Tafseer Surah Kawthar

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By Shaykh Hussayn bin ‘Abdul-‘Azeez aal ash-Shaykh [May Allaah Preserve him]
Imaam and Khateeb of Masjid an-Nabawee and a Senior Judge in the High Court in Madeenah

إِنَّا أَعْطَيْنَاكَ الْكَوْثَرَ {1}

فَصَلِّ لِرَبِّكَ وَانْحَرْ {2}

إِنَّ شَانِئَكَ هُوَ الْأَبْتَرُ {3}

1. Verily, We have granted you (O Muhammad) Al-Kauthar (a river in Paradise);

2. Therefore turn in prayer to your Lord and sacrifice (to Him only).

3. For he who makes you angry (O Muhammad), - he will be cut off (from every good thing in this world and in the Hereafter).

[Surah Kawthar 108: 1-3]

This Surah is about a river in Paradise in which there are many Ahadeeth which are Mutawaatir which have been narrated.

This Surah was revealed at night in which the Prophet [Peace and Blessings of Allaah be Upon him] came out of his house smiling.

The scholars have differed on whether all of the time of the Prophet [Peace and Blessings of Allaah be Upon him] was revelation. Some said his sleep was not part of revelation. However, this Surah was revealed at night and he came out smiling and recited the Surah which brings good news to the people.

Al-Kawthar: Al-Kawthar is a river in Jannah. The linguistic meaning of the word Kawthat is to have something increased, from the word Katheer. It can be an increase in the status of something, so that the physical thing doesn’t increase but its value does. It can refer to an increase in number or measure.

Some said Kawthar here means the blessings or Barakah that was given to the Prophet [Peace and Blessings of Allaah be Upon him], however this is correct in a linguistic sense however the Ahadeeth that talk about the river clearly show that this Surah is talking about the physical river in Jannah.

The river has been described as a river which is surrounded by pearls, it’s mud is musk, its whiter than milk and sweeter than honey. It is surronded by many cups for the belivers to drink from.

This river is physical and something we should believe in and not use it as a methapor. Therefore, believing in a river becomes part of our ‘Aqeedah and that the believers will drink from it and that it coms before the Siraat on the Day of Judgement.

‘We have given you’: this refers to those who are benefitted from the river and those who benefit from the river.

This Ayaah also refutes the view of those who say that the Prophet [Peace and Blessings of Allaah be Upon him] has control in the Lordship of Allaah [Ruboobiyyah] and that he has knowledge of the unseen.

‘So turn to your Lord in prayer’: Therefore we need to thank Allaah, the Most High, by increasing in doing good deeds and having Tawheed with Allaah.

‘Prayer’: meaning Salaah, others said it refers to the sacrifice we make as part of our Hajj. It is correct to say both are for the sake of Allaah, the Most High, alone. Others also said that this refers to the ‘Eid Salaah.

‘Sacrifice’: meaning our sacrifice if for Allaah, the Most High, alone. Others said it also refers to us putting our hands on or near the chest during Salaah, some also said it refers to us looking at the ground during Salaah.

‘Those who disgrace you are neglected’: those who have hatred towards the Prophet [Peace and Blessings of Allaah be Upon him] will be disgraced and neglected.

In reality, they have nothing to hate in the the Prophet [Peace and Blessings of Allaah be Upon him] or anything he brought, and whoever does this has nullified his Islaam.

However, if you dislike what he came with or an aspect of his Sunnah yet you believe, then you are still considered as a Muslim but this person has weakness of faith.

Those who apostacise and hate him or everything he came with then these people have left Islaam.

Added to this, if one changes the rulings of Islaam or denies what is Haraam and Halaal, then this also acts as a nullifer of Islaam.

‘Abtar’ means barren. Thus meaning those who hate you or hate what you brought then they are neglected and left abandoned.

http://www.alharamain.gov.sa/index.cfm?do=cms.scholarsubject&schid=2&subjid=17089&audiotype=lectures&browseby=speaker

Benefits of Fasting after Ramadhaan

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Chapter 43: The Six Fasts of Shawwaal
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 169-174)

Returning back to fasting after Ramadhaan brings various benefits, from them include the following:

-Fasting these six days increases our reward to the extent that it is like we have fasted a whole lifetime

-Fasting these six and before Ramadhaan in Sha’baan are like optional deeds one does before the obligatory, similar to Salaah, we pray recommended prayers before and after the obligatory one

-It removes any deficiency or shortcomings in the obligatory fasts. Everyone has shortcomings in their worship so we are all in need of trying to make it perfect as we can compensate for these shortcomings in the obligatory acts of worship in recommended ones. For this reason the Prophet [Peace and Blessings of Allaah be Upon him] said, “Do not say I fasted the whole of Ramadhaan or I stood for all of it.” The Companions [May Allaah be Pleased with him] explained that this is to prevent anyone giving themselves self-praise.

