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Ibn al-Qayyim once wrote:
[من قرئ عليه القرآن فليقدر نفسه كأنما يسمعه من الله يخاطبه به.وعندئذ تزدحم معاني المسموع ولطائفه و عجائبه على قلبه]
"If the Qur'an is being recited to a person, he should make himself as if He is listening to it come from Allah addressing it to him. When one does this, his heart will be flooded with the meanings, subtle beauties, and amazing treasures of what he is hearing."
[Madarij al-Salikeen 1/499]
[من قرئ عليه القرآن فليقدر نفسه كأنما يسمعه من الله يخاطبه به.وعندئذ تزدحم معاني المسموع ولطائفه و عجائبه على قلبه]
"If the Qur'an is being recited to a person, he should make himself as if He is listening to it come from Allah addressing it to him. When one does this, his heart will be flooded with the meanings, subtle beauties, and amazing treasures of what he is hearing."
[Madarij al-Salikeen 1/499]
At the end of surah al-Ma'idah [05], Allah describes the Day of Resurrection by saying:
[قَالَ اللَّهُ هَٰذَا يَوْمُ يَنفَعُ الصَّادِقِينَ صِدْقُهُمْ]
"Allah will say, 'This is the Day when the truthful ones will benefit from their truthfulness.'" [119]
In his book of narration based tafsir, al-Suyooti begins his commentary on this ayah with the following report:
[أخرج ابن أبي حاتم ، وأبو الشيخ ، عن ابن عباس في قوله : هذا يوم ينفع الصادقين صدقهم قال : يقول : هذا يوم ينفع الموحدين توحيدهم .]
Ibn Abi Haatim and Abu'l-Sheikh reported that ibn 'Abbaas said about this ayah, "Allah is saying: This is the day on which those who singled Allah out for worship will benefit from their tawheed."
[al-Durr al-Manthur 5/611]
[قَالَ اللَّهُ هَٰذَا يَوْمُ يَنفَعُ الصَّادِقِينَ صِدْقُهُمْ]
"Allah will say, 'This is the Day when the truthful ones will benefit from their truthfulness.'" [119]
In his book of narration based tafsir, al-Suyooti begins his commentary on this ayah with the following report:
[أخرج ابن أبي حاتم ، وأبو الشيخ ، عن ابن عباس في قوله : هذا يوم ينفع الصادقين صدقهم قال : يقول : هذا يوم ينفع الموحدين توحيدهم .]
Ibn Abi Haatim and Abu'l-Sheikh reported that ibn 'Abbaas said about this ayah, "Allah is saying: This is the day on which those who singled Allah out for worship will benefit from their tawheed."
[al-Durr al-Manthur 5/611]
Allah says in surah al-Saffat [37]
[بَلْ عَجِبْتَ وَيَسْخَرُونَ]
But you are amazed while they mock. [12]
In his commentary on this ayah, al-Baghawi mentioned:
[ قال قتادة : عجب النبي - صلى الله عليه وسلم - من هذا القرآن حين أنزل وضلال بني آدم ، وذلك أن النبي - صلى الله عليه وسلم - كان يظن أن كل من يسمع القرآن يؤمن به ، فلما سمع المشركون القرآن سخروا منه ولم يؤمنوا به ، فعجب من ذلك النبي - صلى الله عليه وسلم - ، فقال الله تعالى : " بل عجبت ويسخرون " . ]
Qatadah said: The Prophet was amazed by this Qur'an when it was sent down and by the misguidance of mankind. That was because the Prophet thought that every person who heard the Qur'an would believe in it. But then when the mushrikoon heard the Qur'an, they mocked it and did not believe in it. The Prophet was amazed by this, so Allah said, "But you are amazed while they mock."
[Tafsir al-Baghawi 7/36]
[بَلْ عَجِبْتَ وَيَسْخَرُونَ]
But you are amazed while they mock. [12]
In his commentary on this ayah, al-Baghawi mentioned:
[ قال قتادة : عجب النبي - صلى الله عليه وسلم - من هذا القرآن حين أنزل وضلال بني آدم ، وذلك أن النبي - صلى الله عليه وسلم - كان يظن أن كل من يسمع القرآن يؤمن به ، فلما سمع المشركون القرآن سخروا منه ولم يؤمنوا به ، فعجب من ذلك النبي - صلى الله عليه وسلم - ، فقال الله تعالى : " بل عجبت ويسخرون " . ]
Qatadah said: The Prophet was amazed by this Qur'an when it was sent down and by the misguidance of mankind. That was because the Prophet thought that every person who heard the Qur'an would believe in it. But then when the mushrikoon heard the Qur'an, they mocked it and did not believe in it. The Prophet was amazed by this, so Allah said, "But you are amazed while they mock."
