Tuesday, July 28, 2015

Ways to increase Rizq (Provision)

Bismillah

Ways to increase Rizq (Provision)

1. Istighfaar (praying for forgiveness)

"Saying, 'Ask forgiveness from your Lord; for He is Oft-Forgiving;
"'He will send rain to you in abundance;
"'Give you increase in wealth and sons; and bestow on you gardens and bestow on you rivers (of flowing water).
Surah Nuh 71:10-12

2. Upholding ties of kinship

Narrated Anas bin Malik:
I heard Allah's Messenger (ﷺ) saying, "whoever desires an expansion in his sustenance (Rizq) and age, should keep good relations with his Kith and kin."
Sahih al-Bukhari 2067

3. Giving a great deal of charity

Say, "Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers."
Surah Saba 34:39

Abu Huraira reported Allah's Messenger (ﷺ) as saying:
Charity does not in any way decrease the wealth and the servant who forgives - Allah adds to his respect, and the one who shows humility - Allah elevates him in the estimation (of the people).
Sahih Muslim 2588

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  (Bukhari, Muslim)

4. Being mindful of Allah and fearing Him (taqwa)

And whosoever fears Allah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).
And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.
Surah at-Talaq 65:2-3

5. Showing Gratitude To Allah 


And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'” (Surah Ibrahim, verse 7)

6. Performing Hajj and ‘Umrah often, following one with the other

Abdullah (bin Mas'ud) narrated that:
The Messenger of Allah said (ﷺ): "Alternate between Hajj and Umrah; for those two remove poverty and sins just as the bellows removes filth from iron, gold, and silver - and there is no reward for Al-Hajj Al-Mabrur except for Paradise."
Jami` at-Tirmidhi 810

6.  Du‘aa’ (supplication)

It was narrated from Umm Salamah that:
The Messenger of Allah (ﷺ) used to say, when he said the salaam at the end of Fajr prayer: “Allaahumma inni as’aluka rizqan tayyiban, wa ‘ilman naafi’an, wa ‘amalan mutaqabbalan (O Allah, I ask you for good (halaal) provision, beneficial knowledge and accepted good deeds).”
Sunan Ibn Majah 925

7. Improving your affairs

He who would like his affairs to be good, then let him strive to make his actions good: “And [Allaah revealed] that if they had remained straight on the way, We would have given them abundant provision.” [72:16] (Sayd Al-Khaatir)

Therefore, spend in Allah’s way, fear Allah, keep your ties and always be grateful so that Allah SWT will ease your financial burden. May Allah SWT bless the Ummah with good rizq and emaan ameen!

Sunday, July 26, 2015

Speak Kindly to People

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ

Among the verbal good deeds is speaking kind words that do not harm. It is known that the words uttered by man are recorded and preserved in a book; My Lord neither errs nor forgets. This fact was stated in the Quran in the context of many situations and verses so that man may take himself to account and be mindful of his tongue. Allaah The Exalted Says (what means):

·        {Man does not utter any word except that with him is an observer prepared [to record]} [Quran 50:18]

·        {Or do they think that We hear not their secrets and their private conversations? Yes, [We do], and Our messengers are with them recording} [Quran 43:80]

There are many verses in this respect and the purpose is to make the slave realize that all that he utters is recorded – either for or against him. If he adheres to good words in all his conditions, nothing will be recorded in his book except goodness that pleases him on the Day of Resurrection and vice versa.

This is in compliance with the order of Allaah The Almighty, Who Orders His slaves to select the best expressions and the most beautiful words as He Says (what means): {And speak to people good [words]}[Quran 2: 83], i.e. when you speak to one another in order to spread affinity, affection and the spirit of brotherhood and to remove the reasons of abandonment, severance and enmity.

Yahya ibn Mu‘aath Ar-Raazi may Allaah have mercy upon him said, "Treat the believer in the following three manners in order to become among the good-doers; if you do not benefit him, do not harm him, if you do not please him, do not depress him and if you do not praise him, do not dispraise him."
Allaah The Exalted Says (what means): {And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy} [Quran 17:53] The prominent scholar ‘Abdul-Rahmaan ibn Naasir As-Sa‘di may Allaah have mercy upon him said, "It is from the Kindness of Allaah to His slaves that He ordered them to adhere to the best morals, deeds and words that bring about happiness in the life of this world and in the Hereafter. Allaah The Almighty Says (what means): {tell My servants to say that which is best} [Quran 17:53] This order encompasses all that may bring one closer to Allaah The Almighty such as reciting the Quran, remembrance of Him, seeking and disseminating knowledge, enjoining good, forbidding evil and good gentle words to all creatures regardless of their different levels and ranks. If one is to choose between two matters, Allaah The Almighty commands us to prefer the one that is the better of the two  if it is difficult to combine both.


