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

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)

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.

Ramadan: Such Excellence! (Hadith No. 1623)

Bismillah.
Volume 3, Book 31, Number 128:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "Allah said, 'All the deeds of Adam's sons (people) are for them, except fasting which is for Me, and I will give the reward for it.' Fasting is a shield or protection from the fire and from committing sins. If one of you is fasting, he should avoid sexual relation with his wife and quarreling, and if somebody should fight or quarrel with him, he should say, 'I am fasting.' By Him in Whose Hands my soul is' The unpleasant smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. There are two pleasures for the fasting person, one at the time of breaking his fast, and the other at the time when he will meet his Lord; then he will be pleased because of his fasting."
How many virtues of fasting/Ramadan have you come across up till now? There are 13 in this post and several others. Can you share some rare ones?

Ramadan: Sin-Eraser (Hadith No. 1620)

Bismillah.
Volume 3, Book 31, Number 125:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Whoever established prayers on the night of Qadr out of sincere faith and hoping for a reward from Allah, then all his previous sins will be forgiven; and whoever fasts in the month of Ramadan out of sincere faith, and hoping for a reward from Allah, then all his previous sins will be forgiven."
We say sinning is easy, but atoning for our sins to have them forgiven isn't. While this statement can be debated upon, here's a simple method to erase all your sins: fast in Ramadan, and seek Laylat-ul-Qadr by establishing salah in the last few odd nights of Ramadan. If you do these two things with sincerity and expect reward ONLY from Allah, you have a promise from Allah that you'll be forgiven inshaAllah.
May Allah erase all our past sins this Ramadan.

The Virtue of Fasting (Hadith No. 1613)

Bismillah.
Volume 3, Book 31, Number 118:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "Fasting is a shield (or a screen or a shelter). So, the person observing fasting should avoid sexual relation with his wife and should not behave foolishly and impudently, and if somebody fights with him or abuses him, he should tell him twice, 'I am fasting." The Prophet (sallallaahu `alayhi wasallam) added, "By Him in Whose Hands my soul is, the smell coming out from the mouth of a fasting person is better in the sight of Allah than the smell of musk. (Allah says about the fasting person), 'He has left his food, drink and desires for My sake. The fast is for Me. So I will reward (the fasting person) for it and the reward of good deeds is multiplied ten times."
Fasting is a shield - from bad deeds and from the Fire. We all can testify to the fact that it's easier to avoid sins and giving into temptations while we're fasting. Alhamdulillah for the blessing. <3

The fast is for Me, so I will reward for it..

