Saturday, August 27, 2011

Salafi Tampering of Riyad al-Salihin

Salafi Tampering of Riyad al-Salihīn
By Moin Shahīd, President,
Ahlus Sunnah Muslim Association of Sri Lanka
and GF Haddad ©

Warning: Avoid this 2-volume English translation of Riyad al-Salihīn!
A review of the translation of al-Nawawi's Riyad al-Salihīn published in 1999 by Darussalam Publishing House, Riyad: http://www.dar-us-salam.com/h4riyad-us.htm

A team of unprincipled editors and translators out of a Riyad publishing house by the name of Darussalam was commissioned to produce a glossy 2-volume English edition of Imām al-Nawawi's Riyad al-Salihīn - being distributed for free to Islamic schools around the world - designed to propagate "Salafi" ideology to the unwary English-speaking Muslim students of Islamic knowledge. This ideology is couched within a thoroughly unscrupulous "commentary" inserted into the book chapters and authored by an unknown or spurious "Hafiz Salahuddin Yusuf of Pakistan," "revised and edited by Mahmud Rida Murad" (1:7). 

Following are some examples of what is contained in this brand new "Salafi" product:

(a) The work is laced with unabashed eulogy of Nasir Albāni whom it calls "the leading authority in the science of hadith" (1:88). The fact is that the only agreed-upon title Albāni has been able to earn from the verifying Ulema of the Ummah from East to West, is that of erratic innovator.

(b) Declaring that "in case of breach of ablution, the wiping over the socks is sufficient, and there is no need for washing the feet" (1:31). This ruling invalidates one of the conditions of wudû' spelled out in the Qur'an and the Sunnah, making salāt prayed with such a wiping null and void according to the Four Schools, which prohibit wiping over non-waterproof footwear.

(c) Declaring that "ours should not be the belief that the dead do hear and reply [to our greeting]" (1:515). The Jumhur differs.

(d) Declaring that “expressing the intention (niyyah) verbally before salāt is a Bid‘ah (innovation in religion) because no proof of it is found in Sharī‘ah" (1:14). This is not only a wanton attack on the Shāfi`ie School but an ignorant violation of the criteria of calling something an innovation in the Religion.

(e) "Prohibition [of kissing] is only effective if the kissing of hands is also involved." (2:721). Note that Imām Sufyan al-Thawri called the kissing of the hands of the Ulema a Sunnah and that the majority of the scholars concur on its permissibility!

(f) Saying "unapproved hadith" - an invented classification! - for the sahīh hadith of the two Jews who kissed the Prophet's - Allah bless and greet him - hands and feet as narrated by al-Tirmidzi (sahîh) and others.

(g) The weakening of the hasan hādith whereby the Prophet (Sallallāhu 'alayhi wa sallam) kissed Zayd ibn Harithah as narrated by al-Tirmidzi (hasan).

(h) Declaring "the hadiths about the kissing of hands are weak and deficient from the viewpoint of authenticity," an outright lie.

(i) Declaring after the hadīth stating: "I suffer like two men of you": "This Hadīth... throws light on the fact that the Prophet (Sallallāhu 'alayhi wa sallam) was merely a human being." (2:737) This discourse is that of the disbelievers mentioned in many places of the Qur'ān: “They said: You are but mortals like us” (14:10), “Shall we put faith in two mortals like ourselves?” (23:47), “They said: You are but mortals like unto us” 36:15, “Shall mere mortals guide us?” (64:6).

(j) Claiming: "We are uncertain that after saying a funeral prayer, the Prophet (Sallallāhu 'alayhi wa sallam) and his Companions ever stood around the bier and supplicated for the dead body. It is an innovation and must be abolished"! (2:755) This is flatly contradicted by the sound narrations ordering the Companions to make du‘ā for the deceased directly after burial. The commentar(s) go on to say: "It looks strange that believers should persist in reciting supplications in their own self-styled way after the funeral prayer, but desist from them during the funeral prayer to which they have relevance. It implies that prayer is not the object of their pursuit, otherwise they would have prayed in accordance with the Sunnah. In fact, they cherish their self-fabricated line of action and seem determined to pursue it." Yet the commentator(s) a few pages later (2:760) state: "The Prophet (Sallallāhu 'alayhi wa sallam) has instructed his followers that after a Muslim's burial, they should keep standing beside his grave for some time and pray for his firmness"!

(k) Omitting (2:760) to translate the words of Imam al-Shāfi`ie related by al-Nawawi in Chapter 161 ("Supplication for the Deceased after his Burial"): ""It is desirable (mustahabb) that they recite something of the Qur'an at the graveside, and if they recite the entire Qur'ān it would be fine." Omitting to translate these words which are in the original text of Riyad al-Salihīn is deceit and a grave betrayal of the trust (amânah) of the translation of one the motherbooks of knowledge in Islam.

