Allah, the Exalted, says: "And the remembering (praising) of (you by) Allah (in front of the angels) is greater indeed [than your remembering (praising) of Allah in prayers]''(29:45)
"Therefore remember Me (by praying, glorifying). I will remember you.'' (2:152)
"And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words, in the mornings and in the afternoons, and be not of those who are neglectful.''(7:205)
"And remember Allah much, that you may be successful.''(62:10) "Verily, the Muslims (those who submit to Allah in Islam) men and women... (up to)... And the men and the women who remember Allah much with their hearts and tongues. Allah has prepared for them forgiveness and a great reward (i.e., Jannah).'' (33:35)
"O you who believe! Remember Allah with much remembrance. And glorify His Praises morning and afternoon [the early morning (Fajr) and `Asr prayers].'' (33:41,42)
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "There are two statements that are light for the tongue to remember, heavy in the Scales and are dear to the Merciful: `Subhan-Allahi wa bihamdih, Subhan-Allahil-Azeem [Glory be to Allah and His is the praise, (and) Allah, the Greatest is free from imperfection)'.'' [Al-Bukhari and Muslim]
This Hadeeth affirms that man's actions carry weight. On the Day of Judgement, his actions will be cast into the Balance. At that time Allah will endow these actions with weight, or according to some scholars, those records which register man's actions will be weighed. When actions will be cast into the Balance, the formula mentioned in the Hadeeth, the utterance of which is very easy, will prove weighty. Every Muslim should make it a practice to repeat them frequently.
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "The uttering of the words: "Subhan-Allah (Allah is free from imperfection), Al-hamdu lillah (all praise is due to Allah), La ilaha illallah (there is no true god except Allah) and Allahu Akbar (Allah is the Greatest)' is dearer to me than anything over which the sun rises.'' [Muslim]
This Hadeeth hightlights the fact that the formulas which mention the Praise and Glory of Allah, His Majesty and Oneness are liked by the Prophet (salallahu 'alayhi wa sallam more than anything in the world, because this is one of the virtues which will survive and will be rewarded, while the world and all that it has will perish.
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "He who utters a hundred times in a day these words: `La ilaha illallahu, wahdahu la sharika lah, lahul-mulk wa lahul-hamd, wa Huwa `ala kulli sha'in Qadeer (there is no true god except Allah. He is One and He has no partner with Him; His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equivalent to that for emancipating ten slaves, a hundred good deeds will be recorded to his credit, hundred of his sins will be blotted out from his scroll, and he will be safeguarded against the devil on that day till the evening; and no one will exceed him in doing more excellent good deeds except someone who has recited these words more often than him. And he who utters: `Subhan-Allahi wa bihamdih (Allah is free from imperfection and His is the praise)' one hundred times a day, his sins will be obliterated even if they are equal to the extent of the foam of the ocean.'' [Al-Bukhari and Muslim]
Here sins mean minor sins and those which do not relate to the rights of people.
Abu Ayyub Al-Ansari (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) said: "He who utters ten times: `La ilaha illallahu, wahdahu la sharika lah, lahulmulk wa lahulhamd, wa Huwa `ala kulli sha'in Qadeer (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent),' he will have a reward equal to that for freeing four slaves from the progeny of Prophet Isma'eel (alayhisallam).'' [Al-Bukhari and Muslim]
"Slaves from the progeny of Isma'eel'' is a simile for very precious slaves. That is, it has the same reward to which the emancipation of four very precious slaves is eligible.
Abu Dharr (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said to me, "Shall I tell you the expression that is most loved by Allah?'' It is `Subhan-Allahi wa bihamdih' (Allah is free from imperfection and His is the praise)'.'' [Muslim]
Abu Malik Al-Ash`ari (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Wudu' is half of Salat, and the expression: `Subhan-Allah (Allah is free from imperfection)' fills the Balance, and the expression: `Al-hamdu lillah (praise be to Allah)' fills the space between the heavens and the earth.'' [Muslim]
Sa`d bin Abu Waqqas (radiallahu anh) reported: A bedouin came to the Messenger of Allah (salallahu 'alayhi wa sallam) and said to him, "Teach me a few words to recite frequently.'' He (salallahu 'alayhi wa sallam) said, "Say: "La ilaha illallahu wahdahu la sharika lah; Allahu Akbar kabeeran, wal-hamdu lillahi katheeran, wa subhan-Allahi Rabbil-`alameen; wa la hawla wa la quwwata illa billahil-`Azeezil-Hakeem (there is no true god except Allah the One and He has no partner with Him; Allah is the Greatest and greatness is for Him. All praise is due to Him. Allah, the Rubb of the worlds is free from imperfection; there is no might and power but that of Allah, the All-Powerful and the All-Wise.)''' The bedouin said: "All of these for my Rubb (Lord). But what is for me?'' Thereupon he (Messenger of Allah (salallahu 'alayhi wa sallam)) said, "You should say: `Allahummaghfir lee, warhamnee, wahdeenee, warzuqnee (O Allah! Grant me pardon, have mercy upon me, direct me to righteousness and provide me subsistence)'.'' [Muslim]
Thauban (radiallahu anh) reported: Whenever the Messenger of Allah (salallahu 'alayhi wa sallam) concluded his prayer, he would beg forgiveness from Allah thrice and then would recite: "Allahumma Antas-Salam, wa minkas-salam, tabarakta ya Dhal-Jalali wal-Ikram (O Allah, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!'' (Imam) Al-Awza`i, one of the narrators of this Hadith, was asked: "How is forgiveness to be sought?'' He answered: "The Messenger of Allah (PBUH) used to say: `Astaghfirullah! Astaghfirullah! Astaghfirullah! (I beseech Allah for forgiveness, I beseech Allah for forgiveness, I beseech Allah for forgiveness)'.'' [Muslim]
Al-Mughirah bin Shu`bah (radiallahu anh) reported: Messenger of Allah (salallahu 'alayhi wa sallam) used to say at the conclusion of prayer: "La ilaha illallahu wahdahu la sharika lah, lahul-mulk, wa lahul-hamdu, wa Huwa `ala kulli shai'in Qadeer. Allahumma la mani`a lima a'tayta, wa la mu`tiya lima mana`ta, wa la yanfa`u dhal-jaddi, minkal-jaddu (there is no true god except Allah. He is One and He has no partner with Him, His is the sovereignty and His is the praise, and He is Omnipotent. O Allah! None can deny that which You bestow and none can bestow that which You hold back; and the greatness of the great will be of no avail to them against You).'' [Al-Bukhari and Muslim]
It has been reported that `Abdullah ibn Zubair (radiallahu anhuma) used to recite after Tasleem at the conclusion of every Salat (prayer): "La ilaha illallahu wahdahu la sharika lah, lahul-mulk, wa lahul-hamd, wa Huwa `ala kulli shai'in Qadeer. La hawla wa la quwwata illa billah. La ilaha illallahu, wa la na`budu illa iyyahu, Lahun-ni`matu, wa lahul-fadlu, wa lahuth-thana'ul-hasan. La ilaha ilallahu, mukhliseena, lahud-deena, wa lau karihal-kafiroon (there is no true god except Allah; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allah. There is no God but Allah and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allah. We reserve our devotion exclusively for Him though the disbelievers may detest it).'' Ibn Az-Zubair said: The Messenger of Allah (salallahu 'alayhi wa sallam) used to celebrate Allah's Greatness in those terms after every Salat (prayer).
[Muslim]
Abu Hurairah (radiallahu anh) reported: The poor Emigrants (Muhajireen) came to the Messenger of Allah (salallahu 'alayhi wa sallam) and said: "The wealthy have gone with the highest ranks and lasting bliss.'' He asked: "How is that?'' They replied: "They offer Salat (prayer) as we offer it; they observe fast as we do; (and as they are wealthy) they perform Hajj and `Umrah, and go for Jihad, and they spend in charity but we cannot, and they free the slaves but we are unable to do so.'' The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Shall I not teach you something with which you may overtake those who surpassed you and with which you will surpass those who will come after you? None will excel you unless he who does which you do.'' They said: "Yes, please do, O Messenger of Allah.'' He (salallahu 'alayhi wa sallam) said, "You should recite: Tasbeeh (Allah is free from imperfection - Subhan-Allah), Takbeer (Allah is Greatest - Allahu Akbar), Tahmeed (Praise be to Allah - Al-Hamdu-lillah) thirty-three times after each Salat.'' [Al-Bukhari and Muslim]
Abu Salih, the subnarrator of the Hadith said, when Abu Hurairah (radiallahu anh) was asked about the manner of reciting Tasbeeh, Tahmeed and Takbeer, he said, "Recite: "Subhan-Allah, wal-hamdulillah, wallahu Akbar', till all are recited thirty-three times.
The elaboration made by Abu Salih apparently seems to indicate that all the three words should be recited in combination while other religious scholars have shown preference for reciting them separately. The purpose is, however, attained in either way. There does arise one question here: Should one recite each of these words thirty-three times or in all for thirty-three times? The wording of the Hadeeth does not make this clear. Other Ahadeeth, make it clear that each of these words is to be recited for thirty-three times. This is how their aggregate will come to ninety-nine. The Hadith that follows makes this point clear.
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lah, lahul-mulk wa lahul-hamd, wa Huwa `ala kulli shai'in Qadeer (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.'' [Muslim]
Ka`b bin `Ujrah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "There are some words, the reciters of which will never be disappointed. These are: Tasbeeh [saying `Subhan-Allah' (Allah is free from imperfection)], thirty-three times, Tahmeed [saying `Al-hamdu lillah' (praise be to Allah)] thirty-three times and Takbeer [saying `Allahu Akbar' (Allah is Greatest)] thirty-four times; and these should be recited after the conclusion of every prescribed prayer.'' [Muslim]
This Hadeeth says that the words "Allahu Akbar'' should be recited thirty-four times.
Sa`d bin Abu Waqqas (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to seek (Allah's) protection after prayers in these words: "Alla-humma inni a`udhu bika minal-jubni wal-bukhl, wa a`udhu bika min an uradda ila ardhalil-`umur, wa a`udhu bika min fitnatid-dunya, wa a`udhu bika min fitnatil-qabr (O Allah, I seek refuge with You from cowardice, miserliness and from being sent back to a feeble age; and, seek refuge with You from the trials of this life and those of the grave).'' [Al-Bukhari]
Mu`adh (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) took hold of my hand and said, "O Mu`adh! By Allah I love you, so I advise you to never forget to recite after every prayer: "Allahumma a`inni ala dhikrika, wa shukrika, wa husni `ibadatika (O Allah, help me remember You, to be grateful to You, and to worship You in an excellent manner).'' [Abu Dawud]
This Hadeeth stresses the fact that one should seek the Help of Allah for His remembrance, thanksgiving and worship, because one cannot do anything without His Help and Support. It also shows the superiority of Mu`adh (radiallahu anh) and the Prophet's (salallahu 'alayhi wa sallam) love for him.
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "When anyone of you has done his Tashahhud during Salat (prayer), he should seek refuge in Allah against four things and say: "Allahumma inni a`udhu bika min `adhabi jahannam, wa min `adhabil-qabr, wa min fitnatil-mahya wal-mamat, wa min sharri fitnatil-masihid-dajjal (O Allah! I seek refuge in You from the torment of Hell, from the torment of the grave, from the trials of life and death, and from the mischief of Al-Masih Ad-Dajjal (Antichrist).'' [Muslim]
"Trials of life'' means ordeals which one has to face in life and which can harm his Faith and body. "The trials of death'' means the troubles which one has to face before death. "Maseeh'' means Mumsuh-ul-`Ain, one who is squint. Ad-Dajjal (deceiver, impostor) refers to that man with a squint who will appear before the Day of Judgement. This is why he is called Al-Maseeh Ad-Dajjal. He will make claim of godhood and in order to test the Faith of people, Allah will get some supernatural works done from him. The pious ones would, however, recognize him and will save themselves from his trap. This will be a great trial indeed and one must seek refuge with Allah from it.
`Ali (radiallahu anh) reported: When the Messenger of Allah (salallahu 'alayhi wa sallam) was in Salat (prayer), he used to supplicate towards the end of prayer after Tashahhud and before the concluding salutations: "Allahum-maghfir li ma qaddamtu wa ma akh-khartu, wa ma asrartu, wa ma a`lantu, wa ma asraftu, wa ma Anta a`lamu bihi minni. Antal-Muqqadimu, wa Antal-Mu'akh-khiru. La ilaha illa Anta (O Allah! Forgive my former and latter sins, which I have done secretly and those which I have done openly, and that I have wronged others, and those defaults of mine about which You have better knowledge than I have. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire. None has the right to be worshipped but You.'' [Muslim]
`A'ishah (radiallahu anha) reported: The Prophet (salallahu 'alayhi wa sallam) used to recite frequently in his bowing and prostration: "Subhanak-Allahumma, Rabbana wa bihamdika. Allahum-maghfir li (O Allah! You are free from imperfection and I begin with praising You. Forgive my sins).'' [Al-Bukhari and Muslim]
`A'ishah (radiallahu anha) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to recite in his bowing and prostration: "Subbuhun Quddusun, Rabbul-mala'ikati war-ruh [You are the Most Glorious. The Most Holy. You the Rubb of the angels and of Jibril]. [Muslim]
"Subbuh'' and "Quddus'' are two attributive Names of Allah which denote His Perfect Purity and Uniqueness. "Ar-Ruh'' means Jibril (Gabriel). Although he, too, comes in the category of angels but his special mention is made here to emphasize his majesty and honour. In short, the recitation of the prayers mentioned in this Hadith is in keeping with the practice of the Prophet (salallahu 'alayhi wa sallam).
Ibn `Abbas (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said: "Glorify your Lord in Ruku` (bowing posture) and exert yourself in supplication in prostration. Thus your supplications are liable to be accepted.'' [Muslim]
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "A slave becomes nearest to his Rubb when he is in prostration. So increase supplications while prostrating.'' [Muslim]
Both the Ahadeeth mentioned above evidently show that there is greater possibility of acceptance of an invocation which is made in prostration. Therefore, one must do it in the voulntary Salat.
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to say in his prostration: Allahum-maghfir li dhanbi kullahu: diqqahu wa jillahu, wa `awwalahu wa akhirahu, wa alaniyatahu wa sirrahu (O Allah! Forgive all my sins, the small and the great, first and the last, the open and the secret).'' [Muslim]
Although the Prophet (salallahu 'alayhi wa sallam) was innocent and free of sins, he used to pray for the forgiveness of his shortcomings out of his gratitude to Allah's Might and Majesty. Thus, this Hadeeth has a great lesson for us. In spite of being innocent, he was always fearful of the Wrath of Allah, while we, despite being embodiments of sins, are fearless of Allah.
`A'ishah (radiallahu anha) reported: One night I missed the Messenger of Allah (salallahu 'alayhi wa sallam) from his bed. I searched for him. When I found him he was in bowing or prostrating posture and was reciting: Subhanaka wa bi hamdika. La ilaha illa Anta (You are free from imperfection and I begin praising You. There is no true god except You).''
Another narration is: My hand fell over his feet while he was in prostration with his feet erect. He was supplicating: "Allahumma inni a`udhu biridaka min sakhatika, wa bi-mu`afatika min `uqubatika, wa a`udhu bika minka, la uhsi thana'an `alaika, Anta kama athnaita `ala Nafsika (O Allah! I seek protection against Your Wrath in Your Pleasure. I seek protection in Your Pardon against Your chastisement, I am not capable of enumerating praise of You. You are as You have lauded Yourself).''
Sa`d bin Abu Waqqas (radiallahu anh) reported: We were with the Messenger of Allah (salallahu 'alayhi wa sallam) when he asked, "Is anyone of you unable to earn a thousand good deeds?'' One of those present asked: "How can one earn thousand good deeds in a day?'' He (salallahu 'alayhi wa sallam) replied, "By saying: Subhan Allah a hundred times, then one thousand good deeds will be recorded for him or one thousand sins will be blotted out from his record.'' [Muslim].
One thousand good deeds in return for saying the word "Subhan-Allah'' is a minimum reward under the promise that says i.e., ten-fold reward would be given for each good deed.
