On Determining the Difference From the Right-Acting Scholars and the Evil Scholars
Shehu Uthman Dan Fuduye’ said in his Siraaj’l-Ikhwaan
: “I say, and success is with Allah, realize O
brothers that the distinction between the scholars of
the religion (`ulama 'd-deen), the people of the
reminder (ahl 'd-dhikr), the helpers of the Merciful
(ansaar 'r-rahmaan) and between the evil scholars
(`ulama 's-sufi), the people of heedlessness (ahl
'l-gala), the helpers of Satan (ansaar 's-shaytana)
are two. They are anyone who gathers together in
himself two descriptions:
[1] knowledge (`ilm); and
[2] fearful awareness (taqwa).
In that case he is among the scholars of the religion,
the people of the reminder and the helpers of the
Merciful.
However whoever has not gathered in himself these two
descriptions is among the evil scholars, the people of
heedlessness and the helpers of Satan.
In the Ajwiba of Muhammad ibn `Abd 'l-Kareem ibn
Muhammad al-Maghili 't-Tilimsaani who died in the town
of Tuat in the year 909 of the hijra(in answer to the
questions of the Amir al-Hajj Abu Abdallah Muhammad
ibn Abu Bakr, known as Askiya).
When he asked him about the distinction between the
above-mentioned people of the reminder who are the
blessings of the earth and the above mentioned evil
scholars the people of heedlessness who are an
affliction upon the people of the earth.
He answered him with the following. "To continue: May
Allah assist us and you concerning His charge,
inviting others to Him and preserving what He had
entrusted to us from His divine law (shari`a). Verily
you questioned me saying, 'From the time that Allah
favored us with Islam, we were afflicted with an
affliction in these lands by the lack of trust from
those who claim to knowledge among the intellectuals
of our country. Their true description is that they
are non-Arabic speaking (`ajami) who do not understand
the language of Arabic except a little of the Arabic
of the people of our country. This little
understanding is with distortions (tas'heef),
misconception (tahreef) and appalling incorrectness of
pronunciation (`ujma `adheema) to the point where they
cannot truly understand the objectives of the scholars
nor the places where their own distortions and
misconceptions occur.
Along with that they possess many books that they
study and tails and narrations that speak about the
religion. They claim that they themselves are the
inheritors of the Prophets (waritha t'l-anbiyya) and
that it is obligatory upon us (yajibu `alaynaa) to
follow them.
Therefore, I am seeking from Allah ta`ala that He will
assist me to carry this heavy burden which the heavens
and the earth refused to carry. I also seek from you
that you may give me a legal decision based upon what
Allah has taught you concerning these intellectuals.
Is it allowable for us (yajuuzu linaa) to act in
accordance with their teachings concerning the
religion of Allah and am I free to follow them
regarding Allah or is that not permissible for me (laa
yahillu lii)? Is it obligatory to search into the
affair of those whom we appoint and follow in the
affairs of the religion? Explain to us the
description of those who can take care of the welfare
of this according to the divine law (shari`an)?'
Realize, may Allah help you, and us that the kingdom
belongs to Allah and there is no victory except from
Allah. Therefore, be a slave to Allah by obeying him
and He will be your Lord by preserving you and helping
you. The reality is that you are an owned slave who
does not control anything. Your Owner and Master has
raised you above many from among His slaves in order
that you may take care of the welfare of their
religious and worldly affairs. So therefore, do not
attempt to be their master nor owner. For in all
those you control you are a shepherd and every
shepherd will be questioned about those under his
control. If you realize that O Amir, then it is
obligatory upon you two issues:
[1] that you push far from you evil people and draw
near to you good people;
[2] that you question the People of the Reminder about
everything under your charge which you do not know its
legal decision and is burdened to carry so that you
may execute it in accordance with what Allah has
revealed.
Allah ta`ala says, "Then ask the people of the
reminder if you do not know." The people of the
reminder are those who have gathered in themselves two
essential descriptions:
[1] knowledge (`ilm); and
[2] fearful awareness (taqwa).
