The Salaf and Fasting in Shawwaal

Follow @AhleDhikr 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.”

It is Not Correct to Blame the Scholars for Not Speaking Out

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Trying to understand a given political situation can often be impossible. 

For this reason, many of those who talk about politics often speak partly with fact and partly with error. In fact, most of the time people speak with error then they do with truth, only because they have come to their opinion based on what they have heard and what they conjunct.

Read full article here: http://ahledhikr.blogspot.com/2014/08/it-is-not-correct-to-blame-scholars-for.html 

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] 

The Salaf Sought for their Deeds to be accepted by Having Taqwaa

Follow @AhleDhikr It is from the practice of the Salaf as-Saalih to strive to make their deeds as perfect as possible, upon completion, they would seek for it to be accepted from them and they were always in a state of fear that their deeds would be rejected. These are the ones referred to:

“Verily! Those who live in awe for fear of their Lord;” [Mu’minoon 23:57]

It is also narrated from ‘Alee bin Abee Taalib [May Allaah be Pleased with him] that he said, “Seek to make your deeds accepted, have you not heard the statement of Allaah, the Glorified and the Exalted, ‘Verily, Allah accepts only from those who are Al-Muttaqun’ [Maaidah 5: 27].”

Fudaalah bin ‘Ubayd said, “If I knew that Allaah has accepted from me even a minute atom’s weight of good deeds, this is more beloved to me than the whole world and all it contains. As he says; ‘Verily, Allah accepts only from those who are Al-Muttaqun’ [Maaidah 5: 27]”

Ibn Deenaar said, “To fear that your deed will not be accepted is more difficult than doing the act itself.”

‘Ataa said, “One should be cautious that his deeds are not for Allaah.”

‘Abdul-‘Azeez bin Abee Ruwaad said, “You strive to do good deeds but upon completion, you should be worried on whether it will be accepted or not.”

Others from the Salaf used to supplicate to Allaah for six months that Allaah gives them life so that they will be alive for the forthcoming Ramadhaan. Once Ramadhaan was completed and over, they would then supplicate to Allaah for the rest of the year that Allaah accept their deeds.

‘Umar bin ‘Abdul-‘Azeez once went out on the day of ‘Eid al-Fitr and said in his Khutbah, “Oh People! You have fasted for thirty days and you have stood for thirty nights. You have now left your homes this morning hoping that Allaah accepts it all from you.”

Some of the Salaf would also show sadness on the day of ‘Eid al-Fitr and they would explain their sadness was due to them being afraid. They would say, “I am slave and I have been ordered by my Master to do certain deeds and I am not sure if I have done them so that they may be accepted by Him.”

Wahb saw some people laughing on the day of ‘Eid al-Fitr and he said, “If these people have had their deeds accepted then this is not the behavior of those who are thankful and if they don’t know if their deeds have been accepted then this is not the behavior of those who fear that their deeds are not accepted.”

Hasan al-Basree used to say, “Verily, Allaah has made the month of Ramadhaan an arena or stadium for his creation, in which they can compete with one another to do good deeds and seek His Pleasure.”

These are the generations that came before us and they have succeeded and those who came after them have become spoilt and have become involved in idleness, laughing and playing. So the day will come that the successful will receive their rewards and those who are losers will be falsified.

What have you lost if you have lost the benefits of Ramadhaan? What else is that can stop you from being deprived? How many people have had their deeds accepted and their sins forgiven? And how mant are there that have not gained anything except wretchedness and misery? So people stood and have not got anything from this except a sleepless night and some people fasted and got nothing except thirst and hunger.

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

Read the full article here:

http://ahledhikr.blogspot.com/2014/07/the-salaf-sought-for-their-deeds-to-be.html

Forgiveness and Reward is Attained on the Final Night of Ramadaan

Follow @AhleDhikr 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]

Read full article here: http://ahledhikr.blogspot.com/2014/07/forgiveness-and-reward-is-attained-on.html 

The Month of Mercy, Forgiveness and Ransom from the Fire

Follow @AhleDhikr On the authority of Salmaan al-Faarisi, the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] said:

“The Month of Ramadhaan is split, the first part is Mercy, the middle is Forgiveness and the final part of this month is ransom from the Hellfire.”