Good words call to good morals and righteous deeds. He who is able to control his tongue is able to control all his affairs.

{Indeed, Satan induces [dissension] among them} means that Satan endeavors among slaves to corrupt their religion and life. The only cure is not to obey him in speaking bad words that he calls them to and to soften their relations in order to suppress Satan, who induces dissension among them. He is their real enemy whom they should fight; he constantly calls on them {to be among the companions of the Blaze} [Quran 35:6].

Regarding their fellow Muslims, even if Satan induces dissension and seeks to spread enmity among them, they should strictly and firmly combat their enemy and suppress their souls that persistently enjoin evil through which Satan enters. In this way, they obey their Lord, their lives become upright and they are guided to the straight path." [Tafseer As-Sa‘di]



The people most worthy of being treated with kindness and noble morals are one's parents, to whom Allaah The Almighty enjoined dutifulness and kind treatment. This includes choosing good words when talking to them. Allaah The Exalted Says (what means): {And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word} [Quran 17:23] Abu Hurayrah may Allaah be pleased with him narrated that,

"A man came to the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) and said, ‘O Messenger of Allaah! Who is the most entitled to my good companionship?’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Your mother.’ The man said, ‘Who is next?’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Your mother.’ The man further said, ‘Who is next?’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Your mother.’ The man asked for the fourth time, ‘Who is next?’ The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘Your father.’" [Al Bukhaari and Muslim]

In addition, ’Aa’ishah may Allaah be pleased with her narrated that the Messenger of Allaah, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), said, "I saw (in a dream) that I entered Paradise and heard in it a recitation (of Quran). I asked, ‘Who is this?’ And it was said, ‘It is Haarithah ibn An-Nu‘maan.’ I said, ‘This is (the reward of) kindness (toward parents); this is kindness." [Al Haakim]
Many of our righteous predecessors were barely heard when talking to their mothers because they were keen to lower their voices out of politeness. How far removed were they from the young men and women nowadays, who treat their parents harshly, raise their voices at them, repel them and are unkind to them. They harm them with their ill logic to the extent that whoever sees them without knowing that these are their parents may imagine that they are servants working for the children because of the harshness and the cruel words used by the children with their parents. We ask Allaah The Almighty to guide them and us!
There is no doubt that soft words are needed also between spouses; as the base upon which houses are established is mercy and affection. Allaah The Exalted Says (what means): {And of His signs is that He created for you from yourselves mates that you may find tranquility in them; and He placed between you affection and mercy. Indeed in that are signs for a people who give thought} [Quran 30:21]
Spouses must choose for the other the best words to communicate and express feelings of love and mercy towards each other. Consider this affectionate Hadeeth (narration) between the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ), and ’Aa’ishah may Allaah be pleased with her the Mother of the Believers:
’Aa’ishah may Allaah be pleased with her narrated that the Messenger of Allaah said to her: "‘I know when you are pleased with me or angry with me.’ I said, ‘How do you know that?’ He said: ‘When you are pleased with me, you say, “No, by the Lord of Muhammad,” but when you are angry with me, you say, “No, by the Lord of Ibraaheem.”’ Thereupon, I said, ‘Yes (you are right), but by Allaah, O Messenger of Allaah, I leave nothing but your name.’" [Al-Bukhaari and Muslim] What mercy is this and what great logic is this!
‘Ubayd ibn ‘Umayr said to ’Aa’ishah may Allaah be pleased with her tell us about the most remarkable behavior you saw from the Prophet, sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ). She kept silent for a moment, then she said,

