 | Abu Zaid Bilal abdul-Aaliy ibn Davis -Welcomes You | Apr 15, 2007 |
Tafsir of Ibn Kathir Surah 43 Verse 55: So when they angered Us, We punished them, and drowned them all. Verse: 56: Faja'lna'hum salafaa wa mathalaal lillaa khiriyna. And We made them a precedent (salafaa), and an example to later generations. Abu Mijlaz said, "Precedent for others who do the same as they did."(al-Qurtubi 16:102) He and Mujaahid said, "An example, ie., a lesso to those who come after them." (at-Tabari 21: 624, Al-Qurtubi 16:102) Allaah is the One who guides to the straith path and unto Him is the final return. *****************************************************************************************
Who are the Salaf that we should follow? The Salafus-Saalih. The Prophet (SWS) and his Companions (RA). The word salafi or "early Muslim" in traditional Islamic scholarship means someone who died within the first 3 generations of the Beloved Prophet (Allah bless him and give him peace) and followed his methodology, including scholars such as Abu Hanifa, Malik, Shafi'i, and Ahmad ibn Hanbal.Anyone who died after this is one of the khalaf or "latter-day Muslims". However, followers of the first 3 generations are associated with the Salaf. Followers of Imam Abu Hanifa call themselves Hanafi, and Malik are called Maliki, and Shafi'i are called Shafi'i and Ahmad ibn Hanbal call themselves Hanbali. Each of the four Imaams took from narrations that are Saheeh. If there were some Hadithe of the Prophet (SWS) or any companion that contradicted a statment that any of these four Imaams stated, these Imaams instructed their followers to take from that statement from the Salafus Saalih. This methodology is the minhaj of As-Salafiyyah. Muslims should not only take from all four Imaams but also lean towards the more accruate statement . The most accurate statements come the Prophet (SWS) and his Companions (RA) the Salafus-Saalih. Muslims who follow an Aqeedah with understanding of the Righteous Predecessors (Salafus-Saalih ) call themselves Salafi; Hence, they follow the Salaf and call themselves Salafi. Indeed, the word Salaf is well known in the Arabic language as well as in the religious terminology. But what concerns us here, is its discussion from the religious standpoint. Thus, it has been authentically reported on the Prophet, sallAllaahu 'alayhi wa sallam, that during the sickness from which he died from, he said to Faatimah, radyAllaahu 'anhaa: "So fear Allaah and have patience. And I am the best Salaf (predecessor) for you." [Saheeh Muslim: no. 2450 (Imaam Muhammad Naasir-ud-Deen Al-Albaanee) So this group, with this Manhaj is present in the whole Dunya (world), in every time and place, so it (the group) is not restricted to a particular country nor to a particular place and they are the Jamaa'ah of the Muslims, who proceed upon the truth and upon guidance. They may have an Imaam who leads them with the Book of Allaah and with the Sunnah of His Messenger, and in certain situations and at the appearance of Fitan (trials) they may not have an Imaam, as comes in the Hadith of Hudhyfah. Along with this, the Salaf and those who follow them are the people of the Manhaj and they are not a Hizb, as we hear from some who have not even looked into their Manhaj nor their way. So if it is found that an individual affiliates to the Manhaj of the Salaf, then commits an error-as they are not infallible- then indeed his error is deemed upon him (he is taken into account for that) not the Manhaj. Along with this the people are not to be driven away from the truth, especially the youth, as driving them away from the Jamaa'ah of the Salaf or from the Manhaj of the salaf is a great crime upon the Islamic Ummah." Raheemakullah! May Allaah make us from among those who stick closely to the teachings of the Salafus-Saalih and remove enmity and content from those who wish to cause harm to the people who ascribe themselves to As-Salafiyyah, Ameen.