This has been reported by Ibn Khuzaymah in his Saheeh. A similar narration is also narrated on the authority of Aboo Hurayrah [May Allaah be Pleased with him] which has been reported in Ibn Abee Dunya with the wording, “The month all of it is Mercy, all of it is Forgiveness and all of it is a ransom.”

These Ahadeeth give the same meaning as the authentic Hadeeth, “When Ramadhaan comes the doors of Mercy are opened.”

In a narration reported by at-Tirmidhee and others, “Verily, Allaah frees from the fire every night.”

Having established that this is the month of Mercy, it is important to note that the Mercy of Allaah applies to those who do good and have Taqwa [i.e. to do what He has Ordered and to abstain from what He has Prohibited]. Allaah, the Most High, says:

“Surely, Allah's Mercy is (ever) near unto the good-doers” [A’raaf 7:56]

And, He, the Most High, says:

“I will and My Mercy embraces all things. That (Mercy) I shall ordain for those who are the Muttaqun” [A’raaf 7:156]

So Mercy showers those who have Taqwa in the beginning of the month, so that the beginning of the month for them is met with Mercy and the Pleasure of Allaah. This motivates them to do good deeds and to act in the best possible way.

The second phase of the month is a result of the first one, once they have received the Mercy of Allaah and have bettered themselves, in the second part of the month they received the Forgiveness for some of their sins due to their fasting. Their minor sins are forgiven and they are not prevented from the Mercy of Allaah, the Most High:

“…your Lord is full of Forgiveness for mankind inspite of their wrong-doing…” [Ra’d 13:6]

As for the final phase of the month, they are ransomed from the fire. Their sins are forgiven and they are freed from the fire. It occurs in the Hadeeth of Ibn ‘Abbaas [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Allaah Frees His Servants from the fire every night during Ramadhaan at the time of breaking fast, thousands upon thousands are freed, all of them were destined for the fire but when the final night of Ramadhaan comes, Allaah Frees on that day the equivalent of all those who freed on the nights before added together.”

Therefore, the day of al-Fitr is an ‘Eid for all the believers of this Ummah because their necks have been freed from the fire. There are those who commit major sins but due to their good deeds, their fasting and praying, they are freed from the fire and accepted with the pious.

Similar to the day of al-Nahr, this is also an ‘Eid for the Muslims because the day before this ‘Eid is the day of ‘Arafah and on the day of ‘Arafah, Allaah Frees more people from the fire than any other day throughout the year.

So whoever is freed from the fire during these days before ‘Eid then the ‘Eid is truly a joyous occasion for him but those who have lost out on this opportunity to be freed, then ‘Eid is just a normal day for him.

Once we know that Forgiveness and ransom from the fire is given to those who fast and stand the nights in prayer during Ramadhaan, then Allaah, the Most High, as ordered us to finish our rituals by doing Takbeer of Him in thanks:

“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 ability in giving thanks to Allaah is a favour that Allaah Blesses upon His Slaves, He Guides them and Give them the ability to fast and give them the enthusiasm that is needed in doing good deeds to that they may attain is Mercy, Forgiveness and ransom from the fire. Because of this, the slave should remember Him, give thanks to Him, fear Him as he ought to be feared.

Ibn Mas’ood [May Allaah be Pleased with him] explained that fearing Allaah as he ought to be feared means to obey Him and not disobey Him. To remember Him and not to forget Him, to give thanks to Him and not to be ungrateful to Him.

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

See full article: ahledhikr.blogspot.com/2012/07/the-month-of-mercy-forgiveness-and.html 

The Salaf and their opinions Laylat al-Qadr

Follow @AhleDhikr 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)

The scholars differed on whether Laylat al-Qadr is fixed or whether it changes annually. Some said it doesn’t occur as it has been lifted, others said it occurs every seven years, others said it occurs every year and this was the opinion of Ibn Mas’ood and others from Koofah.

It is narrated from Aboo Haneefah that he said that the majority of the scholars say that it occurs every Ramadhaan. Others said it occurs every night in Ramadhaan whilst others said it occurs on the first night of Ramadhaan.