"One night the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: ‘O ’Aa’ishah, let me worship my Lord tonight.’ I said, ‘By Allaah, I love being near you and I love what pleases you.’ He got up and purified himself. He stood up praying and he kept weeping till he wetted his lap, then he kept weeping till he wetted his beard and he kept weeping till he wetted the ground. Bilaal came to call for the prayer. When he saw him weeping, he said, ‘O Messenger of Allaah, why do you weep while Allaah has forgiven you all that passed and all that is to come of your sins?’ He replied: ‘Should I not be a thankful slave? A verse was revealed to me tonight; woe to the one who reads it and does not reflect upon it, it is the verse (which means): {Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding}[Quran 3:190]’" [Ibn Hibbaan] [Al-Albaani: Saheeh]

Dear brother and sister, make your tongue used to good words and know that Allaah The Almighty does not allow the public mention of evil except in specific situations such as a genuine grievance. He Says (what means): {Allaah does not like the public mention of evil except by one who has been wronged. And ever is Allaah hearing and knowing.} [Quran 4:148] The Muslim should treat all people kindly, whether relatives or strangers, and get his tongue used to uttering good words and avoiding bad ones.

We ask Allaah The Almighty and Exalted to help us obey and please Him, to guide us in all our words and deeds, to inspire us to utter the right words and protect us from errors in words and deeds out of His bounty and generosity.

http://library.islamweb.net/emainpage/articles/170111/speak-kindly-to-people-i
http://www.islamweb.net/eramadan/index.php?page=articles&id=170113

Leaving of Sunnah

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ


وَقَالَ لَسْتُ تَارِكًا شَيْئًا كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم يَعْمَلُ بِهِ إِلاَّ عَمِلْتُ بِهِ إِنِّي أَخْشَى إِنْ تَرَكْتُ شَيْئًا مِنْ أَمْرِهِ أَنْ أَزِيغَ

I am not going to give up doing anything which the Messenger of Allah (ﷺ) used to do. I am afraid that it I go against his instructions in any matter I shall deviate from the right course.
Sahih Muslim 1759 c
http://sunnah.com/muslim/32/63


அபூபக்ர் (ரலி) அவர்கள்  "அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் செய்துவந்த எந்த ஒன்றையும் நான் செய்யாமல் விடமாட்டேன். அதை நான் செய்தே தீருவேன். அவர்களுடைய செயல்களில் எதையேனும் நான் விட்டுவிட்டால் நான் வழி தவறிவிடுவேனோ என அஞ்சுகிறேன்" என்று சொன்னார்கள்.
ஸஹீஹ் முஸ்லிம் :3617

Tuesday, July 14, 2015

Some beneficial points on I’tikaaf:

Bismillah

Aspects of cultivation connected to I’tikaaf:
* It helps one apply the understanding of worship as a comprehensive concept.
* The great effort one exerts so that when one reaches the night of Al-Qadr he would be upon obedience.
* Gets one used to staying in the Masjid.
* Helps one stop many bad habits.
* Trains one to be patient.
* Gives tranquility to the soul.
* Trains one to read the Qur’aan completely.
* Gives one the chance to sincerely repent.
* Trains one to pray Qiyaam (the optional night prayer).
* Prepares one to always busy themselves with useful matters.
* Purifies the soul.
* Reforms the heart and making the pleasure of Allaah one’s main concern.

https://www.facebook.com/almunajjid.en/posts/623045251131128

Mistakes of people during I’tikaaf:
* Sleeping too much during the day and staying up at night without performing any act of obedience.
* Frequently leaving the Masjid without a need.
* Excessively using the phone.
* Exaggerating in the food they bring to I’tikaaf.
* Frequent long visits to other people in I’tikaaf. This also applies to those from outside coming to visit people in I’tikaaf.
* Indulging it useless talk.
* Not going early to perform Wudhoo’ (to perform the prayers).
* Mistakenly believing that I’tikaaf is to stay in the Masjid but that there is no need to perform lots of optional acts of worship.
* Mistakenly believing that cleansing oneself and perfuming contradicts the objective of I’tikaaf.
* Some people go in I’tikaaf while their families need them, or while the father does not agree to them going to I’tikaaf for reasonable excuses; such people have performed a recommended act and deserted an obligation and must not perform I’tikaaf.