‘Umar bin ‘Abdul-‘Azeez [May Allaah have Mercy on him] used to say, “If someone is not able to give Zakaat al-Fitr then he should fast these days as they will compensate for any shortcomings in his worship and in his Eemaan.”

-Also from the benefits of fasting these six is that it is a sign that one’s acts of worship is accepted is that doing good deeds for this person becomes easy for him to do. Some of the Salaf used to say that the reward for doing good deeds is being able to do more good deeds afterwards. So the one who does good deeds and then continues in doing good deeds has been giving a sign that his deeds are being accepted. Likewise, if one does a good deed and then follows it with a bad then this is a sign that his good deeds haven’t been accepted.

-From the benefits of fasting these is that it shows thanks to Allaah that He has Forgiven them their sins in Ramadhaan and, as we have explained before, they are forgiven their sins on the last day of Ramadhaan and given their rewards at the completion of the month, thus fasting these days is a form of showing thanks to Allaah for these blessings. The Prophet [Peace and Blessings of Allaah be Upon him] would stand for long hours during the night and when asked why when his sins where forgiven, he replied by saying, “Should I not be a thankful slave?” Likewise, Allaah, the Most High, has ordered us to be thankful for the blessings given to us by remembering Him, “He wants that you must complete the same number (of days), and that you must magnify Allah [(i.e. to say Takbeer or Allaahu-Akbar) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.” [Baqarah 2:185]

The Salaf and Fasting in Shawwaal

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Chapter 43: The Six Fasts of Shawwaal
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 169-174)

It is narrated in Saheeh Muslim on the authority of Abee Ayyoob al-Ansaaree [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fasts Ramadhaan and then follows them with six fasts of Shawwaal then it is as if he has fasted a lifetime.”

The scholars differed on acting upon this Hadeeth: said that it is Saheeh, others said it was the opinion of the companion Aboo Ayoob, this was the view Ibn ‘Uyaynah and others like Imaam Ahmad. Others said that the Isnaad is questionable however the majority of the scholars have acted upon this Hadeeth and have stated that it is recommended to fast these six days.

This is said to be the view of Ibn ‘Abbaas [May Allaah be Pleased with him], Taawoos, ash-Sha’bee, Maymoon bin Mahraan, Ibn Mubaarak, ash-Shaafi’ee, a second view of Imaam Ahmad and Ishaaq bin Raahooyah.

Those who rejected this Hadeeth include the likes of Hasan al-Basree, however perhaps he only denied acting on it believing that these six fasts were obligatory, rather they remained recommended. 

Others disliked fasting these six days such as ath-Thawree, Aboo Haneefah, Aboo Yoosuf and they argued that this resembles the people of book, because their habit was to innovate an increased number in what Allaah has asked them to do. However, many of the Hanafee scholars that came after held the opinion that fasting these six days is permissible as there is gap between these six fasts and the fasts of Ramadhaan, which is the day of ‘Eid.

Mahdee disliked fasting these days but didn’t prevent others from doing them.

Maalik was also of the opinion that we shouldn’t fast these six days as he stated in his Muwatta. He stated, “I have not seen any from the people of knowledge doing this (i.e. fasting in Shawwal).”

However it can be said that these scholars disliked it on the basis of them pointing out that these fasts were not obligatory and making it is clear that it is recommended.

Those who recommended fasting these six days are also divided into three opinions:

Those who say that it must be the first six days after ‘Eid

This was the view of Imaam ash-Shaafi’ee and Ibn Mubaarak. They based on this on the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fats six days after al-Fitr, consecutively, then it is as if he has fasted the whole year.”

This hadeeth was narrated by at-Tabaraanee and others but it is weak.