Because all deeds are for the sake of Allaah and He is the One Who rewards for them, the scholars differed concerning this phrase, “Fasting is for Me and I shall reward for it” – why is fasting singled out in this manner? 
Al-Haafiz ibn Hajar (may Allaah have mercy on him) quoted the views of ten scholars who sought to explain the meaning of this hadeeth and why fasting was singled out in this manner. The most important of these views are as follows: 
1 – That there is no showing off in fasting as may happen in other acts of worship. Al-Qurtubi said: Because showing off may enter into all good deeds, but no one can see when a person is fasting except Allaah, so Allaah connected it to Himself. Hence He said in the hadeeth, “He gives up his desire for My sake.” Ibn al-Jawzi said: All acts of worship can be seen when done, and they may be contaminated with some element of showing off, unlike fasting. 
2 – That what is meant by the words, “I shall reward for it” is: I am the only One Who knows the extent of his reward and how much his hasanaat (good deeds) will be multiplied. Al-Qurtubi said: What this means is that the amount of reward for good deeds may become known to people, and they will be rewarded between ten and seven hundred fold, and as much as Allaah wants, except fasting, for Allaah will reward it without measure. This is supported by a report narrated by Muslim (115) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Every deed of the son of Adam will be rewarded between ten and seven hundred fold. Allaah said: ‘Except fasting, for it is for Me and I shall reward for it’” – i.e., I shall reward it greatly, without specifying how much. This is like the verse in which Allaah says (interpretation of the meaning): 
“Only those who are patient shall receive their reward in full, without reckoning”
[al-Zumar 39:10] 
3 – That what is meant by “fasting is for Me” is that it is the dearest of acts of worship to Me. Ibn ‘Abd al-Barr said: The words “Fasting is for Me” are sufficient to indicate the superiority of fasting over all other acts of worship. Al-Nasaa’i (2220) narrated that Abu Umaamah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You should fast, for there is nothing like it.” Classed as saheeh by al-Albaani in Saheeh al-Nasaa’i. 
4 – That fasting is mentioned in conjunction with Allaah by way of honouring, as we say, “the House of Allaah,” although all houses belong to Allaah. Al-Zayn ibn al-Muneer said: giving a specific meaning to something general in a context such as this can only be understood as being by way of honouring. 
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:
This hadeeth points to the virtue of fasting in numerous ways:
1 – Allaah singled out fasting for Himself from all other good deeds, because of its honoured status before Him, because He loves it and because it is a demonstration of sincerity towards Him, as it is a secret between a person and his Lord, which no one can see except Allaah. The fasting person may be in a place with no other people around, and he could eat or drink that which Allaah has forbidden to the fasting person, but he does not do that, because he knows that he has a Lord Who can see him even though he is alone and Who has forbidden that to him. So he forsakes it for the sake of Allaah and fearing His punishment, seeking His reward. Because of that, Allaah appreciates his sincerity and singled out fasting for Himself from among all other good deeds. Hence He said: “He gives up his desires and his food for My sake.”
The benefit of this singling out will be seen on the Day of Resurrection, as Sufyaan ibn ‘Uyaynah said: When the Day of Resurrection comes, Allaah will bring His slave to account and will settle any scores outstanding from the rest of his deeds, until when there is nothing left but fasting, Allaah will settle the matter and will admit him to Paradise by virtue of his fasting.
2 – Allaah said concerning fasting: “I shall reward him for it.” So he connected the reward for fasting to Himself, because the reward for righteous deeds is mentioned by number, and a good deed will be rewarded between ten and seven hundred fold, many times. But with regard to fasting, Allaah connected the reward to Himself without specifying any number. Allaah is the most generous of those who are generous, and the gift reflects the generosity of the giver. So the reward of the one who fasts will be very great, without reckoning. Fasting is patience in obeying Allaah, patience in keeping away from the things forbidden by Allaah, and patience in bearing the decree of Allaah, hunger, thirst, physical and mental weakness. So it combines all three types of patience, thus the fasting person deserves to be counted as one of the patient, and Allaah says (interpretation of the meaning):
“Only those who are patient shall receive their reward in full, without reckoning”
[al-Zumar 39:10] 
Majaalis Shahr Ramadaan, p. 13 
[Taken from IslamQA]

 Taken from:  http://ilookilisten.wordpress.com/2013/07/09/the-virtue-of-fasting-hadith-no-1613/

Hajj of Boys (Ahadith 1575 - 1578)