Source: https://www.facebook.com/almunajjid.en/posts/623033457798974

Imaam Ahmad held the opinion that it is disliked for the person to mix with people during I’tikaaf even if it is to teach them or listen to them recite the Qur’aan (and correct their recitation). It is better for him to seclude himself and supplicate to his Lord.
https://www.facebook.com/almunajjid.en/posts/622713814497605

The Prophet, sallallaahu ‘alayhi wa sallam, would set up something which is similar to a tent in the Masjid and would sit in it other than the times of prayer so that he could be in total and practical seclusion in the Masjid.
https://www.facebook.com/almunajjid.en/posts/622651741170479

'Amr ibn Maymoon said: "I met the companions of the Messenger, sallallaahu 'alayhi wa sallam, and they would say: 'Mosques are the houses of Allaah, and it is mandatory upon Allaah to honor the guest who visits Him therein.'" (Tafseer At-Tabari)
https://www.facebook.com/almunajjid.en/posts/622564764512510


Wednesday, July 8, 2015

What was the number of rak’ahs in Taraweeh prayer at the time of ‘Umar ibn al-Khattab (may Allaah be pleased with him)

Bismillah

From Islamqa.com 

: كم كانت عدد الركعات في صلاة التراويح على عهد عمر بن الخطاب رضي الله عنه


ما يُروى عن عمر رضي الله عنه أنه أمر بصلاة التراويح عشرين ركعة . هل هذا صحيح أم ضعيف ؟ أو لا أصل له ؟.