Abu Dharr (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Every morning charity is due from every joint bone of the body of every one of you. Every utterance of Allah's Glorification (i.e., Subhan-Allah) is an act of charity, and every utterance of praise of Him (i.e., Al-hamdu lillah) is an act of charity, and every utterance of profession of Faith (i.e., La ilaha illallah) is an act of charity, and every utterance of His Greatness (i.e., Allahu Akbar) is an act of charity; and enjoining good is an act of charity and forbidding what is disreputable is an act of charity; and two Rak`ah prayer which one offers in the forenoon (Ad-Duha) will suffice for all this.'' [Muslim]
This Hadeeth brings into prominence the distinction of the two Rak`ah of Ad-Duha as it is a means to express one's gratitude to Allah for 360 joints in one's body. Similarly, the Praise and Glorification of Allah, the declaration of His Oneness, enjoining good and forbidding vices are all Sadaqah of man's body.
Juwairiyah bint Al-Harith (radiallahu anha) the Mother of the Believers, reported: The Prophet (salallahu 'alayhi wa sallam) came out from my apartment in the morning as I was busy in performing the dawn prayer. He came back in the forenoon and found me sitting there. The Prophet (salallahu 'alayhi wa sallam) said, "Are you still in the same position as I left you.'' I replied in the affirmative. Thereupon the Prophet (salallahu 'alayhi wa sallam) said, "I recited four words three times after I had left you. If these are to be weighed against all you have recited since morning, these will be heavier. These are: Subhan-Allahi wa bihamdihi, `adada khalqihi, wa rida nafsihi, wa zinatah `arshihi, wa midada kalimatihi [Allah is free from imperfection and I begin with His praise, as many times as the number of His creatures, in accordance with His Good Pleasure, equal to the weight of His Throne and equal to the ink that may be used in recording the words (for His Praise)].'' [Muslim]
The recitation of the words quoted in this Hadeeth is highly meritorious and rewarding because they are full of Praise and Glorification of Allah.
Abu Musa Al-Ash`ari (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) said, "The similitude of one who remembers his Rubb (Lord) and one who does not remember Him, is like that of the living and the dead.'' [Al-Bukhari and Muslim]
Lack of remembrance of Allah is akin to death. When a person dies, he is unable to do anything. Similarly, a person who does not remember Allah goes so far from Him that he cannot do anything which can benefit him.
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Allah the Exalted says: `I am as my slave expects me to be, and I am with him when he remembers Me. If he remembers Me inwardly, I will remember him inwardly, and if he remembers Me in an assembly, I will remember him in a better assembly (i.e., in the assembly of angels).'' [Al-Bukhari and Muslim]
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "The Mufarridun have gone ahead.'' He was asked, "Who are the Mufarridun?'' He (salallahu 'alayhi wa sallam) replied, "Those men and women who frequently celebrate the remembrance of Allah.'' [Muslim]
This Hadeeth highlights the following two points: First, the eminence of plentiful remembrance of Allah. People who have this quality will be ahead of others in reward on the Day of Judgement. Second, people who remember Allah and are obedient to Him, be they men or women, will be rewarded equally. In the matter of reward no distinction will be made on the basis of their gender.
Jabir (radiallahu anh) reported: I heard the Messenger of Allah (salallahu 'alayhi wa sallam) saying, "The best way to celebrate the remembrance of Allah is to say: La ilaha illallah (there is no true god except Allah).'' [At-Tirmidhi]
Since the Shahadah is the basis of Islam, its repetition in abundance has the greatest eminence. Some religious scholars regard only La ilaha illallah as eminent, while others hold that the second part of it (Muhammad is the Messenger of Allah) is also included in it. Thus, in their opinion both these parts of the Shahadah should be recited together.
`Abdullah bin Busr (radiallahu anh) reported: One of the Companions said, "O Messenger of Allah. There are many injunctions of Islam for me. So tell me something to which I may hold fast.'' He (salallahu 'alayhi wa sallam) said, "Keep your tongue wet with the remembrance of Allah.'' [At-Tirmidhi]
Keeping the tongue wet with the remembrance of Allah here means its abundant recitation. In other words, one should make the remembrance of Allah a permanent feature.
1439. Jabir (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) said: "For him who says: `Subhan-Allahi wa bi hamdihi (Allah is free from imperfection, and I begin with praising Him, and to Him),' a palm-tree will be planted in Jannah.'' [At-Tirmidhi]
Jannah (Paradise) is so vast that we cannot even imagine its vastness. The planting of trees in return for the Praise and Glorification of Allah is, therefore, neither something difficult nor surprising.
Ibn Mas`ud (radiallahu anh) reported: Messenger of Allah (salallahu 'alayhi wa sallam) said, "I met Ibraheem (alayhisallam) on the Night of Ascension (Al-Asra), and he said to me: `O Muhammad, convey my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land. The plants grow there by uttering: Subhan-Allah, Al-hamdu lillah, La ilaha illallah and Allahu Akbar (Allah is free from imperfection; praise be to Allah; there is no true god except Allah; and Allah is Greatest).'' [At-Tirmidhi]
Qi`an is the plural of Qa` which means plain levelled land that does not have any trees.Trees grow on the plain land of Jannah in return for remembrance and Glorification of Allah. The more one remembers Allah, the greater is the number of trees which grow on the piece of land that will be awarded to him.
Abud-Darda (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Shall I not inform you of the best of your actions which are the purest to your Rubb, which exalt you to the high ranks, which are more efficacious than spending gold and silver (in charity), and better for you than you should encounter your enemies whom you will smite their necks and they will smite your necks?'' They said, "Certainly.'' He (salallahu 'alayhi wa sallam) said, "Remembrance of Allah the Exalted.'' [At-Tirmidhi]
Sa`d bin Abu Waqqas (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) and I went to see a woman. She had date-stones or pebbles in front of her, and she was counting and reciting Tasbeeh. [`Subhan-Allah' (Allah is free from imperfection)]. He said, "Shall I not inform you of what is easier or better than this for you?'' You should say: `Subhan-Allahi `adada ma khalaqa fis-sama', wa subhan-Allahi `adada ma khalaqa fil-ardi, wa subhan-Allahi `adada ma baina dhalika, wa subhan-Allahi `adada ma Huwa Khaliqun, wallahu Akbaru mithla dhalika, wal-hamdu lillahi mithla dhalika, wa la ilaha illallahu mithla dhalika, wa la hawla wa la quwwata illa billahi mithla dhalika (Subhan-Allah, equal to the number of what He created in the heaven; and Subhan-Allah, equal to the number of His creatures in the earth; and Subhan-Allah, equal to the number in between them; and Subhan-Allah equal to the number of those He will create).' Then say: `Allahu Akbar' (Allah is Greatest) in the same way. Then say: `Al-hamdu lillah' (praise be to Allah) in the same way. Then say: `La ilaha illallah' (there is no true god except Allah) in the same way. Then say: `La hawla wa la quwwata illa billah' (there is no change of a condition nor power except by Allah) in the same manner.'' [At-Tirmidhi]
Abu Musa (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said to me, "Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allah!'' Thereupon he (salallahu 'alayhi wa sallam) said, "(Recite) `La hawla wa la quwwata illa billah' (There is no change of a condition nor power except by Allah).'' [Al-Bukhari and Muslim]
In this Hadeeth the invocation "La hawla wa la quwwata illa billah'' has been regarded a treasure of Jannah or one of the most precious stores of Jannah. The reason for its high eminence seems to be that through it, one makes a confession of his utter weakness and helplessness and attributes all power and authority to Allah, and this is very much liked by Allah. This statement is an outright admission that man has no power and if he can prevent himself from any mischief or do any good deed, it is only by the Will of Allah and His Permission.
Narrated 'Ubaadah (radiallahu anh) that the Messenger of Allah (salallahu 'alayhi wa sallam) said, "Whoever seeks forgiveness for the believing men and believing women, Allah will write for him a good deed for each believing man and believing woman." [Tabarrani]
Alahumaghfirlee, wa li walidayya, wa li ustazzi, wa li jami'ul mu'mineena wal mu'minaati, wal muslimeena wal muslimaati, birahmatika yaa arhamar-rahimeen
O Allah forgive me, and my parents, and my teachers, and the mu'min (believing) men and women, and the muslim men and women, O You the Most Merciful of those who show mercy.
Remembrance of Allah in the Morning and in the Evening
Allah, the Exalted, says:
"And remember your Rubb by your tongue and within yourself, humbly and with fear and without loudness in words in the mornings, and in the afternoons and be not of those who are neglectful.'' (7:205)
"And declare the perfectness of your Rubb before the rising of the sun, and before its setting.''(20:130)
"And declare the perfectness of your Rubb and praise Him in the `Ashi (i.e., the time period after the midnoon till sunset) and in the Ibkar (i.e., the time period from early morning or sunrise till before midnoon).''(40:55)
"In houses (mosques) which Allah has ordered to be raised (to be cleaned, and to be honoured), in them His Name is mentioned in the mornings and in the afternoons or the evenings. Men whom neither trade nor sale diverts from the remembrance of Allah (with heart and tongue).''(24:36,37)
"Verily, We made the mountains to declare the Perfectness of Allah with him [Dawud (David)] in the `Ashi (i.e., after the midday till sunset) and Ishraq (i.e., after the sunrise till midday).''(38:18)
Abu Hurairah (Radiallahu anh) reported: The Messenger of Allah (salallahu alayhi wa sallam) said, "He who recites in the morning and in the evening the statement: `Subhan-Allahi wa bihamdihi (Allah is free from imperfection and I begin with praising Him)' one hundred times, will not be surpassed on the Day of Resurrection by anyone with better deeds than one who utters the same words or utters more of these words.'' [Muslim].
Abu Hurairah (radiallahu anh) reported: A man came to the Prophet (salallahu alayhi wa sallam) and said, "What a trouble I suffered from a scorpion which stung me last night!'' He (salallahu alayhi wa sallam) said, "Had you said in the evening: `A`udhu bikalimatillahit-tammati min sharri ma khalaqa (I seek the protection of Allah's Perfect Words from the evil of whatever He has created),' it would not have harmed you.'' [Muslim].
Kalimat means the Words of Allah, His Decisions and His Power. At-Tamat being free from every defect and shortcoming. Thus, it means "I seek the protection of Allah, by means of faultless Words, Decisions and Power of Allah, from the mischief of every living being''. It is the best prayer for protection from dangerous animals, insects and people.
Abu Hurairah (radiallahu anh) reported: The Prophet (salallahu alayhi wa sallam) used to say in the morning: "Allahumma bika asbahna, wa bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur (O Allah! With Your Power we have come to the morning, with Your Power we come to the evening, with Your Power we live, and we die, and to You will we return).'' In the evening he would say: "Allahumma bika amsaina, wa bika nahya, wa bika namutu, wa ilaikan-nushur (O Allah! With Your Power, we have come to the evening, by You do we live, by You do we die, and to You is the return).'' [At-Tirmidhi and Abu Dawud].
Abu Hurairah (radiallahu anh) reported: Abu Bakr (radiallahu anh) asked, "O Messenger of Allah! Teach me some words so that I may recite them in the morning and in the evening.'' The Messenger of Allah (salallahu alayhi wa sallam) said, "Recite these words: `Allahumma fatiras-samawati wal-ardi, `alimal-ghaibi wash-shahadati, Rabba kulli shai'in wa malikahu. Ash-hadu an la ilaha illa Anta, a`udhu bika min sharri nafsi, wa sharrish-Shaitani wa shirkihi (O Allah! Creator of the heavens and the earth! Knower of the hidden and the exposed! Rubb of everything and every one. I bear witness that none has the right to be worshipped but You. I seek Your Protection from the evil of my own self from the evil of Satan and from the evil of Shirk to which he calls).''' The Messenger of Allah (salallahu alayhi wa sallam) added: "Recite these words in the morning and the evening and when you go to bed.'' [Abu Dawud and At-Tirmidhi].
`Abdullah bin Mas`ud (radiallhu anh) reported: When it was evening, the Prophet (salallahu alayhi wa sallam) used to supplicate: "Amsaina wa amsal-mulku lillah, wal-hamdu lillah. La `ilaha illallahu wahdahu la sharika lahu (We have entered upon evening and the whole kingdom of Allah, too, has entered upon evening. Praise is due to Allah. There is none who has the right to be worshiped but Allah, the One who has no partner with Him).'' He (the narrator) said: I think that he (salallahu alayhi wa sallam) used to follow the recitation with these words: "Lahul-mulku, wa lahul-hamdu, wa Huwa `ala kulli shi'in Qadir. Rabbi as'aluka khaira ma fi hadhihil-lailati, wa khaira ma ba`daha; wa a`udhu bika min sharri ma fi hadhihil-lailati, wa sharri ma ba`daha; Rabbi a`udhu bika minal-kasali, wa su'il-kibari; Rabbi a`udhu bika min `adhabin fin-nari, wa `adhabin fil-qabri (His is the sovereignty and to Him is all praise due, and He is Omnipotent. My Rubb, I beg of you good that lies in this night and good that follows it, and I seek refuge in You from the evil that lies in this night and from the evil of that which follows it. My Rubb! I seek refuge in You from lethargy and the misery of old age. O Allah! I seek Your Protection from the torment of Hell-fire and the punishment of the grave).'' When it was morning, he (salallahu alayhi wa sallam) would recite the same, replacing the words: "We have entered upon evening and the whole kingdom of Allah, too, has entered upon evening'' with "We have entered upon morning and the whole kingdom of Allah entered upon morning.'' (Replace the words "Amsaina, amsa, hadhihil-lailati, ma ba`daha with Asbahna, asbaha, hadhal-yaumi, ma ba`dahu, respectively.)
[Muslim].
It is desirable to recite the invocations cited in the Hadith in the morning and the evening and also when one goes to bed and awakes. The purpose is that the concept of Allah's Providence and Divinity remains alive all the time in one's mind. With these words one seeks Allah's Protection in life and the Hereafter from things which are harmful. One also begs for his safety and guidance in this life and the Hereafter. This Hadith fully expresses one's recognition of Allah's Godhood and Lordship.
`Abdullah bin Khubaib (radiallahu anh) reported: The Messenger of Allah (salallahu alayhi wa sallam) said to me, "Recite Surat Al-Ikhlas and Al-Mu`awwidhatain (Surat Al-Falaq and Surat An-Nas) three times at dawn and dusk. It will suffice you in all respects.'' [Abu Dawud and At-Tirmidhi].
By virtue of these three Surah, Allah will protect the reciter from every dangerous thing. In other Ahadith, it is stated that after lying in the bed, the Prophet (salallahu alayhi wa sallam) used to recite these Surah, then blow on his hands and rub them over his body to the extent he could.
`Uthman bin `Affan (radiallahu anh) reported: The Messenger of Allah (salallahu alayhi wa sallam) said, "He who recites three times every morning and evening: `Bismillahil-ladhi la yadurru ma`as-mihi shai'un fil-ardi wa la fis-sama'i, wa Huwas-Sami`ul-`Alim (In the Name of Allah with Whose Name there is protection against every kind of harm in the earth or in the heaven, and He is the All-Hearing and All-Knowing),' nothing will harm him.'' [Abu Dawud and At-Tirmidhi].
The prayer cited in this Hadith means that "I seek the Protection of Allah by means of which one can save himself from every vice, whether it is an animal or man, a jinn or Satan because He is Aware of everyone's condition and Capable of hearing everybody's petition. He who comes in His Protection none can harm him, except that which He wills.''