Bismillah.
Volume 3, Book 29, Number 80:
Narrated Ibn 'Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) sent me (to Mina) with the luggage from Jam' (i.e. Al-Muzdalifa) at night.
Volume 3, Book 29, Number 81:
Narrated 'Abdullah bin 'Abbas (radiallaahu `anhu):
I came riding on my she-ass and had (just) then attained the age of puberty. Allah's Apostle (sallallaahu `alayhi wasallam) was praying at Mina. I passed in front of a part of the first row and then dismounted from it, and the animal started grazing. I aligned with the people behind Allah's Apostle (sallallaahu `alayhi wasallam) (The sub-narrator added that happened in Mina during the Prophet's Hajjat-ul-wada.)
Volume 3, Book 29, Number 82:
Narrated As-Sa'ib bin Yazid (radiallaahu `anhu):
(While in the company of my parents) I was made to perform Hajj with Allah's Apostle (sallallaahu `alayhi wasallam) and I was a seven-year-old boy then.
Volume 3, Book 29, Number 83:
Narrated Al-Ju'aid bin 'AbdurRahman:
I heard 'Umar bin 'Abdul Aziz telling about As-Sa'ib bin Yazid that he had performed Hajj (while carried) with the belongings of the Prophet (sallallaahu `alayhi wasallam).
Children who have not yet reached the age of puberty will be rewarded for the good deeds they do. Ibn ‘Abbaas (may Allaah be pleased with them both), said: “A woman lifted up a child and said, ‘O Messenger of Allaah, will his Hajj (pilgrimage) be counted?’ He said, ‘Yes, and you will be rewarded.’” [Muslim]
The author of Mawaahib al-Jaleel said, concerning children entering ihraam (sacred state) for Hajj and ‘Umrah:
“The scholars do not differ concerning the fact that children will be rewarded for whatever acts of obedience (to Allaah) they do, and will be let off for any bad deeds that they do, and any bad deeds they do deliberately will be counted as mistakes. It says in Mukhtasar al-Waadihah: ‘Hajj is not an obligation for boys and girls until boys reach puberty and girls begin menstruating, but there is nothing wrong with taking them for Hajj. It is recommended (mustahabb), and the Messenger of Allaah (peace and blessings of Allaah be upon him) did so.’”
Then he reported that Talhah ibn Musarrif said: “It was one of the customs of the Muslims to take their children for Hajj and expose them to the mercy of Allaah.”
Ibn ‘Abd al-Barr said in al-Tamheed that it is encouraged to take children for Hajj, and that the majority of scholars say this. He also said: “It is nothing strange that a child should earn reward and status in the Hereafter for his salaah (prayers), zakaah (paying poor-due), Hajj and other good deeds if he does them as they should be done, (because this is) grace and mercy from Allaah, just as Allaah shows mercy to the dead by rewarding them for acts of charity done on their behalf by the living. Do you not see that they (the scholars) are agreed that a child should be commanded to pray when he reaches the age of understanding and that the Prophet (peace and blessings of Allaah be upon him) led Anas and the orphan in prayer? Most of the salaf (pious predecessors) said that zakaah has to be paid on the property of orphans, and it is impossible that they would not be rewarded for that. Their guardians and the one who does this on their behalf will also certainly be rewarded, as will the one who takes them for Hajj, as a blessing and mercy from Allaah. It was reported that ‘Umar said: ‘Children’s good deeds will be recorded and their bad deeds will not be recorded.’ I do not know of anyone whose opinion is worth following who said anything to the contrary.”
More on it here.

Hajj - Reward & Benefits (Ahadith 1568 - 1569)


Bismillah.
Volume 3, Book 28, Number 45:
Narrated Abu Huraira (radiallaahu `anhu):
Allah's Apostle (sallallaahu `alayhi wasallam) said, "Whoever performs Hajj to this House (Ka'ba) and does not approach his wife for sexual relations nor commits sins (while performing Hajj), he will come out as sinless as a newly-born child. (Just delivered by his mother)."
Volume 3, Book 28, Number 46:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Whoever performs Hajj to this Ka'ba and does not approach his wife for sexual relations nor commit sins (while performing Hajj), he will come out as sinless as a new-born child, (just delivered by his mother)."
No doubt, there is great reward in Hajj, for the one who does it with sincerity and in the prescribed manner. It is narrated in a saheeh report that the Prophet (blessings and peace of Allah be upon him) said:
An accepted pilgrimage brings no less a reward than Paradise.
And it was narrated that Abu Hurayrah (ra) said: The Messenger of Allah (blessings and peace of Allah be upon him) said:
The pilgrims performing Hajj and ‘Umrah are the guests of Allah; if they call upon Him He will answer them, and if they ask Him for forgiveness He will forgive them.
Narrated by al-Nasaa’i and Ibn Maajah.
There are some other benefits of Hajj as well, and here's an interesting compilation I found in my research:
  1. It is undertaking one of the pillars of Islam without which it is not complete. This is indicative of its importance and shows that Allah loves it.
  2. It is a kind of jihad for the sake of Allah; hence Allah mentions it after the verses of jihad. And it is proven in al-Saheeh that the Prophet (blessings and peace of Allah be upon him) said to ‘Aa’ishah (may Allah be pleased with her) when she asked him whether jihad is obligatory for women, “Yes, for them there is a jihad in which there is no fighting, Hajj and ‘Umrah.”
  3. In Hajj, remembrance of Allah is established, He is venerated and some rituals are carried out, such as reciting the Talbiyah, circumambulating the Ka‘bah (tawaaf), going between al-Safa and al-Marwah (saa‘i), standing in Arafat, staying overnight in Muzdalifah and stoning the Jamrah, along with what accompanies that of dhikr (remembrance of Allah), takbeer (proclaiming His greatness) and venerating Him. In the hadeeth it is narrated that the Prophet (blessings and peace of Allah be upon him) said: “Circumambulation of the Ka‘bah, going between al-Safa and al-Marwah and stoning the Jimaar have only been prescribed to establish the remembrance of Allah.”
  4. During Hajj, Muslims from all parts of the world come together and show their love for one another and get to know one another. That is also accompanied by exhortations, guiding towards truth and encouraging people to adhere to it.
  5. The Muslims demonstrate unity in time, place, actions and appearance. All of them stand in the different locations of Hajj at the same time, doing the same actions, wearing the same clothes (the izaar and rida’), with humbleness before Allah, may He be glorified and exalted.
  6. The season of Hajj brings a great deal of good in both spiritual and worldly terms, as the Muslims may benefit by coming together, learning from one another and doing business. Hence Allah, may He be exalted, said (interpretation of the meaning): “That they may witness things that are of benefit to them” [al-Hajj 22:28]. This includes both spiritual and worldly benefits.
  7. It includes offering both obligatory and mustahabb sacrifices, which demonstrate respect for the rituals prescribed by Allah, and eating from the meat and giving some in charity to the poor. 
The benefits and hidden wisdoms of Hajj are many.
[Taken from IslamQA]