(l) As if the above were not enough, the "commentary" goes on to state: "The reference made to Imām al-Shāfi`ie about the recitation of Qur'ān beside a Muslim's grave is in disagreement with the Prophet's http://www.livingislam.org/durood.gifpractice... the reference made to Imam al-Shafi`ie seems to be of doubtful authenticity"! However, al-Za`farani said: "I asked al-Shāfi`ie about reciting Qur'ān at the graveside and he said: la ba'sa bihi - There is no harm in it." This is narrated by Imam Ahmad's student al-Khallal (d. 311) in his book al-Amr bi al-Ma`ruf (p. 123 #243). Similar fatwas are reported from al-Sha`bi, Ahmad ibn Hanbal, Ishaq ibn Rahuyah, and others of the Salaf by no less than Ibn al-Qayyim and al-Shawkani in their books - the putative authorities of the "Salafi" movement.[1]

(m) Stating (2:761): "Qur'an reading meant to transmit reward to the dead man's soul is against the Prophet's http://www.livingislam.org/durood.gifexample. All such observances are of no use to the dead." This is the exact same position as the Mu`tazilah on the issue, who went so far as to deny the benefit of the Prophet's (Sallallāhu 'alayhi wa sallam) intercession. It should be noted that the manipulative editors /commentators of Riyad al-Salihin deliberately omit any mention of the Companions' practice, as it is authentically recorded from Ibn `Umar that he ordered that Qur'an be read over his grave, which has the status of the Sunnah of the Prophet (Sallallāhu 'alayhi wa sallam) as this particular Companion was known to be the staunchest of all people in his adherence to the Prophet's (Sallallāhu 'alayhi wa sallam) example.

(n) Stating (2:761): "For further detail, one can refer to Shaykh al-Albāni's Ahkam al-Jana'iz." This is the book in which this man lists among the innovations of misguidance the fact that the Prophet's (Sallallāhu 'alayhi wa sallam) grave is inside his Mosque in Madinah and the fact that it has a dome built over it, and he asks for both of them to be removed.

(o) Stating (2:791-792): "If a woman has no husband or Mahram, Hajj is not obligatory on her. Neither can she go for Hajj with a group of women, whether for Hajj or any other purposes.... Under no circumstances a woman may travel alone." This contradicts the fatwa of the majority of the Ulema as well as the principle that when there is scholarly disagreement over an issue, it becomes automatically impermissible to declare it prohibited.

(p) Rephrasing a hadith (2:810-811) by omitting key words which invalidate their position. In chapter 184 of Riyad al-Salihin titled "Desirability of Assembling for Qur'ān-Recitation," al-Nawawi cites the hadīth of Muslim whereby the Prophet (Sallallāhu 'alayhi wa sallam) said: "No group of people assemble in one of the Houses of Allāh, all of them reciting [plural pronoun] the Book of Allāh (yatlûna kitâb Allāh) and studying It among themselves except Serenity (al-sak'na) shall descend upon them, etc." The editor/ commentator(s) of Riyad al-Salihīn rephrased the hadith thus: "Any group of people that assemble in one of the Houses of Allāh to study the Qur'ân, tranquility will descend upon them, etc." omitting the key words: "all of them reciting the Book of Allāh." Then the same editor/ commentator(s) had the gall to comment: "This Hadīth... does not tell us in any way that this group of people recites the Qur'ān all at once. This is Bid`ah for this was not the practice of the Messenger of Allāh (Sallallāhu 'alayhi wa sallam)." This is tampering compounded with a shameless lie. This misinterpretation and false claim of bid`ah is, of course, directed at the Maghribi style of Qur'ānic recitation that relies heavily on collective tilâwah in order to strengthen memorization. [sim-h RS-1453 (1448)]

(q) The statement (2:848) concerning the Prophet's (Sallallāhu 'alayhi wa sallam) miracle of seeing behind his back: "It must be borne in mind that a miracle happens with the will of Allāh only. It is not at all in the power of the Prophethttp://www.livingislam.org/durood.gif. Had he been capable of working a miracle on his own, he would have shown it at his own pleasure. But no Prophet was ever capable of it, nor was the Prophet (Sallallāhu 'alayhi wa sallam) an exception to this rule." In truth this speech comes directly from books such as Isma`il Dehlvi's Taqwyatul Iman concerning which Abu al-Hasan al-Thanvi said: "The words used by Isma`il Dehlvi are, of course, disrespectful and insolent. These words may never be used." (Imdaad-ul-Fataawa 4:115)

(r) The statement (2:861): "The right number of raka`ahs in the Tarawih prayers is eight because the Prophet (Sallallāhu 'alayhi wa sallam) never offered more than eight raka`ahs... It is not in any case twenty raka`ahs. Authentic Ahādith prove this point abundantly." This is a transgressive innovation (bid`ah mufassiqa) as it rejects the command of the Prophet (Sallallāhu 'alayhi wa sallam) to "obey the Sunnah of the Rightly-Guided Caliphs after me" and also kufr as it violates the passive Consensus (ijmâ` sukût') of the Companions over twenty raka`ahs.

