Archive for September 2013

When is I'tikaaf? (Hadith No. 1751)

bukhari
Published on September 29, 2013 By
Bismillah.
Hadith no. 1749 and 1750 (below) are repeats. Read the post here.
Volume 3, Book 33, Number 254:
Narrated 'Ali bin Al-Husain (from Safiya, the Prophet's wife):
The wives of the Prophet (sallallaahu `alayhi wasallam) were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet (sallallaahu `alayhi wasallam) said to Safiya bint Huyai (radiallaahu `anhaa), "Don't hurry up, for I shall accompany you," (and her dwelling was in the house of Usama). The Prophet (sallallaahu `alayhi wasallam) went out and in the meantime two Ansari men met him and they looked at the Prophet (sallallaahu `alayhi wasallam) and passed by. The Prophet (sallallaahu `alayhi wasallam) said to them, "Come here. She is (my wife) Safiya bint Huyai." They replied, "Subhan Allah, (How dare we think of evil) O Allah's Apostle (sallallaahu `alayhi wasallam)! (we never expect anything bad from you)." The Prophet (sallallaahu `alayhi wasallam) replied, "Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds."
Volume 3, Book 33, Number 255:
Narrated 'Ali bin Al-Husain from Safiya (radiallaahu `anhaa):
Safiya (radiallaahu `anhaa) went to the Prophet (sallallaahu `alayhi wasallam) while he was in Itikaf. When she returned, the Prophet (sallallaahu `alayhi wasallam) accompanied her walking. An Ansari man saw him. When the Prophet (sallallaahu `alayhi wasallam) noticed him, he called him and said, "Come here. She is Safiya (radiallaahu `anhaa). (Sufyan a sub-narrator perhaps said that the Prophet (sallallaahu `alayhi wasallam) had said, "This is Safiya"). And Satan circulates in the body of Adam's offspring as his blood circulates in it."
(A sub-narrator asked Sufyan, "Did Safiya (radiallaahu `anhaa) visit him at night?" He said, "Of course, at night.")

Today's Hadith:

Volume 3, Book 33, Number 256:
Narrated Abu Said (radiallaahu `anhu):
We practiced Itikaf with Allah's Apostle (sallallaahu `alayhi wasallam) in the middle ten days (of Ramadan). In the morning of the twentieth (of Ramadan) we shifted our baggage, but Allah's Apostle (sallallaahu `alayhi wasallam) came to us and said, "Whoever was Itikaf should return to his place of Itikaf, for I saw (i.e. was informed about the date of) this Night (of Qadr) and saw myself prostrating in mud and water." When I returned to my place the sky was overcast with clouds and it rained. By Him Who sent Muhammad (sallallaahu `alayhi wasallam) with the Truth, the sky was covered with clouds from the end of that day, and the mosque which was roofed with leaf-stalks of date palm trees (leaked with rain) and I saw the trace of mud and water over the nose of the Prophet (sallallaahu `alayhi wasallam) and its tip.
This Hadith explains this one narrated by Abu Hurairah (radiallaahu `anhu):
"The Messenger of Allaah (peace and blessings of Allaah be upon him) used to observe i’tikaaf for ten days every Ramadaan, and in the year in which he passed away he observed i’tikaaf for twenty days." Narrated by al-Bukhaari.
And this is why I`tikaaf in the last ten days of Ramadaan is more recommended than any other time.. Prophet (sallallaahu `alayhi wasallam) preferred it in his last year.
But this doesn't mean one can't observe I`tikaaf in days other than the last ten of Ramadaan. I`tikaaf can be practiced any time of the year. Read this post for more details.

The Shaytaan in You (Hadith No. 1746)

bukhari
Published on September 24, 2013 By
Bismillah.
Volume 3, Book 33, Number 251:
Narrated Ali bin Al-Husain:
Safiya (radiallaahu `anhaa), the wife of the Prophet (sallallaahu `alayhi wasallam) told me that she went to Allah's Apostle (sallallaahu `alayhi wasallam) to visit him in the mosque while he was in Itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet (sallallaahu `alayhi wasallam) accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama (radiallaahu `anhaa), two Ansari men were passing by and they greeted Allah's Apostle (sallallaahu `alayhi wasallam). He told them: Do not run away! And said, "She is (my wife) Safiya bint Huyai (radiallaahu `anhaa)." Both of them said, "Subhan Allah, (How dare we think of any evil) O Allah's Apostle (sallallaahu `alayhi wasallam)!" And they felt it. The Prophet (sallallaahu `alayhi wasallam) said (to them), "Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one's body). I was afraid lest Satan might insert an evil thought in your minds."
  1. Wives may visit their husbands in I`tikaaf.
  2. The man may accompany his wife on her way back - not leaving the masjid without necessity.
  3. Never entertain evil thoughts about your Muslims brothers and sisters in your head. Never.
  4. If you're doing something that might seem fishy to others, you might as well explain to them your intention/the reality before Shaytan gets the better of them.
  5. Prophet (sallallaahu `alayhi wasallam) said "Shaytan reaches everywhere in the human body as blood reaches in it", and we take this statement on face value. We do NOT try to explain and rationalize everything according to modern day science like it's been done in this article. *face-palm*