Kitaab-ul-Muhsar [Book of Pilgrims Prevented from Completing the Pilgrimage] ends here.


Travelling is Torture (Hadith No. 1554)


Bismillah.
Volume 3, Book 27, Number 31:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "Traveling is a kind of torture as it prevents one from eating, drinking and sleeping properly. So, when one's needs are fulfilled, one should return quickly to one's family."
It's a coincidence that I'm travelling at the moment, and I love such coincidences. Moreover, these words of the Prophet (sallallaahu `alayhi wasallam) resonate with my current situation. (LOL!)
No matter how comfortable your travelling is, it's always tiring. One way or the other, your food and sleep get disturbed. And Alhamdulillah for Islam, we're given relaxations in prayer and fasting during travel. It makes it so much easier, and I'm sure you'll agree with me.
Side note: I'm travelling with my family in order to visit relatives and get some other stuff done. We planned the time of our return this morning only. And when I read this Hadith a while ago, I sort of streamlined my intention. You see, I could just return to my hometown because I need to return, or I could return to my hometown thinking I'm obeying the Prophet (sallallaahu `alayhi wasallam). His words:
So, when one's needs are fulfilled, one should return quickly to one's family.
Difference is, the former gets me relief from torture, but I get relief and reward for the latter inshaAllah. And I, for one, am extremely greedy (for reward). ;)

`Umrah in Ramadaan (Hadith No. 1533)


Bismillah.
Volume 3, Book 27, Number 10:
Narrated Ata:
I heard Ibn 'Abbas (radiallaahu `anhu) saying, "Allah's Apostle (sallallaahu `alayhi wasallam) asked an Ansari woman (Ibn 'Abbas (radiallaahu `anhu) named her but 'Ata' forgot her name), 'What prevented you from performing Hajj with us?' She replied, 'We have a camel and the father of so-and-so and his son (i.e. her husband and her son) rode it and left one camel for us to use for irrigation.' He said (to her), 'Perform 'Umra when Ramadan comes, for 'Umra in Ramadan is equal to Hajj (in reward),' or said something similar."
Undoubtedly ‘umrah in Ramadaan does not take the place of the obligatory Hajj, i.e., the one who does ‘Umrah in Ramadaan has not discharged the duty to perform the obligatory Hajj for the sake of Allaah. 
What is meant by the hadeeth is that they are alike in terms of reward, not in terms of fulfilling the duty. 
Nevertheless, what is meant by equivalency between the reward for ‘umrah in Ramadaan and the reward for Hajj is equivalency in terms of amount, not in terms of type. Undoubtedly Hajj is superior to ‘Umrah in terms of the type of action.  
The one who does ‘umrah in Ramadaan will attain a reward equal in amount to that of Hajj, but the action of Hajj brings special virtues and status that are not present in ‘umrah, such as du’aa’ in ‘Arafah, stoning the jamaraat, offering the sacrifice and so on. Although they are equal in terms of the amount – or number – of reward, they are not equal in terms of type or nature. 
Ishaaq ibn Raahawayh said: 
What this hadeeth, i.e., “ ‘umrah in Ramadaan is equivalent to Hajj”, means is similar to the report narrated from the Prophet (peace and blessings of Allaah be upon him) in which he said: “Whoever recites Qul Huwa Allaahu Ahad has recited one third of the Qur’aan.” Sunan al-Tirmidhi (2/268).
More on it here.
I'm already making niyyah and du`a to do `Umrah this Ramadaan. What about you?