(s) The statement (2:905): "Twenty raka`at Tarawīh is not confirmed from any authentic hadith, nor its ascription to `Umar (is proved from any muttasil (connected) hadith." This is a blatant lie, as the number of hadith masters who graded as sahîh the connected chains back to `Umar establishing twenty raka`at Tarawih are too numerous to count. They provided the basis on which the Ulema concur in declaring that Consensus formed on the matter among the Companions as stated by al-Qari, al-Zayla`i, al-Haytami, Ibn al-Humam, Ibn Qudamah, and a number of other major jurists of the Four Schools.[2]

(t) The statement (2:1025): "In the present age Shaykh Nasir al-Din al-Albani has done a very remarkable work in this field [hadith]. He has separated the weak Ahadith found in the four famous volumes of Ahadith (Abu Dawud, al-Tirmidzi, al-Nasā'ie, and Ibn Mājah) from the authentic and prepared separate volumes of authentic and weak ahadith. This work of Albāni has made it easy for the ordinary Ulema to identify the weak Ahadith. Only a man of Shaykh Albāni's caliber can do research on it. The ordinary Ulema and religious scholars of the Muslims are heavily indebted to him for this great work and they should keep it in view before mentioning any hadith. They should mention only the authentic Ahādīth and refrain from quoting the weak ones. It is wrong to ignore this work on the ground that Shaykh Albani is not the last word on the subject.... As Muhaddithūn have done a great service to the Muslim Ummah by collecting and compiling the Ahādīth, similarly in the style of Muhaddithūn, and in keeping with the principles laid down by them, the research carried out to separate the authentic Ahādith from the weak is in fact an effort to complete their mission. In this age, Almighty Allah has bestowed this honor on Shaykh Albāni." All this fawning will not hide the facts that al-Albāni has been exposed as the innovator of this age par excellence and that his splitting of the books of Sunan into Sahih al-Tirmidzi and Da‘ief al-Tirmidzi and so forth is an unprecedented attack on the Motherbooks of Islam for which, undoubtedly, he shall be brought to account on the Day of Judgment as he was rejected for it by the Ulema of the Ummah from East to West.

(u) Another systematic mistranslation for the Chapter-title 338 (2:1294) states: "Prohibition of placing the hands on the sides during Salāt" when the Arabic clearly states al-khāsira which means "waist" or "hip" rather than "sides." The same mistranslation is then repeated in the body of the chapter, then a third time in the commentary. This mistranslation is part of the "Salafi" campaign against the Maliki form of sadl consisting in letting the arms hang down by the sides during the standing part of Salât. In some places of North Africa today, such as Marrakech, certain people are paid to declare takfîr and tadlîl, in the name of the Sunnah, of those who pray with their arms hanging by their sides although it is an established Sunnah!

Truly we belong to Allah and to Him is our return, and there is no power nor might except in Allah the Exalted and Almighty Lord.

All sincere Muslims should consider themselves warned and warn others that this is NOT a Sunni translation of the great classic of Imam al-Nawawi but an innovative, deviant, and inauthentic translation which should never have been allowed. There are two other English translations of Riyad al-Salihīn available in print, any one of which would be preferable to this one. And from Allah comes all success.

Notes
1. See Shaykh Hisham Kabbani's Encyclopedia of Islamic Doctrine, chapter on donating one's reward to the dead (ihdâ' al-thawâb).
2. See on this issue articles by Sayf ad-Din Ahmed ibn Muhammad at the websites: sunnah.org/fiqh/tarawīh.htm
and: sunnah.org/fiqh/8or20.htm

[Via Living Islam (GF Haddad)]

Thursday, August 25, 2011

Dividing Qiyāmulail in the Last Ten Days of Ramadhān

Dividing Qiyāmulail into Two Parts in the Last Ten Days of Ramadhān

I hope that you could enlighten me with regard to the ruling on dividing Solāt Tarawīh in the last ten days of Ramadhān into two parts: at the beginning of the night and at the end, as is done in many masajid. Please also mention the evidence if possible.

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu `alayhi wa sallam, is His Messenger.

It is mustahabb during the nights of Ramadhān is to spend them in qiyām, making duā’ and worship, and striving hard during the last ten nights with extra worship, seeking Allah’s forgiveness and mercy in seeking Laylatul-Qadr which its merit better than a thousand months. Solāh Tarāwīh is a Qiyām (The Night Prayers) of Ramadhān. It is called Tarāwīh because it is supposedly done in easy manner and taking brief breaks between rak’at. 

Its scope is broad, with no limit of its rak’at, and it is permissible to offer it in any number of raka’at he wants, at any time of the night he wishes beginning after the Sol
ātul Isha’ until before Fajar. There is no difference of opinion among the fuqaha’ with regard of it being a Sunnah. 