[Tafsir al-Baghawi 7/36]
A Series of Reminders About The Month of Ramaḍān - No.22
Increase Reading The Qur'ān In Ramaḍān
Shaykh Muḥammad Ṣāliḥ al-'Uthaymīn رحمه الله said: "Completing the Qur'ān in Ramaḍān for the person who fasts is not obligatory. However, it is incumbent for the individual to increase his reading of the Qur'ān in Ramaḍān consistent with the Sunnah of the Prophet ﷺ as Jibrīl would review the Qur'ān with him ﷺ every Ramaḍān.
● [مجموع فتاوى ابن عثيمين ٥١٦/٢٠]
Increase Reading The Qur'ān In Ramaḍān
Shaykh Muḥammad Ṣāliḥ al-'Uthaymīn رحمه الله said: "Completing the Qur'ān in Ramaḍān for the person who fasts is not obligatory. However, it is incumbent for the individual to increase his reading of the Qur'ān in Ramaḍān consistent with the Sunnah of the Prophet ﷺ as Jibrīl would review the Qur'ān with him ﷺ every Ramaḍān.
● [مجموع فتاوى ابن عثيمين ٥١٦/٢٠]
At the end of surah al-An'aam [06], Allah commands:
[قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ ]
"Say: My prayer and my sacrifice and my life and my death are for Allah, Lord of all creation." [162]
In part of his commentary on this, Imam al-Baghawi wrote:
[( ومحياي ومماتي ) أي : حياتي ووفاتي ، ( لله رب العالمين ) أي : هو يحييني ويميتني ، وقيل : محياي بالعمل الصالح ومماتي إذا مت على الإيمان لله رب العالمين ، وقيل : طاعتي في حياتي لله وجزائي بعد مماتي من الله رب العالمين ]
"For Allah, Lord of all creation" - meaning: He is the One who gives me life and causes my death.
Others said: my life through righteous deeds and my death when I die while believing in Allah, Lord of all creation.
Still others said: My obedience during this life is for Allah and my reward after death is from Allah, Lord of all creation.
[Tafsir al-Baghawi 3/211]
[قُلْ إِنَّ صَلَاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ ]
"Say: My prayer and my sacrifice and my life and my death are for Allah, Lord of all creation." [162]
In part of his commentary on this, Imam al-Baghawi wrote:
[( ومحياي ومماتي ) أي : حياتي ووفاتي ، ( لله رب العالمين ) أي : هو يحييني ويميتني ، وقيل : محياي بالعمل الصالح ومماتي إذا مت على الإيمان لله رب العالمين ، وقيل : طاعتي في حياتي لله وجزائي بعد مماتي من الله رب العالمين ]
"For Allah, Lord of all creation" - meaning: He is the One who gives me life and causes my death.
Others said: my life through righteous deeds and my death when I die while believing in Allah, Lord of all creation.
Still others said: My obedience during this life is for Allah and my reward after death is from Allah, Lord of all creation.
[Tafsir al-Baghawi 3/211]
In surah al-Sajdah [32], Allah puts the following two ayaat side by side:
[تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ * فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ]
"They rise from their beds, supplicating to their Lord in fear and longing, and they spend out what We have provided for them. * And no soul knows the comfort of the eyes that has been hidden from them as a reward for what they used to do. [16-17]
Commenting on the relation between these two ayaat, the great scholar ibn al-Qayyim wrote:
[وتأمل كيف قابل ما أخفوه من قيام الليل بالجزاء الذي أخفاه لهم مما لا تعلمه نفس، وكيف قابل قلقهم وخوفهم واضطرابهم على مضاجعهم، حين يقومون إلى صلاة الليل بقرَّة الأعين في الجنة]
Contemplate how Allah has contrasted the night pray which they have hidden away with the reward which no soul knows that He has hidden away for them.
And contemplate how He has contrasted their apprehension, fear and getting up from their beds when they perform the night prayers to the pleasure of the eyes in Jannah.
[Hadi al-Arwah pg 223]
[تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ * فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ]
"They rise from their beds, supplicating to their Lord in fear and longing, and they spend out what We have provided for them. * And no soul knows the comfort of the eyes that has been hidden from them as a reward for what they used to do. [16-17]
Commenting on the relation between these two ayaat, the great scholar ibn al-Qayyim wrote:
[وتأمل كيف قابل ما أخفوه من قيام الليل بالجزاء الذي أخفاه لهم مما لا تعلمه نفس، وكيف قابل قلقهم وخوفهم واضطرابهم على مضاجعهم، حين يقومون إلى صلاة الليل بقرَّة الأعين في الجنة]
Contemplate how Allah has contrasted the night pray which they have hidden away with the reward which no soul knows that He has hidden away for them.
And contemplate how He has contrasted their apprehension, fear and getting up from their beds when they perform the night prayers to the pleasure of the eyes in Jannah.