Some said it occurs in the second half of Ramadhaan and this was the view narrated from Aboo Yoosuf and Muhammad ash-Shaybaanee.

Others also stated that it occurs on the white days, these are the days in which there is a full moon in the middle of the month

However, a large number of scholars say it occurs in the last ten nights of Ramadhaan, this was stated to be the view of Hasan and Maalik and it is also narrated that they would seek it in every night within the last ten nights. They based their view on the statement of the Prophet [Peace and Blessings of Allaah be Upon him], “Seek it in the last nine nights, or the last seven nights or the last five nights.” The fact that he didn’t tell for certain what night it falls upon leaves it for us to seek it and strive hard every night.

The majority, however, say that it occurs in the last ten nights but it is not fixed.

Some from the scholars have opined that it is fixed, such as some of the Shaafi’ee scholars saying that it occurs on the twenty first night as it has been narrated in the hadeeth of Abee Sa’eed al-Khudree [May Allaah be Pleased with him]

Those from the Salaf who held the opinion that twenty third night was Laylat al-Qadr

It is narrated from Imaam Shafi’ee that he said, “My view, and Allaah Knows Best, is that the strongest view is that it occurs on the twenty first and the twenty third and this is the night when ‘Alee ibn Abee Taalib [May Allaah be Pleased with him] was killed. But it could also be on the twenty forth or the twenty seventh.”

There is also another view attributed to Imaam ash-Shaafi’ee [May Allaah have Mercy on him] which was a view that he had later in his life, that the correct opinion was the twenty third as it was the practice and the opinion of Ahl al-Madeenah.

Sufyaan ath-Thawree [May Allaah have Mercy on him] said something similar to this. This is based on the reports that Ibn ‘Abbaas and ‘Aaishah [May Allaah be Pleased with them] would wake their families on this night, and this was reported by Makhool.

Ibn ‘Abdul-Barr said, “This night is singled out by al-Juhanee tribe in Madeenah and it was narrated that the Prophet [Peace and Blessings of Allaah be Upon him] commanded us to stand on this night (the twenty third).”

In Saheeh Muslim it is narrated that the Prophet [Peace and Blessings of Allaah be Upon him] said about Laylat al-Qadr, “I saw myself prostrating in mud and water.” So he [Peace and Blessings of Allaah be Upon him] prayed the night until Fajr and he did this on the twenty third night.

Another group of scholars held the opinion that it occurs on the twenty forth night, this was the view attributed of Hasan from the people of Basrah and Anas bin Maalik [May Allaah be Pleased with him].  Others like Humayd, Ayoob and Thaabit would reconcile both of these views and hold the twenty third and the twenty forth as being big nights.

http://ahledhikr.blogspot.com/2012/08/the-salaf-and-their-opinions-laylat-al.html 

He Would Wake His Family to Stand the Last Ten Nights in Prayer

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Chapter 39: Virtues of the Last Ten Days 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. 142-149)

He would wake his family to stand the last ten nights in prayer.
The Prophet [Peace and Blessings of Allaah be Upon him] would wake his family up to pray during the night, this would occur during the last ten nights of Ramadhaan and not the previous twenty nights.

This has been narrated in on the authority of Aboo Dharr [May Allaah be Pleased with him] in which he stated that the Prophet the Prophet [Peace and Blessings of Allaah be Upon him] would stand the twenty third and the twenty fifth in prayer and he would wake his women up to pray on the twenty seventh especially.

This is proof that waking up late to pray routinely is legislated so that we meet Layat al-Qadr.

It is also narrated by at-Tabaraanee from the authority of ‘Alee [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] would wake his family up during the last ten nights of Ramadhaan, all of them would stand the night in prayer.

Sufyaan ath-Thawree [May Allaah have Mercy on him] said, “It is beloved to me that during the last ten nights we stand in Tahajjud and to wake up your family, even the children, in prayer if they are able to stand during it.”

It is also authentically reported that the Prophet [Peace and Blessings of Allaah be Upon him] once went passed ‘Alee and Faatimah [May Allaah be Pleased with them both] one night and he admonished them saying, “Why don’t you stand the night in prayer?”