Those who say that it can be fasted at any time throughout the month and they don’t have to be consecutively

This is the view of Wakee’ and Imaam Ahmad

Those who say that the days after ‘Eid al-Fitr are the days of ‘Eid and that fasting these must be done around Ayyaam al-Beed

This is the view of Ma’mar and ‘Abdur-Razaaq.

It was also narrated from ‘Ataa that he disliked people fasting these fasts if they owed fasts from Ramadhaan. His opinion was that those who owed fasts must make up those fasts, have a break, and then resume recommended/optional fasts.

This view is odd and opposes the view of the majority of the scholars. The majority say that there doesn’t need to be a gap between fasts that he may owe and fasts that are recommended based on the Hadeeth of ‘Umraan bin Hussayn [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] to a man, “If you did not fast then fast.”

It is also narrated from the Companions and the Tabi’een [May Allaah be Pleased with them all] that they would combine Sha’baan with Ramadhaan and that they didn’t break their fasts except on the days of ‘Eid (where it is not permissible for us to fast).

It is narrated that Ibn ‘Abbaas [May Allaah be Pleased with him] said, “Fasting after Ramadhaan is like an animal running after its prey.”

Finished your Rituals with the Words of Tawheed and Istighfaar

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As for the statement of Tawheed [i.e. Laa ila Ila Allaah], then this statement expiates sins and it removes all traces of the sins that he had committed and thus, nothing remains of it. So the statement of Tawheed is like free a slave, and freeing a slave is like one has freed himself from the fire. Whoever says it and believes in it, sincerely with his heart, then Allaah makes the fire prohibited upon this person.

As for the words of Istighfaar or forgiveness, then increasing in it is a cause for you to attain the Forgiveness and Mercy of Allaah.

Hasan al-Basree [May Allaah have Mercy on him] said, “Increase in asking for Allaah’s forgiveness because you don’t know when the Mercy of Allaah will fall upon you.”

Luqmaan the wise, told his son, “Oh son! Repeat Istigfaar upon your tongue, because there are hours in which Allaah doesn’t deny the person who asks.”
Allaah, the Most High, also combines the statement of Tawheed and the advice on being steadfast in asking for Istighfaar.

Allaah, the Most High, says:

“So know (O Muhammad) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin” [Muhammad 47:19]

It is also narrated from the Salaf that they said, “Iblees said, ‘Men are destroyed because of their sins and I have been destroyed because of Laa Ilaha Ila Allaah and Istighfaar.’”

Istighfaar is from the deeds that one must do upon completion of righteous deeds, such as upon the completion of Salaah, Hajj or Qiyaam al-Layl. It is also prescribed to say Istighfaar upon the completion of sittings and gathering, so if the gathering was a gathering of remembering Allaah and a beneficial gathering then we are closing the righteous deed by seeking Istighfaar and if the gathering had shortcomings or sins, then we are seeking to be pardoned and forgiven.

Therefore, it is binding that we finish by seeking forgiveness in Allaah.

‘Umar bin ‘Abdul-‘Azeez also once wrote:

Say as your father Aadam [Peace be Upon him] has said:

“Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” [A’raaf 7:23]

Say as Nooh [Peace be Upon him] said:

“O my Lord! I seek refuge with You from asking You that of which I have no knowledge. And unless You forgive me and have Mercy on me, I would indeed be one of the losers.” [Hood 11:47]

Say as Moosa [Peace be Upon him] said:

“My Lord! Verily, I have wronged myself, so forgive me” [Qasas 28:16]

Say as Dhun Noon [Peace be Upon him] said:

“La ilaha illa Anta [none has the right to be worshipped but You (O Allah)], Glorified (and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the wrong-doer” [Mu’minoon 21:87]

It is also narrated that Aboo Hurayrah [May Allaah be Pleased with him] said, “Backbiting tears your fasts but Istighfaar repairs it. So whoever is able to repair his fasting then let him do so.”

Lataa'if al-Ma'aarif (Pg. 160-169) by Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him]

Forgiveness and Reward is Attained on the Final Night of Ramadaan

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Chapter 42: Saying Farewell to Ramadhaan
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 160-169)

It is narrated in Bukhaaree and Muslim on the authority Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever stands in prayer during Ramadhaan with hope and Eemaan then his previous and forthcoming sins will be forgiven.”

In a similar narration reported by Nasaa’ee it states, “Whoever fasts Ramadhaan with hope and Eeman then his previous and forthcoming sins will be forgiven.”

We have previously discussed the various views about Laylat al-Qadr.