Levels of Charity (Hadith No. 1183)


Bismillah.
Volume 2, Book 24, Number 524:
Narrated Abu Burda:
from his father from his grandfather that the Prophet (sallallaahu `alayhi wasallam) said, "Every Muslim has to give in charity." The people asked, "O Allah's Prophet (sallallaahu `alayhi wasallam)! If someone has nothing to give, what will he do?" He said, "He should work with his hands and benefit himself and also give in charity (from what he earns)." The people further asked, "If he cannot find even that?" He replied, "He should help the needy who appeal for help." Then the people asked, "If he cannot do that?" He replied, "Then he should perform good deeds and keep away from evil deeds and this will be regarded as charitable deeds."
Charity (Zakah) is binding on all Muslims. No matter what condition one is in, he has to give Zakah. If it's wealth, a share of that. If it's health, a share of that (by working with his hands and earning). If neither, helping others. If none of these, then staying away from evil deeds. Doing tazkiyah (purification) of one's self.
If you notice, all these levels require sacrifice. Giving up something or the other for the better. Like it's a trait that should be found in every Muslim. General behavior. By default. The Muslim is giving and sacrificing for his own benefit as well as the benefit of the society.
Giving wealth earns him reward and regulates money in the society. Giving up sins requires avoiding temptation, but it purifies his nafs and saves the society from bigger evils at the same time.
So we have to train ourselves. Being Muslims, we have to be giving as well. We have to sacrifice. Whatever the need may be. It's expected of us. Start by doing Sadaqah, by doing healthy physical activities, by helping others and by doing good deeds and staying away from bad ones. Start by denying yourself. Start by self-restraint.

Taken from: http://ilookilisten.wordpress.com/2012/11/21/levels-of-charity-hadith-no-1183/

The Iron Cloak (Hadith No. 1182)


Bismillah.
Volume 2, Book 24, Number 523:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, "The example of a miser and an alms-giver is like the example of two persons wearing iron cloaks." Allah's Apostle (sallallaahu `alayhi wasallam) also said, "The example of an alms-giver and a miser is like the example of two persons who have two iron cloaks on them from their breasts to their collar bones, and when the alms-giver wants to give in charity, the cloak becomes capacious till it covers his whole body to such an extent that it hides his fingertips and covers his footprints (obliterates his tracks). And when the miser wants to spend, it (the iron cloak) sticks and every ring gets stuck to its place and he tries to widen it, but it did not become wide.
May Allah make me understand the meaning of this example in depth. But the basic implication is that the generous person, when he spends, gets barakah in his wealth and reward. Even a little suffices him. And he spends even more in Allah's way. As for the miser, his wealth only gets lesser and lesser, so even when he wants to spend, he can't really find the means to do it. There's no barakah in his wealth. Even a lot isn't sufficient for him.

Taken from: http://ilookilisten.wordpress.com/2012/11/20/the-iron-cloak-hadith-no-1182/

Honesty (Hadith No. 1178)


Bismillah.
Hadith no. 1177 (below) is a repeat. Read it here.
Volume 2, Book 24, Number 518:
Narrated 'Aisha:
Allah's Apostle said, "When a woman gives in charity from her husband's meals without wasting the property of her husband, she will get a reward for it, and her husband too will get a reward for what he earned and the store-keeper will have the reward likewise."