It is also authentically reported that he [Peace and Blessings of Allaah be Upon him] would wake up ‘Aaishah [May Allaah be Pleased with her] during the night to pray.

He [Peace and Blessings of Allaah be Upon him] would pray and during the night and when he would wish to complete it, he would wake up his family and if they were finding it hard to wake up, he would sprinkle water on their faces [Peace and Blessings of Allaah be Upon him].

It is narrated in the Muwatta that ‘Umar bin al-Khattab [May Allaah be Pleased with him] used to pray during the night as much as he was able, until half the night would pass and then he would wake up his family and say to them, ‘as-Salaah! as-Salaah!’ and he would recite to them the Aayah:

“And enjoin As-Salat(the prayer) on your family, and be patient in offering them [i.e. the Salat(prayers)].” [Taa-ha 20:132]

Habeeb Abee Muhammad [May Allaah have Mercy on them] used to say at night, “The night has gone and we have long way to go ahead and we have very little provision. The caravans of the righteous have gone and we have been left behind.”

http://ahledhikr.blogspot.com/2014/07/chapter-39-virtues-of-last-ten-days-of_19.html 

The Last Seven Nights in Ramadhaan

Follow @AhleDhikr 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)

It is narrated in Bukhaaree and Muslim on the authority of Ibn ‘Umar [May Allaah be Pleased with you] that two men were arguing about the date of Laylat al-Qadr and the Prophet [Peace and Blessings of Allaah be Upon him] came out from his sleep and said, “I have seen in my dream that it will occur in the last seven nights, so whoever wants to seek it, do it in those nights.”

It is also narrated in Saheeh Muslim that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Look for it in the last ten nights but if one of you is sick or unable to then seek it in the last seven nights.”

We have already discussed in the previous chapters that the Prophet [Peace and Blessings of Allaah be Upon him] would strive harder in worshipping Allaah, more so than in any other time of the year. Especially towards the end of Ramadhaan, he would stand for longer and stay in the Masjid I’tikaaf, seeking Laylat al-Qadr.

It is also reported in Bukhaaree and Muslim on the authority of ‘Aaishah [May Allaah be Pleased with her] that the Prophet [Peace and Blessings of Allaah be Upon him] would seek Laylat al-Qadr in the last ten of Ramadhaan.

It is also narrated in Bukhaaree with the wording, “…in the odd nights during the last ten nights of Ramadhaan.”

There is also another narration of Ibn ‘Abbas [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Seek it in the odd nights of the last nights of Ramadhaan.”

It is also narrated in Muslim on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Seek in the last odd nights.”

The with this meaning are many, meaning we should seek Laylat al-Qadr in the last ten odd nights.

It is also narrated in Bukhaaree on the authority of Ibn ‘Abbaas [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Seek Laylat al-Qadr in the last odd nights of Ramadhaan, it could be in within the last nine or within the last seven or the last five.”

In another narration is has the wording, “It is in the last ten, I can guarantee it is in the last seven, a surety that it is in the last seven.”

Aboo Bakrah [May Allaah be Pleased with him] used to pray in Ramadhaan as he would throughout the other months in the year until the twentieth night in Ramadhaan, from then on he would seek harder and would order others to seek it in the last seven nights.

These Ahaadeeth prove to us that Laylat al-Qadr occurs within the last seven nights, as this was guaranteed to us. 

These Ahadeeth can also be used as proof to support the view by some scholars who say that it occurs on the twenty third or twenty fifth or any of the remaining odd nights, however some have stated that it won’t occur on the twenty first night because it is not within the final seven nights.

This is based on the statement of the Prophet [Peace and Blessings of Allaah be Upon him], “It occurs within the last seven nights.”

It is also reported in Saheeh al-Bukhaaree that Bilal [May Allaah be Pleased with him] said, “It occurs in within the last seven nights.”

It has also been narrated by Ibn Abee Shaybah with the wording, “…it occurs on the twenty third.”

This is also the view of Imaam Maalik [May Allaah have Mercy on him].

Ayoob as-Sakhteeyaanee [May Allaah have Mercy on him] used to have a bath on the twenty third and apply his best perfume on that night as well as the twenty forth night.