الحمد لله
أولا :
جاء الأمر عن عمر بن الخطاب رضي الله عنه بصلاة العشرين ركعة عن أربعة من التابعين ، وهذه رواياتهم :
1- عن السائب بن يزيد أنه قال : ( أَنَّ عُمَرَ بنَ الخَطَّابِ رَضِيَ اللَّهُ عَنهُ جَمَعَ النَّاسَ فِي رَمَضَانَ عَلَى أُبَيِّ بنِ كَعبٍ وَعَلَى تَمِيمٍ الدَّارِيِّ عَلَى إِحدَى وَعِشرِينَ رَكعَةً ، يَقرَؤُونَ بِالمِئِينَ ، وَيَنصَرِفُونَ عِندَ فُرُوعِ الفَجرِ )
رواه عن السائب جماعة من الرواة : ومنهم من يذكر ( العشرين ) أو ( إحدى وعشرين ) أو ( ثلاث وعشرين ) وهم :
محمد بن يوسف ابن أخت السائب عن السائب : كما عند عبد الرزاق في "المصنف" (4/260) من رواية داود بن قيس وغيره عنه .
ويزيد بن خصيفة : أخرجه ابن الجعد في "المسند" (1/413) ، ومن طريقه البيهقي في السنن (2/496)
والحارث بن عبد الرحمن بن أبي ذباب : أخرجه عبد الرزاق في "المصنف" (4/261)
فهذه روايات صحيحة من رواة ثقات عن السائب بن يزيد ، وفيها ذكر العشرين ركعة في زمن عمر بن الخطاب رضي الله عنه ، والزيادة في رواية ( إحدى وعشرين ) أو ( ثلاث وعشرين ) إنما هو باعتبار القيام مع الوتر .
2- عن يزيد بن رومان قال : ( كَانَ النَّاسُ يَقُومُونَ فِي زَمَانِ عُمَرَ بنِ الخَطَّابِ فِي رَمَضَانَ بِثَلاثٍ وَعِشرِينَ رَكعةً )
رواه عنه مالك في "الموطأ" (1/115) ، وقال النووي في "المجموع" (4/33) : " مرسل ، فإن يزيد بن رومان لم يدرك عمر " انتهى .
3- عن يحيى بن سعيد القطان : ( أَنَّ عُمَرَ بنَ الخَطَّابِ أَمَرَ رَجُلا يُصَلِّي بِهِم عِشرِينَ رَكعَةً )
أخرجه ابن أبي شيبة في "المصنف" (2/163) عن وكيع عن مالك به ، ولكن يحيى بن سعيد لم يدرك عمر .
4- عن عبد العزيز بن رفيع قال : ( كَانَ أُبَيُّ بنُ كَعبٍ يُصَلِّي بِالنَّاسِ فِي رَمَضَانَ بِالمَدِينَةِ عِشرِينَ رَكعَةً ، وَيُوتِرُ بِثَلاثٍ )
أخرجه ابن أبي شيبة في "المصنف" (2/163) .
وبمجموع هذه الروايات يتبين أن العشرين ركعة كانت هي السنة الغالبة على التراويح في زمن عمر بن الخطاب رضي الله عنه ، ومثل صلاة التراويح أمر مشهور يتناقله الجيل وعامة الناس ، ورواية يزيد بن رومان ويحيى القطان يعتبر بهما وإن كانا لم يدركا عمر ، فإنهما ولا شك تلقياه عن مجموع الناس الذين أدركوهم ، وذلك أمر لا يحتاج إلى رجل يسنده ، فإن المدينة كلها تسنده .
قال الإمام الترمذي رحمه الله في سننه (3/169) :
" وَأَكْثَرُ أَهْلِ الْعِلْمِ عَلَى مَا رُوِيَ عَنْ عُمَرَ وَعَلِيٍّ وَغَيْرِهِمَا مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عِشْرِينَ رَكْعَةً وَهُوَ قَوْلُ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ وَالشَّافِعِيِّ .
وقَالَ الشَّافِعِيُّ وَهَكَذَا أَدْرَكْتُ بِبَلَدِنَا بِمَكَّةَ يُصَلُّونَ عِشْرِينَ رَكْعَةً .
وقال ابن عبد البر في "الاستذكار" (2/69) :