Seeking Allah’s Forgiveness and Mercy

Abu Hurayrah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu `alayhi wasallam) said:

“Whoever spends the nights of Ramadhān in prayer, out of faith and seeking the reward of Allah, his previous sins will be forgiven.”

This is recorded by Muslim in his Sahih Muslim.

The fuqaha’ views that Tarawīh is the Qiyām (Qiyām al-layl) of Ramadhān. Hence it is best to spend most of the night in it, because it is indeed Qiyām al-layl.

Solāh Tarawīh with the Imam Until He Concludes It

Abu Dzarr Al-Ghifari (radiyallāhu’anhu) related:

We fast with Rasūlullāh (sallallāhu `alayhi wa sallam) in Ramadhān. He did not lead us (in qiyam) at all until the last seven (nights of Ramadhān). Then Rasūlullā(sallallāhu `alayhi wa sallam) stood with us (that night – in prayer [solātul tarawīh]) until one third of the night had passed. Rasūlullā(sallallāhu `alayhi wa sallam)did not pray with us on the sixth. On the fifth night, Rasūlullā(sallallāhu `alayhi wa sallam) prayed with us until half of the night passed. So we said, ‘O Allāh’s Messenger! Wouldn’t you pray with us the whole night?’ Rasūlullāh (Sallallāhu `alayhi wa sallam) in turn replied:

‘Whoever stands in prayer (Solātul Tarawīh) with the imām until he (the imām) concludes it; it is recorded for him like he had performed the Qiyam the whole night.’ ”

[Recorded by Ibn Abi Shaibah, Abu Dawud, At-Tirmidzi, An-Nasa'ie, Ibn Majah, at-Tahawi (in Sharh Ma’an il-Athar, Ibn Nasr, Al-Faraibi, and Al-Baihaqi. Their isnad is sahih.]

Abu Dawud (rahimahullāh) related:“I heard Ahmad was asked, ‘Do you like for someone to qiyam (Solātul Tarawīh) with the people or by himself during Ramadhān?’ He replied, ‘Qiyam with the people’; I also heard him saying, ‘I would prefer for someone qiyam with the imām and perform witr also with him because Rasūlullāh (sallallāhu ‘alayhi wasallam) said: ‘Whoever stands in prayer (Solātul Tarawīh) with the imām until he (the imām) concludes it; it is recorded for him like he had performed the Qiyam the whole night’. ’”[Masā‘il]

[Al-Mawsu‘ah al-Fiqhiyyah (34/123)]

What many imams do nowadays - especially in the last ten days of Ramadh
ān - leading the people in SolāhTarawīh immediately after ‘Isha’, then going back to the masjid in the last part of the night after having some sleep to observe Solat Tahajjud. This is permissible and prescribed act of worship. There is no reason to suggest it is not allowed. One is required to strive hard in the last ten days according to its ability. If a person breaks up his night between prayer, making duā’, resting, sleeping, and reading Qur'ān, then he has done well.

Shaikh `Abdullāh Abābatīn (rahimahullah) said:

In response to some people’s tendency of  objecting those who performs extra prayers during the last ten days of Ramadhān than usual as in the first twenty days, on the grounds that this is more than  usual and is ignorance of the Sunnah and the practice of the Sahābah, Tābi‘īen and imams of Islam.

We like to say: Indeed there are hadīths from the Prophet (Sallallāhu 'alayhi wa sallam) which encourage observing Qiyām al-layl during Ramadhān, and to strive it during the last ten days.

It should be clear that there is no specific number of raka'at prescribed for Solat Taraw
īh; and that the time for doing it according to all scholars is from after the Sunnah of ‘Isha’ until the break of dawn; and that spending the night in worship is a Sunnah; and that the Prophet (Sallallāhu `alayhi wa sallam) performed Solat Tarawīh for many nights in congregation.

It is invalid for anyone to object those who performed more prayers during the last ten nights than he did at the beginning of the month. So, during the last ten days, he prays at the beginning of the night, as he did at the beginning of the month, or less, or a lot, without praying Witr, took a  sleep  and wake up at the later part of the night to perform more prayers in congregation and calls all of it qiyām or tarawīh.

Perhaps those who object it are a bit confused by what some fuqaha’ said that it is mustahabb for the imam not to pray more than 
one khatmah (reading of the entire Qur’ān), unless the people behind him prefers it. The reason they gave for not doing more than one khatmah is the hardship that may caused to the people behind him, not because it is not prescribed in sharī’ah. So, if people behind him want to do more than one khatmah, they may well do so, as was clearly stated in the words of the scholars.

As for many of the common people saying that what is done at the beginning of the night is Tarawīh while offering after it is qiyām, it's incorrect. Rather all of it is qiyām or tarawīh.

T
he Qiyām of Ramadhān is called Tarawīh because of its nature to be done in easy manner and having a rest (yastarīhūna) afterevery set of four raka`at of lengthy prayers.