All of these vices in which are sins are forgiven are all conditional, we must preserve what we are required to preserve.

It is narrated in Musnad Ahmad and in Saheeh Ibn Hibbaan on the authority of Abee Sa’eed al-Khudree [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever fasts Ramadhaan and preserves the boundaries of his fast, as it is binding upon him to do so, then all the sins that he did before will be forgiven.”

The Majority of the scholars have explained that the forgivenss of sins here is in reference to the minor sins. The evidence for this is the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] in Saheeh Muslim who said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “The five prayers, Jumu’ah to Jumu’ah, Ramadhaan to Ramadhaan, are all expiators are sins as long as one stays away from major sins.”

So the scholars differed into two views on this as well; some said that you must avoid major sins for your minor sins to be expiated and others were of the opinion that major sins being avoided was not a condition for your minor sins to be forgiven, all these acts of worshipped mentioned in the Hadeeth above in Saheeh Muslim means your minor sins will all be forgiven between these acts of worship regardless if you committed major sins.

Ibn Munthir said in Qiyaam Laylat al-Qadr:

I hope that this means that all your sins, major and minor, will be forgiven. However, the majority are of the view that major sins needs sincere repentance for it to be forgiven.

The Hadeeth of Aboo Hurayrah [May Allaah be Pleased with] proves the following that All of these three are ways of your previous sins to be forgiven; fasting in Ramadhaan, standing during the night in Ramadhaan and standing on Laylat al-Qadr.

Standing Laylat al-Qadr alone expiates for sins, as the Hadeeth of ‘Ubaadah bin Saamit [May Allaah be Pleased with him] proves, regardless if the person stood on any of the other nights or not.

As for fasting the whole month, then this is also a method of having your sins forgiven, so if a believer fasts the whole month and he stands it, then he has combined two acts of worship which will secure forgiveness for him.

It is also the opinion held by some that forgiveness is gained on the final night of Ramadhaan, when he stands it he is forgiven, so the expiation of his sins being forgiven is delayed until the last night, in which he stands and then the following day he fasts, then he will have his sins expiated.

The evidence for this is what has been narrated In Musnad Ahmad on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “My Ummah have been given five specific things in Ramadhaan that which wasn’t given to any other Ummah before; the smell coming from the mouth of the fasting person being more pleasant to Allaah than the scent of musk, the Angels seek forgiveness for them until they break their fasts, every night Allaah praises His Servants to Jannah and says, ‘My servants have complained that they have been withheld from their provisions so they will be given to you.’ The Shayaateen are locked up in this month…and your sins are forgiven on the final night.” It was asked, “Oh Messenger of Allaah, is that Laylat al-Qadr?” He [Peace and Blessings of Allaah be Upon him] replied, “No, rather the doer will gain his reward once he has finished.”

It is also narrated that those who fast will seek their reward on the day of al-Fitr, the day of al-Fitr is a day that they are forgiven thus some from the scholars called ‘Eid al-Fitr, the Day of Prizes or Jawaa’iz.

Marwooq al-‘Ijlee used to say to other Muslims after praying ‘Eid Salaah, “Return to your homes like the day your mother gave birth to you.”

Aboo Ja’far al-Baaqir used to say, “The prize that is given to those who fast and pray is not comparable, on their day of al-Fitr their deeds have preceded them and all that is left is their reward, which is forgiveness.”

Whoever falls short in receiving his reward on the day of al-Fitr only has himself to blame, as he fell short in doing deeds in the month that preceded.

Salmaan used to say; The reward for Salaat is measured, so the one who gains it, gains it for himself and the one who is deficient then he knows what has been said about the deficient ones [i.e. the Muttaffiffeen cf. 83:1]. So fasting and all his deeds have all passed him, so if he wishes to get good then you are upon good but whoever has been deficient, and ‘Woe to Al-Mutaffifin [those who give less in measure and weight (decrease the rights of others)],’ [Muttaffiffeen 83:1]

As for the one who was shy and was prevented from doing good deeds due to his following of desires, he couldn’t pray or fast so that his deeds are empty, then this person is in debt. It comes in the Hadeeth, “The worst of people who steal are those who steal from their Salaah.”

Therefore, if the person is cursed for being deficient in regards to the Dunya [cf. 83:1] then how about the one who steals and is deficient about the Hereafter?