The Excellence of a Gathering in which Allah is Remembered
Allah, the Exalted, says:
"And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life.''(18:28)
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Allah, the Exalted, has teams of angels who go about on the roads seeking those who remember Allah. When they find some people remembering Allah they call to one another and say, `Come to what you are looking for;' and they surround them with their wings till the space between them and the lowest sky is fully covered. Allah, the Exalted and Glorious, asks them (although He is best informed about every thing): `What are my slave saying?' They say: `They are glorifying Your Tasbih, Tahmid, Takbir, Tamjid, (i.e., they were declaring Your Perfectness, praising, remembering the Greatness and Majesty of Allah).' He asks: `Have they seen Me?' They reply, `No, indeed, they have not seen You.' He asks: `How would they act if they were to see Me?' Thereupon they reply: `If they were to see You, they would engage more earnestly in worshipping and glorifying You and would extol You more.' He would say: `What do they beg of Me?' They say, `They beg You for Your Jannah.' Allah says, `Have they seen My Jannah?' They say, `No, our Rubb.' He says: `How would they act if they were to see My Jannah?' They reply, `Were they to see it, they would more intensely eager for it.' They (the angels) say, `They seek Your Protection.' He asks, `Against what do they seek My Protection?' They (the angels) say, `Our Rubb, from the fire of Hell.' He says, `Have they seen the fire of Hell?' They say, `No. By Your Honour, they have not seen it.' He says: `How would they act if they were to see My Fire?' They say: `If they were to see it, they would more earnest in being away from it and fearing it." They (the angels) say, 'They beg of Your forgiveness.' He says: `I call you to witness that I hereby grant pardon to them and confer upon them what they ask for; and grant them protection against what they seek protection from.' One of the angels says: `Our Rubb, there is amongst them such and such slave who does not belong to the assembly of those who are participating in Your remembrance. He passed by them and sat down with them.' He says: `I also grant him pardon because they are the people by virtue of whom their associates will not be unfortunate'.'' [Al-Bukhari and Muslim]
(The narration in Muslim is also the same with minor changes in wordings).
What kind of circles and gatherings of remembrance of Allah are referred to here? Obviously not those in which Allah is remembered in the ways invented by the participants themselves, i.e., repetition of the slogans "Allah-Hu'', "Haq-Allah'', etc., which have not been mentioned in any Hadith. The repetition of any specific word, in a specific manner and in a peculiar surrounding (such as by putting the lights off) - this manner of conducting the remembrance of Allah is also not evident from the practice of the Prophet (salallahu 'alayhi wa sallam) and his Companions (radiallahu anhum). The circles and gatherings mentioned in this Hadith are those in which, the Prophet's (salallahu 'alayhi wa sallam) Sunnah is fully observed. The words such as Subhan-Allah, Al-hamdu lillah, La ilaha illallah, Allahu Akbar etc., are recited and Praise and Glorification of Allah are done after Salat. The groups are quietly engaged in the remembrance of Allah, and those who attend the sermons and speeches delivered in mosques on Friday also come in this category of meetings and gatherings as these are ordained in Islam. This Hadith also highlights the distinction of Muslims who are engaged in the remembrance of Allah and the Du`a they recite on the suggested times and occasions.
Abu Hurairah and Abu Sa`id Al-Khudri (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "When a group of people assemble for the remembrance of Allah, the angels surround them (with their wings), (Allah's) mercy envelops them, Sakinah, or tranquillity descends upon them and Allah makes a mention of them before those who are near Him.'' [Muslim]
This Hadith also highlights the merits of remembrance of Allah and the high grades of the people indulging in it.
Abu Waqid Al-Harith bin `Auf (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) was sitting in the mosque with his Companions when three people came to him. Two of them stepped forward to the Messenger of Allah (salallahu 'alayhi wa sallam) and the third went away. Those two men stood by the side of Messenger of Allah (salallahu 'alayhi wa sallam). One of them found a space in the circle and he filled it, while the other one sat behind him. When the Messenger of Allah (salallahu 'alayhi wa sallam) finished, he said, "Shall I not inform you about these three people? One of them sought refuge with Allah and Allah gave him refuge; the second one felt shy and Allah showed kindness to his shyness (and so he was accommodated in that meeting), and the last one averted, and so Allah turned away His Attention from him.'' [Al-Bukhari and Muslim]
This Hadith highlights the following three points:
1. The inducement for participation in the meetings held for the remembrance of Allah.
2. The merit of avoiding anything that causes inconvenience to people and distinction of those who are bashful.
3. The condemnation and evil consequences of avoiding, without any genuine reason, the meetings or gatherings which are held to remember Allah or to disseminate religious knowledge.
Abu Sa`id Al-Khudri (radiallahu anh) reported: Mu`awiyah (radiallahu anh) came to an assembly in the mosque and asked them: "What has made you sit together?'' They replied, "We are sitting here to remember Allah.'' He said, "I adjure you by Allah to tell me whether nothing else has made you to sit together.'' They replied: "By Allah! We are sitting only to remember Allah.'' Then he said, "I did not adjure you because I suspected you. No one of my rank in the eyes of the Messenger of Allah (salallahu 'alayhi wa sallam) is the narrator of so few traditions as I am. The fact is that the Messenger of Allah (salallahu 'alayhi wa sallam) went out to a circle of his Companions and said, `What has made you sit there?' When they replied that they are sitting together to remember Allah and to praise Him for guiding them to Islam and bestowing favours on them, he (salallahu alayhi wa sallam) said, `I adjure you by Allah to tell me that nothing else has made you sit together.' On their reply that there was certainly no other purpose, he (salallahu alayhi wa sallam) said, `I did not adjure you because I suspected you, but Jibril (Gabriel - alayhis-sallam) came to me and told me that Allah was talking proudly of you to the angels.''' [Muslim]
This Hadith, like those preceding it, mentions the merits of the meetings which are held for the remembrance of Allah as well as the distinction of those who participate in them.
Allama Nawawi (rh) writes in his commentary of Muslim that the twenty rak'ah taraweeh is a hallmark of Islam just like the Eid salahs (v.1 p.259). Therefore, the Ta'leeqaat of Hidayah (v.1 p.131) states that anyone performing only eight rak'ah of taraweeh will be guilty of forsaking the Sunnah."
There is an ocean of evidence proving the legitimacy of 20 rak'ah taraweeh salah. The Sahabah (radiallaahu 'anhum) used to offer taraweeh in this manner. Not a single person from among the Sahabah (radiallaahu 'anhum) ever stepped forward to say that the number of rak'ah are not 20 but are 8. Throughout the ages everyone agreed to the number being twenty.
While the four Imams (Abu Hanifa, Shafi', Malik, Ahmed Ibn Hanbal - may Allaah 'azza wa jal have mercy on them all) disagree in the total number of raka'ah of taraweeh, none of them has given a figure below 20. Taraweeh being 8 rak'ah is not supported by any of them. The 'ijma of the companions (radiallahu 'anhum) holds to be the last word on this subject, for the Prophet Muhammad (sallallaahu 'alaihi wa sallam) said that after him we should hold fast to the practices of the Khulafa ar-Rashideen.
"Ramadan Reloaded", a unique perspective on this blessed month byShaykh Mumtaz Ul Haq
-Imam Tirmidhi (rahmatullaahi 'alaih) narrates [from a companion] that the reward for one tasbeeh in this blessed month is multiplied x1000 times.
-Ibn Kuzaimah (rahmatullaahi 'alaih) narrates in his saheeh that a Nafl (optional) worship equals a Fard (obligatory) action & a Fard worship is multiplied x70
6) Prayers and supplications (Du'aa):No particular prayer is prescribed. One can pray for everything he needs both in this world and in the Hereafter. However, the supplications of the Holy Prophet (sallallaahu 'alaihi wa sallam) are so comprehensive that they encompass all that a Muslim can need in his life and after his death. It is, therefore, much advisable to pray Allah Almighty in the prophetic words used by the Holy Prophet (sallallaahu 'alaihi wa sallam).
Allah, the Exalted, says: "And your Rubb said: `Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).''' (40:60)
"Invoke your Rubb with humility and in secret. He likes not the aggressors.'' (7:55)
"And when My slaves ask you (O Muhammad (PBUH)) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).''(2:186)
"Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil?''(27:62)
An-Nu`man bin Bashir (radiallahu anhuna) reported: The Prophet (salallahu 'alayhi wa sallam) said, "Du`a (supplication) is worship.'' [Abu Dawud]
What is prayer but an expression of one's humbleness and helplessness before Allah. The expression of one's weakness, inferiority and lowliness before the Infinite Power and Might of Allah is in fact the essence of worshipping Him. For this reason, prayer has been regarded as the essence of worship. Thus, prayer is reserved for Him Alone and it should not be addressed to anyone else in any case. Al-Qadi `Iyad (rahmatullaahi 'alaih) said that Du`a is that act of worship which alone deserves to be referred to as `Ibadah, or worship, because when one observes it, one in fact shows drawing near to Allah, utter dedication to Him and rejection of all that He does not like and approve.
`A'ishah (radiallahu anha) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) liked comprehensive supplications or (Al-Jawami` - i.e., supplications with very few words but comprehensive in meanings), and discarded others. [Abu Dawud]
Anas (radiallahu anh) reported: The supplication most often recited by the Prophet (salallahu 'alayhi wa sallam) was: "Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).''' [Al-Bukhari and Muslim]
In the narration of Muslim it is added that whenever Anas supplicated, he used to beseech Allah with this Du`a.
It is desirable to recite this Du`a which is mentioned in the Qur'an (2:201) and which comprehends all that is good both in this life and the Hereafter. The Prophet (salallahu 'alayhi wa sallam) made it a habit to recite this Du`a, and the Companions (radiallahu anhum) were eager to follow him in all his words and actions.
`Abdullah ibn Mas`ood (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) used to supplicate: "Allahumma inni as'alukal-huda, wat-tuqa, wal-`afafa, wal-ghina (O Allah! I beseech You for guidance, piety, chastity and contentment).'' [Muslim]
"Guidance'' means guidance towards virtue which one needs at every step. The ability to do good and steadfastness on the Right Path is also covered by the term guidance. To comply with the Orders of Allah and to prevent oneself from what He has forbidden is Taqwa (fear of Allah), the importance of which needs no elaboration. `Affaf is prevention from sins. It also means evasion from seeking help from others. Ghina means riches which makes one independent of others so much so that all one's hopes are centered on Allah Alone. The prayer quoted in this Hadith is very comprehensive indeed.
Tariq bin Ashyam (radiallahu) reported: Whenever a man entered the fold of Islam, the Prophet (salallahu 'alayhi wa sallam) would show him how to perform Salat and then direct him to supplicate: "Allahumm-aghfir li, warhamni, wa-hdini, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, guide me, guard me against harm and provide me with sustenance and salvation).''' [Muslim]
In another narration Tariq said: A man came to the Prophet (salallahu 'alayhi wa sallam) and said to him: "O Messenger of Allah! What shall I say if I want to pray to my Rubb?'' He (salallahu 'alayhi wa sallam) said, "Say: `Allahumma-ghfir li, warhamni, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, protect me and provide me with sustenance).' Surely, this supplication is better for you in this life and in the Hereafter.''
'Abdullah bin `Amr bin Al-`As (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) supplicated: "Allahumma musarrifal-qulubi, sarrif qulubana `ala ta`atika (O Allah! Controller of the hearts, direct our hearts to Your obedience).'' [Muslim]
This is a very important prayer because through it one seeks steadfastness in virtue. Everybody's heart is always open to troubles, turmoil and ordeals and he is drifting from one situation to the other. If he is not supported by Allah, he can deviate from the Right Path at any moment. For this reason, he has been required to pray to Allah to save his heart from turning towards evils and keep it towards Allah, because it is He Alone Who is Capable of controlling hearts.
Abu Hurairah (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) said, "Seek refuge in Allah against the turmoils, attacks of misfortunes, and evil of judgement and joys of the enemies.'' [Al-Bukhari and Muslim]
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to say: "Allahumm-aslih li diniyalladhi huwa `ismatu amri, wa aslih li dunyaya-llati fiha ma`ashi, wa aslih li akhirati-llati fiha ma`adi, waj`alil-hayata ziyadatan li fi kulli khair, waj`alil-mauta rahatan li min kulli sharrin (O Allah, make my religion easy for me by virtue of which my affairs are protected, set right for me my world where my life exists, make good for me my Hereafter which is my resort to which I have to return, and make my life prone to perform all types of good, and make death a comfort for me from every evil).'' [Muslim]
This is a very comprehensive prayer which simply means: "O Allah! Help me spend all my life in complete devotion to You, doing what You like and avoiding what You dislike.''
`Ali (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said to me, "Recite: `Allahumma-hdini wa saddidni (O Allah! Direct me to the Right Path and make me adhere to the Straight Path).'' Another narration is: `Allahumma inni as'aluk-alhuda was-sadad (I beg You for guidance and uprightness).'' [Muslim]
"As-Sadad'' means correctness and uprightness. Here, it signifies "please grant me the ability to do everything in a correct manner'', that is in accordance with the practice of the Prophet (salallahu 'alayhi wa sallam). Some scholars of Hadith have interpreted it as steadfastness and moderation. Both interpretations accord well with its original meanings.
Anas (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to supplicate: "Allahumma inni a`udhu bika minal-ajzi wal-kasali, wal-jubni wal-harami, wal-bukhli, wa a`udhu bika min `adhabil-qabri, wa a`udhu bika min fitnatil-mahya wal-mamat [O Allah! I seek refuge in You from helplessness (to do good), indolence, cowardice, senility, and miserliness; and I seek Your Protection against the torment of the grave and the trials of life and death].'' Another narration adds: "wa dala`id-daini wa ghalabatir-rijal (And from the burden of indebtedness and the tyranny of men).'' [Muslim]
Abu Bakr As-Siddeeq (radiallahu anh) reported: I requested the Messenger of Allah (salallahu 'alayhi wa sallam) to teach me a supplication which I could recite in my Salat (prayer). Thereupon he said, "Recite: `Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta, faghfir li maghfiratan min `indika, warhamni, innaka Antal-Ghafur-ur-Rahim (O Allah! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).''' [Al-Bukhari and Muslim]
It is desirable to recite this prayer in Salat after Tashahhud and before Tasleem. One can also recite it at all other times also.
Abu Musa (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) used to supplicate: "Allahumm-aghfir li khati'ati, wajahli, wa israfi fi amri, wa ma Anta a`lamu bihi minni. Allahumm-aghfir li jiddi wa hazli, wa khata'i wa `amdi, wa kullu dhalika `indi. Allahumm-aghfir li ma qaddamtu wa ma akhkhartu, wa ma asrartu, wa ma a`lantu, wa ma Anta a`lamu bihi minni. Antal-Muqaddimu, wa Antal-Mu'akhkhiru; wa Anta `ala kulli shai'in Qadir (O Allah! Forgive my errors, ignorance and immoderation in my affairs. You are better aware of my faults than myself. O Allah! Forgive my faults which I committed in seriousness or in fun deliberately or inadvertently. O Allah! Grant me pardon for those sins which I committed in the past and I may commit in future, which I committed in privacy or in public and all those sins of which You are better aware than me. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire and You are Omnipotent).'' [Al-Bukhari and Muslim]
The Prophet (salallahu 'alayhi wa sallam) was sinless but still he prayed earnestly to Allah for the forgiveness of his shortcomings. In fact, he did so to educate his followers. This prayer is an expression of one's utter humbleness and sincere repentance of sins.
`A'ishah (radiallahu anha) reported: The Prophet (salallahu 'alayhi wa sallam) used to supplicate (in these words): "Allahumma inni audhu bika min sharri ma `amiltu, wa min sharri ma lam a`mal (O Allah! I seek refuge in You from the evil of that which I have done and the evil of that which I have not done).'' [Muslim]
This prayer is also very comprehensive. Sometimes a person does a virtuous deed but it is tainted with slight hypocrisy or pride. It is an element which destroys even the most virtuous deeds. It is this mischief against which Allah's Protection has been sought through this prayer.
`Abdullah ibn `Umar (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to supplicate thus: "Allahumma inni a`udhu bika min zawali ni`matika, wa tahawwuli `afiyatika, wa fuja'ati niqmatika, wa jami`i sakhatika (O Allah! I seek refuge in You against the declining of Your Favours, passing of safety, the suddenness of Your punishment and all that which displeases You).'' [Muslim]
This is also a very comprehensive prayer. Allah has blessed man with innumerable gifts. One becomes conscious of them when one is deprived of any of them, hence it is said that the value of a blessing is realized at its loss. For eyes, ears, tongue, health, property, children and such countless blessings, we owe gratitude to Allah. In the prayer cited in this Hadith, one entreats Allah not to deprive of any blessing given to him. `Afiyah means safe from disease, grief and troubles. "Passing of the safety (`Afiyah)'' signifies the change from a state of good health to a state of illness and weakness or that one is overtaken by troubles and afflictions.