In fact, a group from the Salaf would do this and would try especially hard on the twenty forth night this was narrated to be the practice of Anas and Hasan.

It is narrated from Anas [May Allaah be Pleased with him] that he said, “I saw the sun on the twenty forth day for a period of twenty years, and it always appeared without any rays.”

It is also narrated that Ibn ‘Abbaas [May Allaah be Pleased with him], as was narrated by Bukhaaree, that he said, “It is preserved on the twenty third night and the Quraan was revealed on the twenty forth.”

Likewise, it was narrated from Aboo Sa’eed al-Khudree [May Allaah be Pleased with him] that Laylat al-Qadr would occur from the twenty forth or onwards, presuming that the month will be thirty days.

This view was also supported by Ibn ‘Abdul-Barr and some of our companions.

http://ahledhikr.blogspot.com/2012/08/the-last-seven-nights-in-ramadhaan.html 

The Salaf and their Attitude to Laylat al Qadr

Follow @AhleDhikr Chapter 39: Virtues of the Last Ten Days 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. 142-149)

Those who wants Laylat al-Qadr and wishes to seek it will not spend their time socializing; rather they will focus on giving their attention to their Master and paying attention on getting closer to Him. On this night, they run away from people and abandon themselves from them.

Allaah, the Most High, says:

1. Verily! We have sent it (this Qur'an) down in the night of Al-Qadr (Decree)

2. And what will make you know what the night of Al-Qadr (Decree) is?

3. The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).

4. Therein descend the angels and the Ruh [Jibrael (Gabriel)] by Allah's Permission with all Decrees,

5. Peace! (All that night, there is Peace and Goodness from Allah to His believing slaves) until the appearance of dawn.

[Surah Qadr 97: 1-5]

The scholars differed on the wisdom on having Laylat al-Qadr and the descending of the Angels on this night:

Some said that that the Angels descend from the command of their Lord because His Slaves on earth have beautified themselves on this night, and they have busied themselves with acts of worship from fasting (during the day) and praying during the night, so that the Angels may witness this. So that they may witness the Masaajid being alight and that Allaah says to them, “You have refuted yourselves about the children of Aadam. You said; ‘Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks…’ so I said to you, ‘I know that which you do not know’ so go out to them on this night until you witness them praying and prostrating and bowing, so that you may know that I have chosen them above the ‘Aalameen.”

Imaam Malik [May Allaah have Mercy on him] said, “It has reached me that the Prophet [Peace and Blessings of Allaah be Upon him] saw the life expectancy of people, as Allaah Willed, so he saw them becoming shorter in age throughout the ages until this Ummah would have the shortest life expectancy so Allaah give this Ummah Laylat al-Qadr which is better than one thousand months.”

It is narrated that Mujaahid [May Allaah have Mercy on him] said, “The Prophet [Peace and Blessings of Allaah be Upon him] mentioned men from the children of Israaeel, that they wore their armor fighting in the path of Allaah for one thousand months so the Muslims got amazed by this so Allaah revealed, ‘The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months).’ [al-Qadr 97:3].”

An-Nakha’ee [May Allaah Mercy on him] said, “Good deeds on that night are equivalent to doing them for one thousand months.”

It is narrated in Bukhaaree and Muslim on the authority of Aboo Hurayrah [May Allaah have Mercy on him] that the Prophet [Peace and Blessings of Allaah be Upon him] said, “Whoever stands Laylat al-Qadr, with Eeman and hope then Allaah will forgive all his previous sins.”

In the Musnad of Ahmad it is reported on the authority of ‘Ubaadah bin al-Saamit that the Prophet [Peace and Blessings of Allaah be Upon him] said, “People don’t stand during the night seeking it except that their sins are forgiven, their previous and forthcoming sins once they meet it (i.e. Laylat al-Qadr).”

It also narrated in the Musnad of Ahmad and Nasaa’ee on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Prophet [Peace and Blessings of Allaah be Upon him] said about Ramadhaan, “In this month there is a night which is better than one thousand months, whoever is prevented from its goodness is indeed deprived.”