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Mentioning the Individuals from Ahlul Hadeeth Old and New. Here is the first level and head crown in the ranks of the fuqahaa' of the Ahlul-Hadeeth. They are the Companions of the Messenger of Allaah (SWT) From amongst the most famous of them are:
[1] The Four Caliphs:
Aboo Bakr as-Siddeeq (Rad.A)
'Umar Ibnul-Khattaab (Rad.A)
'Uthman Ibn 'Affaan (Rad.A)
'Alee Ibn Abee Taalib (Rad.A)
[2] The 'Abaadilah:
Ibn 'Umar (Rad.A)
Ibn 'Abbaas (Rad.A)
Ibnuz-Zubayr (Rad.A)
Ibn 'Amr (Rad.A)
Ibn Mas'ood (Rad.A)
[3] The Other Companions:
'Aa'isha (Rad.A)
Umm Salamah (Rad.A)
Zaynab (Rad.A)
Anas Ibn Maalik (Rad.A)
Zayd Ibn Thaabit (Rad.A)
Aboo Hurayrah (Rad.A)
Jaabir Ibn 'Abdllaah (Rad.A)
Aboo Sa'eed al-Khudree (Rad.A)
Mu'aadh Ibn Jabal (Rad.A)
[4] A list of Taabi'een after the Companions of the Messenger of Allaah, and their Head Were:
Sa'eed Ibnul-Musayyib (d.90H)(Rah.A)
'Urwah Ibnuz-Zubayr (d.94H)(Rah.A)
'Alee Ibnul-Husayn Zaynul-'Aabideen (d.93H)(Rah.A)
Muhammad Ibnul-Hanafiyyah (d.80H)(Rah.A)
'Ubaydullaah Ibn 'Abdullaah 'Utbah Ibn Mas'ood (d.94H-or sometime thereafter)(Rah.A)
Saalim Ibn 'Abdullaah Ibn 'Umar (d.106H)(Rah.A)
Al-Hasan al-Basree (d.110H)(Rah.A)
Muhammad Ibn Seereen (d.110H)(Rah.A)
'Umar Ibn 'Abdul-'Azeez (d.101H)(Rah.A)
Muhammad Ibn Shihaab az-Zuhree(d.125H)(Rah.A)
[5] The Atbaa'ut-Taabi'een, and at the Head of Them:
Maalik Ibn Anas (d.179H)(Rah.A)
Al-Awzaa'ee (d.157H)(Rah.A)
Sufyaan Ibn Sa'eed ath-THawree (d.161H)(Rah.A)
Sufyaan Ibn 'Uyaynah (d.198H)(Rah.A)
Ismaa'eel Ibn 'Ulyah (d.193H)(Rah.A)
Al-Layth Ibn Sa'd (d.175H)(Rah.A)
Abee Haneefah an-Nu'maan (d.150H)(Rah.A)
[6] The Followers of These Ones, and at the Head of Them:
'Abdullaah Ibnul-Mubaarak (d.171H) (Rah.A)
Wakee' Ibnul-Jarraah (d.197H)(Rah.A)
Muhammad Ibn Idrees ash-Shaafi'ee (d.204H)(Rah.A)
'Abdur-Rahmaan Ibn Mahdee (d.198H)(Rah.A)
Yahyaa Ibn Sa'eed al-Qattan (d.198H)(Rah.A)
'Affaan Ibn Muslim (d.219H)(Rah.A)
[7] The Students of These Ones who traversed Their Manhaj, and at the Head of Them:
Ahmad Ibn Hanbal (d.241)(Rah.A)
Yahyaa Ibn Ma'een (d.233H)(Rah.A)
'Alee Ibnul-Madeenee (d.234H)(Rah.A)
[8] Their Students, and at the Head of Them:
Al-Bukhaaree (d.256H)(Rah.A)
Muslim (d.271H)(Rah.A)
Abee Haatim (d.277H)(Rah.A)
Abee Zur'ah (d.264H)(Rah.A)
Abee Daawood (d.275H)(Rah.A)
At-Tirmidhee (d.279H)(Rah.A)
An-Nisaa'ee (d.303H)(Rah.A)