Today's Hadith:

Volume 2, Book 24, Number 519:
Narrated Abu Musa :
The Prophet said, "An honest Muslim store-keeper who carries out the orders of his master and pays fully what he has been ordered to give with a good heart and pays to that person to whom he was ordered to pay, is regarded as one of the two charitable persons."
Honesty in words implies telling the truth in all cases and under all conditions. Honesty also implies fulfilling the promise, whether written or given orally, in text and spirit. Honesty also implies giving the right advice to the one who asks for it.
Honesty also implies doing one's work as sincerely and as perfectly as possible. Honesty also implies carrying out duties as fully as possible whether the person is supervised or not. Honesty means giving every person his due rights without his asking for these rights.
Honesty means doing the right thing in the right way at the right time. Honesty means objectivity in judgment, objectivity in evaluation, and objectivity in decisions of all types. Honesty implies the right selection of personnel and the right promotion of personnel, i.e., selection by merit and promotion by merit, not by temper or favoritism or personal relations.
Honesty is a blanket term that covers a wide range of traits. It covers telling the truth, sincerity in work, carrying out duties, fulfilling one's word, objective judgments, and objective decisions. Honesty is the opposite of lying, the opposite of bluffing, the opposite of hypocrisy, the opposite of favoritism, and the opposite of deceit.
Islam builds ethical qualities in general and honesty in particular in several ways:
  1. Instructions. Allah orders the Muslim to be honest in all cases, in all deeds and words, to himself and others.
  2. Reason. Allah shows the Muslim rationally that honesty is the best policy, even on utilitarian bases.
  3. Reward. Allah promises the honest person generous rewards in the first life and in the second life.
  4. Punishment. Allah threatens the dishonest person with severe punishment for his dishonest behavior.
  5. Practice. Allah develops the habit of honesty in the Muslim through actual practice, i.e., through fasting and prayer.
Thus Islam builds the habit of honesty in the Muslim through direct instructions, through rational arguments, through the reward and punishment principles, and through practice.

Taken from: http://ilookilisten.wordpress.com/2012/11/19/honesty-hadith-no-1178/

Good News for Converts! (Hadith No. 1176)


Bismillah.
Hadith no. 1175 (below) is a repeat. Read it here.
Volume 2, Book 24, Number 516:
Narrated Abu Wail:
Hudhaifa said, "'Umar said, 'Who amongst you remembers the statement of Allah's Apostle (p.b.u.h) about afflictions'?' I said, 'I know it as the Prophet had said it.' 'Umar said, 'No doubt, you are bold. How did he say it?' I said, 'A man's afflictions (wrong deeds) concerning his wife, children and neighbors are expiated by (his) prayers, charity, and enjoining good.' (The sub-narrator Sulaiman added that he said, 'The prayer, charity, enjoining good and forbidding evil.') 'Umar said, 'I did not mean that, but I ask about that affliction which will spread like the waves of the sea.' I said, 'O chief of the believers! You need not be afraid of it as there is a closed door between you and it.' He asked, 'Will the door be broken or opened?' I replied, 'No, it will be broken.' He said, 'Then, if it is broken, it will never be closed again?' I replied, 'Yes.' " Then we were afraid to ask what that door was, so we asked Masruq to inquire, and he asked Hudhaifa regarding it. Hudhaifa said, "The door was 'Umar. "We further asked Hudhaifa whether 'Umar knew what that door meant. Hudhaifa replied in the affirmative and added, "He knew it as one knows that there will be a night before the tomorrow morning."

Today's Hadith:

We get to know how a person gets all his past sins removed when he converts to Islam. That's that. But what about the good that he used to do? Will he be rewarded for that or is that deleted as well along with the sins? Or does he get rewarded for it?
Volume 2, Book 24, Number 517:
Narrated Hakim bin Hizam (radiallaahu `anhu):
I said to Allah's Apostle (sallallaahu `alayhi wasallam), "Before embracing Islam I used to do good deeds like giving in charity, slave-manumitting, and the keeping of good relations with Kith and kin. Shall I be rewarded for those deeds?" The Prophet replied, "You became Muslim with all those good deeds (Without losing their reward)."
Awesome, right? That's Mercy! Special mercy Allah bestows on His believing slaves. L.O.V.E.