[Hadi al-Arwah pg 223]
Ibn Taymiyah once wrote:
[لا تقع فتنة إلا من ترك ما أمر الله به، فإنه سبحانه أمر بالحق و أمر بالصبر، فالفتنة إما من ترك الحق، وإما من ترك الصبر .]
"Fitnah only befalls those who leave off what Allah has commanded them to do. That is because Allah commanded us with the truth and commanded us to be steadfastly patient, and fitnah comes about either from leaving off the truth or from leaving off steadfast patience."
[al-Istiqamah 1/39]
[لا تقع فتنة إلا من ترك ما أمر الله به، فإنه سبحانه أمر بالحق و أمر بالصبر، فالفتنة إما من ترك الحق، وإما من ترك الصبر .]
"Fitnah only befalls those who leave off what Allah has commanded them to do. That is because Allah commanded us with the truth and commanded us to be steadfastly patient, and fitnah comes about either from leaving off the truth or from leaving off steadfast patience."
[al-Istiqamah 1/39]
In his famous commentary on al-Nawawi's 40 hadith, ibn Rajab al-Hanbali wrote:
[أطول ما يتخلل بين مواقيت الصلاة مما ليس فيه صلاة مفروضة:ما بين صلاة العشاء، وصلاة الفجر، وما بين صلاة الفجر، وصلاة الظهر، فشرع ما بين كل واحدة من هاتين الصلاتين، صلاةً تكون نافلةً؛ لئلا يطولَ وقتُ الغفلة عن الذكر، فشرع ما بين صلاة العشاء، وصلاة الفجر: صلاةَ الوَتْر، وقيامَ الليل، وشرع ما بين صلاة الفجر، وصلاة الظهر: صلاةَ الضحى. ـ]
The longest periods of time in which there is not an obligatory prayer are: 1) between the 'Isha' and Fajr prayers and 2) between the Fajr and Dhuhr prayers.
So, in each case, there is an optional prayer that has been legislated between these two prayers so that one does not go for too long a time while being heedless of Allah's remembrance.
So between 'Isha' and Fajr He legislated the Witr prayer and the night prayer. And between Fajr and Dhuhr He legislated the Dhuha prayer.
[Jami' al-'Uloom wa'l-Hikam 3/298]
[أطول ما يتخلل بين مواقيت الصلاة مما ليس فيه صلاة مفروضة:ما بين صلاة العشاء، وصلاة الفجر، وما بين صلاة الفجر، وصلاة الظهر، فشرع ما بين كل واحدة من هاتين الصلاتين، صلاةً تكون نافلةً؛ لئلا يطولَ وقتُ الغفلة عن الذكر، فشرع ما بين صلاة العشاء، وصلاة الفجر: صلاةَ الوَتْر، وقيامَ الليل، وشرع ما بين صلاة الفجر، وصلاة الظهر: صلاةَ الضحى. ـ]
The longest periods of time in which there is not an obligatory prayer are: 1) between the 'Isha' and Fajr prayers and 2) between the Fajr and Dhuhr prayers.
So, in each case, there is an optional prayer that has been legislated between these two prayers so that one does not go for too long a time while being heedless of Allah's remembrance.
So between 'Isha' and Fajr He legislated the Witr prayer and the night prayer. And between Fajr and Dhuhr He legislated the Dhuha prayer.