By means of knowledge he would know the difference
between guidance (rushd) and misguidance (gayy). By
means of fearful awareness he would command with
guidance (ya 'amara bi 'r-rushd) and forbid
misguidance (nahyi `an 'l-gayy).
Therefore, do not follow in your religion he whom it
has not been established whether he is a fearfully
aware scholar. For the one whom it has not been
established whether he is knowledgeable, it is feared
that he is astray and will lead others astray by his
own blindness and ignorance. For the one whom it has
not been established whether he is fearfully aware, it
is feared that he is astray and will lead others
astray by his corrupt passions.
Have you not seen Allah ta`ala's words; "O you who
believe truly many among the priests and rabbis devour
the wealth of people unjustly and bar people from the
way of Allah."
It has been related in the Saheeh of Imam Muslim on
the authority of Abu Said 'l-Kauri that the Messenger
of Allah, may Allah bless him and grant him peace
said, "You will follow the pattern (sunna) of those
who went before you, inch by inch and cubit by cubit,
until if they enter into the hole of a lizard, you
will follow them into it." We said, "O Messenger of
Allah! Are they the Jews and the Christians?" He
said, "Who else?!"
This establishes that many of the so-called scholars
and worshippers in this Umma devour the wealth of the
people unjustly and bar them from the path of Allah.
And by means of these scholars and worshippers
corruption has spread throughout the lands.
The Messenger of Allah, may Allah bless him and grant
him peace said, "My Umma will be destroyed by the
corrupt scholars and the ignorant worshippers." He,
may Allah bless him and grant him peace also said, "I
am not the Dajaal (Anti-Christ) and I am more fearful
for you from something other than the Dajaal." They
said, "From whom O Messenger of Allah?" He said, "From
the evil scholars."
It has been related on the authority of Hudhayfa ibn
'l-Yamaani, may Allah be pleased with him, that the
Messenger of Allah, may Allah bless him and grant him
peace took a white stone and placed in the palm of his
hand and said, "Truly the religion has become
illuminated like the brightness of this stone." He
then took a hand full of earth and poured it upon the
stone until it was completely covered. He then said,
"I swear by the One in whose hands is my soul, there
is coming a people who will bury the religion just as
I have buried this stone."
Muhammad ibn `Abd 'l-Kareem 'l-Maghili 't-Tilimsaani
continued, “Thus the Book and the sunna and the
consensus of the scholars ('ijmaa`'l-`ulama) have
clarified that many of the intellectuals of this Umma
are actually from among the evil scholars and that
they are more dangerous to the Muslims than all the
corrupt people."
He then said after a little, "If you were to say, 'You
have explained and clarified that many of the scholars
of this umma are not among the people of the reminder
and that they are actually among the evil scholars who
are astray and who lead astray. However many of them
study the Qur'an, the prophetic traditions and spend
much time on the expressions of the Book and the
prophetic traditions. Due to this they claim that
they are among the people of the reminder and deny
that they are among the evil scholars.
Thus by what means can we distinguish between the
people of the reminder and the evil scholars?'
The answer to that, and may Allah give us success in
arriving at the correct answer, is that the spiritual
states of the people of the reminder is in no way
mixed up with the states of the evil scholars -
neither by word or deed.
On the contrary, it is necessary for Allah to make for
every guide from among the people of the reminder
lights upon lights during all the ages of the ages of
mankind as guides to the share of Paradise and as
proofs against the allotment of the Fire.
What makes that clear is that apart of the wisdom of
Allah is that He does not punish a people until He
explains to them what they should be fearfully aware
of.
This is the pattern (sunna) of Allah amongst the first
and the last of mankind – “in order that they may not
say on the Day of Judgment, 'We were ignorant of
that'.”
Apart of Allah's wisdom is that He has placed this
clear warning upon the tongue of human beings from
among the Prophets during the first times and the
people of the reminder during the latter times.