" وروي عشرون ركعة عن علي ، وشتير بن شكل ، وابن أبي مليكة ، والحارث الهمداني ، وأبي البختري ، وهو قول جمهور العلماء ، وبه قال الكوفيون والشافعي وأكثر الفقهاء ، وهو الصحيح عن أبي بن كعب ، من غير خلاف من الصحابة ، وقال عطاء : أدركت الناس وهم يصلون ثلاثا وعشرين ركعة بالوتر " انتهى .
وانظر ذلك مسندا في "مصنف ابن أبي شيبة" (2/163)
يقول ابن تيمية رحمه الله تعالى "مجموع الفتاوى" (23/112) :
" ثبت أن أُبَىَّ بن كعب كان يقوم بالناس عشرين ركعة فى قيام رمضان ، ويوتر بثلاث ، فرأى كثير من العلماء أن ذلك هو السنة ؛ لأنه أقامه بين المهاجرين والانصار ولم ينكره منكر ، واستحب آخرون تسعة وثلاثين ركعة ، بناء على أنه عمل أهل المدينة القديم " انتهى .
أما ما جاء من رواية الإمام مالك ويحيى القطان وغيرهما عن محمد بن يوسف عن السائب بن يزيد في "الموطأ" (1/115) وفي "مصنف ابن أبي شيبة" (2/162) بلفظ : ( إحدى عشرة ركعة ) فهو محمول على أنه كان في بداية الأمر ، ثم خُفِّفَ بعدُ على الناس ، فزاد عمر الركعات إلى عشرين ليخفف على الناس القراءة في القيام .
قال ابن عبد البر في "الاستذكار" (2/68) :
" إلا أنه يحتمل أن يكون القيام في أول ما عمل به عمر بإحدى عشرة ركعة ، ثم خفف عليهم طول القيام ، ونقلهم إلى إحدى وعشرين ركعة ، يخففون فيها القراءة ويزيدون في الركوع والسجود ، إلا أن الأغلب عندي في إحدى عشرة ركعة الوهم ، والله أعلم " انتهى .
ويقول ابن تيمية رحمه الله "مجموع الفتاوى" (23/113) :
" وأُبَىٌّ بن كعب لما قام بهم وهم جماعة واحدة لم يمكن أن يطيل بهم القيام ، فكثر الركعات ليكون ذلك عوضا عن طول القيام ، وجعلوا ذلك ضعف عدد ركعاته ، فإنه كان يقوم بالليل إحدى عشرة ركعة أو ثلاث عشرة ، ثم بعد ذلك كأن الناس بالمدينة ضعفوا عن طول القيام ، فكثروا الركعات ، حتى بلغت تسعا وثلاثين " انتهى .
ثانيا :
صلاة الليل الباب فيها واسع ، وهي غير محصورة بعدد ، فمن شاء قامها بإحدى عشرة ركعة ، ومن شاء زاد أو نقص ، وكذلك صلاة التراويح في رمضان .
يقول ابن تيمية رحمه الله "مجموع الفتاوى" (23/113) :
" وقال طائفة : قد ثبت فى الصحيح عن عائشة ( أن النبى لم يكن يزيد فى رمضان ولا غيره على ثلاث عشرة ركعة ) واضطرب قوم فى هذا الأصل ؛ لما ظنوه من معارضة الحديث الصحيح لما ثبت من سنة الخلفاء الراشدين وعمل المسلمين .
والصواب أن ذلك جميعه حسن ، كما قد نص على ذلك الامام أحمد رضى الله عنه ، وأنه لا يتوقت فى قيام رمضان عدد ، فان النبى لم يوقت فيها عددا " انتهى .
ويقول الشيخ ابن باز رحمه الله تعالى "مجموع الفتاوى" (11/322) :
" وثبت عن عمر رضي لله عنه أنه أمر من عين من الصحابة أن يصلي إحدى عشرة ، وثبت عنهم أنهم صلوا بأمره ثلاثا وعشرين ، وهذا يدل على التوسعة في ذلك ، وأن الأمر عند الصحابة واسع ، كما دل عليه قوله عليه الصلاة والسلام : ( صلاة الليل مثنى مثنى ) " انتهى
وانظر جواب السؤال رقم (9036) (38021)
والله أعلم .