Zaid bin Arqam (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) would supplicate: "Allahumma inni a`udhu bika minal-`ajzi wal-kasali, wal-bukhli wal-harami, wa `adhabil-qabri. Allahumma ati nafsi taqwaha, wa zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha. Allahumma inni a`udhu bika min `ilmin la yanfau`, wa min qalbin la yakhsha`u, wa min nafsin la tashba`u, wa min da`watin la yustajabu laha` [O Allah! I seek refuge in You from the inability (to do good), indolence, cowardice, miserliness, decrepitude and torment of the grave. O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend. O Allah! I seek refuge in You from the knowledge which is not beneficial, and from a heart which does not fear (You), and from desire which is not satisfied, and from prayer which is not answered].'' [Muslim]
This Hadith contains the prayer for fear of Allah, beneficial knowledge (that is, the knowledge of the Qur'an and Hadith), patience and contentment.
Ibn `Abbas (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to supplicate: "Allahumma laka aslamtu, wa bika amantu, wa `alaika tawakkaltu, wa ilaika anabtu, wa bika khasamtu, wa ilaika hakamtu. Faghfir li ma qaddamtu, wa ma akh-khartu, wa ma asrartu wa ma a`lantu, Antal-Muqaddimu, wa Antal-Mu`akhkhiru, la ilaha illa Anta (O Allah! to You I submit, in You I affirm my faith, in You I repose my trust, to You I turn in repentance and with Your Help I contend my adversaries and from You I seek judgement. O Allah! Grant me forgiveness for the faults which I made in past and those ones I may commit in the future, those which I committed secretly or openly. You Alone send whomever You will to Jannah, and You Alone send whomever You will to Hell-fire. There is none worthy of worship except You).'' Another narration adds: "La hawla wa la quwwata illa billah (There is no strength to resist evil and no power to do good except through Allah).'' [Al-Bukhari and Muslim]
The prayer mentioned in this Hadith is, in fact, a Muslim's declaration to turn in every matter to Allah, and to care about His Pleasure and His Orders regarding every act. It is also a declaration to befriend people for His sake and to show enmity towards people for Him alone. May Allah give every Muslim the ability to make this prayer and to act according to the declaration that he makes through it.
`A;ishah (radiallahu anha) reported: The Prophet (salallahu 'alayhi wa sallam) used to supplicate: [b["Allahumma inni a`udhu bika min fitnatin-nari, wa `adhabin-nari, wa min sharril-ghina wal-faqri (O Allah! I seek refuge in You from the trials and the torment of the Fire and from the evils of wealth and poverty).''
[Abu Dawud and At-Tirmidhi]
"The evils of wealth'' signify that one becomes so captivated by wealth that in his struggle to acquire it, he fails to discriminate between the lawful and the unlawful, or one may become proud and arrogant on account of his riches. The evils of poverty that one loses hope of Allah's Mercy and Compassion, or shows resentment against his fate and the Will of Allah, or deviates from the principles and requirements of integrity and honesty.
Ziyad bin `Ilaqah reported: My uncle Qutbah bin Malik (radiallahu anh) said that the Prophet (salallahu 'alayhi wa sallam) used to supplicate: "Allahumma inni a`udhu bika min munkaratil-akhlaqi, wal-a`mali, wal-ahwa`i (O Allah! I seek refuge in You from undesirable manners, deeds, and aspirations).'' [At-Tirmidhi]
The prayer is recited to seek Allah's Help in shunning bad manners and observing good manners and righteous deeds.
Shakal bin Humaid (radiallahu anh) reported: I asked: "O Messenger of Allah, teach me a prayer.'' He (salallahu 'alayhi wa sallam) said, "Say: Allahumma inni a`udhu bika min sharri sam`i, wa min sharri basari, wa min sharri lisani, wa min sharri qalbi, wa min sharri maniyyi (O Allah! I seek refuge in You from the evils of my hearing, the evils of my seeing, the evils of my tongue; the evils of my heart and the evils of passions).'' [Abu Dawud and At-Tirmidhi]
The evil mischief of ears lies in lending them to lies, calumnies, backbiting and other forbidden things (music etc.), or closing the ears to the truth. The mischief of eyes lies in finding faults with people, looking at what is forbidden to look at, and ignoring the Signs of Allah scattered everywhere in the universe. The mischief of the heart lies in occupying one's heart with the love of anyone else other than Allah. "Mani'' (semen) is that sticky fluid which comes out of the male organ after sexual gratification. Here it means the sexual organs. The mischief of these lie in using them in a sinful act. One is advised to safeguard one's ears, eyes, heart, sexual organs, and all the organs of one's body against their improper use in order to gain the Pleasure of Allah. One will be accountable for all these things on the Day of Judgement.
Anas (radiallahu anh) reported: The Prophet (salallahu 'alayhi wa sallam) used to supplicate: "Allahumma inni a`udhu bika minal-barasi, wal-jununi, wal-judhami, wa sayyi'il-asqami' (O Allah! I seek refuge in You from leucoderma, insanity, leprosy and evil diseases).'' [Abu Dawud]
Leucoderma is a disease which gives rise to the appearance of white spots on the skin of body. Leprosy is a disease which renders one's organs invalid. Madness is mental disorder. All these are very dangerous diseases. The Prophet (salallahu 'alayhi wa sallam) has sought Allah's Protection against these and other diseases like paralysis, diabetes, facial paralysis, cancer, blindness, etc. May Allah save us from all such diseases.
1485. Abu Hurayrah (radiallahu anh) reported: the Messenger of Allah (salallahu 'alayhi wa sallam) used to supplicate: "Allahumma inni a`udhu bika minal-ju`i, fa-innahu bi'sad-daji`u; wa a`udhu bika minal-khiyanati, fa-innaha bi'satil-bitanah' [O Allah! I seek refuge in You from hunger; surely, it is the worst companion. And I seek refuge in You from treachery; surely, it is a bad inner trait].'' [Abu Dawud]
`Ali (radiallahu anh) reported: A slave who had made a contract with his master to pay for his freedom, came to me and said: "I am unable to fulfill my obligation, so help me.'' He said to him: "Shall I not teach you a supplication which the Messenger of Allah (salallahu 'alayhi wa sallam) taught me? It will surely prove so effective that if you have a debt as large as a huge mountain, Allah will surely pay it for you. Say: `Allahumm-akfini bihalalika `an haramika, wa aghnini bifadlika `amman siwaka (O Allah! Grant me enough of what You make lawful so that I may dispense with what You make unlawful, and enable me by Your Grace to dispense with all but You).'' [At-Tirmidhi]
It is important to recite this Du`a in order to seek Allah's Help in paying one's debts and in avoiding to beg of people.
`Imran ibn Husain (radiallahu alnhuma) reported: The Prophet (salallahu 'alayhi wa sallam) taught my father two statements to recite in his Du`a. These are: "Allahumma al-himni rushdi, wa a`idhni min sharri nafsi (O Allah! Inspire in me guidance and deliver me from the evils within myself).'' [At-Tirmidhi]
"Al-Hidayah'' (guidance) means the ability to do good deeds. It is an indication of the right course for every action. "Deliver me from the evils within myself'' refers to the desires of the baser self which ruin both the worldly and religious life.
Abul-Fadl Al-`Abbas bin `Abdul-Muttalib (radiallahu anh) reported: I asked the Messenger of Allah (salallahu 'alayhi wa sallam) to teach me a supplication. He (salallahu 'alayhi wa sallam) said, "Beg Allah for safety (from all evils in this world and in the Hereafter).'' I waited for some days and then I went to him again and asked him: "O Messenger of Allah Teach me to supplicate something from Allah.'' He said to me, "O Al-`Abbas, the uncle of Messenger of Allah! Beseech Allah to give you safety (Al-a'fiyah ) in this life and in the Hereafter.'' [At-Tirmidhi]
The prayer for "Al-a' fiyah'' includes peace and safety of one's religion and one's welfare in this world as well as in the Hereafter. This is also a very comprehensive prayer.
Shahr bin Haushab reported: I asked Umm al-Mu'mineen (Mother of the Believers) Umm Salamah (radiallahu anha), "O Mother of the Believers! Which supplication did the Messenger of Allah (salallahu 'alayhi wa sallam) make frequently when he was in your house?'' She said: "He (salallahu 'alayhi wa sallam) supplicated frequently: `Ya muqallibal-qulubi, thabbit qalbi `ala dinika (O Controller of the hearts make my heart steadfast in Your religion).'' [At-Tirmidhi]
Steadfastness in religion is the conduct of great men, which cannot be acquired without the special Grace of Allah. There occur many turns in a person's life when he becomes slack or negligent in religious matters or when he deviates from the course prescribed by religion. This prayer has outstanding importance for such people who are faced with such a situation. They should recite this prayer very frequently. In fact they should make its recitation a permanent feature.
Abud-Darda' (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "One of Prophet Dawud's (alayhissallam) supplications was: `Allahumma inni as'aluka hubbaka, wa hubba man yuhibbuka, wal-`amalalladhi yuballighuni hubbaka. Allahumm-aj`al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma'il-baridi (O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family and the cold water).''' [At-Tirmidhi]
This Hadith contains an inducement for the Love of Allah and highlights the importance of those who are devoted to Allah and their good deeds because it is the virtuous deeds which are a means of attaining the Love of Allah and His Nearness.
Anas (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Recite frequently: `Ya Dhal-Jalali wal-Ikram! (O You, Possessor of glory and honour).''' [At-Tirmidhi]
This Hadith tells us that one should make abundant use of the words `Ya-Dhal-Jalali wal-Ikram' in his prayer because these words contain the Praise of Allah and mention His Perfect Attributes. Some have said that Al-Jalal and Al-Ikram are Allah's Greatest Name.
Abu Umamah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) made many supplications which we did not memorize. We said to him: "O Messenger of Allah! You have made many supplications of which we do not remember anything.'' He said, "Shall I tell you a comprehensive prayer? Say: `Allahumma inni as'aluka min khairi ma sa'alaka minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa `a`udhu bika min sharri mas-ta`adha minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa Antal-Musta`anu, wa `alaikal-balaghu, wa la hawla wa la quwwata illa billah (O Allah, I beg to You the good which Your Prophet Muhammad (PBUH) begged of You; and I seek refuge in You from the evil where from Your Prophet Muhammad (sallallaahu 'alaihi wa sallam) sought refuge. You are the One from Whom help is sought and Your is the responsibility to communicate (the truth). There is no power or strength except with Allah the Exalted, the Great.''' [At-Tirmidhi]
For those who do not remember many prayers, or cannot remember them, this is the best supplication to make. This shows part of Allah's Mercy upon his slaves and part of the easiness of practising Islam.
Ibn Mas`ud (radiallahu anh) reported: One of the supplications of the Messenger of Allah (salallahu 'alayhi wa sallam) was: "Allahumma inni as'aluka mujibati rahmatika, wa `aza'ima maghfiratika, was-salamata min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allah! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire).'' [Al-Hakim]
Du'a After Fajr And Maghrib Salah
It is established from the sunnah of the Messenger of Allah (peace and blessings be upon him) that one should say, "Allahumma ajirni min an-nar," ('O Allah, save me from the Fire!') seven times after Maghrib and Fajr prayers. He told us (Allah bless him and give him peace) that saying it at Maghrib would grant one protection from the Fire if one died at night; and saying it at Fajr would grant one protection from the Fire if one died during the day. [Sunan Abi Dawud]
Asking Forgiveness
Narrated 'Ubaadah (radiallahu anh) that the Messenger of Allah (salallahu 'alayhi wa sallam) said, "Whoever seeks forgiveness for the believing men and believing women, Allah will write for him a good deed for each believing man and believing woman." (Tabarrani)
Allahummaghfirlee, wa li walidayya, wa li ustazzi, wa li jamee'ul mu'mineena wal mu'minaati, wal muslimeena wal muslimaati, birahmatika yaa arhamar-raahimeen
O Allah forgive me, and my parents, and my teachers, and the mu'min (believing) men and women, and the muslim men and women, O You the Most Merciful of those who show mercy
The Excellence of Supplicating in one's Absence
Allah, the Exalted, says:
"And those who came after them say: `Our Rubb! Forgive us and our brethren who have preceded us in Faith.'''(59:10)
"And ask forgiveness for your sin, and also for (the sin of) believing men and believing women''.(47:19)
"Our Rubb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.''(14: 41)
Abud-Darda' (radiallahu anh) reported: I heard the Messenger of Allah (salallahu 'alayhi wa sallam) saying, "Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: `May the same be for you too'.'' [Muslim]
This Hadith makes it evident that one who prays for someone in his absence also stands to benefit from it because the angel appointed for the task of praying for those who pray for others will pray for him, saying, "O Allah! Grant him also the same which he has asked for others.''
Abud-Darda' (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `Ameen! May it be for you, too'.'' [Muslim]
Before Bed Hudhaifah and Abu Dharr (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) used to supplicate when he went to bed at night: "Bismik-Allahumma ahya wa amut (With Your Name, O Allah, I expire and return to life).'' [Al-Bukhari]
Every person sleeps at night and gets up in the morning. Thus, in a way, sleep is death and reawakening is gaining life again. This life and death, like the literal life and death, lie in the Hands of Allah. The prayer cited in this Hadith engraves this concept in mind and when one recalls it every night it remains alive in his mind that "this life is for Allah and I am alive with His Will. Whenever He wills, the light of my life will be extinguished. Therefore, I should spend these few days of life lent to me by Him in accordance with His Will and not in His disobedience''.
`Ali (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said to me and to Fatimah (radiallahu anha) (Ali's wife and the Prophet's daughter), "When you go to bed, recite: Takbir (Allahu Akbar) thirty-three times and Tasbih (Subhan-Allah) thirty-three times and Tahmid (Al-hamdu lillah) thirty-three times.''
Another narration is: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Recite Tasbih thirty-four times.''
Another narration is: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Recite Takbir thirty-four times.'' [Al-Bukhari and Muslim]
It is apparent from the difference in the narrations of this Hadith that the aggregate of the wordings has to be one hundred. For this purpose, one of these invocations should be recited thirty-four times. It will be quite in order if one recites either of the three for thirty-four times because the Ahadith on the subject say this number for any of them. In this connection two Ahadith have been mentioned by Imam An-Nawawi (rahatullahi alaih) and the reciting of "Al-hamdu lillah'' thirty-four times occurs in An-Nasa'i (rahmatullahi alaih). This formula of Glorification, Praise and Elevation of Allah's Name is to be recited after every obligatory Salat and before going to bed.
Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "When any of you goes to bed, he should shake off (or dust off) his bedsheet because he does not know what might have fallen on it after he had left it. Then he should recite: `Bismika Rabbi wada`tu janbi, wa bika arfa`uhu, in amsakta nafsi farhamha, wa in arsaltaha fahfazha bima tahfazu bihi `ibadakas-salihin [With Your Name, my Rubb, I place my side (upon the bed) and with Your Grace I will raise it up. If You withhold my soul (cause me to die), have mercy on it but if You let it go (let me live), guard it against which You guarded Your pious slaves].''' [Al-Bukhari and Muslim]
'A'rishah (radiallahu anha) reported: Whenever the Messenger of Allah (salallahu 'alayhi wa sallam) went to bed, he would blow upon his hands recite Al-Mu`awwidhatain; and pass his hands over his body. [Al-Bukhari and Muslim].
The last two Surah of the Qur'an, that is Surat Al-Falaq and Surat An-Nas, are called "Al-Mu`awwidhatain'' which means "Two Surah which give protection''. One must recite these Surah of the Qur'an before going to sleep so that one may, on the one hand, follow the practice of the Prophet (salallahu 'alayhi wa sallam), and on the other one, finds the Protection of Allah.
Al-Bara` bin `Azib (radiallahu anhuma) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Whenever you intend to go to bed, perform Wudu' as is done for Salat (prayer); and then lie down on the right side and recite: `Allahumma aslamtu nafsi ilaika, wa fawwadtu amri ilaika, wal-ja'tu zahri ilaika, raghbatan wa rahbatan ilaika, la malja'a wa la manja minka illa ilaika, amantu bikitabik-alladhi anzalta, wa binabiyyik-alladhi arsalta [O Allah! I have submitted myself to You. I have turned my face to You, entrusted my affairs to You and relied completely on You out of desire for and fear of You (expecting Your reward and fearing Your punishment). There is no resort and no deliverer from (hardships) except You. I affirm my faith in Your Book which You have revealed, and in Your Prophet whom You have sent].' If you die during the night, you will die in the true religion. Let these words be your last words at night.'' [Al-Bukhari and Muslim]
Anas (radiallahu anh) reported: Whenever the Prophet (salallahu 'alayhi wa sallam) went to his bed, he would say: "Al-hamdu lillah-illadhi at`amana wa saqana, wa kafana wa awana, fakam mimman la kafiya lahu wa la mu'wiya (Praise is due to Allah Who has fed us, provided us drink, satisfied us and gave us protection. Many are those who have no one to provide for them, or give them shelter).'' [Muslim]
This Hadith impresses upon us that Almighty Allah is sufficient for mankind. That is, He saves us from our enemies, gives us sustenance, and provides us facilities of residence and living. Due thanks should be addressed to Him alone.