[9] Those That Traversed Their Path in the Generations after Them, and at the Head of Them:
Ibn Jareer (d.310H)(Rah.A)
Ibn Khuzaymah (d.311H)(Rah.A)
Ad-Daaraqutnee (d.375H)(Rah.A)
At-Tahaawee (d.321H)(Rah.A)
Al-Aajurree (d.360H)(Rah.A)
Ibn Battah (d.387H)(Rah.A)
Ibn Abee Zamneen (d.399H)(Rah.A)
Al-Haakim an-Naysaabooree (d.405H)(Rah.A)
Al-Laalikaa'ee (d.316H)(Rah.A)
Al-Bayhaqee (d.458H)(Rah.A)
Ibn 'Abdul-Barr (d.463H)(Rah.A)
Al-Khateeb al-Baghdaadee (d.463H)(Rah.A)
Al-Baghawee (d.516H)(Rah.A)
Ibn Qudaamah (620H)(Rah.A)
[10] Those That Followed Them and Emulated Their Traditions:
Ibn Abee Shaamah (d.665H) Rah.A)
Mahdud-Deen Ibn Taymiyyah (d.652H)(Rah.A)
Ibn Daqeeq al-Eed (d.702H) (Rah.A)
Ibnus-Salaah (d.643H)(Rah.A)
Ibn Taymiyyah (d.728H)(Rah.A)
Al-Mizzee (d.742H)(Rah.A)
Ibn 'Abdul-Haadee (d.744H)(Rah.A)
Adh-Dhahabee (d.748H)(Rah.A)
Ibnul-Qayyim (d.751H) Rah.A)
Ibn Katheer (d.774H)(Rah.A)
Ash-Shaatibee (d.790H)(Rah.A)
Ibn Rajab (d.795H)(Rah.A)
[11] Those That Followed Them and Emulated Their Traditions in Holding onto the Book and the Sunnah until This Day of Ours:
as-San'aanee (d1182H) (Rah.A)
Muhammad Ibn 'Abdul-Wahhaab (d.1206H) (Rah.A)
Ash-Shawkaanee (d.1250H) (Rah.A)
'Abdur-Rahmaan Ibn Hasan aalush-Shaykh (d.1275H) (Rah.A)
al-Luknawee (d.1304H)(Rah.A)
Muhammad Siddeeq Khaan (d.1307H)(Rah.A)
Shamsul-Haqq al-'Aadheemaabaadee (d.1349H)(Rah.A)
Al-Mubaarakfooree (d.1353H)(Rah.A)
'Abdur-Rahmaan as-Sa'dee (d.1376H)(Rah.A)
Ahmad Shaakir (d.1377H)(Rah.A)
Al-Mu'allimee al-Yamaanee (d.1386) (Rah.A)
Muhammad Ibn Ibraaheem aalush-Shaykh (d.1389H)(Rah.A)
Muhammad al-Ameen ash-Shanqeetee (d.1393H)(Rah.A)
Badee'ud-Deen as-Sindee (d.1416H)(Rah.A)
Muhammad Naasirud-Deen alAlbaanee (d.1420H)(Rah.A)
'Abdul-'Azeez Ibn Baaz (d.1420H)(Rah.A)
Hammaad al-Ansaaree (d.1418H)(Rah.A)
Hamood at-Tuwayjiree (d.1413H)(Rah.A)
Muhammad al-Jaamee (d.1416H)(Rah.A)
Muhammad Ibn Saalih-al'Uthaymeen (d.1421H)
Saaliah Ibn Fawzaan al-Fawzaan-(Hafid.A)
'Abdul-Muhsin al-'Abbaad (Hafid.A)
Rabee' Ibn Haadee al-Madkhalee (Hafid.A)
Muqbil al-Waadi'ee (d.1421H)(Rah.A)
And there is a large group of students of knowledge amongst out Scholars, brothers, companions and intellectuals-may Allaah make their end and ours good- upon the path of Ahlul-Hadeeth. So this is their distinguishing mark and cover- may Allaah forgive them all and grant us and them steadfastness upon the truth. And may Allaah make our end good upon His benevolence and nobility.