[Jami' al-'Uloom wa'l-Hikam 3/298]
In his tafsir of surah al-Saffat [37], Imam al-Baghawi concluded with the following report:
[ أخبرنا أبو سعيد أحمد بن إبراهيم الشريحي ، أخبرنا أبو إسحاق الثعلبي ، أخبرني ابن فنجويه ، أخبرنا أحمد بن جعفر بن حمدان ، حدثنا إبراهيم بن سهلويه ، حدثنا علي بن محمد الطنافسي ، حدثنا وكيع ، عن ثابت بن أبي صفية ، عن أصبغ بن نبانة ، عن علي قال : " من أحب أن يكتال بالمكيال الأوفى من الأجر يوم القيامة ، فليكن آخر كلامه من مجلسه : سبحان ربك رب العزة عما يصفون ، وسلام على المرسلين ، والحمد لله رب العالمين " . ]
... Ali said: Whoever would love to amass a heaping measure of reward of the Day of Resurrection, then let his closing words in any gathering be:
[ سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ * وَسَلَامٌ عَلَى الْمُرْسَلِينَ * وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ]
"Exalted is your Lord, the Lord of might, above what they describe. * And peace upon the messengers. * And praise to Allah, Lord of all creation." [180-182]
[Tafsir al-Baghawi 7/66]
[ أخبرنا أبو سعيد أحمد بن إبراهيم الشريحي ، أخبرنا أبو إسحاق الثعلبي ، أخبرني ابن فنجويه ، أخبرنا أحمد بن جعفر بن حمدان ، حدثنا إبراهيم بن سهلويه ، حدثنا علي بن محمد الطنافسي ، حدثنا وكيع ، عن ثابت بن أبي صفية ، عن أصبغ بن نبانة ، عن علي قال : " من أحب أن يكتال بالمكيال الأوفى من الأجر يوم القيامة ، فليكن آخر كلامه من مجلسه : سبحان ربك رب العزة عما يصفون ، وسلام على المرسلين ، والحمد لله رب العالمين " . ]
... Ali said: Whoever would love to amass a heaping measure of reward of the Day of Resurrection, then let his closing words in any gathering be:
[ سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ * وَسَلَامٌ عَلَى الْمُرْسَلِينَ * وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ]
"Exalted is your Lord, the Lord of might, above what they describe. * And peace upon the messengers. * And praise to Allah, Lord of all creation." [180-182]
[Tafsir al-Baghawi 7/66]
A Series of Reminders About The Month of Ramaḍān - No.21
The Brief Period Of The Month Of Ramaḍān Is Priceless
Sh. 'Alī Ibn Yaḥyā al-Ḥaddādī حفظه الله إيمانه said: "Certainly, the brief period of the month of Ramaḍān is too valuable to be squandered by engaging in acts that are mubāḥ [permissible: acceptable, such as sleeping, reading the newspapers etc.], which have no benefit and are pointless. Therefore, what about squandering it's virtuous days and it's blessed nights by engaging in that which Allāh and His Messenger ﷺ have made ḥarām?"
● [استقبال شهر رمضان]
The Brief Period Of The Month Of Ramaḍān Is Priceless
Sh. 'Alī Ibn Yaḥyā al-Ḥaddādī حفظه الله إيمانه said: "Certainly, the brief period of the month of Ramaḍān is too valuable to be squandered by engaging in acts that are mubāḥ [permissible: acceptable, such as sleeping, reading the newspapers etc.], which have no benefit and are pointless. Therefore, what about squandering it's virtuous days and it's blessed nights by engaging in that which Allāh and His Messenger ﷺ have made ḥarām?"
● [استقبال شهر رمضان]
Trials & Difficulties
Shaykh Muqbil Bin Hadi Al-Wada’aee [رحمه الله] said:
❝If you are afflicted with a difficulty and hardship then perhaps that difficulty is good for you.
Whether that difficulty is in your wealth or on your body or in anything which pains and worries you.
Perhaps that will be a means to raise your rank in the worldly life and the Hereafter. Perhaps it will be a purification from Allaah Azza Wa Jal.❞
[Kitab Al-Masara'ah, (Page: 533)]
Shaykh Muqbil Bin Hadi Al-Wada’aee [رحمه الله] said:
❝If you are afflicted with a difficulty and hardship then perhaps that difficulty is good for you.
Whether that difficulty is in your wealth or on your body or in anything which pains and worries you.
Perhaps that will be a means to raise your rank in the worldly life and the Hereafter. Perhaps it will be a purification from Allaah Azza Wa Jal.❞
[Kitab Al-Masara'ah, (Page: 533)]
The Righteous Woman In Paradise Is More Beautiful
Imam Qurtubi [رحمه الله] said:
❝The state of the believing Muslim woman in Paradise is better than that of the Hoor Al-A'yin [women of Paradise] she also has a higher status and is more beautiful.
The righteous woman is from the people of the Duniya, when she enters Paradise she enters it as a reward for good deeds and an honour for her from Allaah for her Deen and righteousness.
As for the Hoor [woman of Paradise] who is from the delight of Paradise was created in Paradise for other than her and is placed as a reward for the believer for good deeds.
There is a huge difference between the one who enters Paradise as a reward for her good deeds and who was created as a reward for the person who has good deeds.
The first is a righteous woman who is a queen, a lady who has a high status, the second is the Hoor Al-A'yin even though she has a great status and beauty but as far as is understood by the people, she is lesser than a queen, and she follows the command of her master the believing man, Allaah created her as a reward for him.❞
[Tafseer Qurtubi, (16/154)]
Imam Qurtubi [رحمه الله] said:
❝The state of the believing Muslim woman in Paradise is better than that of the Hoor Al-A'yin [women of Paradise] she also has a higher status and is more beautiful.
The righteous woman is from the people of the Duniya, when she enters Paradise she enters it as a reward for good deeds and an honour for her from Allaah for her Deen and righteousness.
As for the Hoor [woman of Paradise] who is from the delight of Paradise was created in Paradise for other than her and is placed as a reward for the believer for good deeds.
There is a huge difference between the one who enters Paradise as a reward for her good deeds and who was created as a reward for the person who has good deeds.