Hudhaifah (radiallahu anh) reported: Whenever the Messenger of Allah (salallahu 'alayhi wa sallam) intended to go to sleep, he would place his right hand under his (right) cheek and supplicate: "Allahumma qini `adhabaka yauma tab`athu `ibadaka (O Allah! Guard me against Your punishment on the Day when You will resurrect Your slaves).'' [At-Tirmidhi]
In a narration in Abu Dawud, Hafsah (radiallahu anha) said: Before going to sleep the Messenger of Allah (salallahu 'alayhi wa sallam) would recite this Du`a three times.
This Hadith has a warning that one should never be unmindful of Allah's Wrath. In fact, one should always seek Allah's Protection and do such virtuous deeds which please Him so that one may be saved from the Divine retribution on the Day of Judgement.
Supplication at the time of going to Bed and Waking up
Hudhaifah and Abu Dharr (radiallahu anhuma) reported: Whenever the Messenger of Allah (salallahu 'alayhi wa sallam) went to bed, he would supplicate: "Bismika-Allahumma amut wa ahya (With Your Name, O Allah, I die and return to life)''; and when he woke up, he would supplicate thus: "Al-hamdu lillahilladhi ahyana ba`da ma amatana, wa ilaihin-nushur (All praise belongs to Allah Who has restored us back to life after causing us to die; and to Him shall we return).'' [Al-Bukhari]
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Abu Hurairah (radiallahu anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "A slave becomes nearest to his Rubb when he is in prostration. So increase supplications in prostrations.'' [Muslim]
Abu Hurairah (radiallahu 'anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam), "The supplication of every one of you will be granted if he does not get impatient and say (for example): `I supplicated my Rubb but my prayer has not been granted'.'' [Al-Bukhari and Muslim]
The narration of Muslim is: "The supplication of a slave continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship and he does not grow impatient.'' It was said: "O Messenger of Allah! What does growing impatient mean?'' He (salallahu 'alayhi wa sallam) said, "It is one's saying: `I supplicated again and again but I do not think that my prayer will be answered.' Then he becomes frustrated (in such circumstances) and gives up supplication altogether.''
One should continue beseeching Allah without ever thinking that in spite of praying for a long time, his prayer has not been granted. One should never allow frustration to overcome in his mind. If a person's supplication is not granted for a long time, there would be certainly some good for him in that delay the reason of which is known to Allah Alone. It is, therefore, essential that he should never cease to pray whether his prayer is granted or not. Persistence in prayer is certainly beneficial to him.
Abu Umamah (radiallahu 'anh) reported: The Messenger of Allah (salallahu 'alayhi wa sallam) was asked: "At what time does the supplication find the greatest response?'' He (salallahu 'alayhi wa sallam) replied, "A supplication made during the middle of the last part of the night and after the conclusion of the obligatory (fard) prayers.'' [At-Tirmidhi]
`Ubadah bin As-Samit (radiallahu anh) said: The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Whenever a Muslim supplicates Allah, He accepts his supplication or averts any similar kind of trouble from him until he prays for something sinful or something that may break the ties of kinship.'' Upon this someone of the Companions said: "Then we shall supplicate plenty.'' The Messenger of Allah (salallahu 'alayhi wa sallam) said, "Allah is more plentiful (in responding).'' [At-Tirmidhi]
Supplication is beneficial to us in any case, because Almighty Allah either grants the prayer we make, or if the supplication is not being accepted, He removes some future trouble that was destined for us, or He grants us in full in the Hereafter. A Muslim should never feel shy of praying to Allah. In fact, he should persistently pray because there is no end to His Treasures.
Ibn `Abbas (radiallahu anhuma) said: The Messenger of Allah (salallahu 'alayhi wa sallam) used to say when he was in distress: "La ilaha illallahul-Azimul-Halim. La ilaha illallahu Rabbul-`Arshil-`Azim. La ilaha illallahu Rabbus-samawati, wa Rabbul-ardi, wa Rabbul-`Arshil-Karim. (None has the right to be worshipped but Allah the Incomparably Great, the Compassionate. None has the right to be worshipped but Allah the Rubb of the Mighty Throne. None has the right to be worshipped but Allah the Rubb of the heavens, the Rubb of the earth, and the Rubb of the Honourable Throne).'' [Al-Bukhari and Muslim]
The only medicine in a time of distress is the remembrance of Allah Whose Help alone should be sought. This Du`a contains words which glorify Allah and exalt Him far above all else. It is desirable to recite these words when one is in distress as this is exactly what the Prophet (salallahu 'alayhi wa sallam) used to recite in such situations.
"And there is among them he who says, "Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire."[2:201]
"Rabbanaa aatinaa fid-dunyaa hasanah, wa fil-'aakhirati hasanah, wa qinaa adhaaban-naar" (Our Lord, give us good in this world, and good in the Hereafter, and save us from the punishment of the Fire)
This du'a is a compendium of all prayers in as much as it encompasses the entire range of man's wordly and other-worldly objectives.
7) Sadaqah (Charity): Apart from paying zakah, which is obligatory, one should also pay optional sadaqah in Ramadan according to his best ability. It is reported in authentic ahadith that the Holy Prophet (sallallaahu 'alaihi wa sallam) used to pay special attention in Ramadan to look after the poor and to help them financially. Therefore, a Muslim should give as much money in sadaqah as he can afford.
Allah (سبحانه وتعالى) says:
"And whatsoever you spend of anything (in Allah's Cause), He will replace it.''(34:39)
"And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.''(2:272)
"And whatever you spend in good, surely Allah knows it well.'' (2:273)
"O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zaalimoon (wrongdoers)."(2:254)
"Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve."(2:262)
"O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people." (2:264)
"And the likeness of those who spend their wealth seeking Allah's Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do."(2:265)
"O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allaah is Rich (Free of all needs), and Worthy of all praise." (2:267)
"Believe in Allaah and His Messenger (Muhammad), and spend of that whereof He has made you trustees. And such of you as believe and spend (in Allaah's way), theirs will be a great reward."(57:7)
The Excellence of Spending out Charity during Ramadaan
Ibn `Abbas (رضي الله عنهما) reported: The Messenger of Allah (صلي الله عليه وسلم) was the most generous of the men; and he was the most generous during the month of Ramadan when Hadhrat Jibreel (عليه السلام) visited him every night and recited the Qur'an to him. During this period, the generosity of Messenger of Allah (صلي الله عليه وسلم) waxed faster than the rain bearing wind.
[Al-Bukhari and Muslim].
This Hadith induces us to do two good things frequently and with full preparation in the month of Ramadan. First, benevolence and generosity so that people get maximum time for worship and reduce their mundane affairs during this month. Second, recitation of the Qur'an and Mudarsah, (reading and hearing the Qur'an from one another) as is done by two Huffaadh in this manner. The reason for the stress on the Qur'an is that the Qur'an and the month of Ramadan are closely linked with each other. The Qur'an was revealed in this month.
Umm ul Mu'mineen Hadhrat `Aa'ishah (رضي الله عنها) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (صلي الله عليه وسلم) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship. [Al-Bukhari and Muslim].
The entire month of Ramadan is a spring season for virtues, worship and obedience of Allah, but its last ten days are the peak of this season of worship. Therefore, one must strive hard in the last ten days and nights of this month to follow the practice of the Prophet (صلي الله عليه وسلم), to seek the Pleasure of Allah and to attain the benefits of Lailat-ul-Qadr, which occurs during this period. The Prophet (صلي الله عليه وسلم) used to make special arrangement for observing I`tikaf, and we must also follow this practice of his.
Virtues Of Sadaqah (Charity)
It was narrated that Abu Hurayrah (رضي الله عنه) said: The Messenger of Allaah (صلي الله عليه وسلم) said: "Whoever gives charity equal to a date from good (halal) earnings - for Allaah does not accept anything but that which is good - Allaah will take it in His right hand and tend it for the one who gave it as any one of you tends his foal, until it becomes like a mountain." [al-Bukhaari, 1344; Muslim, 1014]
`Adi bin Hatim (رضي الله عنه) reported: Messenger of Allah (صلي الله عليه وسلم) said, "Protect yourself from Hell-fire even by giving a piece of date as charity.'' [Al-Bukhari and Muslim]
According to one's resource capacity, one can win the pleasure of Allah even by spending a small quantity of wealth in His way.
It was narrated from Abu Hurayrah (رضي الله عنه) that the Messenger of Allaah (صلي الله عليه وسلم) said: "Allaah (سبحانه وتعالى) said: 'Spend, O son of Adam, and I shall spend on you.'" [al-Bukhaari, 5073; Muslim, 993]
Abu Hurairah (رضي الله عنه) reported: Messenger of Allah (صلي الله عليه وسلم) said, "Everyday two angels descend and one of them says, `O Allah! Compensate (more) to the person who gives (in charity)'; while the other one says, `O Allah! Destroy the one who withholds (charity, etc)." [al-Bukhaari, 1374; Muslim, 1010]
`Abdullah ibn `Amr ibn Al-`as (رضي الله عنه) reported: A man asked Messenger of Allah (صلي الله عليه وسلم), "Which act in Islam is the best?'' He (صلي الله عليه وسلم) replied, "To feed (the poor and the needy) and to greet those whom you know and those you do not know.'' [Al-Bukhari and Muslim]
`Abdullah bin `Amr bin Al-`as (رضي الله عنه) reported: the Messenger of Allah (صلي الله عليه وسلم) said, "There are forty kinds of virtue, the highest of which is to gift a (milch) she goat. He who practises any of these virtues, expecting its reward (from Allah) and believing on the verity of the promise made for it, will enter Jannah.'' [Al-Bukhari]
Abu Umamah (رضي الله عنه) reported: Messenger of Allah (صلي الله عليه وسلم) said, "O son of Adam, if you spend the surplus, it will be better for you; and if you retain it, it will be bad for you. You will not be reprimanded for keeping what is enough for your need. Begin with those who are your dependents, and the upper hand (i.e., the one that spends in the way of Allah) is better than the lower hand (i.e., the one that receives charity.)'' [Muslim]
Abu Hurairah (رضي الله عنه) reported: Messenger of Allah (صلي الله عليه وسلم) said, "Wealth is not diminished by giving (in charity). Allah augments the honour of one who forgives; and one who displays humbleness towards another seeking the pleasure of Allah, Allah exalts him in ranks.'' [Muslim]
Abu Kabshah `Amr bin Sa`d (رضي الله عنه) reported: Messenger of Allah (صلي الله عليه وسلم) said, "I swear by Allah for three (qualities) which I am going to tell you about. Remember them well:
(1) The wealth of a man will not diminish by Sadaqah (charity).
(2) Allah augments the honour of a man who endures an oppression patiently.
(3) He who opens a gate of begging, Allah opens a gate of poverty (or he said a word similar to it).''
He (صلي الله عليه وسلم) also said, "Remember well what I am going to tell you: The world is for four kinds of people. (1) One upon whom Allah has bestowed wealth and knowledge and so he fears his Rubb in respect to them, joins the ties of blood relationship and acknowledges the Rights of Allah on him (and fulfills them); this type will have the best position (in Jannah). (2) One upon whom Allah has conferred knowledge but no wealth, and he is sincere in his intention and says: `Had I possessed wealth, I would have acted like so-and-so.' If that is his intention, his reward is the same as that of the other. (3) One whom Allah has given wealth but no knowledge and he squanders his wealth ignorantly, does not fear Allah in respect to it, does not discharge the obligations of kinship and does not acknowledge the Rights of Allah. Such a person will be in the worst position (in the Hereafter). (4) One upon whom Allah has bestowed neither wealth nor knowledge and he says: `Had I possessed wealth, I would have acted like so-and-so (i.e., he would squander his wealth).' If this is his intention, both will have equal sin.'' [At-Tirmidhi]
Abu Hurairah (رضي الله عنه) reported: I heard Messenger of Allah (صلي الله عليه وسلم) saying: "The case of a miserly man and a generous man who gives in charity is similar to that of two persons who are clad in armour from their breasts up to their collar bones. When the generous man gives in charity, his armour expands so much as to cover his fingertips and toes. When the miser intends to spend something the armour contracts and every ring of it sticks to the place where it is (sinks into his flesh). He tries to loosen it but it does not expand.'' [Al-Bukhari and Muslim]
Abu Hurairah (رضي الله عنه) reported: The Prophet (صلي الله عليه وسلم) said, "While a man was walking through a barren land, he heard a voice coming out of a cloud saying: `Irrigate the garden of so-and-so.' Thereupon the cloud drifted in a certain direction and discharged its water over a rocky plain. The streamlets flowed into a channel. This man followed the channel until it reached a garden and he saw the owner of the garden standing in its center, working with his spade spreading the water (changing the course of the water). He asked him: "O slave of Allah, what is your name?'' He told his name, which was the same that he heard from the cloud. The owner of the garden then asked him: "O slave of Allah, why did you ask my name?'' He replied: "I heard a voice from a cloud which poured down this water saying: `Irrigate the garden of so-and-so.' I would like to know what do you do with it.'' He said: "Now that you asked me, I will tell you. I estimate the produce of the garden and distribute one-third of it in charity, I spend one-third on myself and my family and invest one-third back into the garden.'' [Muslim]
Abu Dharr (رضي الله عنه) reported: The Prophet (صلي الله عليه وسلم) said, "In the morning, charity is due on every joint bone of the body of everyone of you. Every utterance of Allah's Glorification (i.e., saying Subhan Allah) is an act of charity, and every utterance of His Praise (i.e., saying Al-hamdu lillah) is an act of charity and every utterance of declaration of His Greatness (i.e., saying La ilaha illAllah) is an act of charity; and enjoining M`aruf (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two Rak`ah Duha prayers which one performs in the forenoon is equal to all this (in reward).'' [Muslim]
Asma' bint Abu Bakr (رضي الله عنها) reported: Messenger of Allah (صلي الله عليه وسلم) said to me, "Do not hoard; otherwise, Allah will withhold from you.'' [Al-Bukhari and Muslim]
If we accumulate wealth in a miserly fashion and avoid spending it in the way of Allah (سبحانه وتعالى), He will also restrain the flow of His bounty to us.
Abu Dharr (رضي الله عنه) reported that some of the Companions of the Messenger of Allah (صلي الله عليه وسلم) said to him: "O Messenger of Allah, the rich have taken away all the rewards. They observe the prayer as we do, and they keep the fasts as we do, and they give sadaqah (charity) from their surplus riches." Upon this he (the Prophet - صلي الله عليه وسلم) said: "Has Allah not prescribed for you (a course) by following which you can also do sadaqah? Verily in every tasbih (i.e. saying Subhanallah) there is a sadaqah, every takbir (i.e. saying Allahu Akbar) is a sadaqah, every tahmid (i.e. saying Alhamdulillah) is a sadaqah, every tahlil (i.e. saying Lailaha illallah) is a sadaqah, enjoining of good is a sadaqah, forbidding of evil is a sadaqah, and having sexual intercourse with your wife is a sadaqah." They (the Companions - رضي الله معهم) said: "O Messenger of Allah, is there reward for him who satisfies his sexual passion among us?" He (صلي الله عليه وسلم) said: "Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward." [Muslim]
Ibn Mas`ud (رضي الله عنه) reported: The Prophet (صلي الله عليه وسلم) said, "Envy is permitted only in two cases: A man whom Allah gives wealth, and he disposes of it rightfully, and a man to whom Allah gives knowledge which he applies and teaches it.'' [Al-Bukhari and Muslim]
Envy in the Hadith means "Ghibtah'' the equivalent of which does not exist in English language. What it means is that you wish to enjoy things which others have, such as wealth and knowledge, without wishing that they should be deprived of them to your exclusive benefit. You admire Allah's Blessing over a person and wish to be favoured with it too.