4. So woe unto those performers of Salat (prayers) (hypocrites),

5. Who delay their Salat (prayer) from their stated fixed times,

6. Those who do good deeds only to be seen (of men),

[Ma’oon 107:4-7]

Shaykh Saaleh al-Fawzaan [May Allaah Preserve Him] said: People are divided when it comes to reciting the Quraan...

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29. Verily, those who recite the Book of Allah (this Qur'an), and perform As-Salat (Iqamat-as-Salat), and spend (in charity) out of what We have provided for them, secretly and openly, hope for a (sure) trade-gain that will never perish.

30. That He may pay them their wages in full, and give them (even) more, out of His Grace. Verily! He is Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense).

[Faatir 35:29-30]

“The example of a believer who recites the Qur’aan is like that of a citron which tastes good and smells good. And a believer who does not recite the Qur’aan is like a date which is tastes good but has no smell. And the example of a hypocrite who recites the Qur’aan is like a plant, it smells good but tastes bitter. And the example of a hypocrite who does not recite the Qur’aan is like a bitter vegetable; it tastes bitter and has no smell.” [Narrated by Al-Bukhaaree]

Reported in Saheeh Muslim on the authority of ‘Uqbah bin ‘Aamir [May Allaah be Pleased with him] that the Prophet [Peace andBlessings of Allaah be Upon him] said, “Why don’t one of you go to the Masjid and learn or recite two Ayaat from the Book of Allaah, Glorified and Exalted, this would be better for him then two camels. Or three will be better than three, or four will be better than four, until many will be better than many camels.”

On the authority of Ibn Mas’ood [May Allaah be Pleased with him] who said that the Prophet [Peace and Blessings of Allaah be Upon him] said, “The Quraan is like a luncheon, so accept whatever you can from what it gives. Verily, this Quraan is the firm rope, a clear light, a beneficial remedy, a protection for the one who grasps it, a success for the one who follows it. There is none who is led astray except that he has fault, there is no one who is crooked except he is held upright by it and you will never cease to be amazed by it. You will not get bored of repeating it, so recite it for verily Allaah will reward you from what you recite of it, every letter will have tenfold in reward. I don’t say Alif – Laam – Meem is a letter, rather Alif is letter, Laam is letter and Meem is a letter. ” [Narrated by Haakim]

Shaykh Saaleh al-Fawzaan [May Allaah Preserve Him] said:

People are divided when it comes to reciting the Quraan, there are who those who recite it very often and they learn from its lessons and act upon it, these are those who are foremost. They are from the people of the Quraan. Then there are those who completely neglect it, they don’t learn its lessons and it doesn’t affect them, these people have been a severe warning against them, as Allaah, the Most High, says;

“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (Allah) (i.e. this Qur'an and worship of Allah), We appoint for him Shaitan (Satan - devil) to be a Qarin (an intimate companion) to him.” [Zukhruf 43:36]

And,

“124. "But whosoever turns away from My Reminder (i.e. neither believes in this Qur'an nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection."

125. He will say:"O my Lord! Why have you raised me up blind, while I had sight (before)."

126. (Allah) will say: "Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allah's Mercy)."”

[Taaha 20:124-126]

Then there are those who learn the Quraan but are lazy when it comes to reciting it. This in reality is an abandonment of the Quraan, this person has prevented himself from attaining great rewards that he may gain from reciting the Quraan, due to his neglect and forgetfulness of the Quraan, as Allaah, the Most High, says;

“But whosoever turns away from My Reminder” [Taaha 20:124]

The one who abandons the recitation of Quraan is like the person the person who is forgotten, so this results in him being faced with a huge loss.

The reason for him being neglectful is that Shaytaan has overcome this slave, his heart has become hard.

And then there those from the people who are the opposite, they recite the Quraan but they don’t ponder on its meanings or strive to understand it. These people lose out from benefitting from the Quraan in its true potential. Allaah has criticised those who recite the Quraan but don’t seek to understand it, as he, Glorified He is, says about the Jews:

“And there are among them (Jews) unlettered people, who know not the Book, but they trust upon false desires and they but guess” [Baqarah 2:78]

Meaning, they recite the scripture but they don’t understand it.

So it is obligatory upon the Muslim to recite the Quraan and make it affect his heart and his understanding according to his ability, and it is not sufficient to keep on reciting the Quraan without understanding it or it having any impact on you.