Shaykh Fawzee Ibn 'Abdullaah Al-Atharee, " Clarification That The ahlul-hadeeth Are The Saved Sec and Victorious Group", (p.178-182). Copyright T.R.O.I.D. Publications Canada. http://www.troid.org
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. If you are in need of lectures or you don't have a salafi community in your area you can get on Pal Talk and go to the Chat Rooms under Islam. Masjidu As-Sahaba, Masjidu Rahma, and Senior Scholars of Ahlul Sunnah. Barakallahu Feekum. A Summarization of the Ways of Praying
Qiyaamul-Layl and Witr
Summarized from the book “Salaatut-Taraaweeh”
of Shaykh Muhammad Naasiruddeen al-Albaanee (rahimahullaah)
Rendered into English, summarized and arranged by
Aboo Sufyaan ‘Uthmaan Beecher
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Bismillaah, walhamdulillaah, was-Salaatu was-Salaamu ‘alaa Rasoolillaah, wa ‘alaa Aalihi wa Sahbihi wa man walaahum. Amma ba’du:
What follows is a summary and simplification of the various ways the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray Qiyaam and Witr in Ramadaan, adapted from the beneficial book of the Imaam, the Muhaddith of this time, Shaykh Muhammad Naasiruddeen al-Albaanee – rahimahullaahu Ta’aala. We ask Allaah – ‘Azza wa Jal – to make it beneficial grant us the ability to pray them in the manner in which His Messenger (Sallallaahu ‘alayhi wasallam) prayed them and make that means for gaining closeness to Him and His forgiveness. Aameen.
There are different ways in which Allaah’s Messenger (Sallallaahu ‘alayhi wasallam) prayed Qiyaam and Witr, the summarization of which follows [1]:
(1) - 13 Rak’ah (2+2+2+2+2+2+1)
How:
2 light rak’ahs (as the sunan of ‘Ishaa’ as Shaykh al-Albaanee explains), and 11 rak’ah (2x2x2 long, followed by 2 that were shorter than those before them, then 2 rak’ah shorter than those before them, then Witr).
Evidence:
*Hadeeth of Zayd bin Khaalid al-Juhanee, collected by Muslim and others.
*Hadeeth of Ibn ‘Abbaas, collected by Aboo Daawood (1/215) and its asl is in the Saheehayn.
*Hadeeth of ‘Aa’ishah, collected by at-Tahaawee (1/165), Muslim, an-Nasaa’ee (1/250) and Ahmad (6/168)
(2) - 13 Rak’ah (2+2+2+2+5)
How:
8 rak’aat, making tasleem between each 2 rak’ah, then make Witr with 5 rak’aat, not sitting and not making tasleem except in the 5th.
Evidence:
*Hadeeth of ‘Aa’ishah, collected by Ahmad (6/123, 230) and its sanad (chain) is saheeh according to the conditions of the Shaykhayn, al-Bukhaaree and Muslim. And it was collected by Muslim (2/166), Aboo Daawood (1/210), at-Tirmidhee (2/321) and he declared it saheeh, and ad-Daarimee (1/371) and others. Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.
Note:
Shaykh al-Albaanee (rahimahullaah) mentions that the first two rak’ahs were as those mentioned in the previous type/category, so this does not conflict with the narration of ‘Aa’ishah, “The Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to not increase in Ramadaan nor in other than it beyond 11 rak’ah”, collected by al-Bukhaaree and Muslim, Aboo Daawood (1/210), at-Tirmidhee (2/302, 303 in the print of Ahmad Shaakir), an-Nasaa’ee (1/248), Maalik (1/134) and from him al-Bayhaqee (2/495-496), and Ahmad (6/36, 73, 104).
(3) - 11 Rak’ah (2+2+2+2+2+1)
How:
11 rak’ah, making tasleem between each 2 rak’ah, then make Witr as 1 rak’ah.
Evidence:
*Hadeeth of ‘Aa’ishah, collected by Muslim (2/155), Aboo ‘Awaanah (2/326), Aboo Daawood (1/209), at-Tahaawee (1/167) and Ahmad (6/215, 248). Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.
*Hadeeth of Ibn ‘Umar, collected by Maalik (1/144), al-Bukhaaree (2/382-385), Muslim (2/172), Aboo ‘Awaanah (2/330-331).
(4) - 11 Rak’ah (4+4+3)
How:
11 rak’ah, making 4 rak’aat with one tasleem, then 4 rak’aat again with one tasleem, then make Witr as 3 rak’aat.
Evidence:
*Hadeeth of ‘Aa’ishah, collected by al-Bukhaaree and Muslim.
Note:
Shaykh al-Albaanee (rahimahullaah) mentions that what is apparent from this hadeeth is that he (Sallallaahu ‘alayhi wasallam) would sit in every second rak’ah but would not make tasleem as explained by an-Nawawee and others. But there will come what nullifies this apparent meaning.