The first is a righteous woman who is a queen, a lady who has a high status, the second is the Hoor Al-A'yin even though she has a great status and beauty but as far as is understood by the people, she is lesser than a queen, and she follows the command of her master the believing man, Allaah created her as a reward for him.❞
[Tafseer Qurtubi, (16/154)]
When The Heart Is Agitated
Imam Ibn Al-Qayyim A-Jawzeeyah [رحمه الله] said:
«إذا اضطرب القلب وقلق فليس له ما يطمئن به سوى ذكر الله.»
❝When the heart is agitated and has anxiety then there is nothing that will make it tranquil other than the Dhikr [remembrance] of Allaah.❞
[Madarij As-Salikeen, (3/72)]
Imam Ibn Al-Qayyim A-Jawzeeyah [رحمه الله] said:
«إذا اضطرب القلب وقلق فليس له ما يطمئن به سوى ذكر الله.»
❝When the heart is agitated and has anxiety then there is nothing that will make it tranquil other than the Dhikr [remembrance] of Allaah.❞
[Madarij As-Salikeen, (3/72)]
Characteristics Of A Pure Heart
Shaykh AbdurRahman Bin Nasr As-Sa’adi [D. 1376 A.H.] said:
❝A correct heart means a heart which is secured from Shirk and doubts, loving evil and is secure from being continuous upon Bida‘ and sins. What necessitates for it to be correct from is the opposite of that which it has been described with, having sincerity, knowledge, certainty, loving goodness and beautifying it in the heart. Also that whatever a person intends and his love follows what Allaah loves and his desires follow what came from Allaah.❞
[Tayseer Al-Kareem Ar-Rahmaan, (Page: 593)]
Shaykh AbdurRahman Bin Nasr As-Sa’adi [D. 1376 A.H.] said:
❝A correct heart means a heart which is secured from Shirk and doubts, loving evil and is secure from being continuous upon Bida‘ and sins. What necessitates for it to be correct from is the opposite of that which it has been described with, having sincerity, knowledge, certainty, loving goodness and beautifying it in the heart. Also that whatever a person intends and his love follows what Allaah loves and his desires follow what came from Allaah.❞
[Tayseer Al-Kareem Ar-Rahmaan, (Page: 593)]
Allah says in surah al-Hashr [59]:
[لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ]
"If We had sent this Qur'an down upon a mountain, you would have seen it humbled and coming apart out of fear of Allah." [21]
Commenting on this, ibn Kathir wrote:
[إذا كانت الجبال الصمُّ -لو سمعت كلام الله وفهمته -لخشعت وتصدعت من خشية الله؛ فكيف بكم! وقد سمعتم وفهمتم!]
So if this mountain - which is deaf - were to hear Allah's Words and understand them, it would be humbled and come apart out of fear of Allah. So then what about you, when you are able to hear and understand?!
[Tafsir ibn Kathir 8/79]
[لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ]
"If We had sent this Qur'an down upon a mountain, you would have seen it humbled and coming apart out of fear of Allah." [21]
Commenting on this, ibn Kathir wrote:
[إذا كانت الجبال الصمُّ -لو سمعت كلام الله وفهمته -لخشعت وتصدعت من خشية الله؛ فكيف بكم! وقد سمعتم وفهمتم!]
So if this mountain - which is deaf - were to hear Allah's Words and understand them, it would be humbled and come apart out of fear of Allah. So then what about you, when you are able to hear and understand?!
[Tafsir ibn Kathir 8/79]
A Series of Reminders About The Month of Ramaḍān - No.20
Increasing The Number Of Rak'āt In Tarāwīḥ
Sh. Ṣāliḥ al-Fawzān حفظه الله إيمانه mentioned while commenting on Shaykh al-Islām's رحمه الله statement concerning al-Tarāwīḥ: "Whoever thinks that the standing in prayer in Ramaḍān has a specified number from the Prophet ﷺ, which is not to he increased upon or decreased from has without doubt erred.
This is clear, and it is not befitting to have discord concerning these issues, to such an extent that some of them say that increasing upon eleven or thirteen rak'āt is a bid'ah (innovation)! Then this means that 'Umair and the Companions practiced bid'ah.
The Prophet ﷺ did not specify the number of rak'āt for al-Tarāwīḥ. Rather, he stated: "Whoever stands in prayer in Ramaḍān out of faith and seeking the reward (for such) will have his preceding sins forgiven. And he said: "Whoever stand in prayer with the Imām until he finishes and leaves the prayer will have an entire night in of prayer written for him."
He ﷺ did not specify, and harshness in this issue and the absence of understanding theses issues is what causes reckless speech.
The Prophet ﷺ stated: "It is obligatory upon you to adhere to my Sunnah and the Sunnah of the Righteous Caliphs.' And 'Umar is the second Caliph and the Companions along with him prayed twenty-three rak'āt in the Masjid of the Prophet ﷺ."
