَءَاخَرُونَ﴾
(He knows that there will be some among you sick, others traveling through the land, seeking of Allah's bounty.) until Allah says,
﴿مَا تَيَسَّرَ مِنْهُ وَأَقِيمُواْ﴾
(So, recite you of the Qur'an as much as may be easy for you.) (73:20) So Allah made the matter easy - and unto Him is due all praise - and he did not make matters difficult.'' Then Allah says,
﴿وَاذْكُرِ اسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً ﴾
(And remember the Name of your Lord and (Tabattal) devote yourself to Him with complete devotion.) meaning, make much remembrance (Dhikr) of Him, devote yourself to Him and spend your time worshipping Him when you have completed your occupations and what you need from the affairs of your worldly matters. This is as Allah says,
﴿فَإِذَا فَرَغْتَ فَانصَبْ ﴾
(So when you have finished (your occupation), devote yourself for Allah's worship.) (94:7) meaning, when you have completed your tasks and occupations, then busy yourself in His obedience and His worship so that you will have free time for leisure. The meaning of this was said by Ibn Zayd, or close to its meaning. Ibn `Abbas, Mujahid, Abu Salih, `Atiyah, Ad-Dahhak and As-Suddi, all said,
﴿وَتَبَتَّلْ إِلَيْهِ تَبْتِيلاً﴾
(And (Tabattal) devote yourself to Him with complete devotion.) "This means, make your worship solely for Him alone.'' Al-Hasan said, "Strive and devote yourself to Him.'' Ibn Jarir said, "A devout worshipper is called Mutabattil. An example of this is the reported Hadith that he (the Prophet ) forbade At-Tabattul, which means total devotion to worship while avoiding getting married.''
Taseer Ibn Katheer
The Command to stand at Night (in Prayer)
The Command to stand at Night (in Prayer)
(1. O you wrapped up!) (2. Stand (to ) all night, except a little.) (3. Half of it or less than that, a little.) (4. Or a little more. And Rattil the Qur'an Tartil.) (5. Verily, We shall send down to you a Word Thaqil.) (6. Verily, rising (Nashi'ah) at night is better for understanding and more suitable for speech (recitation).)
Allah commands His Messenger to cease being wrapped up, and this means to be covered during the night. He commands him to get up and stand in prayer to His Lord. This is as Allah says,
(Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them.) (32:16) Thus, the Prophet did as Allah ordered him, by standing for prayer at night. This was obligatory upon him alone, as Allah said,
(And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Here Allah explains how much prayer he should perform. Allah says,
(O you wrapped up! Stand all night, except a little.) Ibn `Abbas, Ad-Dahhak and As-Suddi all said,
(O you wrapped up!) "This means, O you who are asleep.'' Qatadah said, "The one who is wrapped up in his garments.'' Concerning Allah's statement,
(Half of it) means, instead of the whole night.
(A little less than that, or a little more.) meaning, `We have commanded you to stand in prayer for half of the night, either a little more than it or a little less. There is no hardship on you concerning that (slight increase or decrease).
Tafseer Ibn Katheer
(1. O you wrapped up!) (2. Stand (to ) all night, except a little.) (3. Half of it or less than that, a little.) (4. Or a little more. And Rattil the Qur'an Tartil.) (5. Verily, We shall send down to you a Word Thaqil.) (6. Verily, rising (Nashi'ah) at night is better for understanding and more suitable for speech (recitation).)
Allah commands His Messenger to cease being wrapped up, and this means to be covered during the night. He commands him to get up and stand in prayer to His Lord. This is as Allah says,
﴿تَتَجَافَى جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفاً وَطَمَعاً وَمِمَّا رَزَقْنَـهُمْ يُنفِقُونَ ﴾
(Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend out of what We have bestowed on them.) (32:16) Thus, the Prophet did as Allah ordered him, by standing for prayer at night. This was obligatory upon him alone, as Allah said,
﴿وَمِنَ الَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَاماً مَّحْمُودًا ﴾
(And in some parts of the night offer the Salah with it (the Qur'an), as an additional prayer for you. It may be that your Lord will raise you to Maqam Mahmud.) (17:79) Here Allah explains how much prayer he should perform. Allah says,
﴿يأَيُّهَا الْمُزَّمِّلُ - قُمِ الَّيْلَ إِلاَّ قَلِيلاً ﴾
(O you wrapped up! Stand all night, except a little.) Ibn `Abbas, Ad-Dahhak and As-Suddi all said,
﴿يأَيُّهَا الْمُزَّمِّلُ ﴾
(O you wrapped up!) "This means, O you who are asleep.'' Qatadah said, "The one who is wrapped up in his garments.'' Concerning Allah's statement,
﴿نِّصْفَهُ﴾
(Half of it) means, instead of the whole night.
﴿أَوِ انقُصْ مِنْهُ قَلِيلاًأَوْ زِدْ عَلَيْهِ﴾
(A little less than that, or a little more.) meaning, `We have commanded you to stand in prayer for half of the night, either a little more than it or a little less. There is no hardship on you concerning that (slight increase or decrease).
Tafseer Ibn Katheer
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