The prohibited form of envy is known as 'Hasad.' It means resentment at the condition of a man enjoying some Divine favour, and to wish it to be finished. Hasad is a corrosive disease of moral nature which snatches away man's peace of mind. It is forbidden because it wipes out one's good deeds. It is mentioned in a hadith: Abu Hurairah (رضي الله عنه) said: The Prophet (صلي الله عليه وسلم) said, "Beware of envy because envy consumes (destroys) the virtues just as the fire consumes the firewood,'' or he said "grass.'' [Abu Dawud]
Jabir (رضي الله عنه) reported: Messenger of Allah (صلي الله عليه وسلم) never said `no' to anyone who asked him for anything. [Al-Bukhari and Muslim].
This Hadith illustrates the refined morals, sublimity of soul and the generosity of the Prophet (صلي الله عليه وسلم). Had somebody asked him of something, provided it was in his possession, he would never say `no' to him.
What one has given in charity will by no means be wasted, for he will doubtlessly find its reward with Allah on the Day of Resurrection (provided his intention was purely for the sake of Allah). There are six conditions governing the acceptance, in the sight of Allah, of spending in His way. These are:
1. Spend from halaal (lawful) belongings.
2. Spend according to the prescribed practice (Sunnah).
3. Spend in a proper place.
4. Do not remind of the favour after having done it.
5. Do nothing to insult the reciever.
6. Spend with sincerity of intention, exclusively for the good
pleasure of Allah Almighty, never doing it for the sake of name
and fame. [Ma'ariful Qur'an]
"The deeds are considered by the intentions, and a person will get the reward according to his intention."
In every righteous deed, one should seek only the Pleasure of Allah; otherwise, it will not be accepted by Allah.
Charity to non-Muslims
It is permissible to give charity - other than the obligatory charity (zakaah etc.) - to poor non-Muslims, especially if they are relatives, on condition that they do not belong to people who are in a state of war against us and have not committed acts of aggression that would preclude our treating them kindly.
Imaam al-Shaafi'ee (رحمه الله) said: "There is nothing wrong with giving charity to a non-muslim as a nafl (supererogatory) action, but he has no right to charity from the obligatory (zakaah). Allaah praised people who, as He says '... they give food, inspite of their love for it (or for the love of Him), to the Miskeen (the poor), the orphan, and the captive' [al-Insaan 76:8]." (Kitaab al-Umm)
Giving charity to poor Muslims is preferable and more befitting, because spending on them helps them to obey Allaah, and it helps them in both their worldly and spiritual affairs. This helps to strengthen the bonds among Muslims, especially nowadays when the poor among the Muslims far outnumber the rich. And Allaah is the One Whose help we seek.
However, 'Zakaah' cannot be given to non-Muslims.
There is scholarly consensus (ijma`) that zakat cannot be given to non-Muslims, as mentioned by Ibn al-Mundhir, Kasani, Ibn Qudama, Buhuti, and others.
Muwaffaq Ibn Qudama, a great Hanbali Imam, says in his Mughni:
"We do not know of any difference of opinion among the people of knowledge (ahl al-`ilm) that zakat on wealth cannot be given to a kaafir." Ibn al-Mundhir said, "There is consensus of all those whose positions we know from the people of knowledge that a non-Muslim (dhimmi) cannot be given any zakat."
This is because the Prophet (صلي الله عليه وسلم) said to Mu`adh (رضي الله عنه) [reported by Bukhari 1365, Muslim 26-27, and elsewhere], "Tell them that they are obliged to give a charity (i.e. zakat) that is taken from their rich and given to their poor."
The Prophet Muhammad (صلي الله عليه وسلم) specified the Muslims as giving it to their poor, just as he specified that it is only obligatory on their rich. [Ibn Qudama, al-Mughni, 2.1774] See:Zakat cannot be given to non-Muslims
Whoever has missed a fast of Ramadan is liable to compensate it with fasting after Ramadan. This fast is called 'the fast of qada'.
Fast of qada' may be observed any day during the year, except for the following days:
'In total there are five days when fasting is haraam (forbidden). They are the days of Eidul Fitr (1st of Shawwal), and the 10th (Eidul Adha), 11th, 12th, and 13th of Dhul Hijjah. These four days of Dhul Hijjah are called Ayaamut Tashreeq (the days of Tashreeq). Rasulullah (sallallahu 'alahi wasallam) said that these days are days of eating, drinking and remembering Allaah. (Muslim, Vol.1, p260)
A hadeeth is narrated in Bukhari (Vol.1, p267) from Hadhrat Abu Moosa (radiallahu 'anh), as well as Hadhrat Abu Huraira (radiallahu 'anh) that Rasulullah (sallallahu 'alayhi wa sallam) prohibited fasting on the days of Eidul Fitr (1st of Shawwal) and Eidul Adha (10th of Dhull Hijjah).
Although the Dhikr (remembrance) of Allaah is imperative at all times, special importance should be accorded to it on the days of Tashreeq.' (Tafseer Anwaar ul Bayaan)
On these days fasting is strictly prohibited, so the fast of qada' cannot be observed on these days.
Fast of qada' should be observed as soon as possible after one has missed a fast of Ramadan. Delaying the performance of qada' without a valid reason is not desirable. If someone has missed more than one fast, he can perform qada' for all of them continuously, or with intervals. But the fasts of kaffarah should necessarily be continuous - without any interval. Any interval makes the previous fasts nullified for the purpose of kaffarah, and one has to begin the fasts all over again.
Unlike the fast of Ramadan and optional (nafl) fasts, in the fast of qada' it is necessary to make niyyah before the dawn.
If a person has an obligation to keep a large number of the fasts of qada', he should write down the exact number of the fasts due on him. He should also make a will that if he could not fast in his life time, his heirs should pay fidyah (redemption from obligation not carried out) from his left over property. The amount of fidyah for one fast is one kilo and six hundred sixty-two grams of wheat or its price. If the amount of fidyah can be paid from one-third property of a deceased person who has made a will to pay fidyah, the heirs are bound to pay it from his left over property. But if the deceased made no will to pay fidyah, the heirs are not bound to pay it from his property. Similarly, if the amount of fidyah exceeds one-third of the property left by the deceased, the heirs are not liable to pay the excess, unless they wish to do so by their free will.
"Taraweeh 20 or 20" A clarrification by Sheikh Mumtaz Ul Haq
Contents of the lecture
-There is a hadith in Bukhari which 'certain brothers' claim refers to taraweeh but in reality it refers to tahajud salah, which the Shaykh will inshallah clarrify.
-20 rakaats is an established practice of the sahabah, therefore making it Sunnat-e-Muakadah.
-The significance of Ali [ra] in regards to being the chief judge of ummah. Therefore Shaykh will analyse his stance.
-The importance of Ijma'ah in this ummah in light of Qur'an and hadith.
Iftar means to conclude a fast after sunset by eating or drinking something. It is also a sunnah to make iftar soon after sunset, and it is makrooh to delay iftar after sunset without a valid excuse. However, if someone is doubtful whether the sun has set or not, he should not make iftar until he is sure about it, because if it is proved at any time that he had made iftar even half a minute earlier than the sunset actually took place on his horizon, his fast will be rendered nullified and void. Similarly, if the weather is cloudy, it is advisable to delay iftar for a few minutes after the time of sunset.
No particular meal is prescribed for iftar but it is advisable to make iftar using dates because the Holy Prophet (sallallaahu 'alaihi wa sallam) generally used dates for iftar.
The Superiority Of Hastening To Break The Fast Hadhrat Sahl bin Sa`d (radiallaahu 'anh) reported: The Messenger of Allah said, "People will continue to adhere to good as long as they hasten to break the Saum (fasting).'' [Al-Bukhari and Muslim]
Hadhrat Abu Atiyyah (radiallaahu 'anh) reported: Masruq and I visited `Aishah (radiallaahu 'anha) and said: "O Mother of the Believers! There are two Companions of Muhammad (sallallaahu 'alaihi wa sallam) and neither of them holds back from doing good acts; but one of them hastens to break Saum (fasting) and hastens to perform the Maghrib prayer, while the other delays breaking Saum and delays performing Salat (prayer).'' She asked, "Who is the one who hastens to break Saum and perform the Maghrib prayer?'' Masruq said, "It is `Abdullah (meaning `Abdullah bin Mas`ud - radiallaahu 'anh).'' She said, "The Messenger of Allah (sallallaahu 'alaihi wa sallam) used to do so.'' [Muslim]
Hadhrat Abu Hurairah (radiallaahu 'anh) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Allah the Most High says: `From amongst my slaves, the quicker the one is in breaking the Saum (fasting), the dearer is he to me.''' [At-Tirmidhi]
The person who breaks the Saum in its early time is best loved by Allah 'azza wa jal because he is a true follower of the Prophet (sallallaahu 'alaihi wa sallam).
Hadhrat `Umar ibn Al-Khattab (radiallaahu 'anh) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said: "When the night approaches from this side (i.e., the east) and the day retreats from that side (i.e., west) and the sun sets, then it is time for a person observing Saum (fasting) to break his fast.'' [Al-Bukhari and Muslim]
The words "break his fast'' can be interpreted in two ways. First, it is time to break the Saum. Second, the Saum has reached its end. Whether one eats or not the Saum is over because it comes to a close with sunset. Thus, the time for Saum has been determined that it begins with the daybreak and ends at sunset. Any increase in this time is exaggeration which is disliked by Allah.
Hadhrat Abu Ibrahim `Abdullah bin Abu Aufa (radiallaahu 'anh) reported: We were with the Messenger of Allah (sallallaahu 'alaihi wa sallam) on a journey and he was observing Saum (fasting). When the sun set, he (sallallaahu 'alaihi wa sallam) said to a person, "Dismount and prepare the ground roasted barley drink for us.'' Upon this he replied, "O Messenger of Allah, there is daylight still.'' The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Get down and prepare barley drink for us.'' He said, But it is still daytime.'' The Messenger of Allah (sallallaahu 'alaihi wa sallam) again said to him, "Get down and prepare barley drink for us.'' So he got down and prepared a barley liquid meal for him. The Prophet (sallallaahu 'alaihi wa sallam) drank that and then said, "When you perceive the night approaching from that side, a person observing Saum (fasting) should break the fast.'' And he (sallallaahu 'alaihi wa sallam) pointed towards the east with his hand. [Al-Bukhari and Muslim]
This Hadeeth stresses that Saum must be broken soon after sunset and without delay.
Supplications Upon Breaking The Fast
Thahabadh-dhama'u wabtallatil-'urooqu, wa thabatal-'ajru 'inshaa'Allaah.
The thirst is gone, the veins are moistened and the reward is confirmed, if Allah wills.
(Reference: Abu Dawud 2/306 and others. (Fortress Of The Muslim))
Allaahumma 'innee 'as'aluka birahmatikal-latee wasi'at kulla shay'in 'an taghfira lee.
O Allah, I ask You by Your mercy, which encompasses all things, that You forgive me.
(Reference: Ibn Majah 1/557 from a supplication of Abdullah bin 'Amr. Al-Hafidh graded it as good in his checking of An-Nawawi's Kitabul-'Athkdr. See Sharhul- Athkar 4/342. (Fortress Of The Muslim))
Bismillah should also be said before eating, and then Al-Hamdulillaah when one is finished.
Hadhrat `Umar bin Abu Salamah (radiallaahu 'anh) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam), said to me, "Mention Allah's Name (i.e., say Bismillah before starting eating), eat with your right hand, and eat from what is near you.'' [Al-Bukhari and Muslim]
Hadhrat `Aa'ishah (radiallaahu 'anhaa) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "When any of you wants to eat, he should mention the Name of Allah in the begining, (i.e., say Bismillah). If he forgets to do it in the beginning, he should say Bismillah awwalahu wa akhirahu (I begin with the Name of Allah at the beginning and at the end).'' [At-Tirmidhi and Abu Dawud]
If we have forgotten to pronounce the Name of Allah before beginning to eat, we can do it during eating or in the end.
Hadhrat Jabir (radiallaahu 'anh) reported: I heard Messenger of Allah (sallallaahu 'alaihi wa sallam) saying, "If a person mentions the Name of Allah upon entering his house or eating, Satan says, addressing his followers: `You will find no where to spend the night and no dinner.' But if he enters without mentioning the Name of Allah, Satan says (to his followers); `You have found (a place) to spend the night in, and if he does not mention the Name of Allah at the time of eating, Satan says: `You have found (a place) to spend the night in as well as food.''' [Muslim]
Herein, we are told that in order to ward off Satan and his followers, we are supposed to remember Allah before entering our house and before beginning to eat. The remembrance of Allah implies those appropriate prayers of the Prophet (sallallaahu 'alaihi wa sallam) which have been mentioned in Ahadith. For example, we are instructed to pronounce the Name of Allah before beginning to eat. On entering our house we recite the following Prophetic prayer: "Allahumma inni as'aluka khairal-mawliji wa khairal-makhraji. Bismillahi wa lajna, wa bismillahi kharajna, wa `al-Allahi rabbina tawakkalna.'' (O Allah! I ask you for what is good of entrance and what is good for exit. With the Name of Allah do we enter, and with the Name of Allah do we leave, and upon our Rubb Allah have we put our trust).
Hadhrat Hudhaifah (radiallaahu 'anh) reported: When we attended a meal with the Messenger of Allah , we would not stretch forth our hands towards the food until he (sallallaahu 'alaihi wa sallam) would start eating first. Once, we were with him when a little girl rushed in as if someone was impelling her. She was about to lay her hand on the food when the Messenger of Allah (sallallaahu 'alaihi wa sallam) caught her hand. Then a bedouin came in rushing as if someone were pushing him. He (sallallaahu 'alaihi wa sallam) caught his hand also and said, "Satan considers that food lawful for himself on which the Name of Allah is not mentioned. He (Satan) brought this girl to make the food lawful through her but I caught her hand. Then he brought the bedouin to make it lawful through him but I caught his hand too. By Him in Whose Hand my soul is, now Satan's hand is in my grasp along with their hands.'' Then he mentioned the Name of Allah and began to eat. [Abu Dawud and An-Nasa'i]
Here, too, we are told that if we do not pronounce Allah's Name, Shaytaan and his minions will share our meal with us. So prior to eating, we must pronounce the Name of Allah. An incident is related in this Hadith. Once, Messenger of Allah (sallallaahu 'alaihi wa sallam) and his Companions (radiallaahu 'anhum) were just to start taking their meal when an unknown girl and a bedouin burst upon the scene. Without seeking the formal permission and pronouncing the Name of Allah they hurriedly stretched their hands to eat. Yet, Messenger of Allah (sallallaahu 'alaihi wa sallam) restrained them from doing so. Owing to Divine inspiration, he had seen the hidden hand of the Devil behind their abrupt actions. We have only one way to escape the Devil, that is, on such occasions we should first pronounce the Name of Allah. Second, this Hadith enlightens us on table manners calling for decency and decorum. It will be called an act of sheer indecency to voraciously pounce upon food as is commonly witnessed in feasts and weddings. Indeed, it is the result of deviation from Islamic teachings that many Muslims have grown ignorant of the Prophet's (sallallaahu 'alaihi wa sallam)'s manner of eating. Allah 'azza wa jal, too, has left them unrestrained in their beast-like hunger.
Hadhrat Umaiyyah bin Makhshi (radiallahu 'anh) reported: Messenger of Allah (sallallaahu 'alayhi wa sallam) was sitting while a man was eating food. That man did not mention the Name of Allah (before commencing to eat) till only a morsel of food was left. When he raised it to his mouth, he said: "Bismillah awwalahu wa akhirahu (With the Name of Allah, in the beginning and in the end).'' Messenger of Allah (sallallaahu 'alayhi wasallam) smiled at this and said, "Shaytaan had been eating with him but when he mentioned the Name of Allah, Shaytaan vomited all that was in his stomach.'' [Abu Dawud and An-Nasa'i]
Hadhrat `Aa'ishah (radiallaahu 'anhaa) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) was eating with his six Companions (radiallaahu 'anhum) when a desert Arab came and ate up the food in two mouthfuls. Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Had he mentioned the Name of Allah, it would have sufficed for all of you.'' [At-Tirmidhi]
The pronouncement of Allah's Name brings blessing to the meal, and the omission of His Name robs blessing away.