One Cute Incident (Ahadith 1744 - 1745)

bukhari
Published on September 23, 2013 By
Bismillah.
Volume 3, Book 33, Number 249:
Narrated 'Amra:
Aisha (radiallaahu `anhaa) said, "the Prophet (sallallaahu `alayhi wasallam) used to practice Itikaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent." Hafsa (radiallaahu `anhaa) asked the permission of 'Aisha (radiallaahu `anhaa) to pitch a tent for her and she allowed her and she pitched her tent. When Zainab bint Jahsh (radiallaahu `anhaa) saw it, she pitched another tent. In the morning the Prophet (sallallaahu `alayhi wasallam) noticed the tents. He said, 'What is this?" He was told of the whole situation. Then the Prophet (sallallaahu `alayhi wasallam) said, "Do you think that they intended to do righteousness by doing this?" He therefore abandoned the Itikaf in that month and practiced Itikaf for ten days in the month of Shawwal."
Volume 3, Book 33, Number 250:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) intended to practice Itikaf and when he reached the place where he intended to perform Itikaf, he saw some tents, the tents of 'Aisha (radiallaahu `anhaa), Hafsa (radiallaahu `anhaa) and Zainab (radiallaahu `anhaa). So, he said, "Do you consider that they intended to do righteousness by doing this?" And then he went away and did not perform Itikaf (in Ramadan) but performed it in the month of Shawwal for ten days.
Prophet (sallallaahu `alayhi wasallam) feared that the wives' intentions might be inclined more towards pleasing him rather than pleasing Allah, so he abandoned I`tikaaf to discourage such behavior. Aren't wives (Mothers of the Believers, and wives in general) so cute? :)

Types of I`tikaaf (Hadith No. 1743)

bukhari
Published on September 21, 2013 By
Bismillah.
Volume 3, Book 33, Number 248:
Narrated Ibn 'Umar (radiallaahu `anhu):
Umar (radiallaahu `anhu) asked the Prophet (sallallaahu `alayhi wasallam) "I vowed in the Pre-lslamic period of ignorance to stay in Itikaf for one night in Al-Masjid al-Haram." The Prophet (sallallaahu `alayhi wasallam) said to him, "Fulfill your vow."
There are three main types of I`tikaaf:
  1. WAJIB: To vow or pledge to make I'tikaaf (on a fixed day) for the sake of Allah upon the fulfilment of some wish or desire.
  2. SUNNAT-MUAKKADAH: To reside the last ten nights and days of Ramadhan in the Masjid is Sunnat-Muakkadah, i.e. If a person from the community fulfills the obligation of I'tikaaf, the entire community will be absolved of this sacred duty. Otherwise all the residents will be sinful of neglecting this Sunnah.
  3. MUSTAHAB OR NAFL: This I'tikaaf can be for any amount of time, even for a few minutes.

The Fiqh of I`tikaaf (Ahadith 1740 - 1742)

acts
Published on September 20, 2013 By
Bismillah.
Volume 3, Book 33, Number 245:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) used to (put) bend his head (out) to me while he was in Itikaf in the mosque during my monthly periods and I would comb and oil his hair.
Volume 3, Book 33, Number 246:
Narrated 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) used to let his head in (the house) while he was in the mosque and I would comb and oil his hair. When in Itikaf he used not to enter the house except for a need.
Volume 3, Book 33, Number 247:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) used to embrace me during my menses. He also used to put his head out of the mosque while he was in Itikaf, and I would wash it during my menses.
In view of the fact that the purpose of I’tikaaf is to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course of I’tikaaf avoid unnecessary talk and work. Whatever time one finds, one must spend in performing nawafil (Salâh), tilawah, and other ‘ibâdah, dhikr and tasbihat. Moreover, the learning and teaching of ‘ilm of dîn, lectures and study of Islâmic books is not only permissible but also a cause of obtaining thawab.