(5) - 11 Rak’ah (9+2)
How:
9 rak’aat, sitting in the 8th rak’ah, making mention of Allaah and praising Him and sending Salaat upon His Prophet (i.e. the first Tashahhud), then make the tasleem in the 9th rak’ah (Witr), then he prayed 2 rak’ah while sitting.
Evidence:
*Hadeeth of ‘Aa’ishah, collected by Muslim (2/169-170), Aboo ‘Awaanah (2/321-325), Aboo Daawood (1/210-211), an-Nasaa’ee (1/244-250), Ibn Nasr (49), al-Bayhaqee (3/30) and Ahmad (6/53-54, 168).
Note:
Shaykh al-Albaanee (rahimahullaah) mentions two beneficial points in his footnotes.
(1)- that we see from this that the Prophet (Sallallaahu ‘alayhi wasallam) used to send Salaat upon himself and used to make this in the first tashahhud and in the last tashahhud, which refutes the one who says it is his madhhab holds it is disliked to send Salaah upon the Prophet in the first tashahhud with the dislike that is prohibited.
(2) – these last two rak’aat after the Witr (after the 9 rak’aat), in what is apparent, contradict the saying of the Prophet (Sallallaahu ‘alayhi wasallam): “Make the last of your prayer in the night an odd number (Witr).” [collected by the Shaykhayn and other than them] And the ‘Ulamaa’ differed in the agreement of these two narrations in angles that Shaykh al-Albaanee does not find any correct answer from them. So the Shaykh said: “And what is the safest approach is to stop at this saying (i.e. “Make the last of your prayer…”) because it is a general sharee’ah, and he did it (Sallallaahu ‘alayhi wasallam) as two rak’aat (rak’atayn) which indicate khusoosiyyah (that this was specific and particular to only the Prophet), and Allaah knows best.” [pg. 106, note #2]
[TN Note]: So this narration shows that he (Sallallaahu ‘alayhi wasallam) would not sit in every two rak’aat without tasleem. This is what the Shaykh referred to in regards to the explanation of an-Nawawee (rahimahullaah) in the previous category. And Allaah knows best.
(6) - 9 Rak’ah (7+2)
How:
9 rak’ah, making 6 and not sitting except in the 6th for the tashahhud (without tasleem), standing and making 1 rak’ah for Witr (with tasleem). Then he prayed 2 rak’aat and he was sitting (as in the previous hadeeth of ‘Aa’ishah).
Evidence:
*Hadeeth of ‘Aa’ishah mentioned previously.
Shaykh al-Albaanee (rahimahullaah) says after mentioning these different ways [ppg.107-108]:
“These are the ways that the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray the Night prayer and Witr in. And it is possible to add to them other types (or ways), and that is because it is lessened from every type from the ways mentioned what he wishes from the rak’aat and is even allowed for him to suffice with one rak’ah only, due to his saying (Sallallaahu ‘alayhi wasallam): “…so whoever wishes then let him make Witr by 5 and whoever wishes let him make Witr by 3, and whoever wishes let him make Witr by 1 (rak’ah).” So this hadeeth is a text to support the permissibility of making Witr (al-Eetaar) in these three ways mentioned in it even if it is not authentically reported from the Messenger of Allaah (Sallallaahu ‘alayhi wasallam). Rather it is authentic from the hadeeth of ‘Aa’ishah that he (Sallallaahu ‘alayhi wasallam) did not make Witr by less than seven as has preceded there.
So these five and three, if he wishes he prays them with one sitting and one tasleem as comes in the second way. And if he wishes he prays them with sitting between every two rak’ah without giving the salaam as comes in the fourth way. And if he wishes he makes the salaam between every two rak’ah and, it is the best, as comes in the third type and other than it.”
Then the Shaykh mentions what was mentioned by al-Haafidh Muhammad bin Nasr al-Marwazee –rahimahullaah- in “Qiyaamul-Layl” that what is preferred is to make the tasleem after every two rak’ah even if one wishes to pray three rak’aat, he prays two rak’ah, makes the tashahhud and tasleem and then prays one rak’ah. But all of those ways mentioned are permissible.