May Allaah help us all to do what He Loves and is Pleased with.

[Taken from the book, ‘Kitaab Ithaaf Ahl al-Eeeman’ by Shaykh Saaleh al-Fawzaan]

http://ramadhan.af.org.sa/node/856

Meaning of the Dua’a: Oh Allaah! You are Al-‘Aafoow and You Love to Pardon, so Pardon me

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Chapter 41: Standing the Night on Laylat al-Qadr
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 158-160)

 ‘Aaishah [May Allaah be Pleased with her] asked the Prophet [Peace and Blessings of Allaah be Upon him] about the best Dua’a to make on this night and he [Peace and Blessings of Allaah be Upon him] replied by informing her to say:

اللهم انك عفو تحب العفو فاعف عني

Oh Allaah! You are Al-‘Aafoow and You Love to Pardon, so Pardon me.

Al-‘Aafoow is from the Names of Allaah, the Most High, which means he Forgives and Pardons all evil deeds from His Servant. He removes any trace of them and He Loves to Pardon, so He Pardons His Slaves on this night.

He also Loves from His Servants who forgive and are pardoning, so if one pardons or forgives another then this is more beloved to Allaah than one who tries to punish another.

The Prophet [Peace and Blessings of Allaah be Upon him] used to say:

أعوذ برضاك من سخطك، وعفوك من عقوبتك

“I seek refuge in Your Pleasure from Your Anger and in your Pardoning from Your Punishment.”

Yahya bin Mu’aath [May Allaah have Mercy on him] said, “If it wasn’t for pardoning then forgiving and pardoning those who wrong you wouldn’t be a means for you to be elevated above others.”

This indicates that most people are tested by the actions of his friends and family but treating them with pardoning and forgiveness is beloved to Al-‘Aafoow.

Others from the Salaf as-Saaleh said, “If you want to obtain the most beloved action to Allaah, the Most High, and that you wish to train yourself in it, then he should look for someone telling him in his dream, ‘You want what you haven’t gained, verily Allaah loves pardoning and forgiveness.’”

It is also narrated on the authority of Ibn ‘Abbaas [May Allaah have Mercy on him] in a narration that can be ascribed to the Prophet [Peace and Blessings of Allaah be Upon him], “Verily, Allaah Looks on the Night of Qadr to the believers of the Ummah of Muhammad [Peace and Blessings of Allaah be Upon him] and He Pardons them and has Mercy on them all except four; the one addicted to intoxicants, impious, the one who quarrels and the one who severs the ties of kinship.”

When those who have knowledge and recognize and realize His Majesty, they become humbled. When they hear of sins being eradicated by His Pardoning, they wish to seek it. Allaah has not prevented anyone from the fire except with His Pardon.

If the sinners didn’t have a way out via the Pardon of Allaah, their hearts would cease due to their despair in the Mercy of Allaah. However, if we remember that Allaah Pardons then we are able to be at ease again.

Others from the later scholars used to supplicate with the wording in their Dua’a, “Oh Allaah! My sins have intensified, if You Pardon it then it will only be a small portion of Your Pardon, so Pardon me.”

Others from the Salaf said, “I have corrupted myself extremely, but Your Pardon is vast, so place it between me and my sins by Your Pardon, Oh Kareem!”

Oh you who has sinned himself, the Pardon of Allaah is greater than your sins. It is greater than your burden. All you need to do is ask Al-‘Aafoow on Laylat al-Qadr after struggling and striving to do good deeds on that night, and on all the ten nights, because those who know and strive hard to do good deeds and aren’t arrogant because of the good deeds they have done, they seek Allaah and they ask Him for His Pardon, then your sins will be removed.

Yahya bin Mu’aath [May Allaah have Mercy on him], “The one who does good deeds and doesn’t seek Allaah’s Pardon is ignorant.”

Matroof [May Allaah have Mercy on him] used to say in his Dua’a, “Oh Allaah! Be Pleased with us and if you are not Pleased with us, then Pardon us our sins as we didn’t seek Your Pleasure at the time of committing them but now our intent is to hope and seek your Pardon.”

Chapter 41: Standing the Night on Laylat al-Qadr

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Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 158-160)

As for the acts of worship one should do on the night of Laylat al-Qadr then the Prophet [Peace and Blessings of Allaah be Upon him] said, “Anyone who stands on the night of Laylat al-Qadr with Eemaan and hope then his previous and forthcoming sins will be forgiven.”