The Fiqh of I`tikaaf

  • If one observing I’tikaaf lets a part of his body out of the mosque, he is neither considered to have exited the premises nor does this affect the validity of his I’tikaaf. Therefore, he is allowed to take or give anything through the window or door of the mosque.
  • It is acceptable in the Sharee’ah (Islamic jurisprudence) for one observing I’tikaaf to wash and comb his hair, apply perfume, perform Ghusl (ritual bath for purification), shave and groom himself.
  • It is permissible for one observing the I’tikaaf to look at his wife and be touched by her without lust. And it is valid under the Sharee’ah for the wife to serve her husband, such as cleaning and combing his hair, and washing his clothes, etc.
  • It is impermissible for one in I’tikaaf to exit the mosque, save for the express purpose of fulfilling a natural inevitable necessity, such as urination, excretion and fetching food and water for himself, if there is no one else to bring it to him. The same applies to any essential need which he can not satisfy in the mosque; he has the right to go out for it without fearing for the validity of his I’tikaaf.
  • If a person performing I’tikaaf goes out of the mosque due to a need, it is not binding upon him to move hastily. He should walk at his normal pace, provided that he returns to the mosque as soon as he has achieved his objective.
  • According to the majority of religious scholars, the one observing I’tikaaf must not leave the mosque to visit a patient or even attend a funeral procession. But, he does have the right to inquire about the health of a patient while passing by, without going to him.
  • If one observing I’tikaaf goes out for a necessity, such as the death of his father or son, and he has not previously stipulated that he may have to leave the mosque for a similar critical reason, he must restart his I’tikaaf after he has fulfilled his need.
  • It can be derived from the aforementioned Hadeeth that a wife is to abide in her husband’s house, even if he will not go to her for any purpose or if a Sharee’ah-defined impediment hinders him from going home, such as traveling or I’tikaaf; in all cases, it is forbidden for the wife to go out of his home, without his permission.
  • If one exits his place of seclusion without a necessity, hisI’tikaaf becomes invalid.
  • There is a difference of opinion among scholars with regard to the prerequisites of I’tikaaf, [as it is said one must] be fasting and seclude himself only in a mosque where the Friday prayers are held in congregation. The sound view is that fasting is not a precondition, since the Prophet, sallallaahu ‘alayhi wa salam, observed I’tikaaf in Shawwaal. Furthermore, it is permissible to do I’tikaaf in the mosque in which, though congregational prayers are offered, the Friday prayer is not, necessarily. In that case, one should go out to attend the Friday prayer and his I’tikaaf will still be valid. But, it is better for one to seclude himself in a mosque in which the Friday prayers are held.

The Basic Goal of I`tikaaf (Ahadith 1737 - 1739)

bukhari
Published on September 18, 2013 By
Bismillah.

Kitaab-ul-I`tikaaf [Book of Retiring to a Mosque for Remembrance of Allah] starts today..

Volume 3, Book 33, Number 242:
Narrated Abdullah bin Umar (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) used to practise Itikaf in the last ten days of the month of Ramadan.
Volume 3, Book 33, Number 243:
Narrated 'Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) used to practice Itikaf in the last ten days of Ramadan till he died and then his wives used to practice Itikaf after him.
Volume 3, Book 33, Number 244:
Narrated Abu Said Al-Khudri (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) used to practice Itikaf in the middle ten days of Ramadan and once he stayed in Itikaf till the night of the twenty-first and it was the night in the morning of which he used to come out of his Itikaf. The Prophet (sallallaahu `alayhi wasallam) said, "Whoever was in Itikaf with me should stay in Itikaf for the last ten days, for I was informed (of the date) of the Night (of Qadr) but I have been caused to forget it. (In the dream) I saw myself prostrating in mud and water in the morning of that night. So, look for it in the last ten nights and in the odd ones of them." It rained that night and the roof of the mosque dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes the mark of mud and water on the forehead of the Prophet (sallallaahu `alayhi wasallam) (i.e. in the morning of the twenty-first).
The i’tikaaf which the Prophet (peace and blessings of Allaah be upon him) always observed at the end of his life is i’tikaaf during the last ten days of Ramadaan. These few days may indeed be regarded as an intensive course of spiritual education which brings immediate positive results in a person’s life during the days and nights of Ramadaan and in the coming days, until the next Ramadaan comes.
The basic goal of the Prophet’s i’tikaaf was to seek Laylat al-Qadr. 
Muslim (1167) narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) observed i’tikaaf during the first ten days of Ramadaan, then he observed i’tikaaf during the middle ten days in a small tent at the door of which was a reed mat. He took the mat in his hand and lifted it. Then he put his head out and spoke to the people, and they came close to him. He said: “I observed i’tikaaf during the first ten days seeking this night, then I observed i’tikaaf during the middle ten days. Then someone came and said to me that it is in the last ten days, so whoever among you wishes to observe i’tikaaf let him do so.” So the people observed i’tikaaf with him. 
This hadeeth teaches us a number of things: 
  1. That the basic goal of the i’tikaaf of the Prophet (peace and blessings of Allaah be upon him) was to seek Laylat al-Qadr and to prepare to spend that night in worship. That is because of the great virtue of that night of which Allaah says (interpretation of the meaning): “The Night of Al‑Qadr (Decree) is better than a thousand months (i.e. worshipping Allaah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)” [al-Qadr 97:3].
  2. The Prophet (peace and blessings of Allaah be upon him) strove to seek that night before he was told when it is. So he started with the first ten days, then he observed it during the middle ten, then he continued to observe i'tikaaf during the last ten days, when he was told that it is in the last ten days. This is the utmost effort to seek Laylat al-Qadr.
  3. The Sahaabah (may Allaah be pleased with them) followed the Messenger of Allaah (peace and blessings of Allaah be upon him), because they started i’tikaaf and continued with him until the end of the month, because they were so keen to follow his example.
  4. The Messenger of Allaah (peace and blessings of Allaah be upon him) was compassionate towards his companions and showed mercy to them, because he knew that i’tikaaf was difficult for them. So he gave them the choice between staying with him or of leaving, and said: “…so whoever among you wishes to observe i’tikaaf let him do so.” 
There are other aims of i’tikaaf as well, including the following: 
  1. Being alone with Allaah and cutting oneself off from people if possible, so that one may focus completely on Allaah.
  2. Renewing oneself spiritual by focusing totally on Allaah.
  3. Cutting oneself off completely in order to worship Allaah with prayer, du’aa’, dhikr and reading Qur’aan.
  4. Protecting one’s fast from everything that may affect it of whims and desires.
  5. Reducing permissible worldly pleasures and refraining from many of them even though one is able to enjoy them. 