Some people may object to it because it is contrary to the customary practice in their countries and most of the people nowadays; and due to ignorance of the Sunnah and of the practice of the Sahābah, Tābi’ūn and the imams of Islam; and because some people think, that the prayer during the last ten days is a kind of Solāh Al-Ta’qīb which was regarded as makrūh by some scholars. In actual fact it is not the case.

It should be noted that Solāh al-Ta’qīb is a voluntary prayer offered in congregation after finishing the Solāh Witr after Tarawīh, and thus how ta’qīb was defined by the fuqaha’. 

[Al-Durar al-Saniyyah (4/364)]

Shaykh Sālih al-Fawzān (rahimahullah) said:

Abu Hurayrah (radiyallāhu’anhu) narrated that the Prophet (Sallallāhu `alayhi wasallam) said: “Whoever stands (for prayer at night) during Laylatul-Qadr (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.” This is recorded by Al-Bukhari, Muslim.

Thus in the last ten days of Ramadhān, the Muslims exert their efforts in worship, following the Sunnah of the Prophet (Sallallāhu `alayhi wa sallam) and seeking Laylat al-Qadr that is deemed better than a thousand months. Those who pray twenty-three rak’ahs at the beginning of the month break it up during the last ten days, so they offer ten rak’at at the beginning of the night, calling it Tarawīh, and they perform another ten at the end of the night, making them lengthy, and following it with three rak’ahs of Witr, which they call Qiyām. This is a variation in naming only. In fact all of it may be called Tarawīh or it may be called Qiyām.

As for those who perform eleven, thirteen or twenty three rak’at at the beginning of the month, they add ten more rak’at Solah Tahajjud to that during the last ten days, which they observed at the end of the night, making it lengthy prayers, increasing their efforts to do good to catch the virtue of the last ten days. The precedents were set by the Sahābah, who performed twenty-three rak’at, as stated above.

Thus, they combine the two opinions: the opinion which favours offering thirteen rak’at during the first twenty days and the opinion which favours offering twenty-three during the last ten days.

[Ithāf Ahl al-Imān bi Majālis Shahr Ramadhān]

And Allah Almighty knows best.

[Excerpted from with modification from Islam Q&A (109768)]

Sunday, August 21, 2011

Seeking Laylatul-Qadar,

Seeking the Laylatul-Qadar in the Last Ten Days of Ramadhān.



In the name of Allāh, the Most Gracious, the Most Merciful;
 All the praise and thanks is due to Allāh, the Lord of the al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu 'alayhi wa sallam is His Messenger.

It was narrated that The Prophet (Sallallāhu 'alayhi wa sallam) said: “Seek the Honoured Night in the last ten [days of Ramadhān].” (This is recorded by Al-Bukhari).

The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) advises us and said: "Seek it on the odd nights of the last ten days of Ramadhān."[This is recorded by Bukhari]

Rasūlullāh (sallallāhu 'alayhi wa sallam) also said: “Whoever stands ( for prayer at night) during Laylatul-Qadr (the Night of Decree) with faith and hoping for reward, he will be forgiven for all of his previous sins.”  This is recorded by Al-Bukhari and Muslim.

Laylatul-Qadar Is The Most Blessed Night.

Laylatul-Qadar is the Most Blessed Night and indeed a great amount of value. It falls on one the odd nights of the last ten days of Ramadhān [21, 23, 25, 27, and 29]. The Night is better than a thousand months [i.e. worshiping Allāh Subhanahu Wa Ta’ala in that night is better than worshiping Him a thousand months, i.e. 83 years and 4 months]. A believing person should strive to encounter the night with worship, if encountered all of the previous sins and misdeeds will be forgiven.

A person who misses it has indeed missed a great amount of good. If a believing person is passionate to obey his Lord and increase the good deeds in his record, he should strive to encounter this night and to pass it in worship and obedience. If this is facilitated for him, all of his previous sins will be forgiven.

Allāh Subhanahu Wa Ta`ala Says: 

“Ha-Mim. [These letters are one of the miracles of the Qur’ān and none but Allāh Alone knows their meanings]. By the manifest Book (this Qur’ān) that makes things clear. We sent it [this Qur’ān] down on a blessed night [i.e. the Night of Al-Qadar in the month of Ramadhān]. Verily; We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein [that night] is decreed every matter of ordainments. As a Command [or this Qur’ān or the Decree of every matter] from Us. Verily, We are ever sending (the Messengers), [As] a mercy from your Lord. Verily, He is the All-Hearer, the All-Knower.”

[Surah Ad-Dukhan, 44:1-6]

In the above ayat Allāh Subhanahu Wa Ta'ala described about Laylatul-Qadar:

“We sent it (this Qur’ān) down on a blessed night” [Ad-Dukhan, 44:3]. Ibn 'Abbas (radhiyallāhu'anhu) and others said: “Allāh sent down the Qur`an at one time from Al-Lauh-Mahfouz to Baitul 'Izzah in the first heaven, then it was revealed to the Messenger of Allāh (sallallāhu `alayhi wa sallam) in stages according to events over twenty-three years.”