He has made for every guide from among them enemies
from among the guilty (mujrimeen). They are the
devils among men and jinn who deceptively advise one
another with embellished teachings. Thus, it becomes
necessary for there to exist a clear light by which
the truthfulness of the guides can be distinguished
from the lies of the devils.
Therefore, Allah made that light for the Prophets in
the form of miracles that break creational norms and
for the people of the reminder in the form of
righteous deeds. For there was no Prophet which Allah
sent to His servants except that He made for him a
clear light which clarified to them that he was upon
the plain truth and showed that those who opposed and
renounced him that they were astray and were leading
others astray.
Likewise, with the people of the reminder of this Umma
until the Day of Judgment because Allah has made them
as guides who establish clear proofs for this Umma
just like the Prophets in past communities.
For this reason it has been narrated that at the head
of every century Allah will send a scholar to the
people who will revive the religion for them.
Therefore it is necessary in every century that there
be a scholar whose spiritual states regarding
commanding good (al-'amr bi 'l-ma`aruuf),
forbidding evil (an-nahyi `an 'l-munkaar),
rectifying the affairs of the people ('islaah 'umuur
'n-naas),
spreading justice amongst them (al-`adl baynahim),
assisting the truth against falsehood (al-haqq `ala
'l-baatil) and
assisting the oppressed against the oppressors
(al-madhluum `ala 'd-dhaalim)
- be completely contrary to the remainder of the
scholars of his time.
In this way, he becomes like a stranger (ghareeb)
amongst them because of the uniqueness of the
attributes of his spiritual state and the few who
resemble him.
It is then that it is made clear to all eyes that he
is among the righteous and that whoever opposes and
renounces him turning people away from him that they
are among the corrupt.
This is true in accordance with the words of the
Prophet, may Allah bless him and grant him peace,
"Islam began as a strange thing and it will return a
strange thing. Therefore, joyous bliss to the
strangers among my Umma." It was said to him, "Who are
the strangers O Messenger of Allah?" He said, "Those
who remedy things during the corruption of the times."
Therefore, this trait is the clearest sign of the
people of the reminder whom Allah revives His religion
on behalf of people by means of them.
Among the clearest signs of the evil scholars is that
they do not bring about remedy nor do they leave alone
those who seek to remedy. Their likeness is like a
big rock that sits at the mouth of a river. It does
not drink from the river nor does it allow others to
drink. Each of these evil scholars are more dangerous
to the people than one thousand devils. There is no
news like eye witnessing.
Therefore, if you have not understood what we have
related and if what we have mentioned is problematic
for you, then know that all intellectuals are
classified into three types:
[1] the one whom it is clear to you that he is
knowledgeable (`aalim) and is fearfully aware
(taqiyy).
[2] The one whom it is clear to you that he is not
neither knowledgeable nor fearfully aware.
[3] The one about whom you have doubt (shakkakta).
You do not know whether he knowledgeable and fearfully
aware or not.
The one about whom it is clear that he is
knowledgeable and fearfully aware, then he is from
among the people of the reminder. So question him
about your religion and follow him, for he will help
redeem you and he will suffice you.
Like some one who tells you that he is aware of
something and it becomes clear to you that he is
indeed knowing (`aarif) and trustworthy ('ameen).
The one about whom it is clear that he is not
knowledgeable nor fearfully aware, then he is not
among the people of the reminder. You should not
follow him in anything concerning your religion and do
not question him; like someone who claims that he is
aware of something and it becomes clear to you that he
is not as knowledgeable and trustworthy as he claims.
As for the one about whose spiritual state is not
clear, and you are unawares whether he is
knowledgeable or fearfully aware or not - you should
also keep yourself from him (fa qif `anhu).
Do not follow him in anything concerning your religion
and do not question him even if he were eloquent is
Arabic language (faseehan `arabiyan) and had memorized
all that was gathered in the books (yahfudh jamee`a
maa fi 'l-kutub) - until it becomes clear to you
without doubt that he is indeed knowledgeable and
fearfully aware.