Taken from: http://ilookilisten.wordpress.com/2012/11/17/good-news-for-converts-hadith-no-1176/

Recommending (Hadith No. 1171)


Bismillah.
Hadith no. 1169 (below) is a repeat. Read it here.
Volume 2, Book 24, Number 510:
Narrated 'Uqba bin Al-Harith (radiallahu `anhu):
Once the Prophet (sallallaahu `alayhi wasallam) offered the 'Asr prayer and then hurriedly went to his house and returned immediately. I (or somebody else) asked him (as to what was the matter) and he said, "I left at home a piece of gold which was from the charity and I disliked to let it remain a night in my house, so I got it distributed. "
Hadith no. 1170 (below) is also a repeat. Read it here (Hadith no. 793).
Volume 2, Book 24, Number 511:
Narrated Ibn Abbas (radiallahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) went out for the 'Id prayer on the 'Id day and offered a two Rakat prayer; and he neither offered a prayer before it or after it. Then he went towards the women along with Bilal (radiallahu `anhu). He preached them and ordered them to give in charity. And some (amongst the women) started giving their fore-arm bangles and ear-rings.
Today's Hadith:
Volume 2, Book 24, Number 512:
Narrated Abu Burda bin Abu Musa (radiallahu `anhu):
that his father said, "Whenever a beggar came to Allah's Apostle (sallallaahu `alayhi wasallam) or he was asked for something, he used to say (to his companions), "Help and recommend him and you will receive the reward for it; and Allah will bring about what He will through His Prophet's tongue."
Prophet (sallallaahu `alayhi wasallam) would encourage his companions to help the poor. And if they couldn't fulfill the questioner's needs themselves, he would ask them to recommend them to someone else. And the person who recommends gets the same reward as the doer. Allahu Akbar.
This can be taken as a general principle, not just limited to financial help. If someone asks you for help, you help them if it's in your hands. If not, refer them to someone else who can make things easier for them. So even though you did not do the deed yourself, you're entitled to its reward. Because Allah is the Best. <3

Taken from: http://ilookilisten.wordpress.com/2012/11/15/recommending-hadith-no-1171/

Sharing Reward 100% (Hadith No. 1165)


Bismillah.
Hadith no. 1163 (about the seven lucky people) is a repeat. Read it here: http://ilookilisten.wordpress.com/2011/11/12/the-lucky-seven-hadith-no-629/
Hadith no. 1164 (about how we need to do Sadaqah NOW) is also a repeat. Read it here: http://ilookilisten.wordpress.com/2012/11/04/do-sadaqah-now-ahadith-1191-1194/
Volume 2, Book 24, Number 506:
Narrated 'Aisha:
Allah's Apostle said, "When a woman gives in charity some of the foodstuff (which she has in her house) without spoiling it, she will receive the reward for what she has spent, and her husband will receive the reward because of his earning, and the storekeeper will also have a reward similar to it. The reward of one will not decrease the reward of the others . "
This is one of the BEST things about Allah. That He's Ar-Raheem: Most Merciful. He's especially merciful for the believers. And one of the ways He shows mercy to us is by rewarding us with more than what we deserve. And if more than one people are involved in one good deed, they all get rewarded, without any reduction in anyone's reward. So you're sharing reward, but you still get 100% of it. Awesome, isn't it? :D

Taken from: http://ilookilisten.wordpress.com/2012/11/13/sharing-reward-100-hadith-no-1165/

Reward for Sadaqah (Hadith No. 1190)


Bismillah.
Narrated Abu Huraira
Allah's Apostle said, "If one gives in charity what equals one date-fruit from the honestly-earned money -- and Allah accepts only the honestly-earned money -- Allah takes it in His right (hand) and then enlarges its reward for that person (who has given it); as anyone of you brings up his baby horse, so much so that it becomes as big as a mountain."
Give little, earn lots (of reward). Condition: sincerity. No showing off. Purely for Allah's sake. (y)
Sadaqah comes from the word sidq (sincerity), i.e. it is a sign of sincerity of faith on the part of the person who gives it. Sadaqah means worshiping Allaah by giving money without that being made obligatory in sharee’ah (Islamic Law).