Taraweeh of the Prophet (sallallaahu `alayhi wasallam) (Ahadtih 1723 - 1725)

bukhari
Published on September 14, 2013 By
Bismillah.
Volume 3, Book 32, Number 228:
Narrated 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) used to pray (at night) in Ramadan.
Volume 3, Book 32, Number 229:
Narrated 'Urwa:
That he was informed by 'Aisha (radiallaahu `anhaa), "Allah's Apostle (sallallaahu `alayhi wasallam) went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet (sallallaahu `alayhi wasallam) came out (only) for the morning prayer. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, "Amma ba'du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on." So, Allah's Apostle (sallallaahu `alayhi wasallam) died and the situation remained like that (i.e. people prayed individually). "
This indicates that praying Taraweeh in congregation is prescribed according to the Sunnah of the Prophet (peace and blessings of Allaah be upon him), but he refrained from doing it because he feared that it would be made obligatory for the ummah. When the Prophet (peace and blessings of Allaah be upon him) died, this reservation was no longer required, because the sharee’ah was established. 
Volume 3, Book 32, Number 230:
Narrated Abu Salama bin 'Abdur Rahman:
that he asked 'Aisha (radiallaahu `anhaa) "How was the prayer of Allah's Apostle (sallallaahu `alayhi wasallam) in Ramadan?" She replied, "He did not pray more than eleven Rakat in Ramadan or in any other month. He used to pray four Rakat ---- let alone their beauty and length----and then he would pray four ----let alone their beauty and length ----and then he would pray three Rakat (Witr)." She added, "I asked, 'O Allah's Apostle (sallallaahu `alayhi wasallam)! Do you sleep before praying the Witr?' He replied, 'O 'Aisha! My eyes sleep but my heart does not sleep."
It is proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) used to pray eleven rak’ahs at night in Ramadaan and at other times, but he would make the recitation and other essential parts of the prayer so long that on one occasion he recited more than five juz’ (sipara) in a single rak’ah, reciting slowly and carefully. 
And it is proven that he would get up halfway through the night, or shortly before or after that, and he would carry on praying until it was close to dawn, so he would pray thirteen rak’ahs in approximately five hours. This requires making the recitation and other essential parts of the prayer lengthy.
Note: the main focus of our night prayer (inside or outside Ramadan) should be to attain tranquility and to develop a special connection with Allah. There's no point in fighting about the number of rak`ahs of the Taraweeh prayer and there's no point in discussing what Umar (radiallaahu `anhu) did in his time and why he did it, if our night prayer does not bring us any closer towards Allah. Yes, we want to follow the Sunnah when it comes to the number of rak`ahs, but are we going to sideline the Sunnah of making the night prayer lengthy and slow? The latter is definitely more important, won't you agree?

Taraweeh: Individual or Congregational? (Hadith No. 1722)