[Tafsir Ibn Kathir, 4/529]

The Night Is Better Than A Thousand Months

Allāh Subhanahu Wa Ta'ala mentions its honour and great value:

“Verily, we have sent it [this Qur'ān] down in the Night of Al-Qadar [Decree].And what will make you know what the Night of Al-Qadar [Decree] is?. The Night of Al-Qadar [Decree] is better than a thousand months [i.e. worshiping Allāh in that night is better than worshiping Him a thousand months, i.e. 83 years and 4 months]. Therein descend the angels and the Ruh [Jibreel] by Allāh’s Permission with all Decrees; [All that night] there is peace [and goodness from Allāh to His believing slaves] until the appearance of dawn.”

[Al-Qadar, 97:1-5]

Seeking the Honoured Night

The Prophet (Sallallāhu 'alayhi wa sallam) said:

“Seek the Honoured Night in the last ten [days of Ramadhān].”

(This is recorded by Al-Bukhari).

When Is The Night?

The majority of the scholars said that the night occurs in the month of Ramadhān, but there is no agreement on the exact night, it is hidden on one of the last ten nights. Some said it comes on the 27th day of Ramadhān. But the evidence states that the night comes on the last ten days of Ramadhān, without specifying it but hidden on the odd numbered nights of Ramadhān. Thus, The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) advises us and said:

"Seek it on the odd nights of the last ten days of Ramadhān."

[This is recorded by Bukhari]

In view of this hadith it is suggested to make a long and extensive Qiyam, dzikirullah during the nights on which Laylatul-Qadar could fall [i.e. one of the night of 21, 23, 25, 27, and 29 of Ramadhān].

In a Hadith by 'Abdullah Ibn 'Umar (radhiyallāhu'anhu), some men among the companions saw the night in a dream occurring in the last seven nights. Responding to this, the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) told them, "I see your dreams coincide on the last seven, whoever wants to seek it should do so in the last seven."

In the Sahih Muslim it was reported the Prophet (Sallallāhu 'alayhi wa sallam) said, "Seek the night in the last ten days, and if any of you is weak, or can't observe it, he should not miss the remaining seven days." In a Hadith by Ubayy bin Ka'ab (radiyallāhu'anhu), he said: "By Allāh, I know which night it is. It is the night the Messenger commanded us to observe, the night of the 27th." [Recorded by Ahmad; al-Tirmidzi]

Analyzing all these citations indicate still no one knows for sure which night is the Night of Power, at least in a given year. It seems that the night shifts and rotates to different nights from one year to another. It may occur on the 27th in one year, while the next year it will be on the 25th, while on the following year it will be occurring on the 29th, etc. There is an indication to this in Hadith by Al-Bukhari, when the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) states: "Seek it on the twenty-ninth; it may be on the twenty-seventh, or on the twenty-fifth."

Ibn Hajar Al-'Asqalani (rahimahullāh) said:

“I accept that the night occurs on the odd nights of the last ten days of Ramadhān, namely the twenty-first, twenty-third, twenty-fifth, twenty-seventh and or twenty-ninth. ...This might have a benefit linked to legislation...or exertion in worship, because if the Night of Qadr was specified to be on an exact night, people would limit themselves to that night and miss out on the worship on other nights. It is as if this is what the Prophet (Sallallāhu ‘alayhi wa sallam) meant when he said: “...this might be better for you.””

[Fathul-Bari (4/328)]

Striving Hard In Worship

In a hadith from 'Aishah (radiyallāhu‘anha) who said:

“When the last ten days (of Ramadhān) began, the Prophet (Sallallāhu 'alayhi wa sallam), would tie his lower garment (izār) tight, stay up at night, and wake his family (to offer acts of worship).”

[This is recorded by Al-Bukhāri and Muslim]

Muslim recorded a sahih hadith with wording from 'Aishah (radiyallāhu'anha) who said:

 “The Messenger of Allāh (Sallallāhu 'alayhi wa sallam), would strive hard in worship in the last ten nights (of Ramadhān) in a way that he would not do at other times.”

[Recorded by Muslim]

In another narration 'Aishah (radiyallāhu'anha) said:

“When the last ten days of Ramadhān arrived, the Prophet (Sallallāhu 'alayhi wa sallam) would stay up at night, wake his family and girded his loins.”

[Recorded by Al-Bukhāri and Muslim]

The wording of 'Aishah (radiyallāhu'anha), “When the last ten days began, he would tie his lower garment (izār) tight”  indicates  that Rasūlullāh (Sallallāhu 'alayhi wa sallam) would be paying much heed to those days and striving hard to offer acts of worship during those days.