● [شحر أخصر المختصرات ج١ ص ٢٨٣-٢٨٤]
Increasing The Number Of Rak'āt In Tarāwīḥ
Sh. Ṣāliḥ al-Fawzān حفظه الله إيمانه mentioned while commenting on Shaykh al-Islām's رحمه الله statement concerning al-Tarāwīḥ: "Whoever thinks that the standing in prayer in Ramaḍān has a specified number from the Prophet ﷺ, which is not to he increased upon or decreased from has without doubt erred.
This is clear, and it is not befitting to have discord concerning these issues, to such an extent that some of them say that increasing upon eleven or thirteen rak'āt is a bid'ah (innovation)! Then this means that 'Umair and the Companions practiced bid'ah.
The Prophet ﷺ did not specify the number of rak'āt for al-Tarāwīḥ. Rather, he stated: "Whoever stands in prayer in Ramaḍān out of faith and seeking the reward (for such) will have his preceding sins forgiven. And he said: "Whoever stand in prayer with the Imām until he finishes and leaves the prayer will have an entire night in of prayer written for him."
He ﷺ did not specify, and harshness in this issue and the absence of understanding theses issues is what causes reckless speech.
The Prophet ﷺ stated: "It is obligatory upon you to adhere to my Sunnah and the Sunnah of the Righteous Caliphs.' And 'Umar is the second Caliph and the Companions along with him prayed twenty-three rak'āt in the Masjid of the Prophet ﷺ."
● [شحر أخصر المختصرات ج١ ص ٢٨٣-٢٨٤]
Ibn Taymiyah once wrote:
[ففي شريعته من اللين والعفو والصفح ومكارم الأخلاق، أعظم مما في الإنجيل، وفيها من الشدة والجهاد، وإقامة الحدود على الكفار والمنافقين، أعظم مما في التوراة، وهذا هو غاية الكمال؛ ولهذا قال بعضهم: «بعث موسى بالجلال، وبعث عيسى بالجمال، وبعث محمد بالكمال».]
The sharee'ah of the Prophet contains gentleness, clemency, pardoning and good manners to an even greater level than what is in the Injeel.
And it contains sternness, jihaad, and enacting the prescribed punishments against the disbelievers and munafiqoon to an even greater level than what is in the Tawrah.
This is the apex of completeness. That is why some have said: Moosaa was sent with majesty, 'Eesaa was sent with with beauty, and Muhammad was sent with completeness.
[al-Jawab al-Saheeh 5/86]
[ففي شريعته من اللين والعفو والصفح ومكارم الأخلاق، أعظم مما في الإنجيل، وفيها من الشدة والجهاد، وإقامة الحدود على الكفار والمنافقين، أعظم مما في التوراة، وهذا هو غاية الكمال؛ ولهذا قال بعضهم: «بعث موسى بالجلال، وبعث عيسى بالجمال، وبعث محمد بالكمال».]
The sharee'ah of the Prophet contains gentleness, clemency, pardoning and good manners to an even greater level than what is in the Injeel.
And it contains sternness, jihaad, and enacting the prescribed punishments against the disbelievers and munafiqoon to an even greater level than what is in the Tawrah.
This is the apex of completeness. That is why some have said: Moosaa was sent with majesty, 'Eesaa was sent with with beauty, and Muhammad was sent with completeness.