bidah
Published on September 11, 2013 By
Bismillah.
Volume 3, Book 32, Number 227:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "Whoever prayed at night the whole month of Ramadan out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven." Ibn Shihab (a sub-narrator) said, "Allah's Apostle (sallallaahu `alayhi wasallam) died and the people continued observing that (i.e. Nawafil offered individually, not in congregation), and it remained as it was during the Caliphate of Abu Bakr (radiallaahu `anhu) and in the early days of 'Umar (radiallaahu `anhu)'s Caliphate." 'Abdur Rahman bin 'Abdul Qari said, "I went out in the company of 'Umar bin Al-Khattab (radiallaahu `anhu) one night in Ramadan to the mosque and found the people praying in different groups. A man praying alone or a man praying with a little group behind him. So, 'Umar (radiallaahu `anhu) said, 'In my opinion I would better collect these (people) under the leadership of one Qari (Reciter) (i.e. let them pray in congregation!)'. So, he made up his mind to congregate them behind Ubai bin Ka'b (radiallaahu `anhu). Then on another night I went again in his company and the people were praying behind their reciter. On that, 'Umar (radiallaahu `anhu) remarked, 'What an excellent Bid'a (i.e. innovation in religion) this is; but the prayer which they do not perform, but sleep at its time is better than the one they are offering.' He meant the prayer in the last part of the night. (In those days) people used to pray in the early part of the night."
al-Bukhaari (2010) narrated that ‘Abd al-Rahmaan ibn ‘Abd al-Qaari said: I went out with ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to the mosque one night in Ramadaan, and the people were scattered, each man praying by himself. Some men would pray and have groups of people behind them following them. ‘Umar said: “I think that if I unite all these people with one reader, it will be better. Then he resolved to gather them behind Ubayy ibn Ka’b. 
al-Haafiz said: 
Ibn al-Teen and others said that ‘Umar based this decision on the Prophet’s approval of those who prayed with him on those nights. Although he disliked that for them, that was based on the fear that it might be made obligatory for them. When the Prophet (peace and blessings of Allaah be upon him) died, there was no longer any fear of that happening, and ‘Umar thought, because of the potential division that might arise from people praying separately, and because uniting them behind one reader is more motivating for many people. The majority agreed with ‘Umar’s decision. End quote from Fath al-Baari. 
Al-Nawawi said in al-Majmoo’, 3/526: 
Praying Taraweeh is Sunnah according to scholarly consensus… It is permissible to offer this prayer alone or in congregation, but which is better? There are two well-known opinions on this matter. The correct view according to the consensus of our companions is that praying it in congregation is better. The second view is that it is better to pray it individually.
Our companions said: The difference of opinion has to do with one who has memorized the Qur’aan; there is no fear that he may become lazy and neglect it if he prays on his own, and the congregation in the mosque is not going to be affected if he stays away.  But if one of these factors is absent, then praying in congregation is better, and there is no difference of scholarly opinion on this point. 
The author of al-Shaamil said:
Abu’l-‘Abbaas and Abu Ishaaq said that praying Taraweeh in congregation is better than praying it individually, because of the consensus of the Sahaabah and the consensus of the scholars of the regions on this point. End quote. 
Ibn al-Mubaarak, Ahmad and Ishaaq favoured praying with the imam during the month of Ramadaan. 
It says in Tuhfat al-Ahwadhi: 
In the book on night prayer (qiyaam): it was said to Ahmad ibn Hanbal: Do you prefer a man to pray with the people in Ramadaan or on his own? He said: He should pray with the people. He said: And I prefer that he should pray with the imam and pray Witr with him. The Prophet (peace and blessings of Allaah be upon him) said: “If a man prays qiyaam with the imam until he finishes, it will be recorded as if he spent the rest of the night (in prayer).” Ahmad (may Allaah have mercy on him) said: “He should pray with the people until he prays Witr with them, and he should not leave until the imam leaves. Abu Dawood said: I saw him (Imam Ahmad) – in the month of Ramadaan, praying Witr with his imam, except on one night when I did not attend. Ishaaq (may Allaah have mercy on him) said: I said to Ahmad: Is praying qiyaam in Ramadaan in congregation dearer to you or praying on one’s own? He said: I prefer that this prayer should be offered in congregation, so as to revive the Sunnah. And Ishaaq said the same. End quote. 
See al-Mughni, 1/457. 
Shaykh Ibn ‘Uthaymeen said in Majaalis Shahr Ramadaan, p. 22: 
At first the Prophet (peace and blessings of Allaah be upon him) used to pray Taraweeh in congregation in the mosque, then he stopped because he feared that it might be made obligatory upon his ummah…  
Then he quoted the two ahaadeeth quoted above. Then he said: 
No man should keep away from Taraweeh prayer lest he misses out on the reward for it. And he should not leave until the imam finishes Taraweeh and Witr, so that he may attain the reward of spending the whole night in prayer. End quote. 
Al-Albaani said in Qiyaam Ramadaan:
Rather it (praying Taraweeh in congregation) is better than praying it alone, because the Prophet (peace and blessings of Allaah be upon him) did it himself and explained its virtue.
Rather he did not lead them in praying it in congregation for the rest of the month because he feared that praying at night during Ramadaan might be made obligatory for them, and they would be unable to do that, as it says in the hadeeth of ‘Aa’ishah which is narrated in al-Saheehayn and elsewhere. This concern no longer applied after the Prophet (peace and blessings of Allaah be upon him) died and Allaah had completed Islam. Hence the reason for not praying in congregation when offering night prayers in Ramadaan was no longer present, and the previous ruling remained in effect, which is that it is prescribed to offer this prayer in congregation. Hence ‘Umar (may Allaah be pleased with him) revived it, as it says inSaheeh al-Bukhaari and elsewhere. End quote. 
It says in al-Mawsoo’ah al-Fiqhiyyah (27/138): 
From the time of ‘Umar (may Allaah be pleased with him), the Rightly-Guided Caliphs and the Muslims regularly offered Taraweeh prayer in congregation. ‘Umar (may Allaah be pleased with him) is the one who united the people in offering the prayer behind a single imam.
Asad ibn ‘Amr ibn Abi Yoosuf said: I asked Abu Haneefah about Taraweeh and what ‘Umar did. He said: Taraweeh is a confirmed Sunnah, and ‘Umar did not base his decision on speculation and he was not introducing bid’ah (an innovation). He did not enjoin it except because of what he knew from the Messenger of Allaah (peace and blessings of Allaah be upon him). ‘Umar introduced this and gathered the people behind Ubayy ibn Ka’b and he offered this prayer in congregation, at the time when the Sahaabah – the Muhaajireen and Ansaar – were still alive, and no one among them objected to that, rather they helped him and agreed with him, and also enjoined it. End quote. 