Like someone who claimed that he was knowing and
trustworthy and it was not clear to you whether he was
truthful to his claim or lying (saadiq aw kaadhib).
Therefore, if you have understood this you will never
again be mistaken about the intellectuals in these
times.
Further, it is obligatory (yajibu) upon you to seek
out a scholar from among the people of the reminder
who are to this Umma like the Prophets were to the
communities that have passed.
It is obligatory upon you to rely upon them
(al-`itimaad `alayhim) and to rush to their sides even
if they are far away.”
Here ends what the Shehu had to say on that issue.
Thursday 27 September 2007
Tuesday 25 September 2007
Seeking Knowledge is An Obligation
Since knowledge of the religion is what distinguishes
the people of excellence from all others, it is then
incumbent upon every person to have a share of it.
Allah ta`ala commands us in His Infallible Quran: “Ask
the people of the reminder if you do not know.”
This is a command from Allah ta`ala responding to a
postponed conditional statement, the condition being
lack of knowledge. And since no human was created
knowledgeable of the religious requirements
(takleefaat), seeking knowledge becomes incumbent upon
everyone.
Thus, the command ‘to ask the people of the reminder’
is a universal obligation, which does not include
extracting legal judgments from their sources. This is
because ‘those who do not know’ lack the prerequisites
to search into that which they are obligated to know
in the affairs of the religion.
Therefore, they are required to seek out those more
knowledgeable than themselves (a`alim mimhum) in their
time and place and question them about the religious
issues and obey them in their legal decisions
(fatawa). As a result, the individual, the family and
the society are commanded to make effort in seeking
out the most knowledgeable people of their times, ask
them for guidance and to obey them in their commands.
Similarly, the scholar is obligated to follow the
scholar like himself in those legal proofs and
opinions (daleel wa nadhar) in which he is deficient.
Thus, he will be able to revive his thoughts and
opinions until he too stops at what is desired from
knowledge in those issues.
Consequently, everyone is obligated to “ask the people
of the Reminder if they do not know.”
Ibn Zayd said: “The ‘reminder’ referred to in this
verse is the Quran.” Jaabir al-Ja`afi said: “When this
verse was revealed, Ali, may Allah be pleased with him
said: ‘We are the people of the Reminder’.” He meant
by that statement the knowledgeable people among the
family of the Prophet, may Allah bless him and grant
him peace, as well as the notables among the
Companions.
Therefore, all the scholars are agreed that it is an
obligation upon the common people (al-`aama) to follow
the scholars of the religion.
They also agree that what is meant by Allah’s words:
“Ask the people of the reminder if you do not know”,
means that it is incumbent upon the common people to
follow those who are more knowledgeable in the
religion in every issue of the religion where their
ignorance prevails. This also means that the common
people cannot pass legal decisions (fatwa) regarding
the religion.
It has been related by Ibn Maja on the authority of
Muhammad ibn Sirin on Anas ibn Malik that the
Messenger of Allah, may Allah bless him and grant him
peace said: “Seeking knowledge is obligatory upon
every Muslim. And placing knowledge with other than
its rightful people is like adorning pigs with
precious diamonds, pearls and gold.”
This in no way implies that ignorant people are to be
left in their ignorance. What it means is that
knowledge should be transmitted to everyone, but only
those who are qualified both in character and learning
should be given the license (ijaaza) to teach.
To give license to people who are not qualified to
teach is like turning loose a wolf among the sheep.
An antidote to this is what Ahmadu Baba related
regarding the merits of the rector of the Sankore’
University, the learned Modibo Muhammad Kaburi. He
said about him: “This blessed shaykh had many
remarkable miracles. Among them was that one of the
so-called scholars from Marrakesh let loose his tongue
concerning him and said things about him which were
not fitting until he went as far as mispronouncing his
name "al-kaafiri" instead of "al-Kaburi".