So standing this night in Tahajjud is what is to be sought. Added to Salaah is Dua’a as the Prophet [Peace and Blessings of Allaah be Upon him] told ‘Aaishah [May Allaah be Pleased with her] to increase in it on this night.

Sufyaan ath-Thawree [May Allaah be Pleased with him] used to make Dua’a on Laylat al-Qadr and would hold it more dear than praying Salaah. He said, “If one of you recites or supplicates and has hope in Allaah in his Dua’a then it may be that he meets Laylat al-Qadr.”

The meaning behind one increasing in Du’a is that it is better than praying Salaah that has no Du’a within it. So if one stands during the night and recites and makes Du’a then this is what is intended.

The Prophet [Peace and Blessings of Allaah be Upon him] used to stand the night in Tahajjud during the nights in Ramadhaan, he would recite and he would not pass by an Aayah except he supplicated with the Aayah, so if he recited an Aayah that talked about punishment he would then supplicate after reading that Aayah by pausing and asking Allaah to spare him from His Punishment.

So the practice of the Prophet [Peace and Blessings of Allaah be Upon him] was to combine prayer, recitation of the Quraan with supplication, and this is from the best of actions one can do on this night, the other nights and any other night, and Allaah Knows Best.

Ash-Sha’bee [May Allaah have Mercy on him] said about Laylat al-Qadr, “Its night is likes its day.”

Ash-Shafi’ee [May Allaah have Mercy on him] in at-Taqdeem, “It is recommended to strive throughout the day as well as the night.”

This is what is required for us to do throughout the entire ten days and nights and Allaah Knows Best.

The Majority of the Salaf held Twenty Seventh Night as Laylat al-Qadr

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Chapter 40: What has Been Mentioned about the Last Seven Nights of Ramadhaan
Haafidh Ibn Rajab al-Hanbalee (d.795) [May Allaah have Mercy on him] says in his book Lataa'if al-Ma'aarif (Pg. 149-158)

A large group of scholars held the opinion that Laylat al-Qadr occurs on the twenty seventh night. This was the view of Sufyaan ath-Thawree from Koofah and this is the view that we hold, based on the view of Ubaay ibn Ka’b [May Allaah be Pleased with him] and he would even swear that it was on this night. Ibn Hubaysh and his servant Ibn Abee Lubaabah also held this view.

In fact, Ibn Hubaysh said, “’Umar, Huthayfah and Anas from the Companions would have no doubt that it would occur on the twenty seventh night.” This was narrated by Ibn Abee Shaybah.

This is also the view of Imaam Ahmad and Ishaaq bin Rahooyah.

Aboo Qulaabah was of the view that it could be any of the above as it is possible that Laylat al-Qadr moves between the last ten nights. This was also the view of Muzani and Ibn Khuzaymah. This was also mentioned by Ibn ‘Abdul-Barr, Maalik, Thawree, Shaafi’ee and Abee Thawr as what is authentically narrated from them.

Even though this view is strong so is the view that it occurs on the twenty seventh night, especially because of the fact that Ubaay bin Ka’b would swear that it would occur on the twenty seventh night and that he would see the signs of it the next morning as the sun would raise without rays. It is narrated in Saheeh Muslim that Ubaay bin K’ab [May Allaah be Pleased with him] said, “By Allaah! I know what night is falls on and the Prophet [Peace and Blessings of Allaah be Upon him] would single this night out.”

It is also narrated in Musnad Imaam Ahmad that Ibn ‘Abbaas [May Allaah be Pleased with him] that a man asked the Messenger of Allaah [Peace and Blessings of Allaah be Upon him], “Oh Messenger of Allaah [Peace and Blessings of Allaah be Upon him] I am old and I have great difficulty in praying the night so could you tell me when Laylat al-Qadr is?” He replied, “Upon you is to seek it on the seventh.” The Isnaad meets the requirements of Bukhaaree.

There is also another narration in Musnad Ahmad on the authority of Ibn ‘Umar that the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said, “If one of you wants to seek it then seek it on the twenty seventh night.”

There are another similar narrations that have been narrated Shaabah, Wahb bin Jareer and Shu’bah.

It is also narrated that Naafi’ heard from Ibn ‘Amr [May Allaah be Pleased with him] who said, “We never used to leave the Prophet alone except on the twenty seventh night and the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said, ‘I have seen a dream and it occurs on the twenty seventh night within the last ten nights, so if one you wants to seek it then seek it on the twenty seventh night.’”