Shaykh al-Albaanee (rahimahullaah) concludes by saying [pg.112]:
“And it can be summarized from all that has preceded that al-Eetaar (making Witr) in any of these ways that have preceded is permissible, good, and that making Witr by three with two tashahhuds like Salaatul-Maghrib has no authentic, clear hadeeth regarding it. Rather it is not free from dislike, and due to that we choose that one does not sit between the even (rak’ah) and Witr and if he (does) sit, he makes tasleem. And this is what is better due to what has preceded. And Allaah is the Granter of Success, no Rabb besides Him.”
And Allaah knows best.
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[1] One should refer back to the Shaykh’s book to review this matter in detail, Chapter 7, ppg. 99-112.
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بسم الله الرحمن الرحيم
والحمد لله
اسلام عليكم ورحمة الله و بر كا ته
Exerting Oneself During the Last Ten Days of Ramadaan
AUTHOR:
'Abdullaah bin Saalih Al-Fawzaan
SOURCE:
Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg. 133-135)
PRODUCED BY:
Al-Ibaanah.com
'Aa'ishah (radyAllahau 'anhaa) said: "When the last ten days (of Ramadaan) would come, the Prophet ( sallAllaahu 'alayhi wa sallam) would spend his night in worship, wake his family (at night), exert himself and tighten his Izaar (waistcloth)." [1]
This hadeeth is proof that the last ten days of Ramadaan have a special virtue over any other (set of days), in which one should increase in obedience and acts of worship, such as prayer, making dhikr (remembrance) and reciting the Qur'aan.
'Aa'ishah (radyAllahau 'anhaa) has described our Prophet and role model, Muhammad (sallAllaahu 'alayhi wa sallam), with four attributes:
1. He (sallAllaahu 'alayhi wa sallam) would "spend his night in worship", meaning he would not sleep during it. Thus, he (sallAllaa hu 'alayhi wa sallam) would remain awake throughout it in worship and he would liven his soul by spending the night in sleeplessness. This is since sleep is the brother of death. The meaning of "spend his night" is that he (sallAllaahu 'alayhi wa sallam) would spend all of it in the state of qiyaam (night prayer) and performing acts of worship that are done for the sake of Allaah, Lord of the worlds. We must remember that the last ten days of Ramadaan are fixed and numbered.
As for what has been reported concerning the forbiddance of spending the entire night in prayer, which has been mentioned in the hadeeth of 'Abdullaah Ibn 'Amr (radyAllahau 'anhu) , then it is in regards to someone who does that consistently throughout every night of the year.
2. He (sallAllaahu 'alayhi wa sallam) would "wake up his family" meaning his (sallAllaahu 'alayhi wa sallam) pure wives, the Mothers of the Believers, so that they may t ake part in the profiting of good, the dhikr (remembrance) and the acts of worship during these blessed times.
3. He (sallAllaahu 'alayhi wa sallam) would "exert himself", meaning he (sallAllaahu 'alayhi wa sallam) would persevere and struggle in worship, adding more to his deeds than what he had done in the first twenty days (of Ramadaan). He only did this because the night of Al-Qadr occurs during one of these (last ten) days.
4. He (sallAllaahu 'alayhi wa sallam) would "tighten his Izaar (waistcloth)" meaning he would exert himself and struggle intensely in worship. It is also said that it means he (sallAllaahu 'alayhi wa sallam ) would withdraw from women. This seems to be more correct since it inclines with what was mentioned previously and with the hadeeth of Anas (radyAllahau 'anhu) : "He (sallAllaahu 'alayhi wa sallam ) would rollup his bed and withdraw from women (i.e. his wives)." [ 2]
Also, he (sallAllaahu 'alayhi wa sallam) would observe 'Itikaaf in the last ten days of Ramadaan and the person who is in the state of 'Itikaaf is restricted from interacting (sexually) with women.
So, O Muslim brother, strive to characterize yourself with these attributes. And guard the prayer you make in the depths of the night (tahajjud) with the Imaam in addition to the Taraaweeh prayer (which is prayed in the early parts of the night), so that your exertion in these last ten days may go beyond that of the first twenty. And so that you may achieve the attribute of "spending the night in worship" by praying.