Taken from:  http://ilookilisten.wordpress.com/2013/09/11/taraweeh-individual-or-congregational-hadith-no-1722/

Taraweeh Prayer (Hadith No. 1721)

bukhari
Published on September 10, 2013 By
Bismillah.
Volume 3, Book 32, Number 226:
Narrated Abu Huraira (radiallaahu `anhu):
I heard Allah's Apostle (sallallaahu `alayhi wasallam) saying regarding Ramadan, "Whoever prayed at night in it (the month of Ramadan) out of sincere Faith and hoping for a reward from Allah, then all his previous sins will be forgiven."
Let's all hope we came out clean of this Ramadan. ^_^
And may Allah give us the tawfeeq to do so each year.

Types of Fasts (Ahadith 1704 - 1720)

Published on September 09, 2013 By
Bismillah.
Volume 3, Book 31, Number 209:
Narrated Um Al-Fadl bint Al-Harith (radiallaahu `anhu):
"While the people were with me on the day of 'Arafat they differed as to whether the Prophet (sallallaahu `alayhi wasallam) was fasting or not; some said that he was fasting while others said that he was not fasting. So, I sent to him a bowl full of milk while he was riding over his camel and he drank it."
Volume 3, Book 31, Number 210:
Narrated Maimuna (radiallaahu `anhaa):
The people doubted whether the Prophet (sallallaahu `alayhi wasallam) was fasting on the day of 'Arafat or not, so I sent milk while he was standing at 'Arafat, he drank it and the people were looking at him.
Volume 3, Book 31, Number 211:
Narrated Abu 'Ubaid:
(the slave of Ibn Azhar) I witnessed the 'Id with 'Umar bin Al-Kattab (radiallaahu `anhu) who said, Allah's Apostle (sallallaahu `alayhi wasallam) has forbidden people to fast on the day on which you break fasting (the fasts of Ramadan) and the day on which you eat the meat of your sacrifices (the first day of 'Id ul Fitr and 'Id ul-Adha).
Volume 3, Book 31, Number 212:
Narrated Abu Sa'id (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) forbade the fasting of 'Id-ul-Fitr and 'Id-ul-Adha (two feast days) and also the wearing of As-Samma' (a single garment covering the whole body), and sitting with one's leg drawn up while being wrapped in one garment. He also forbade the prayers after the Fajr (morning) and the 'Asr (afternoon) prayers.
Volume 3, Book 31, Number 213:
Narrated Abu Huraira (radiallaahu `anhu):
Two fasts and two kinds of sale are forbidden: fasting on the day of 'Id ul Fitr and 'Id-ul-Adha and the kinds of sale called Mulamasa and Munabadha. (These two kinds of sale used to be practiced in the days of Pre-lslamic period of ignorance; Mulamasa means when you touch something displayed for sale you have to buy it; Munabadha means when the seller throws something to you, you have to buy it.)
Volume 3, Book 31, Number 214:
Narrated Ziyad bin Jubair:
A man went to Ibn 'Umar (radiallaahu `anhu) I. and said, "A man vowed to fast one day (the sub-narrator thinks that he said that the day was Monday), and that day happened to be 'Id day." Ibn 'Umar (radiallaahu `anhu) said, "Allah orders vows to be fulfilled and the Prophet (sallallaahu `alayhi wasallam) forbade the fasting on this day (i.e. Id)."
Volume 3, Book 31, Number 215:
Narrated Abu Said Al-Khudri (radiallaahu `anhu):
(who fought in twelve Ghazawat in the company of the Prophet (sallallaahu `alayhi wasallam)). I heard four things from the Prophet (sallallaahu `alayhi wasallam) and they won my admiration. He said;
1. "No lady should travel on a journey of two days except with her husband or a Dhi-Mahram;
2. "No fasting is permissible on the two days of Id-ul-Fitr and 'Id-ul-Adha;
3. "No prayer (may be offered) after the morning compulsory prayer until the sun rises; and no prayer after the 'Asr prayer till the sun sets;
4. "One should travel only for visiting three Masajid (Mosques): Masjid-ul-Haram (Mecca), Masjid-ul-Aqsa (Jerusalem), and this (my) Mosque (at Medina)."
Volume 3, Book 31, Number 216:
Narrated 'Aisha and Ibn 'Umar (radiallaahu `anhu):
Nobody was allowed to fast on the days of Tashriq except those who could not afford the Hadi (Sacrifice).
Volume 3, Book 31, Number 217:
Narrated Ibn 'Umar (radiallaahu `anhu):
Fasting for those who perform Hajj-at-Tamattu' (in lieu of the Hadi which they cannot afford) may be performed up to the day of 'Arafat. And if one does not get a Hadi and has not fasted (before the 'Id) then one should fast of the days of Mina. (11, 12 and 13th of Dhul Hajja).
Volume 3, Book 31, Number 218:
Narrated Salim's father:
The Prophet (sallallaahu `alayhi wasallam) said, "Whoever wishes may fast on the day of 'Ashura'."
Volume 3, Book 31, Number 219:
Narrated 'Aisha (radiallaahu `anhaa):
Allah's Apostle (sallallaahu `alayhi wasallam) ordered (the Muslims) to fast on the day of 'Ashura', and when fasting in the month of Ramadan was prescribed, it became optional for one to fast on that day ('Ashura') or not.
Volume 3, Book 31, Number 220:
Narrated Aisha (radiallaahu `anhaa):
Quraish used to fast on the day of 'Ashura' in the Pre-lslamic period, and Allah's Apostle (sallallaahu `alayhi wasallam) too, used to fast on that day. When he came to Medina, he fasted on that day and ordered others to fast, too. Later when the fasting of the month of Ramadan was prescribed, he gave up fasting on the day of 'Ashura' and it became optional for one to fast on it or not.
Volume 3, Book 31, Number 221:
Narrated Humaid bin 'Abdur Rahman:
That he heard Muawiya bin Abi Sufyan (radiallaahu `anhu) on the day of 'Ashura' during the year he performed the Hajj, saying on the pulpit, "O the people of Medina! Where are your Religious Scholars? I heard Allah's Apostle (sallallaahu `alayhi wasallam) saying, 'This is the day of 'Ashura'. Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not to fast (on this day).' "
Volume 3, Book 31, Number 222:
Narrated Ibn 'Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) came to Medina and saw the Jews fasting on the day of Ashura. He asked them about that. They replied, "This is a good day, the day on which Allah rescued Bani Israel from their enemy. So, Moses fasted this day." The Prophet (sallallaahu `alayhi wasallam) said, "We have more claim over Moses than you." So, the Prophet (sallallaahu `alayhi wasallam) fasted on that day and ordered (the Muslims) to fast (on that day).
Volume 3, Book 31, Number 223:
Narrated Abu Musa (radiallaahu `anhu):
The day of 'Ashura' was considered as 'Id day by the Jews. So the Prophet (sallallaahu `alayhi wasallam) ordered, "I recommend you (Muslims) to fast on this day."
Volume 3, Book 31, Number 224:
Narrated Ibn 'Abbas (radiallaahu `anhu):
I never saw the Prophet (sallallaahu `alayhi wasallam) seeking to fast on a day more (preferable to him) than this day, the day of 'Ashura', or this month, i.e. the month of Ramadan.
Volume 3, Book 31, Number 225:
Narrated Salama bin Al-Akwa (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) ordered a man from the tribe of Bani Aslam to announce amongst the people that whoever had eaten should fast the rest of the day, and whoever had not eaten should continue his fast, as that day was the day of 'Ashura'.
The categories of rulings are five: obligatory (waajib), forbidden (muharram), encouraged (mustahabb), disliked (makrooh) and permissible (mubaah).