Hadhrat Abu Umamah (radiallaahu 'anh) reported: Whenever the Prophet (sallallaahu 'alayhi wasallam) finished a meal, he would say: "Al-hamdu lillahi kathiran taiyiban mubarakan fihi, ghaira makfiyyin wa la muwadda`in, wa la mustaghnan `anhu, Rabbuna. (All praise is due to Allah, praise which is abundant, pure, and full of blessings, which is indispensable and to which one cannot be indifferent).'' [Al-Bukhari]
This Hadeeth mentions a supplication which Messenger of Allah (sallallaahu 'alayhi wasallam) used to recite after taking meal. The economy of words was the essence of the Prophet's (sallallaahu 'alayhi wasallam) eloquence as displayed here. To supplicate this Prophetic prayer after taking a meal is recommendable.
Hadhrat Mu`adh ibn Anas (radiallaahu 'anhu) reported: Messenger of Allah (sallallaahu 'alayhi wa sallam) said, "He who has taken food and says at the end: `Al-hamdu lillahi-lladhi at`amani hadha, wa razaqanihi min ghairi haulin minni wa la quwwatin (All praise is due to Allah Who has given me food to eat and provided it without any endeavour on my part or any power),' all his past sins will be forgiven.'' [At-Tirmidhi]
This Hadeeth tells us that if we praise Allah 'azza wa jal after taking a meal, all our minor sins committed in the past will be forgiven by Him.
The Merit Of Providing Something To The Person Observing Saum (Fasting) For Breaking The Fast
Hadhrat Zaid bin Khalid Al-Juhani (radiallaahu 'anhu) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "He who provides a fasting person something with which to break his fast, will earn the same reward as the one who was observing the fast, without diminishing in any way the reward of the latter.'' [At-Tirmidhi]
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Another unique form of worship in this month is I'tikaf in which a person gives up all his activities, abandons his attachments, associations and routines and enters the masjid for a specific period.
Islam does not approve monasticism which is based on the concept that Allah's pleasure cannot be attained without abandoning all worldly activities for ever. The Holy Qur'an has expressly condemned this concept. Islam has, instead, emphasized on earning one's livelihood through permissible means, on one's mingling with his family members and on discharging all the obligations toward his wife, children, relatives neighbors and other acquaintants. But at the same time, as explained earlier in more detail, sometimes one's deep involvement in these activities slows down his spiritual progress. In order to repair this loss, a Muslim is required to spare a time in which he separates himself from the normal routine of worldly activities and to sit in seclusion, devoting his heart and soul for pure spiritual acts. I'tikaf is a beautiful way to carry out this objective. In I'tikaf, one leaves his home and family and undertakes to remain in the masjid for a limited period.
This unique mode of worship can be done any time in the year. However, it has been declared as a Sunnah mu'akkadah in the last ten days of Ramadan, because Ramadan is the most suitable time to carry out this worship. Moreover, the last ten days of Ramadan are the days in which Laylatul Qadr normally occurs and as explained earlier, its definite time is unknown. It may occur in any of the odd nights of these days. When one is in the state of I'tikaf for the last ten days of Ramadan, he can surely benefit from its infinite merits, because even if he is sleeping in the Laylatul Qadr, while he is in the state of I'tikaf, it will be credited to his account as 'worship' in the Laylatul Qadr, because each and every second in the state of I'tikaf is 'ibadah, even if one is eating, drinking or sleeping. This extraordinary privilege cannot be attained in one's home. That is why the Holy Prophet (sallallaahu 'alaihi wa sallam) used to perform I'tikaf every year in Ramadan.
Ahaadeeth
Hadhrat Ibn `Umar (radiallaahu anhumaa) reported: The Messenger of Allah (salallaahu alayhi wa sallam) used to observe I`tikaf in the last ten days of Ramadan. [Al-Bukhari and Muslim]
Umm ul Mu'mineen Hadhrat 'Aa'ishah (radiallaahu anhaa) reported: The Prophet (salallaahu alayhi wa sallam) used to engage himself in I`tikaf (seclusion for prayers) in the mosque during the last ten nights of Ramadan till he passed away; thereafter, his wives followed this practice after him. [Al-Bukhari and Muslim]
Abu Hurairah (radiallaahu anh) reported: The Prophet (salallaahu alayhi wa sallam) used to observe I`tikaf every year (during Ramadan) for ten days; in the year in which he passed away, he observed I`tikaf for twenty days. [Al-Bukhari]
Some Rules Of I'tikaf
1) I'tikaf in the last ten days of Ramadan is Sunnah 'alal-kifayah. It means that in each masjid, at least one person should sit in I'tikaf. If he does so, the requirement of Sunnah is fulfilled for the whole locality. However, if no person performs I'tikaf, the whole locality is responsible for not observing the Sunnah. Therefore, the residents of a locality should make sure that some person is performing I'tikaf in their masjid. If no such person is available, they should prepare someone to do so.
2) The time of this I'tikaf commences immediately after the sunset of the 20th day of Ramadan. Therefore, a person who wants to sit in I'tikaf, must enter the masjid before sunset on that day, so that sunset takes place while he is in the masjid.
3) The main requirement for a valid I'tikaf is that one remains in the limits of the masjid throughout the period of I'tikaf and never comes out of it, except for the necessities like easing oneself by attending the call of nature.
4) The "limits of the masjid" for the purpose of I'tikaf are restricted to the places meant for offering salah and determined as such by the founders of the masjid or by its administration. Therefore, the places like the place of ablution, toilets, etc. are not included in the "limits of a masjid" for the purpose of I'tikaf. Therefore, if a person enters these places without the aforesaid necessity, his I'tikaf shall terminate.
5) One can go out of the masjid during I'tikaf only for the following needs:
a. to answer the call of nature
b. to make obligatory ghusl, i.e. in the state of impurity (janabah) (It should be remembered that it is not allowed during I'tikaf to go out of the masjid for having non-obligatory bath, like the bath of Friday, etc.)
c. to bring food where no other person is available to bring it. In this case, it is allowed either to bring food to the masjid or to have food elsewhere outside the masjid
d. to offer the jum'ah prayer, if no jum'ah prayer is offered in the same masjid in which he is sitting in I'tikaf.
e. to move to another masjid in the event of a serious danger to one's life or property
6) It is advisable that a person performing I'tikaf avoids all unnecessary activities and spends the most of his time in the acts of worship, like salah, recitation of the Holy Qur'an or making dhikr or tasbeeh. However, it is makruh to remain silent totally.
7) The following acts result in terminating the I'tikaf:
a. to leave the masjid even for a moment without the aforesaid needs
b. to remain outside the masjid after fulfilling the aforesaid needs
c. to have sexual intercourse, or emission through some other intentional acts like kissing, cuddling, etc. which are totally prohibited in I'tikaf.
d. any act which breaks one's fast, like eating, drinking, etc. (Since fasting is a pre-condition for a valid masnun I'tikaf, the I'tikaf is automatically terminated by breaking of the fast).
8) If the I'tikaf is terminated for any reason, it becomes obligatory on the relevant person that he make qada' of the I'tikaf for one day only (he need not to perform I'tikaf for ten days). For example, A started a masnun I'tikaf on 21st night of Ramadan with intention to sit in I'tikaf for ten days, but on 25th of Ramadan he came out of the masjid mistakenly or unconsciously. His I'tikaf is thus terminated. Now, he has to make qada' of one day only. He needs not to repeat the I'tikaf for ten days, nor for five days. Therefore, he can discharge this obligation by starting I'tikaf for one day, either in the same Ramadan, or after Ramadan by keeping a nafl fast, or in the next Ramadan. If he elects to perform qada' in the same Ramadan, he can sit in I'tikaf before the sunset of 25th Ramadan (in which his I'tikaf was terminated) and observe I'tikaf upto the sunset of the 26th. His obligation will be discharged. Then, he is at liberty either to go home or to continue his I'tikaf as nafl (and not as a Sunnah or waajib).
"We have sent it (the Qur'an) down in the Night of Qadr. And what may let you know what the Night of Qadr is? The Night of Qadr is much better than one thousand months. The angels and the Spirit descend in it, with the leave of your Lord, along with every command. Peace it is till the rising of dawn.''(97:1-5)
"We have sent it down in a blessed night, (because) We had to warn (people). In that (night), every wise thing is decided through a command from Us. We were to send the Messenger." (44:3-6) One of the most meritorious aspects of the month of Ramadan is that it contains Laylatul Qadr, the most blessed night of the year. It is the night which Allah Almighty chose to reveal the Holy Qur'an. The Holy Qur'an has mentioned that this night is better than one thousand months. It means that the worship performed in this night brings more reward than the worship performed in one thousand months. The authentic traditions of the Holy Prophet mention that, in this night, Allah Almighty directs His special mercy towards the people of the earth, accepts the supplications made by His slaves and forgives a large number of people who repent and pray.
Laylatul Qadr falls in one of the last five odd nights of Ramadan, i.e. 21st, 23rd, 25th, 27th, and 29th. According to authentic sources, Laylatul Qadr falls in any one of these nights alternately. The purpose of this alternation is that one should spend all the five nights in worship and prayers, so that he may find Laylatul Qadr with certainty.
No special form of worship is prescribed for Laylatul Qadr. The night should be spent by offering as much nafl prayers as one can offer, in recitation of the Holy Qur'an, in dhikr and tasbeeh, in supplications and in making sadaqah (charity).
It is not advisable in this night to hold ceremonies or meetings or delivering long lectures or illuminating the masjids. This is a night meant for developing a special connection with one's Creator, for offering acts of worship in solitude and seclusion, for having constant and exclusive contact with his Lord Who is the Lord of the universe, for minimizing the diversity of thoughts and actions and for devoting oneself to Allah Almighty with his heart and soul.
This purpose can seldom be achieved in congregations and assemblies. That is why the Holy Prophet never tended to celebrate this night by lectures, meetings, illumination or even by offering prayers in jama'ah. Instead, he used to perform acts of worship individually, and in solitude.
Sayyidah 'Aishah رضي الله عنه once asked the Holy Prophet as to what du'a (supplication) she should recite in the Laylatul Qadr. The Holy Prophet taught her the following du'a:
"O Allah, You are surely most forgiving and You like forgiving, so, forgive me." (Tirmidhi)
The best way to benefit from the blessings of this night is to keep awake for the whole night and spend it in worship and prayers. But people who cannot do so for any reason should spare at least a considerable part of the night for acts of worship. At least 8 rak'at should be prayed after midnight as tahajjud, some part from the Holy Qur'an should be recited and the supplications of the Holy Prophet should be offered. Any dhikr or tasbeeh should be constantly recited. Even when one is not in the state of wudu, the dhikr and tasbeeh may be recited. Similarly, the dhikr may also be performed during other states, when walking or in bed.
Ahaadeeth
Abu Hurairah (radiallahu anh) reported: The Prophet (salallahu alayhi wa sallam) said, "Whosoever performs Qiyam during Lailat-ul-Qadr (Night of Decree), with Faith and being hopeful of Allah's reward, will have his former sins forgiven.'' [Al-Bukhari and Muslim]
`Aishah (radiallahu anha) reported: The Messenger of Allah (salallahu alayhi wa sallam) used to seclude himself (in the mosque) during the last ten nights of Ramadan. He would say, "Search for Lailat-ul-Qadr (Night of Decree) in the last ten nights of Ramadan.'' [Al-Bukhari and Muslim]
`Aishah (radiallahu anh) reported: The Messenger of Allah (salallahu alayhi wa sallam) used to observe I`tikaf in the last ten days of Ramadan and say, "Seek Lailat-ul-Qadr (Night of Decree) in the odd nights out of the last ten nights of Ramadan.'' [Al-Bukhari]
We learn from this Hadith that Lailat-ul-Qadr occurs in any of the five odd nights - 21st, 23rd, 25th, 27th and 29th - of the last ten nights of Ramadan. Its exact date has not been revealed for the reason that people keep themselves awake for prayer for a larger number of nights. Had its date been fixed, people would have kept awake for prayer only on that night.
`Aishah (radiallahu anha) reported: When the last ten nights (of Ramadan) would begin, the Messenger of Allah (salallahu alayhi wa sallam) would keep awake at night (for prayer and devotion), awaken his family and prepare himself to be more diligent in worship. [Al-Bukhari and Muslim]
'Aishah (radiallahu anha) reported: The Messenger of Allah (salallahu alayhi wa sallam) used to strive more in worship during Ramadan than he strove in any other time of the year; and he would devote himself more (in the worship of Allah) in the last ten nights of Ramadan than he strove in earlier part of the month. [Muslim]
One should keep oneself awake for prayer, worship and glorification of Allah in the last ten nights of Ramadan so that one can attain the blessings of Lailat ul-Qadr. One should also persuade his family members to keep themselves awake for prayer and worship in the last ten odd nights of Ramadan so that they can also make efforts to please Allah. I`tikaf (seclusion in the mosque for prayers) in the last ten days of Ramadan is also a meritorious act for its being a practice of the Prophet (salallahu alayhi wa sallam).
`Aishah (radiallahu anha) reported: I asked: "O Messenger of Allah! If I realize Lilat-ul-Qadr (Night of Decree), what should I supplicate in it?'' He (salallahu alayhi wa sallam) replied, "You should supplicate: Allahumma innaka `afuwwun, tuhibbul-`afwa, fa`fu `anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).'' [At-Tirmidhi]
Commentary Of Surah Qadr (97:1-5)
"Verily, We have sent it (this Qur'an) down in the Night of Al-Qadr (Decree). And what will make you know what the Night of Al-Qadr (Decree) is? 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). Therein descend the angels and the Ruh [Jibril (Gabriel)] by Allah's Permission with all Decrees. (All that night), there is peace (and goodness from Allah to His believing slaves) until the appearance of dawn.''(97:1-5)
Occasion of Revelation
Ibn Abi Hatim رضي الله عنه has reported from Mujahid رضي الله عنه (as mursal hadith) that the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him was told about a mujahid [warrior in the cause of religion] from amongst the Children of Israel who carried weapons of war on his shoulders for a thousand months during which time he never laid down his arms. The Companions were amazed when they heard this. On that occasion, this Surah was revealed which describes that worship in the Night of Qadr granted to this Ummah exceeds by more than a thousand months of jihad persistently fought by that warrior. According to another narration of Mujahid cited in Ibn Jarir رضي الله عنه, a worshipper from among the Children of Israel used to worship Allah the whole night, and as soon as the dawn broke, he would arm himself and fight the whole day. This continued consecutively for a thousand months. This Surah was thus revealed. This shows the superiority of the Ummah of the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him, and that the Night of Qadr is a special characteristic of this ummah. [Mazhari].
Meaning of the Night of Qadr
One meaning of the word Qadr is 'greatness, honour or dignity'. Zuhri and other scholars have assigned this meaning to it. The night is called the Night of Qadr because it is a night of greatness, honour, majesty and dignity. Abu Bakr Warraq has stated that this night is so called because a person becomes a man of honour and dignity on account of repentance, seeking pardon and righteous acts during this night, whilst prior to this he might have lacked honour and dignity on account of unrighteous life he might have led.
Another meaning of the word Qadr is 'predestination'. From this point of view, the night is so called because the destiny of individuals and nations that was decided in pre-eternity is assigned to the relevant angels who are appointed for cosmic planning. Every man's age, death, sustenance, rain and other things are measured out to the angels to be implemented for a complete year from one month of Ramadan to another. If an individual is destined to perform Hajj in the forthcoming year, it will be prescribed. According to Ibn 'Abbas Radhi-Allahu Anh: Allah be pleased with him, there are four angels in charge of cosmic planning: [1] Israfil; [2] Mika'il; [3] 'Izra'il; and [4] Jibra'il (A.S).
It is clearly stated in [44:3-5]:
"We have sent it down in a blessed night, (because) We had to warn (people). In that (night), every wise thing is decided through a command from Us. We were to send the Messenger."