Abu Hurairah (radhiyallāhu‘anhu) narrated that the Messenger (Sallallāhu 'alayhi wa sallam) said:

“Whoever stands (in qiyam) in Laylatul-Qadar [and it is facilitated for him] out of faith and expectation (of Allāh’s reward), will have all of his previous sins forgiven.”

[Recorded by Al-Bukhari and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of ‘Ubadah Ibn As-Samit (radhiyallāhu`anhu); it means that he is permitted to be among the sincere worshippers during that blessed night]

Solāt Tarawīh with the Imam Until He Concludes It

Abu Dzarr Al-Ghifari (radiyallāhu'anhu) relates:

“We fast with Rasūlullāh (Sallallāhu 'alayhi wa sallam) in Ramadhān. He did not lead us (in qiyam) at all until the last seven (nights of Ramadhān). Then Rasūlullāh stood with us (that night – in prayer [solāh tarawīh]) until one third of the night had passed. Rasūlullāh did not pray with us on the sixth. On the fifth night, Rasūlullāh prayed with us until half of the night passed. So we said, ‘O Allāh’s Messenger! Wouldn’t you pray with us the whole night?’ Rasūlullāh (Sallallāhu 'alayhi wa sallam) in turn replied: ‘Whoever stands in prayer (Solāh Tarawīh) with the imām until he (the imām) concludes it; it is recorded for him like he had performed the Qiyam the whole night.’ ”

[Recorded by Ibn Abi Shaibah, Abu Dawud, At-Tirmidzi, An-Nasa'ie, Ibn Majah, at-Tahawi (in Sharh Ma’an il-Athar, Ibn Nasr, Al-Faraibi, and Al-Baihaqi. Their isnad is sahih.]

Abu Dawud (rahimahullāh) related:
 “I heard Ahmad was asked, ‘Do you like for someone to qiyam with the people or by himself during Ramadhān?’ He replied, ‘Qiyam with the people’; I also heard him saying, ‘I would prefer for someone qiyam with the imām and perform witr also with him because Rasūlullāh (Sallallāhu 'alayhi wa sallam) said: ‘Whoever stands in prayer (Solāh Tarawīh) with the imām until he (the imām) concludes it; it is recorded for him like he had performed the Qiyam the whole night’. ’”
[Masā‘il]

Observing the I’tikaf

The Prophet (Sallallāhu 'alayhi wa sallam) would be secluding himself in I’tikaf and seeking Laylatul al-Qadar during this period. 'Aishah (radiyallāhu'nha) said, “The Prophet, (Sallallāhu 'alayhi wa sallam) would observe I'tikāf during the last ten days of Ramadhān until Allāh  took his soul, then his wives observed I’tikāf after he was gone.” [Recorded by Al-Bukhāri and Muslim]

The Beginning And Ending Of I'tikaf


Whenever a person enters the mosque and makes the intention of becoming closer to Allāh by staying there, he will be peforming i'tikaf until he leaves. If one has the intention to perform i'tikaf during the last ten days of Ramadhān, one should begin it before the sun sets (maghrib) of 20th. Al-Bukhari records from Abu Sa'id Al-Khudri (radiyallahu’anu) that the Prophet, (Sallallāhu ‘alayhi wa sallam), said: Whoever makes i'tikaf with me is to make i'tikaf during the last ten [nights].” The ten refers to the last ten nights which begin on the night [maghrib]of the 20th.

Concerning the statement that when the Prophet, (Sallallāhu ‘alayhi wa sallam) desired to make i'tikaf he would pray the morning [of the 20th] and then go to the place of his i'tikaf, it means that he used to enter the place which he had prepared for his seclusion, but the actual time that he entered the mosque for his seclusion was during the beginning of the night (maghrib) of 21st.

According to Abu Hanifah and Ash-Shafi’ie, whoever performs i'tikaf during the last ten days of Ramadhāmust leave the mosque after sunset on the last day of the month. Malik and Ahmad say that it is acceptable to leave after sunset, but they prefer for the person to remain in the mosque until the time for the 'Eid prayer.


 Qiyamulail
Scholars hold the interpretation of 'Aishah’s (radiyallāhu'anha) phrase “girded his loins” and ‘tying the lower garment (Izaar) tight’ is a metaphor for his preparing himself to worship and strive hard in worship, more than usual. It has the meaning of “rolling up one's sleeves” to worship (i.e. getting ready to make a great deal of effort). It was also said that it was a metaphor for keeping away from women and abstaining from sexual relations.

The phrase “stay up at night” means that he would stay awake, spending the night in prayer, etc.The words “stay up at night” may mean that he spent most of the night in worship, or that he did not stay up for the entire night, but he did that at the times of ‘Isya’ and Sahur, and other times, in which case it would mean that he stayed up for most of the night.

The phrase “and wake his family” means that he would wake his wives for Qiyamulail. It is known that The Prophet (Sallallāhu 'alayhi wa sallam) used to wake his wives all year round, but he used to wake them to spend part of the night in qiyam.