Virtues of Sadaqah

Allaah says (interpretation of the meaning): 
“O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zaalimoon (wrongdoers)”
[al-Baqarah 2:254] 
And:
“The likeness of those who spend their wealth in the way of Allaah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allaah gives manifold increase to whom He wills. And Allaah is All-Sufficient for His creatures’ needs, All-Knower.
262. Those who spend their wealth in the Cause of Allaah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve”
[al-Baqarah 2:261-262] 
Further:
“O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allaah is Rich (Free of all needs), and Worthy of all praise”
[al-Baqarah 2:267] 
And:
“Believe in Allaah and His Messenger (Muhammad), and spend of that whereof He has made you trustees. And such of you as believe and spend (in Allaah’s way), theirs will be a great reward”
[al-Hadeed 57:7] 
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There is no day on which the people get up but two angels come down and one of them says, ‘O Allaah, give in compensation to the one who spends (in charity),’ and the other says, ‘O Allaah, destroy the one who withholds.’”  
Narrated by al-Bukhaari, 1374; Muslim, 1010. 
It was 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) went out – on Eid al-Fitr or Eid al-Adha – to the prayer place, and when he had finished (the prayer) he preached to the people and enjoined them to give charity. He said, “O people, give in charity!” Then he went over to the women and said, “O women, give in charity for I have seen that you are the majority of the people of Hell.” When he went home, Zaynab the wife of Ibn Mas’ood came seeking permission to see him. It was said, “O Messenger of Allaah, here is Zaynab.” He said, “Which Zaynab?” It was said, “The wife of Ibn Mas’ood.” He said, “Yes, let her in.” So they let her in and she said, “O Prophet of Allaah, today you enjoined charity, and I have some jewelry which I wanted to give in charity, but Ibn Mas’ood claims that he and his child have more right to receive it in charity.” The Prophet (peace and blessings of Allaah be upon him) said: “Give it in charity to Ibn Mas’ood, for your husband and your child have the most right that you should give it to them in charity.” 
Narrated by al-Bukhaari, 1393; Muslim, 80. 
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah said: ‘Spend, O son of Adam, and I shall spend on you.’” 
Narrated by al-Bukhaari, 5073; Muslim, 993. 
Find out the differences between Zakah and Sadaqah here.

Benefiting the Deceased (Hadith No. 1169)


Bismillah.
Narrated Aisha:
A man said to the Prophet (p.b.u.h), "My mother died suddenly and I thought that if she had lived she would have given alms. So, if I give alms now on her behalf, will she get the reward?" The Prophet replied in the affirmative.
Benefits of du`a, charity and Hajj reach the deceased, according to the consensus of scholars.

Du`a

With regard to du’aa’ and praying for forgiveness, Allaah says (interpretation of the meaning):
“And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith"
[al-Hashr 59:10] 
The Prophet (peace and blessings of Allaah be upon him) said:
“Pray for forgiveness for your brother and ask that he be made steadfast, for now he is being questioned.” 
And he (peace and blessings of Allaah be upon him) said:
“When you offer the (funeral) prayer for the deceased, then make du’aa’ sincerely for him.”

Charity

With regard to charity, it was narrated in al-Saheehayn from ‘Aa’ishah that a man said to the Prophet (peace and blessings of Allaah be upon him): “My mother died suddenly and she did not leave a will, but I think that if she could have spoken she would have given in charity. Will she have a reward if I give in charity on her behalf?” The Prophet (peace and blessings of Allaah be upon him) said: “Yes.” Narrated by al-Bukhaari, no. 1388; Muslim, no. 1004.  
And it was narrated by al-Bukhaari from Sa’d ibn ‘Ubaadah that his mother died when he was absent, and he said: “O Messenger of Allaah, my mother has died when I was absent. Will it benefit her if I give in charity on her behalf?” He said: “Yes.” He said: “I ask you to bear witness that my garden that bears fruit is given in charity on her behalf.” Narrated by al-Bukhaari, 2756.

Hajj

With regard to Hajj, the Prophet (peace and blessings of Allaah be upon him) said to one who asked him about Hajj: “Don’t you think that if your mother had a debt, you would pay it off for her?” She said: “Yes.” He said: “A debt owed to Allaah is more deserving of being paid off.” Narrated by al-Bukhaari, 6699; Muslim, 1148.
More on this subject here.
Wassalam.

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