1. Obligatory fasts 

(i) The Ramadaan fast
(ii) Making up missed Ramadaan fasts
(iii) Expiatory fasts (expiation for accidental killing, expiation for zihaar (a form of jaahili divorce), expiation for having intercourse during the day in Ramadaan, and expiation for breaking an oath)
(iv) Fasting for the pilgrim who does tamattu’ in Hajj if he does not have a sacrificial animal. “and whosoever performs the ‘Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qiraan), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Sawm (fasts) three days during the Hajj and seven days after his return (to his home)” [al-Baqarah 2:196 – interpretation of the meaning].
(v) Fasting in fulfilment of a vow 

2. Mustahabb (encouraged) fasts 

(i) Fasting the day of ‘Ashoora’
(ii) Fasting the day of ‘Arafah
(iii) Fasting on Mondays and Thursdays each week
(iv) Fasting three days of each month
(v) Fasting six days of Shawwaal
(vi) Fasting most of the month of Sha’baan
(vii) Fasting the month of Muharram
(viii) Fasting alternate days – which is the best of fasting

3. Makrooh (disliked) fasts 

(i) Singling out Friday for fasting – because the Prophet (peace and blessings of Allaah be upon him) said: “Do not fast on a Friday unless you fast a day before or a day afterwards.” Agreed upon
(ii) Singling out Saturday for fasting – because the Messenger(peace and blessings of Allaah be upon him) said: “Do not fast on Saturdays apart from days when you are obliged to fast, even if one of you cannot find anything other than grape stalks or the bark of a tree (to suck on, to make sure that he is not fasting).” Narrated by al-Tirmidhi, 744, who classed it as hasan. Also narrated by Abu Dawood, 2421; Ibn Maajah, 1726; classed as saheeh by al-Albaani in Irwa’ al-Ghaleel, 960.
Al-Tirmidhi said: What is meant by its being makrooh is that a man should not single out Saturday for fasting because the Jews venerate Saturday. End quote. 