The Prophet (Sallallāhu 'alayhi wa sallam) woke up one night and said: “Subhan Allāh! What tribulations have come down tonight! What treasure has come down tonight! Who will wake up the dwellers of the apartments? There may be women who are clothed in this world and naked in the Hereafter.” [Recorded by Al-Bukhari]

It was narrated that the Prophet (Sallallāhu 'alayhi wa sallam) used to wake ‘Aishah (radiyallāhu‘anha) when he wanted to pray Witir. [Recorded by Al-Bukhāri]

Waking one's family to perform Solāh Tahajjud (Voluntary Night-Prayers) is a recommended act and is even more so in the last ten days of Ramadhān for the great virtue of such nights. It is a great opportunity that every Muslim and his family should make the best of and not miss. The last ten days are the conclusion of this blessed month and what counts in deeds are how they end: It was narrated that the Prophet (Sallallāhu ‘alayhi wa sallam), said: “Indeed, what counts in deeds are their ends.”
The Prophet (Sallallāhu 'alayhi wa sallam) woke his wives during the last ten nights of Ramadhān; this was more persistent than at other times of the year. The fact that The Prophet (Sallallāhu 'alayhi wa sallam) did this indicates the importance Rasulullah  attached to worshipping the Rabb and making the most of this special period.

These are the exemplary of the Prophet (Sallallāhu 'alayhi wa sallam) to the ummah that we should strive hard in worshipping Allāh Subhānahu wa ta’ala. We should not waste the hours of these period. For we do not know, perhaps this opportunity will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.

Performing All Different Acts of Worship

The striving hard in these ten days should not be in a specific kind of worship, rather it should be in all different acts of worship such as praying, giving charity, reciting the Qurān, mentioning Allāh and the like.

The Recitation of the Qurān

'Aishah (radiyallāhu‘anha) also said: “I never saw the Prophet (Sallallāhu `alayhi wa sallam) recite the entire Qur’ān in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadhān.” [This is recorded by An-Nasā’ie]

Scholars have mentioned that the last ten days of Ramadhān are better than the first ten days of Dzulhijjah. They are the best days of the year as a whole and they include the Night of Al-Qadr, which Allāh has made better than a thousand months.

Abu Hurayrah (radhiyallāhu'anhu) narrated that the Messenger (Sallallāhu 'alayhi wa sallam) said“Whoever stands (in qiyam) in Laylatul-Qadar [and it is facilitated for him] out of faith and expectation (of Allāh’s reward), will have all of his previous sins forgiven.” [Recorded by Al-Bukhāri, Muslim and Ahmad]

The hadith is recorded by Al-Bukhāri and Muslim with phrase “and it is facilitated for him” is recorded by Ahmad from the report of 'Ubadah Ibn As-Samit (radiyallāhu'anhu); it means that he is permitted to be among the sincere worshippers during that blessed night.

Making Extensive Supplications and Repentance

'Aishah (radiyallāhu'anha) reported that she asked Allāh’s Messenger (sallallāhu `alayhi wa sallam), “O Messenger of Allāh! If I knew which night is Laylatul-Qadar, what should I say during it?” And he instructed her to say: “Allāhummainna Ka 'afuw Wun Tuhibbul 'Afwa Fa’fu 'Anna (O Allāh! You are Forgiving, and you love forgiveness. So forgive us) ” [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi: sahih]

Purifying.

Scholars recommended in such nights in which the Night of Al-Qadr is more likely to be, to take a bath, putting on nice fragrance and wear clean, appropriate clothes as prescribed in the Friday and ‘Eid prayers, and it is in fact prescribed to wear one’s finest clothes when performing every prayer. This is because Allāh says:”Take your adornment at every mosque.”[Al-A’raf, 7: 31] 'Abdullah Ibn 'Umar (radiyallāhu'anhu) said, “Allāh has more of a right over you to be adorned for Him.”  As a matter of fact, outward adornment will never be complete except by adorning the inside as well by turning to Allāh the Almighty in repentance and purifying one’s soul from the filth of sins as the adornment of the external part of the person while the filth of sins exists within will be to no avail.

Allāh Says: “O children of Ādam, We have bestowed upon you clothing to conceal your private parts and as adornment. But the clothing of righteousness – that is best.” [Al-A’raf, 7: 26]

No one will be successful in imploring Allāh the Almighty in seclusion unless he is him who has adorned and purified his outward appearance as well as his inward reality, for Allāh the Almighty knows what is secret and that which is even more hidden than that. Allāh the Almighty does not look at your outward appearance; rather, Allāh looks at your hearts and deeds. So whoever stands before Him should adorn his outward appearance by wearing the appropriate clothing and his inward reality by wearing the clothing of righteousness.

Wallāhua'lam.


 [Adapted with modification from Islam Web Aug 30, 2010]

Please See: Tarawih and Laylatul-Qadar