Juwaybir said that I asked ad-Dahaak [May Allaah have Mercy on him], “Those who are on their menses or those who are travelling or those who are sleeping on this night, do they get the reward of Laylat al-Qadr?” He replied, “Yes, whoever Allaah has accepted their deeds will receive their reward on the Laylat al-Qadr.”

My brothers, it is about having your deeds accepted and not just about striving on this night. What matters is the purity of your heart, not just the extent of worship with your limbs. How many people have stood during the night but their hearts did not? How many people have slept during the night but their hearts are still connected to the Dhikr or Allaah? The first one, he stands but his heart is still disobedient. However, the slave who seeks and strives to gain the goodness of this night by working hard  on doing good deeds, then you should know that doing the deeds that you have bee created for will be made easy for you.

So the one who has been created to be pleased then doing righteous deeds, the deeds that are needed for him to become happy, will be made easy for him. As for the one whom one who has been created to be wretched then doing evil deeds will be made easy for him to do.

4. Certainly, your efforts and deeds are diverse (different in aims and purposes);

5. As for him who gives (in charity) and keeps his duty to Allah and fears Him,

6. And believes in Al-Husna.

7. We will make smooth for him the path of ease (goodness).

8. But he who is greedy miser and thinks himself self-sufficient.

9. And gives the lie to Al-Husna (see Verse No: 6 footnote);

10. We will make smooth for him the path for evil;

[Shams 92:4-10]

http://ahledhikr.blogspot.com/2013/07/the-salaf-and-their-attitude-to-laylat.html 

He Would Stay in the Masjid in I’tikaaf

Follow @AhleDhikr Chapter 39: Virtues of the Last Ten Days 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. 142-149)

It is narrated in the Two Saheehs that ‘Aaishah [May Allaah be Pleased with her] said that the Prophet [Peace and Blessings of Allaah be Upon him] would stay in the Masjid for I’tikaaf in the last ten nights in Ramadhaan.

It is also narrated in Saheeh al-Bukhaare on the authority of Aboo Hurayrah [May Allaah be Pleased with him] that the Messenger of Allaah [Peace and Blessings of Allaah be Upon him] would do I’tikaaf every night during the last ten nights in Ramadhaan but in the last year of his life, he stayed in I’tikaaf for twenty nights.

The reason why he [Peace and Blessings of Allaah be Upon him] would stay in the Masjid for I’tikaaf is to seek Laylat al-Qadr, making sure he is not too busy for it and thus freeing himself for worship during this period. He would busy himself in Dhikr and Dua’aa. He would distance himself from people and he would mix with them lest he becomes busy with them.

For this reason, when Imaam Ahmad stayed in I’tikaaf, he would not mix with the people until he was certain that they were busy reciting or learning the Quraan.

Rather, it is better for one to seclude himself and use the time in remembering Allaah and making Dua’a to Him. This is the I’tikaaf that the Shari’ah endorses. It is for this reason that I’tikaaf is held in the Masjid, so that one doesn’t get distracted by people or anything that occurs outside of the Masjid.

Ibn ‘Abbaas [May Allaah be Pleased with him] was asked about a man who would fast during the day and he would stand during the night and he would wouldn’t pray in congregation, he replied by saying, “This man is heading to the fire. The type of seclusion that is permitted for this Ummah is that which is like I’tikaaf, it is held in the Masjid in the month of Ramadhaan, especially during the last ten nights, as this was the practice of the Prophet [Peace and Blessings of Allaah be Upon him]. He [Peace and Blessings of Allaah be Upon him] would seclude himself with the obedience of Allaah and remembering Him, he would free himself from being busy with anything else. He would seclude himself and his heart with his Lord, seeking to get closer to Him. During this time, he had no worry or stress, his only concern was Allaah and seeking the ways that he could Please Him.”

So the real meaning of I’tikaaf is to relieve yourself from anything that includes serving the creation, getting closer to Allaah and knowing Him, gaining His Love and leaving all forms of socializing and focusing totally on Allaah, the Most High. So even have this state during the time they spend in their homes when they are alone.

http://ahledhikr.blogspot.com/2012/08/he-would-stay-in-masjid-in-itikaaf.html