And you must be patient in your obedience to Allaah, for indeed, the tahajjud (night) prayer is difficult, but its reward is great. By Allaah, it is a great opportunity in ones life and a profitable thing to take advantage of, for the one whom Allaah grants it to. And a person does not know if perhaps he will encounter o ne of Allaah's many rewards during the night prayer, thus serving as assistance for him in this world and in the Hereafter.
The righteous predecessors of this ummah would lengthen the prayer at night, exerting themselves. As-Saa'ib Ibn Yazeed said: "'Umar Ibn Al-Khattaab ordered Ubay Bin Ka'ab and Tameem Ad-Daaree to lead the people in prayer with eleven raka'aat. The reciter would recite one hundred verses, to the point that we had to lean upon wooden staffs due to the long standing. And we would not stop until the early parts of Fajr." [3]
'Abdullaah Ibn Abee Bakr reported: "I heard my father (i.e. Abu Bakr) say: 'During Ramadaan, we would finish (the night prayer) late and we would hurry the servants to present the food (of suhoor) for fear that Fajr (morning) would come upon us." [4]
There are two struggles of the soul that the believer faces during Ramadaan: the struggle by day with fasting and the struggle by night with qiyaam (nig ht prayer). So whosoever combines these two and fulfills their rights, then he is amongst the patient -- those who will "be given their reward in full without any reckoning." [5]
These ten days are the last part of the month and a person's actions are based on his last ones. So perhaps, he will encounter the night of Al-Qadr, while standing in prayer for Allaah and thus have all his past sins forgiven.
And one must incite, animate and persuade his family to perform acts of worship, especially in these great times in which no one neglects it except that he has been deprived. What is more incredible than this is that while the people are performing prayer and making tahajjud, some individuals spend their time in forbidden gatherings and sinful events. This is indeed the greatest loss. We ask Allaah for his protection.
Therefore, embarking on these last days means entering into the profiting from righteous deeds in what remains of the month. From the unfortunate matters is to see that some people excel in righteous actions, such as prayer and recitation of the Qur'aan, in the first part of the month, but then signs of fatigue and weariness begin to show on them afterwards, especially when the last ten days of Ramadaan come in. And this is in spite of these last ten days possessing a greater standing than the first ones. Thus, one must persevere in striving and struggling and increase his worship when the end of the month draws near. And we must keep in mind that a person's actions are based on his last ones.
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Footnotes:
[1] Al-Bukhaaree (4/269) and Muslim (1174)
[2] See Lataa'if-ul-Ma'aarif: pg. 219
[3] See Al-Muwatta (Eng. Dar El-Fiker): vol. 1, pg 154
[4] Also in the Muwatta of Imaam Maalik: vol. 1, pg. 156
[5] Surah Az-Zumar: 15 Link: http://forpeopleofunderstanding.blogspot.comBrief Bio
Abu Uthman Al Ekuadoree
Ahlan wa Sahlan. My name is Abu Uthman Al Ekuadoree. I'm a Muslim of Ecuadorian descent who accepted Islam back in September of 2001 during my junior year of college and all praise are due to Allah. Since, then I have been studying Islam and been particularly active in sharing the message of Islam to my surrounding communities with a focus on the Latino/Hispanic communities due to my ability to speak Español. This blog, by Allah’s permission, was established as a humble effort to help provide Muslims and Non-Muslims information that conveys the pure message of Islam according to the Qur’an and Sunnah upon the way that it was understood and practiced by the early righteous predecessors (as-salaf as-saalih) and those who follow their way until the Day of Judgment. Allah willing, this blog will shed some light on certain topics of life with the intention of being a source of conscious thinking. May Allah accept my humble effort and forgive me for my shortcomings. Ameen.
Link: http://www.islamictube.net/view_video.php?viewkey=1277341759It does not say to call ourselves Sunni in the Quran however we know that we do call ourselves Sunni because we follow the Sunnah of the Prophet (SWS) also, in these times of biddah it is necessary to further express that you follow the path of the Salafus-Saalih (Righteous Predecessors); hence, one would call themselves Salafi.
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Abu Zaid Bilal Abdul Aaliyy
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