What is narrated from ‘Umar (may Allaah be pleased with him) is that he ordered that Taraweeh prayer should be twenty rak’ahs. Is that saheeh or da’eef? Or is there no basis for it?.

Praise be to Allaah.
Firstly:
The report that ‘Umar ibn al-Khattaab ordered that Taraweeh prayer should be twenty rak’ahs came from four of the Taabi’een. These are their reports:
1 – It was narrated that Saa’ib ibn Yazeed said: ‘Umar ibn al-Khattaab (may Allaah be pleased with him) gathered the people together in Ramadaan to be led by Ubayy ibn Ka’b and Tameem al-Daari in praying twenty-one rak’ahs, and they used to recite hundreds of verses, and they dispersed before dawn broke.
A number of narrators narrated it from al-Saa’ib, some of whom mentioned twenty rak’ahs or twenty-one or twenty-three. They were:
Muhammad ibn Yoosuf, the son of the sister of al-Saa’ib, from al-Saa’ib, as was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/260) from the report of Dawood ibn Qays and others.
Yazeed ibn Khusayfah. This was narrated by Ibn al-Majd in al-Musnad (1/413), and via him by al-Bayhaqi in al-Sunan (2/496).
Al-Haarith ibn ‘Abd al-Rahmaan ibn Abi Dhubaab. This was narrated by ‘Abd al-Razzaaq in al-Musannaf (4/261).
These reports are saheeh reports narrated by trustworthy narrators from al-Saa’ib ibn Yazeed. They mention twenty rak’ahs at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). The extra amount mentioned – twenty-one or twenty-three, refers to Taraweeh plus Witr.
2 – It was narrated that Yazeed ibn Rumaan said: At the time of ‘Umar ibn al-Khattaab the people used to pray twenty-three rak’ahs of qiyaam in Ramadaan.
This was narrated from him by Maalik in al-Muwatta’ (1/115). Al-Nawawi said in al-Majmoo’ (4/33: It is mursal, because Yazeed ibn Rumaan did not live at the same time as ‘Umar. End quote.
3 – It was narrated from Yahya ibn Sa’eed al-Qattaan that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) ordered a man to lead them in twenty rak’ahs of prayer. This was narrated by Ibn Abi Shaybah in al-Musannaaf (2/163) from Wakee’ from Maalik. But Yahya ibn Sa’eed did not live at the same time as ‘Umar.
4 – It was narrated that ‘Abd al-‘Azeez ibn Rafee’ said: Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs during Ramadaan in Madeenah, and he would pray Witr with three rak’ahs.
This was narrated by Ibn Abi Shaybah in al-Musannaf (2/163).
From all these reports it is clear that twenty rak’ahs was the way that Taraweeh was usually done at the time of ‘Umar ibn al-Khattaab (may Allaah be pleased with him). A matter such as Taraweeh prayer is something that is well known among all people, and is transmitted from one generation to another. The report of Yazeed ibn Rumaan and Yahya al-Qattaan is to be taken into account even if they did not live at the same time as ‘Umar, because undoubtedly they learned it from a number of people who had been alive at the time of ‘Umar, and this is something that does not need and isnaad, rather all the people of Madeenah are its isnaad.
Imam al-Tirmidhi (may Allaah have mercy on him) said in his Sunan (3/169):
Most of the scholars are of the view that what is narrated from ‘Umar, ‘Ali and other companions of the Prophet (peace and blessings of Allaah be upon him) is twenty rak’ahs. This is the view of al-Thawri, Ibn al-Mubaarak and al-Shaafa’i.
Al-Shaafa’i said: This is what I learned in our land, in Makkah they pray twenty rak’ahs.
Ibn ‘Abd al-Barr said in al-Istidhkaar (2/69):
Twenty rak’ahs was narrated from ‘Ali, Shateer ibn Shakl, Ibn Abi Mulaykah, al-Haarith al-Hamadaani and Abu’l-Bakhtari. It is the view of the majority of scholars and it is the view of the Kufis, the Shaafa’is and most of the fuqaha’. It was narrated in saheeh reports from Ubayy ibn Ka’b, and there was no difference of opinion among the Sahaabah. ‘Ata’ said: I grew up at a time when the people prayed twenty-three rak’ahs including Witr.
See that in Musannaf Ibn Abi Shaybah (2/163).
Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/112):
It is proven that Ubayy ibn Ka’b used to lead the people in praying twenty rak’ahs in qiyaam in Ramadaan, and he used to pray Witr with three rak’ahs. Many scholars think that this is the Sunnah, because he established that among the Muhaajireen and Ansaar and no one objected to that. Others regarded it as mustahabb to pray thirty-nine rak’ahs, based on the fact that this was the practice of the people of Madeenah in the past. End quote.
With regard to what it says in the report of Imam Maalik, Yahya al-Qattaan and others from Muhammad ibn Yoosuf from al-Saa’ib ibn Yazeed in al-Muwatta’ (1/115) and in Musannaf Ibn Abi Shaybah (2/162) “eleven rak’ahs” – this is to be understood as referring to what was done at first, then it was reduced after that, then ‘Umar increased the number to twenty to make the recitation in qiyaam easier for the people.
Ibn ‘Abd al-Barr said in al-Istidhkaar (2/68):
It may be understood as meaning that at first qiyaam at the time of ‘Umar was eleven rak’ahs, then he reduced the length of qiyaam for them and made it twenty-one rak’ahs, to make the recitation lighter for them and so that they would bow and prostrate more. But it seems most likely to me that the report about eleven rak’ahs is a mistake. And Allaah knows best. End quote.
Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113):
When Ubayy ibn Ka’b led them in praying qiyaam in a single congregation, he could not make them stand for too long, so he increased the number of rak’ahs to make up for the long standing. So they doubled the number of rak’ahs. He used to pray eleven or thirteen rak’ahs of qiyaam al-layl, then it seems that after that the people of Madeenah found it difficult to stand for so long during the recitation, so they increased the number of rak’ahs until it reached thirty-nine. End quote.
Secondly:
Night prayers are broad in scope, and there is no set number. Whoever wants to pray eleven rak’ahs may do so, and whoever wants to pray more or less than that may do so. The same applies to Taraweeh prayers in Ramadaan.
Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (23/113):
One group said that it is proven in al-Saheeh from ‘Aa’ishah that the Prophet did not pray more than thirteen rak’ahs in Ramadaan or at any other time, and some people were uncertain about this report, because they thought that it contradicted the saheeh hadeeth and because of the practice of the Rightly-Guided Caliphs and the actions of the Muslims.
But the correct view is that all of that is good, as was stated by Imam Ahmad (may Allaah have mercy on him). There is no set number of rak’ahs for qiyaam during Ramadaan, because the Prophet (peace and blessings of Allaah be upon him) did not set a number. End quote.
Shaykh Ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (11/322):
It is proven that ‘Umar (may Allaah be pleased with him) told the one whom he appointed among the Sahaabah to pray eleven rak’ahs, and it is proven that they prayed twenty-three rak’ahs based on his command. This indicates that the matter is broad in scope and that the matter was flexible according to the Sahaabah. That is also indicated by the words of the Prophet (peace and blessings of Allaah be upon him): “The night prayers are two by two.” End quote.
See also the answer to question no. 9036 and 38021.
And Allaah knows best.                                                 

Books from Salaf

Bismillah

Hanafi's should at-least read Fiqh Akbar & Aqeedah Tahawiyya which are available online and is a small file to read:
http://www.central-mosque.com/aqeedah/fiqakbar.pdf and
http://abuaminaelias.com/aqeedah-of-imam-tahawi/