By that insinuating that the Shaykh was a disbeliever.
This man was among the people of high rank and great
affluence among the ruling notables. He used to
narrate to them the Saheeh of al-Bukhari during the
month of Ramadhan. As a result of what he said, Allah
subjected him with elephantiasis.
There came to him medical practitioners (legitimate
and bogus) from every region and place until one of
the bogus doctors said, "He cannot be cured except
with the heart of a young child, which he must eat."
As a result, the ruler on behalf of this man unjustly
slaughtered many innocent children.
However, this brought no benefit to him until he died
in the most disgusting of conditions. We seek refuge
with Allah from that!”
This story indicates the extreme dangers of seeking
knowledge for the wrong reasons. Both the above
tyrannical ruler and the envious scholar destroyed
themselves by placing a thing where it did not belong.
This is also illustrated in the following tradition
related by Abu Nu`aym on the authority of Ibn Abass
that the Messenger of Allah, may Allah bless him and
grant him peace said: “There are two groups of people
who if they are corrected then the people are
corrected, but if they are corrupted then the people
are corrupted; the scholars and the rulers.”
If society is to be transformed, if a family is to be
transformed and if the individual is to be transformed
then knowledge has to be taken as an obligation and a
prerequisite to transformative action.
the people of excellence from all others, it is then
incumbent upon every person to have a share of it.
Allah ta`ala commands us in His Infallible Quran: “Ask
the people of the reminder if you do not know.”
This is a command from Allah ta`ala responding to a
postponed conditional statement, the condition being
lack of knowledge. And since no human was created
knowledgeable of the religious requirements
(takleefaat), seeking knowledge becomes incumbent upon
everyone.
Thus, the command ‘to ask the people of the reminder’
is a universal obligation, which does not include
extracting legal judgments from their sources. This is
because ‘those who do not know’ lack the prerequisites
to search into that which they are obligated to know
in the affairs of the religion.
Therefore, they are required to seek out those more
knowledgeable than themselves (a`alim mimhum) in their
time and place and question them about the religious
issues and obey them in their legal decisions
(fatawa). As a result, the individual, the family and
the society are commanded to make effort in seeking
out the most knowledgeable people of their times, ask
them for guidance and to obey them in their commands.
Similarly, the scholar is obligated to follow the
scholar like himself in those legal proofs and
opinions (daleel wa nadhar) in which he is deficient.
Thus, he will be able to revive his thoughts and
opinions until he too stops at what is desired from
knowledge in those issues.
Consequently, everyone is obligated to “ask the people
of the Reminder if they do not know.”
Ibn Zayd said: “The ‘reminder’ referred to in this
verse is the Quran.” Jaabir al-Ja`afi said: “When this
verse was revealed, Ali, may Allah be pleased with him
said: ‘We are the people of the Reminder’.” He meant
by that statement the knowledgeable people among the
family of the Prophet, may Allah bless him and grant
him peace, as well as the notables among the
Companions.
Therefore, all the scholars are agreed that it is an
obligation upon the common people (al-`aama) to follow
the scholars of the religion.
They also agree that what is meant by Allah’s words:
“Ask the people of the reminder if you do not know”,
means that it is incumbent upon the common people to
follow those who are more knowledgeable in the
religion in every issue of the religion where their
ignorance prevails. This also means that the common
people cannot pass legal decisions (fatwa) regarding
the religion.
It has been related by Ibn Maja on the authority of
Muhammad ibn Sirin on Anas ibn Malik that the
Messenger of Allah, may Allah bless him and grant him
peace said: “Seeking knowledge is obligatory upon
every Muslim. And placing knowledge with other than
its rightful people is like adorning pigs with
precious diamonds, pearls and gold.”
This in no way implies that ignorant people are to be
left in their ignorance. What it means is that
knowledge should be transmitted to everyone, but only
those who are qualified both in character and learning
should be given the license (ijaaza) to teach.