[al-Jawab al-Saheeh 5/86]
In part of a longer hadith, al-Bukhari mentions the following:
[حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، قَالَ دَخَلْنَا عَلَى عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ يَا أَيُّهَا النَّاسُ مَنْ عَلِمَ شَيْئًا فَلْيَقُلْ بِهِ، وَمَنْ لَمْ يَعْلَمْ فَلْيَقُلِ اللَّهُ أَعْلَمُ، فَإِنَّ مِنَ الْعِلْمِ أَنْ يَقُولَ لِمَا لاَ يَعْلَمُ اللَّهُ أَعْلَمُ، قَالَ اللَّهُ عَزَّ وَجَلَّ لِنَبِيِّهِ صلى الله عليه وسلم {قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ}]
... Masrooq said: We visited 'Abdullah ibn Mas'ood and he said, "O people, whoever knows something, let him say it, and whoever does not know then let him say, 'Allah knows best.' Part of knowledge is to say, 'Allah knows best' about what you don't know. Allah told His prophet,
[قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ]
"Say: I do not ask you for any payment for this, nor am someone who makes things up." [Saad 86]
[al-Bukhari #4809]
[حَدَّثَنَا قُتَيْبَةُ، حَدَّثَنَا جَرِيرٌ، عَنِ الأَعْمَشِ، عَنْ أَبِي الضُّحَى، عَنْ مَسْرُوقٍ، قَالَ دَخَلْنَا عَلَى عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ يَا أَيُّهَا النَّاسُ مَنْ عَلِمَ شَيْئًا فَلْيَقُلْ بِهِ، وَمَنْ لَمْ يَعْلَمْ فَلْيَقُلِ اللَّهُ أَعْلَمُ، فَإِنَّ مِنَ الْعِلْمِ أَنْ يَقُولَ لِمَا لاَ يَعْلَمُ اللَّهُ أَعْلَمُ، قَالَ اللَّهُ عَزَّ وَجَلَّ لِنَبِيِّهِ صلى الله عليه وسلم {قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ}]
... Masrooq said: We visited 'Abdullah ibn Mas'ood and he said, "O people, whoever knows something, let him say it, and whoever does not know then let him say, 'Allah knows best.' Part of knowledge is to say, 'Allah knows best' about what you don't know. Allah told His prophet,
[قُلْ مَا أَسْأَلُكُمْ عَلَيْهِ مِنْ أَجْرٍ وَمَا أَنَا مِنَ الْمُتَكَلِّفِينَ]
"Say: I do not ask you for any payment for this, nor am someone who makes things up." [Saad 86]
[al-Bukhari #4809]
Fasting While Travelling
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
‘Ā’ishah رضي الله عنها narrated that Ḥamzah ibn ‘Amr alAslamī رضي الله عنه said to the Prophet ﷺ: “Should I fast when travelling?” – and he used to fast frequently – to which the Prophet ﷺ said: If you wish then fast and if you wish then do not fast.
• [Ṣaḥīḥ al-Bukhārī (no. 1943) and Ṣaḥīḥ Muslim (no. 1121)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
This ḥadīth is in regard to fasting while travelling. The authentic narrations from the Prophet ﷺ prove that it is permissible and likewise the Qur’ān establishes that it is allowed to either fasting or not. In addition, it is an allowance from Allāh ﷺ to not fast as He said: “Whoever is ill or on a journey, the same number [of days should be made up] from other days.” Sūrah al-Baqarah (2:184)
Meaning: if he does not fast then he must make up the days. So, the traveller has the choice between fasting and not fasting except in cases wherein fasting is difficult for him and causes him hardship. The Sunnah for such a person is to not fast and it is disliked for him to fast due to what it contains from hardship. The Prophet ﷺ said: “It is not from righteousness to fast while travelling.”
• [Ṣaḥīḥ al-Bukhārī (no. 1946) and Ṣaḥīḥ Muslim (no. 1115)]
Meaning: It is not from complete and perfect righteousness to fast while travelling or it means that it is not from righteousness to fast while travelling if it is extremely hot and causes difficulty for the believer.
For this reason, when the Prophet ﷺ saw a man who was being shaded by the people and they were crowding around him due to the hardship he was in, the Prophet ﷺ disliked for him to fast, saying to him: “It is not from righteousness…” meaning: it is not from complete and perfect righteousness to fast while travelling. This is the case if there is hardship and difficulty in it. This is how we combine between the different authentic narrations.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 246-247)]
In another wording of this ḥadīth, the Prophet ﷺ said to Ḥamzah ibn ‘Amr al-Aslamī “It is an allowance from Allāh. Whoever takes it has done well and whoever wants to fast then there is no blame upon him.”
• [Ṣaḥīḥ Muslim (no. 1121)]
Anas Bin Mailk رضي الله عنه narrated: “We used to travel with the Prophet ﷺ and the fasting person would not criticise the non-fasting person, and the non-fasting person would not criticise the fasting person.”
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
Meaning: they used to travel with the Prophet some would fast whilst others would not. The fasting one would not criticise the one who is not fasting and the one not fasting would not criticise the one fasting.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pg. 247)]
Abū al-Dardā’ رضي الله عنه narrated: We went out with Allāh’s Messenger during the month of Ramaḍān in severe heat to the extent that one of us would place his hand on his head from the severity of the heat and none from amongst us was fasting except Allāh’s Messenger and ‘Abdullāh ibn Rawāḥah.
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
The journey was difficult and perhaps this was before Allāh revealed that it is disliked to fast in the state of difficulty. So, the ḥadīth of Abū al-Dardā’ is considered to be the first ruling and then Allāh revealed the ease and encouraged to not fast if there is difficulty in it.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 247-248)]
Expiation of Sexual Intercourse While Fasting
Abū Hurayrah رضي الله عنه narrated: A man came to Allāh’s Messenger ﷺ and said, “l am ruined, O Messenger of Allāh!”
Allāh’s Messenger asked him, “And what has ruined you?”
The man replied, “I had relations with my wife [during the day] in Ramaḍān.”
The Prophet said to him, “Are you able to free a slave?”
The man said, “No.”