Other books from early generations:
(1.)I‘tiqaad as-Salaf Ashaab al-Hadeeth by as-Saabooni;
(2.) at-Tawheed by Ibn Khuzaymah; at-Tawheed by Ibn Mandah;
(3) ash-Sharee‘ah by al-Aajurri;
(4) Sharh Usool I‘tiqaad Ahl as-Sunnah wa’l-Jamaa‘ah by at-Tabari al-Laalkaa’i;
(5) Ithbaat Sifat al-‘Uluw by Ibn Qudaamah; al-‘Uluw by adh-Dhahabi;

al-‘Aqeedah al-Waasitiyyah by Shaykh al-Islam Ibn Taymiyah, and others that are available in printed form.


Regarding Fiqh Akbar, Dr Muhammad ibn ‘Abd ar-Rahmaan al-Khamees wrote a commentary on it entitled ash-Sharh al-Muyassar ‘ala al-Fiqhayn al-Absat wa’l-Akbar al-Mansoobayn li Abi Haneefah. Refer to this commentary to find out what is correct and what is not in the original book.
http://islamqa.info/en/174919



Praise be to Allah. 

Tuesday, July 7, 2015

Khatmul Quran Dua

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ


THE EXCELLENCE OF A CONGREGATIONAL KHATM QURAN DUA IN TARAWIH
Reading the entire Quran in Tarawih prayers is something that is good and encouraged.
Shaykh al-Islam Ibn Taymiyya wrote, "As for the recitation of the [entire] Quran during the Tarawih prayers, it is recommended by the unanimous opinion of all of the scholars of Islam. In fact, it can be said that it is of the greatest goals of the tarawih prayers itself: that the Quran be recited and so that the Muslims may hear the Divine Speech of Allah.
For it is during the month of Ramadan that the Quran was revealed, and it is during this month that Jibrīl (alayhi-l-salam) would recite the Quran to the Prophet (salla Allahu alayhi wa sallam)."
[Majmū al-Fatawā vol 23, p. 122].
And it is confirmed that a number of early scholars considered the finishing of the recitation of the Quran to be a time of dua.

Anas b. Mālik would regularly call his family and children together, and make a joint dua, whenever he finished recited the Quran. And
Mujahid, the student of Ibn Abbas, said, "Allah's mercy descends at the time of finishing the Quran" [Both authentic reports in Ibn Abi Shayba's Musannaf].
And Imam Ahmad b. Hanbal was asked about when to make the khatm dua in the tarawih prayer of Ramadan, to which he gave his opinion that the dua should be made while the Imam is standing (qiyam), after finishing Surah al-Nas. And he allowed Quranic and non-Quranic duas (meaning: duas that are not necessarily found in the Quran but contain good meanings).
Therefore, there is no harm whatsoever in having 'end of recitation' Khatm-e-Quran duas, in congregation in the tarawih of Ramadan, and in especially traveling to other local masjids to be a part of the khatm dua, even if one was not a regular at that masjid.
And Allah knows best.
Source:
https://www.sayingsofthesalaf.net/supplicating-after-a-complete-reading-of-the-quran-khatm-al-quran/
https://www.facebook.com/yasir.qadhi/posts/10153181580783300

The Supplication said Upon Completing the Recitation of the Quraan During Taraawih Has No Basis Whatsoever


Questioner:
The supplication said upon completing the recitation of the Quraan, especially during taraawih, does it have any basis?
Al-Albaani: No, it has no basis.
Questioner: The supplication said when one finishes reciting the Quraan?
Al-Albaani: Upon completing the recitation of the Quraan … when a Muslim finishes [reciting all of it], it is a Sunnah for him to, or it is mustahab for him to supplicate and gather his family to do so.
As for when the Quraan is completed like this in the prayer, in the night prayer, then this long, extensive du’aa has no basis whatsoever.
Rihlatun-Noor, 19.
https://shaikhalbaani.wordpress.com/2015/07/08/the-supplication-said-upon-completing-the-recitation-of-the-quraan-during-taraawih-has-no-basis-whatsoever/





Shayk Magamsi


The Power of the Du'a of the Oppressed

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ  The Prophet Muhammad ﷺ once said: "Fear the supplication of the oppressed, for there is no b...