To give license to people who are not qualified to
teach is like turning loose a wolf among the sheep.
An antidote to this is what Ahmadu Baba related
regarding the merits of the rector of the Sankore’
University, the learned Modibo Muhammad Kaburi. He
said about him: “This blessed shaykh had many
remarkable miracles. Among them was that one of the
so-called scholars from Marrakesh let loose his tongue
concerning him and said things about him which were
not fitting until he went as far as mispronouncing his
name "al-kaafiri" instead of "al-Kaburi".
By that insinuating that the Shaykh was a disbeliever.
This man was among the people of high rank and great
affluence among the ruling notables. He used to
narrate to them the Saheeh of al-Bukhari during the
month of Ramadhan. As a result of what he said, Allah
subjected him with elephantiasis.
There came to him medical practitioners (legitimate
and bogus) from every region and place until one of
the bogus doctors said, "He cannot be cured except
with the heart of a young child, which he must eat."
As a result, the ruler on behalf of this man unjustly
slaughtered many innocent children.
However, this brought no benefit to him until he died
in the most disgusting of conditions. We seek refuge
with Allah from that!”
This story indicates the extreme dangers of seeking
knowledge for the wrong reasons. Both the above
tyrannical ruler and the envious scholar destroyed
themselves by placing a thing where it did not belong.
This is also illustrated in the following tradition
related by Abu Nu`aym on the authority of Ibn Abass
that the Messenger of Allah, may Allah bless him and
grant him peace said: “There are two groups of people
who if they are corrected then the people are
corrected, but if they are corrupted then the people
are corrupted; the scholars and the rulers.”
If society is to be transformed, if a family is to be
transformed and if the individual is to be transformed
then knowledge has to be taken as an obligation and a
prerequisite to transformative action.
Sunday 23 September 2007
On Looking for the Night of Power During Ramadan
Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to search ('iltimaas) for the
night of power (laylat 'l-qadr) during the last ten
odd nights of the month.
It is related in the Saheeh of al-Bukhari on the
authority of 'Aisha that the Messenger of Allah, may
Allah bless him and grant him peace said: "Search for
the Night of Qadr in the odd nights of the last ten
days of Ramadan."
It is clear that the Night of Qadr (Power) is confined
to the month of Ramadan in the last ten nights.
The foundation for the Night of Qadr is what Allah
ta`ala says in His Qur’an: “Verily We have revealed it
in the Night of Qadr.”
Imam Muhammad ibn Jareer at-Tabari said in his Jaami`
al-Bayaan `An Ta’weel Ayyi ‘l-Qur’an: “Ibn `Abaas
said: ‘The Night of Qadr is the blessed night from
Ramadan in which the Qur’an was revealed completely at
one time from the Tablet to the Oft-Visited House
(Bayt’l-Ma`muur) at the place of the stars in the
lower heaven. Then it was revealed to the heart of
Muhammad, may Allah bless him and grant him peace
regarding commands, prohibitions, and war little by
little.
His words: “Search for the Night of Qadr…”means intend
or make effort in seeking it by means of all forms of
worship and drawing near to Allah ta`ala.
The above tradition further limits this night to the
odd nights, which are the 21st, the 23rd, the 25th,
the 27th, and the 29th.
Ibn Hajr noted that the scholars of the Sunna have had
many disagreements about the reality of the Night of
Qadr, which amounts to more than forty opinions.
However, what is agreed upon about it is that it falls
on one of the last ten odd nights of Ramadan and that
it fluctuates and is not fixed as it has been related
by Abu Qilaaba that he said:
“The Night of Qadr fluctuates through the last ten
nights and should be sought in the odd nights.”
Imam as-Shafi` said: “It should be sought in the 21st
or the 23rd of the month.”
The majority of the scholars of the Sunna say it
should be sought during the 27th night of Ramadan.
This is what Malik, at-Thawri, Ahmad and Is’haq
narrated. Al-Mawardi said: “This is what the scholars
are agreed about.”