The Prophet said, “Can you fast for two
consecutive months?”
He said, “No.”
The Prophet then asked him, “Can you provide food for sixty poor people?”
He said, “No.”
Then the man sat down. A basket of dates was brought to the Prophet and he said to the man, “Give this as Ṣadaqah (charity).”
The man said, “To someone who is poorer than us?! There is no one in this city (Madīnah) who is in need of these dates more than us!”
The Prophet laughed until his molar teeth could be seen and said to the man, “Go and feed your family [with these dates].”
• [Ṣaḥīḥ al-Bukhārī (no. 1936) and Ṣaḥīḥ Muslim (no. 1111)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
In this ḥadīth, a man came to the Prophet and said: “I am ruined, O Allāh’s
Messenger!”
Allāh’s Messenger asked him, “And what has ruined you?”
The man replied, “I had relations with my wife while fasting.” He did so intentionally, his desires and the Shayṭān enticed him until he fell into it, so the Prophet ﷺ informed him that he must expiate for this sin. The expiation is to free a believing slave, if he is unable to do that then he must fast two consecutive months and if he is unable to do that then he feeds sixty poor people.
This is similar to Dhihār (Dhihār is the sinful act of claiming that one’s wife is sexually impermissible, such as saying to her: “You are like my mother’s back to me.” (see. Sūrah al-Mujādilah [58:1-4]), for indeed the person who commits Dhihār and makes his wife forbidden upon him must expiate for this sin in the order mentioned.
The wife must also expiate if she agreed to have sexual intercourse during the day of Ramaḍān. As for if she was forced and was given no choice and did not agree then she is excused.
The ḥadīth proves that if one is unable to feed, fast or free a slave then the expiation no longer becomes on that person because the Prophet ﷺ did not tell him to expiate once he is able to. Instead, the Prophet said, “Go and feed your family” and remained silent after that. A person’s immediate family are not to be given expiation, so this proves that the obligation is removed from him due to inability. This is different from Dhihār.
The expiation of Dhihār never ceases upon him; it remains as a debt upon him until he is able to do one of the three: freeing a slave; fasting; or feeding.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 244-245)]
Abū Hurayrah رضي الله عنه narrated: A man came to Allāh’s Messenger ﷺ and said, “l am ruined, O Messenger of Allāh!”
Allāh’s Messenger asked him, “And what has ruined you?”
The man replied, “I had relations with my wife [during the day] in Ramaḍān.”
The Prophet said to him, “Are you able to free a slave?”
The man said, “No.”
The Prophet said, “Can you fast for two
consecutive months?”
He said, “No.”
The Prophet then asked him, “Can you provide food for sixty poor people?”
He said, “No.”
Then the man sat down. A basket of dates was brought to the Prophet and he said to the man, “Give this as Ṣadaqah (charity).”
The man said, “To someone who is poorer than us?! There is no one in this city (Madīnah) who is in need of these dates more than us!”
The Prophet laughed until his molar teeth could be seen and said to the man, “Go and feed your family [with these dates].”
• [Ṣaḥīḥ al-Bukhārī (no. 1936) and Ṣaḥīḥ Muslim (no. 1111)]
Explanation of Shaykh ‘Abdul-‘Azīz ibn Bāz:
In this ḥadīth, a man came to the Prophet and said: “I am ruined, O Allāh’s
Messenger!”
Allāh’s Messenger asked him, “And what has ruined you?”
The man replied, “I had relations with my wife while fasting.” He did so intentionally, his desires and the Shayṭān enticed him until he fell into it, so the Prophet ﷺ informed him that he must expiate for this sin. The expiation is to free a believing slave, if he is unable to do that then he must fast two consecutive months and if he is unable to do that then he feeds sixty poor people.
This is similar to Dhihār (Dhihār is the sinful act of claiming that one’s wife is sexually impermissible, such as saying to her: “You are like my mother’s back to me.” (see. Sūrah al-Mujādilah [58:1-4]), for indeed the person who commits Dhihār and makes his wife forbidden upon him must expiate for this sin in the order mentioned.
The wife must also expiate if she agreed to have sexual intercourse during the day of Ramaḍān. As for if she was forced and was given no choice and did not agree then she is excused.
The ḥadīth proves that if one is unable to feed, fast or free a slave then the expiation no longer becomes on that person because the Prophet ﷺ did not tell him to expiate once he is able to. Instead, the Prophet said, “Go and feed your family” and remained silent after that. A person’s immediate family are not to be given expiation, so this proves that the obligation is removed from him due to inability. This is different from Dhihār.
The expiation of Dhihār never ceases upon him; it remains as a debt upon him until he is able to do one of the three: freeing a slave; fasting; or feeding.
• [Explanation of ‘Umdah al-Aḥkām, Dār al-Riyādah (pgs. 244-245)]
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