4. Forbidden fasts 

(i) Fasting on Eid al-Fitr, Eid al-Adha and the days of Tashreeq, which are the three days after Eid al-Adha.
(ii) Fasting on the “day of doubt” – which is the thirtieth of Sha’baan, if the sky was cloudy and the new moon could not be sighted. But if the sky was clear there can be no doubt.
(iii) Fasts observed by women who are menstruating and bleeding following childbirth. 

5. Permissible fasts – these are fasts that do not come under any of the four headings mentioned above. 

What is meant by permissible here is that there is no report enjoining or forbidding fasting on this day in particular, such as Tuesdays and Wednesdays, even though in principle, observing a voluntary fast is an act of worship that is encouraged. 
See al-Mawsoo’ah al-Fiqhiyyah, 28/10-19; al-Sharh al-Mumti’, 6/457-483

Book of Fasting ends here.


Following Only the Best (Hadith No. 1703)

bukhari
Published on September 08, 2013 By
Bismillah.
Volume 3, Book 31, Number 208:
Narrated Alqama:
I asked 'Aisha (radiallaahu `anhaa) "Did Allah's Apostle (sallallaahu `alayhi wasallam) use to choose some special days (for fasting)?" She replied, "No, but he used to be regular (constant) (in his service of worshipping). Who amongst you can endure what Allah's Apostle (sallallaahu `alayhi wasallam) used to endure?"
And that question makes one shudder. Really. Who can be like the Prophet (sallallaahu `alayhi wasallam) when it comes to worship, or akhlaaq, or leadership, or anything? There's not ONE man who supersedes him in any respect. Not even when it comes to suffering hardships. Prophet (sallallaahu `alayhi wasallam) used to feel double the pain even in fever. So Ayesha (radiallaahu `anhu)'s question really hits home, doesn't it? Who amongst you can endure what Allah's Apostle (sallallaahu `alayhi wasallam) used to endure?
Having said that, we must not think that since Prophet (sallallaahu `alayhi wasallam) was so perfect, and no one can ever be like him, there's no point in trying to follow his footsteps. Rather, his perfection is the reason why we must follow him. Since there's none better than him, it only makes sense to follow none but him, you see?
May Allah enable us to follow his sunnah in the best manner so we can please Him and him on the Day of Judgement. May we get a spot closest to him in Jannah. May we get the chance to see him and enjoy his nearness and company. May his love only grow in our hearts and lead us to do great things - like him. Sallallaahu `alayhi wasallam. <3

Encouragement to Make Up for Missed Fasts (Hadith No. 1699)

bukhari
Published on September 04, 2013 By
Bismillah.
Volume 3, Book 31, Number 204:
Narrated Mutarrif from 'Imran Ibn Husain (radiallaahu `anhu):
That the Prophet (sallallaahu `alayhi wasallam) asked him (Imran) or asked a man and Imran was listening, "O Abu so-and-so! Have you fasted the last days of this month?" (The narrator thought that he said, "the month of Ramadan"). The man replied, "No, O Allah's Apostle (sallallaahu `alayhi wasallam)!" The Prophet (sallallaahu `alayhi wasallam) said to him, "When you finish your fasting (of Ramadan) fast two days (in Shawwal)." Through another series of narrators 'Imran said, "The Prophet (sallallaahu `alayhi wasallam) said, '(Have you fasted) the last days of Sha'ban?"
I had to wait long to understand this Hadith. Confusing really, but not anymore Alhamdulillah.
In this Hadith, Prophet (sallallaahu `alayhi wasallam) is asking the man why he didn't keep the two fasts in the last days of Sha`baan, and telling him to make up for them once Ramadaan is over. Going through the issue of fasting in Sha`baan, we learnt that fasting in its second half is not allowed unless a person has a habit of fasting throughout the year, or he started fasting in the first half of Sha`baan to continue in the second half as well, or he's making up missed fasts (fard).
So in the commentary of this Hadith, 3 scenarios have been given of which 2 are more stronger and more correct inshaAllah, and I'll mention them here:
  1. The man had vowed to fast the last two days of Sha`baan for whatever reason. (A vow to fast any day will make that fast obligatory, except Eid.)
    So Prophet (sallallaahu `alayhi wasallam) asked him to make up for them.
  2. The man had a habit of fasting, so he could have continued in the last half of Sha`baan. He was asked to make up for those two days in order to encourage him to keep his practice.
Alhamdulillah for clarity. Feels so good. <3

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