Similar to this was also narrated by Hanbal Ibn Ishaaq, Hammad and at-Tahaawee also narrated it to be the view of ‘Iraam.

It is also narrated by ‘Abdur-Razaaq in his book with a chain from Ibn ‘Umar where the Prophet [Peace and Blessings of Allaah be Upon him] said, “I have seen a dream about Laylat al-Qadr and it occurs on the twenty seventh night. So whoever wants to seek it then seek it on the twenty seventh night.”

It is also narrated in Sunan Abee Daawood with a chain that has all authentic men, on the authority of Mu’aawiyah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said that Laylat al-Qadr occurs on the twenty seventh night.

It was also narrated by Ibn Hibban and he authenticated as well did Ibn ‘Abdul-Barr. This Hadeeth is also from the most authentic Ahaadeeth on this topic as was stated by Imaam Ahmad and Daraqutnee however their version varied slightly in the wording.

It is also narrated in the Musnad of Imaam Ahmad on the authority of Ibn Ma’sood [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Verily, Laylat al-Qadr is midway through the last seven nights of Ramadhaan.” Meaning, the twenty seventh night

Added these evidences is the point that Aboo Dharr [May Allaah be Pleased with him] would stand the night alone on the twenty seventh night but on the twenty third he would stand for a third of the night and on the twenty fifth he would stand for half the night. He would gather his family on the twenty seventh night and stand the entire night.

Added to this as well is the point that Ibn ‘Abbas [May Allaah be Pleased with him] told ‘Umar al-Khattaab and the rest of the Companions [May Allaah be Pleased with them all] to stand on this night and enhance in it. It is narrated by ‘Abdur-Razaaq in his book that ‘Ikrimah said that Ibn ‘Abbaas [May Allaah be Pleased with him] called ‘Umar bin al-Khattaab [May Allaah be Pleased with him] and the rest of the Companions [May Allaah be Pleased with them all] to gather especially and stand the night on the twenty seventh night.

Ibn ‘Abdul-Barr [May Allaah have Mercy on him] also narrates with an authentic chain of narration that Sa’eed bin Jubayr [May Allaah have Mercy on him] said:

Those from the Muhaajireen came to ‘Umar after Ibn ‘Abbaas asked him to gather people on this night and they asked him about Laylat al-Qadr and they said to ‘Umar, “Some of us are of the opinion that it falls in the middle ten nights of Ramadhaan whilst some of us are of the view that it falls in the last ten nights. Some of us are certain that it falls on the twenty first night and others say it’s on the twenty third and others say the twenty seventh.” So ‘Umar responded to them by saying, “Oh Ibn ‘Abbaas! Explain the issue to them.” So Ibn ‘Abbaas said, “Allaah Knows Best.” So ‘Umar said, “I know Allaah Knows Best but we are asking about what you know and your knowledge about it.” So Ibn ‘Abbaas said, “Verily, Allaah is Odd and He Loves Odd, He Created the heavens and the earths in seven days, he made the days in the week seven, the stoning in Hajj are seven, humans are made from seven (i.e. different types of clays), and their provision stems from seven sources.” So ‘Umar asked, “Humans are created by seven and their provision stems from seven sources, what does this mean?” Ibn ‘Abbaas responded with the Aayah:

“And indeed We created man (Adam) out of an extract of clay (water and earth).” [Mu’minoon 23:12]

And

24. Then let man look at his food,

25. That We pour forth water in abundance,

26. And We split the earth in clefts,

27. And We cause therein the grain to grow,

28. And grapes and clover plants (i.e. green fodder for the cattle),

29. And olives and date-palms,

30. And gardens, dense with many trees,

31. And fruits and Abba (herbage, etc.),

32. (To be) a provision and benefit for you and your cattle.

[‘Abasa 80: 24-32]

This narration has also been narrated by Ibn Sa’d in his Tabaqaat.

As previously stated, Ubaay bin K’ab [May Allaah be Pleased with him] swore that it is on the twenty seventh night and Ibn Abee Lubabah also held the view that it occurs on the twenty seventh night.  Also, many from the Salaf would do Tawaaf in the Masjid al-Haram in Makkah on twenty seventh night, hoping that the Angels are above their heads.