'Laylatun Mubarakah' or the 'blessed', according to overwhelming scholars of the Qur'an, refers to the Night of Qadr. The angels record and descend with whatever Allah has destined or decreed for the coming year. Some scholars hold that the 'blessed night' in 44:3 refers to the fifteenth night of Sha'ban, that is, 'Laylatul Bara'ah' or the 'Night of Immunity'. This view may be reconciled with the former one by holding that the initial Divine decrees are decided on the Night of Immunity, and the details are recorded and handed over to the relevant angels on the Night of Qadr. This is supported by a narration of Ibn 'Abbas Radhi-Allahu Anh: Allah be pleased with him which Baghawi has recorded on the authority of Abud-Duha which states that Allah decrees all cosmic matters on the Night of Immunity, but they are only handed over to the relevant angels on the Night of Qadr. [Mazhari].
Date of the Night of Qadr
It is explicitly stated in the Qur'an that the Night occurs in the blessed or auspicious month of Ramadan, but its exact date has not been disclosed. As a result, it is disputed and debated among scholars. There are about forty opinions recorded. Mazhari states that the most authentic opinion is that the Night of Qadr occurs in the last ten nights of Ramadan, but no specific date has been fixed. It could be any of the last ten odd nights which may alternate from year to year. According to authentic Traditions, it could be one of the following nights: 21, 23, 25, 27 and 29. Thus all the apparently conflicting Traditions relating to the odd nights are reconciled. All the Traditions pertaining to the date of the Night are authentic, and there is no need for any convoluted interpretation. Most eminent jurists - like Aba Qilabah رضي الله عنه, Imam Malik رضي الله عنه, Imam Ahmad Ibn Hanbal رضي الله عنه, Sufyan Thawri رضي الله عنه, Ishaq Ibn Rahwaih رضي الله عنه, Abu Thawr رضي الله عنه, Muzani رضي الله عنه, Ibn Khuzaymah رضي الله عنه and others - agree that the Night occurs in the last ten odd nights, alternating. Imam Shafi'ee رضي الله عنه has two opinions. In one he sides with the majority, and in another he holds that the night is fixed and does not alternate. [Ibn Kathir].
Sayyidah 'A'ishah's Radhi-Allahu Anha: Allah be pleased with her narration is recorded in Sahih of Bukhari, according to which the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him is reported to have said: "Look for the Night of Qadr in the last ten nights of Ramadan." Ibn 'Umar Radhi-Allahu Anh: Allah be pleased with him narrates, as recorded in Sahih Muslim, that the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him said: "Search for it in the last ten odd nights of Ramadan." [Mazhari].
The Value and Importance of the Night and a Special Du'a for the Night
The greatest virtue of the Night is mentioned in the Surah itself, that is, the acts of worship performed in this single night is better than worship in one thousand months which amounts to eighty-three years and four months. The figure here and elsewhere in the Qur'an does not signify its precise number, but simply denotes a very large or high number. Allah alone knows how much more or better.
It is recorded in Bukhari and Muslim on the authority of Sayyidna Abu Hurairah Radhi-Allahu Anh: Allah be pleased with him that the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him said: "He who spends the Night of Qadr in the worship of Allah, all his past sins will be forgiven." Sayyidna Ibn 'Abbas Radhi-Allahu Anh: Allah be pleased with him narrates that the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him said: "All the angels resident at the 'Lote Tree of the Uttermost Boundary' descend in the leadership of Sayyidna Jibra'il (A.S) and greet every believer, man or woman, except one who takes wine or eats pork." Another narration reports that anyone who is deprived of the good of the Night of Qadr is in fact deprived of all good. On the Night of Qadr some people experience and witness special anwar [lights]. However, it may be noted that this is not experienced or witnessed by all and sundry nor is it part of the blessings and reward of the Night. Therefore, people should not concern themselves about it.
Sayyidah 'A'ishah Radhi-Allahu Anha: Allah be pleased with her once asked the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him what supplication she should make if she finds the Night. The Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him advised her to make the following supplication: "O Allah! Verily, You are the Oft-Pardoning, You love to pardon, so do pardon me." [Qurtubi].
Revelation of the Holy Qur'aan
Verse [1] "We sent it [the Qur'an] down in the Night of Qadr." This verse makes explicit that the Holy Qur'an was revealed on the Night of Qadr. This could have one of two meanings: [1] the entire Holy Qur'an was revealed on this Night from the Preserved Tablet. Then Sayyidna Jibra'il (A.S), according to the exigency of circumstances, brought it down to the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him piecemeal over a period of twenty-three years; and [2] it is related that the first revelation, consisting of the opening verses of Surah [96], took place in the month of Ramadan on the Night of Qadr, when the Messenger of Allah (sallallaahu 'alaihi wa sallam) was at his devotion in the cave of Hira'. The rest of the Qur'an was revealed little by little according to the need of different occasions.
All Heavenly Books Were Revealed in Ramadan
Sayyidna Abu Dhar Ghifari Radhi-Allahu Anh: Allah be pleased with him narrates that the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him said: "Holy Prophet Ibrahim's (A.S) Scriptures were revealed on 3rd of Ramadan; Torah was revealed on 6th of Ramadan; Injil was revealed on 13th of Ramadan; Zabur was revealed on 18th of Ramadan; and the Holy Qur'an was revealed on 24th of Ramadan." [Mazhari].
Descent of the Angels and the Spirit with Divine Decrees
Verse [4] (The angels and the Spirit descend in it, with the leave of their Lord, along with every command.) 'Spirit' here refers to Jibra'il (A.S).
Sayyidna Anas Radhi-Allahu Anh: Allah be pleased with him narrates that the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him said: "When the Night of Qadr occurs, Jibra'eel (A.S) descends on the earth with a huge throng of angels and all of them pray for every servant of Allah, man or woman, busy in salah or dhikr, to be blessed by Allah." [Mazhari]. In the phrase (along with every command), the preposition min is used in the sense of 'with' as in [13:11] The verse under comment means the angels bring down, during the Night of Qadr, the decree for everything destined to occur in the coming year. Some of the commentators, like Mujahid and others, say that the phrase min kulli amrin is syntactically related to salam, and the word 'Amr means 'every thing'. Thus they interpret the statement to mean: 'The night is a security from every evil, harm and calamity.' [Ibn Kathir].
Verse [5] salaamun (Peace it is till the rising of dawn.) The word Salaam [peace] stands for a complete sentence meaning 'it is all peace, equanimity and complete goodness, having no evil in it.' [Qurtubl]. Some scholars treat the word Salaamun as a sentence qualifying min kulli amrin, meaning 'the angels come with every such matter which is good and peace'. [Mazhari].
The concluding expression of the verse means the blessings of the Night of Qadr are not restricted to any particular part of the night. They start descending at the fall of night and continue till the break of dawn
Special Note
According to the verse 'The Night of Power is better than a thousand months' which equals eighty-three years and four months. Obviously, each year will contain a laylatul Qadr which will be better than a thousand months. As a result, the Night of Qadr will recur ad infinitum, that is, repeat or continue without an end. For this reason, some of the commentators say the expression 'more than a thousand months' does not include nights of Qadr. Thus this should not pose any problem. [Ibn Kathir on the authority of Mujahid].
On account of geographical positions, the time will vary from place to place. As a result, the Night of Qadr will not occur in all the regions of the world simultaneously. This is not a problem because people of each location should calculate and consecrate the night and receive its blessings according to their geographical position. Allah, the Pure and Exalted, knows best. (Ma'ariful Qur'an)
Ruling
If anyone performs the 'Isha' and Fajr salahs in congregation, he will receive the blessings and reward of the Night of Qadr. The more one performs acts of worship in this night, the more he shall receive its blessings. It is recorded in Sahih of Muslim that Sayyidna 'Uthman Radhi-Allahu Anh: Allah be pleased with him narrates that the Messenger of Allah Sallallahu 'Alayhi Wasallam: Peace be upon him said: "One who performs `Isha' prayer in congregation, is as if he has performed Salat for half of the night. And one who performs the Fajr prayer in congregation, is as if he has performed Salat the whole night.'' [Muslim] (Ma'ariful Qur'an, Mufti Muhammad Shafi - ra)
The narration of At-Tirmidhi says: `Uthman ibn Affaan (radiallaahu 'anh) narrated that he had heard the Messenger of Allah (sallallaahu 'alaihi wa sallam) saying: "He who attends `Isha' in congregation, is as if he has performed Salat for half of the night; and he who attends `Isha' and Fajr prayers in congregation, is as if he has performed Salat for the whole night.''
The Power Of Spending
"During every night of Ramaḍān, spend at least �1 in charity; if it happens to be Laylah-al-Qadr, you will receive the reward of spending �1 every day for eighty-three years!" (Shaykh Muhammad Saleem Dhorat)
Merits Of Suhoor (Predawn meal in Ramadaan) And The Excellence Of Delaying Having It Till Before Dawn Suhoor (Sehri) is the meal one takes in the last hours of the night before commencement of a fast. It is a sunnah to have Suhoor. If someone has no appetite at that time, it is advisable for him to have something light. Even by having a few sips of water the sunnah of suhoor can be fulfilled.
Although the suhoor can be had any time after midnight, but it is more advisable to have it in the last hour of the night immediately before the break of dawn. The suhoor can be continued upto the break of dawn. But in order to be on the safe side, it is advisable to refrain from eating or drinking a few minutes earlier than the break of dawn. Eating or drinking after the dawn even for a single minute renders the fast void.
If one is doubtful whether the dawn has broken or not, he should refrain from eating or drinking. However, if he eats or drinks in this state of uncertainty, his fast is valid unless it is proved later that he had eaten or drunk after the break of dawn, in which case he will have to observe another fast.
Hadhrat Anas (radiallaahu 'anh) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Eat Suhoor (predawn meal). Surely, there is a blessing in Suhoor.'' [Al-Bukhari and Muslim]
Suhur is Masnoon (Sunnah of the Prophet (sallallaahu 'alaihi wa sallam)), even if one takes a small quantity of food. This meal is blessed and maintains one's energy and vitality during Saum (fast). Against this, if a person goes to sleep after taking his dinner to save himself from the inconvenience of getting up before dawn or takes Suhoor early will be, on one side, disobeying Messenger of Allah (sallallaahu 'alaihi wa sallam) , while on the other side, he will be feeling hunger and thirst very early and very much as he himself has increased the period of fasting by not taking the Suhoor. Subhan Allah! How the weaknesses of man have been taken into account in the teachings of Islaam while suitable provision has been provided to overcome them!
Hadhrat Zaid bin Thabit (radiallaahu 'anh) reported: We took Suhoor (predawn meal) with the Messenger of Allah (sallallaahu 'alaihi wa sallam) and then we stood up for (Fajr) Salaah (prayer). It was asked: "How long was the gap between the two?'' He replied: "The time required for the recitation of fifty Ayaat.'' [Al-Bukhari and Muslim]
Suhoor should be taken towards the end of its timing. This is the Sunnah of the Prophet (sallallaahu 'alaihi wa sallam). One should, however, take care that it is done before dawn.
Hadhrat `Amr ibn Al-`Aas (radiallaahu 'anh) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "The difference between our observance of Sawm (fasting) and that of the people of the Scriptures (jews and christians) is Suhoor (predawn meal in Ramadaan).'' [Muslim]
Suhoor is a distinctive mark with which Allah ('azza wa jal) has blessed the Muslim Ummah.
Performing Tahajjud Prayers In Congregation (Jama'ah)
Question:
What is the ruling of praying Tahajjud in a Jama'ah according to all the four Madhhabs?
Answer:
In the name of Allah, Most Compassionate, Most Merciful,
According to theHanafi Madhhab, it is disliked (makruh) to offer Tahajjud and other Nafl prayers in congregation (jama'ah), except for the Tarawih prayer (in Ramadhan), eclipse prayer (kusuf) and drought prayer (istisqa).
The Hanafi jurists (fuqaha) have explained that, this is when Nafl prayers are offered in a large congregation or a habit is made of doing this.
The great Hanafi Imam, al-Haskafi (Allah have mercy on him) states: "One should not offer Witr and Nafl prayers in congregation, as this is Makruh. This is when the congregation is large such that up to four people join the Imam." (Durr al-Mukhtar)
Allama Ibn Abidin (Allah have mercy on him) states in his commentary: "If a habit is made of offering Nafl prayers in congregation, then it will be regarded as an innovation (bid'a), thus Makruh.......And performing Nafl in congregation is not recommended, as the Companions (Allah be pleased with them) did not offer Nafl (in congregation) outside Ramadhan." (Radd al-Muhtar).
Imam al-Kasani (Allah have mercy on him) states: "Performing Nafl prayers in congregation is not something that is Sunnah, besides the Tarawih prayer in Ramadhan." (Bada'i al-Sana'i)
The reason for it being disliked is that the Messenger of Allah (Allah bless him & give him peace) encouraged the offering of Nafl prayers at home.
Zaid ibn Thabit (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him peace) said: "O people! Offer your prayers at home, as the most virtuous prayer for an individual is that which is offered at home, except for the obligatory (fard) prayers." (Recorded by many Hadith Imams)
Sayyida A'isha (Allah be pleased with her) reports that "the Messenger of Allah (Allah bless him & give him peace) used to perform his non-obligatory prayers at home." (Sahih Muslim)
Due to the above two and many other narrations, the Hanafi Fuqaha state that the main feature of Nafl prayers is offering them at home and individually. This is the reason why it is more preferable to perform them at home and not with people in the Masjid. Contrary to the Fard prayers, for they (fard prayers) are based on gathering, and this is the reason why they were ordered to be offered in the Masjid in congregation.
Therefore, offering Nafl prayers in congregation entails going against that which is legislated, which is that the obligatory prayers are prayed in congregation, and voluntary prayers alone. The transmitted exceptions relate only to small congregations, and were rare occurrences. (See: I'la al-Sunan, 7/89)
This is also, more or less, the ruling in the Maliki Madhhab, in that it is disliked to offer Nafl prayers in a congregation. (See: al-Mawsu'a al-Fiqhiyya)
With regards to theShafi'i Madhhab, the great Shafi'i Faqih, Imam Khatib al-Shirbini (Allah have mercy on him) states: "It is from the Sunnah that Nafl prayers are not offered in congregation. However, if one did offer them in congregation, it will be permissible without it being Makruh." (Mugni al-Muhtaj, 1/333)
According to theHanbali Madhhab, it is perfectly okay to offer Nafl prayers in congregation, as the Messenger of Allah (Allah bless him & give him peace) offered them individually and in congregation. However, his usual practice was to offer them individually.
The Hanbali Jurists (fuqaha) support their view with incidents in which the Messenger of Allah (Allah bless him & give him peace) performed Nafl prayers in congregation, such as with Ibn Abbas, in the house of Atban ibn Malik, with Anas and his mother, etc... (See: Ibn Qudamah, al-Mugni, 2/142)
However, this does not contradict the Madhhab of Imam Abu Hanifa (Allah be pleased with him), as offering Nafl prayers in a small congregation and without making it a habit is also permissible in the Hanafi Madhhab.
The Hanafi Fuqaha interpret these incidents as isolated incidents that had, at the most, four people including the Messenger of Allah (Allah bless him & give him peace). And this, as mentioned previously, is permissible according to the Hanafi Madhhab also. Yes, if a habit is made of performing Nafl prayers in congregations or a large congregation is organized, then this will be Makruh.
In conclusion, According to the Hanafi and Maliki Madhhabs, it is disliked (makruh) to perform Tahajjud and other Nafl prayers in a congregation. The Shafi'i Madhhab regards the Sunnah in offering them individually, whilst according to the Hanbali Madhhab, offering a Nafl prayer in congregation is totally permissible.
Shaykh Abdur Rahmeen Limbada was asked regarding Tahajjud in congregation on his website he said "There are both versions in the Hanafi fiqh.
It's makrooh tanzeehi
It is allowed provided there is no advertising and annoucements.
So one is allowed to take from within the mazhab, not from outside the mazhab. And this would also be to search for the more stricter view and the one which seems more closer to Allah's pleasure, not for ones own pleasure . Lengthy Tahajjud is not easy. Hazrat Maulana Hussain Ahmed Madani's research was that congregational Tahajjud is allowed during Ramadhaan - I also act upon Hazrat's theory. Inshallah, there will be no harm in there in the eys of Allah Subhanahu Wa Ta'ala."
This cannot be undone and I am sure it will be greatly appreciated.
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said, "People will continue to adhere to good as long as they hasten to break the Saum (fasting).'' [Al-Bukhari and Muslim]