He took his proof for that from the tradition of `Ubay
ibn Ka`b. However, al-Haafidh said: “The Companions
are agreed that the Night of Qadr falls on the last
ten nights, but they differed regarding specifying
which of these nights it is.”
Success is with Allah
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to search ('iltimaas) for the
night of power (laylat 'l-qadr) during the last ten
odd nights of the month.
It is related in the Saheeh of al-Bukhari on the
authority of 'Aisha that the Messenger of Allah, may
Allah bless him and grant him peace said: "Search for
the Night of Qadr in the odd nights of the last ten
days of Ramadan."
It is clear that the Night of Qadr (Power) is confined
to the month of Ramadan in the last ten nights.
The foundation for the Night of Qadr is what Allah
ta`ala says in His Qur’an: “Verily We have revealed it
in the Night of Qadr.”
Imam Muhammad ibn Jareer at-Tabari said in his Jaami`
al-Bayaan `An Ta’weel Ayyi ‘l-Qur’an: “Ibn `Abaas
said: ‘The Night of Qadr is the blessed night from
Ramadan in which the Qur’an was revealed completely at
one time from the Tablet to the Oft-Visited House
(Bayt’l-Ma`muur) at the place of the stars in the
lower heaven. Then it was revealed to the heart of
Muhammad, may Allah bless him and grant him peace
regarding commands, prohibitions, and war little by
little.
His words: “Search for the Night of Qadr…”means intend
or make effort in seeking it by means of all forms of
worship and drawing near to Allah ta`ala.
The above tradition further limits this night to the
odd nights, which are the 21st, the 23rd, the 25th,
the 27th, and the 29th.
Ibn Hajr noted that the scholars of the Sunna have had
many disagreements about the reality of the Night of
Qadr, which amounts to more than forty opinions.
However, what is agreed upon about it is that it falls
on one of the last ten odd nights of Ramadan and that
it fluctuates and is not fixed as it has been related
by Abu Qilaaba that he said:
“The Night of Qadr fluctuates through the last ten
nights and should be sought in the odd nights.”
Imam as-Shafi` said: “It should be sought in the 21st
or the 23rd of the month.”
The majority of the scholars of the Sunna say it
should be sought during the 27th night of Ramadan.
This is what Malik, at-Thawri, Ahmad and Is’haq
narrated. Al-Mawardi said: “This is what the scholars
are agreed about.”
He took his proof for that from the tradition of `Ubay
ibn Ka`b. However, al-Haafidh said: “The Companions
are agreed that the Night of Qadr falls on the last
ten nights, but they differed regarding specifying
which of these nights it is.”
Success is with Allah
On Increasing Acts of Generosity During Ramadan
Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to increase in good deeds
(ziyaadatu 'l-khayr).
It is related in the Saheeh of al-Bukhari on the
authority of Ibn 'Abbas: "The Messenger of Allah, may
Allah bless him and grant him peace was the most
generous of all the people, and he used to reach the
peak in generosity in the month of Ramadan when Jibril
convened with him to rehearse the Qur’an. Jibril used
to meet him night of Ramadan to review the Qur'an with
him. Allah's Apostle was the most generous person,
even more generous than the strong wind (in readiness
and haste to do charitable deeds)".
Ibn Hajr said: “The meaning of Ibn Abass words ‘the
most generous of people’ is that he, may Allah bless
him and grant him peace was more generous then than
any other human. Generosity means munificence and is
among the praiseworthy characteristics.
It has related by Imam at-Tirmidhi on the authority of
Sa`d that the Messenger of Allah, may Allah bless him
and grant him peace said:“Verily Allah is Munificent
and He loves munificence.”
In the above tradition one may imagine that the
generosity of the Messenger of Allah, may Allah bless
him and grant him peace was specific for Ramadan,
however munificence was his character by nature
however he would increase in generosity and
openhandedness during the month of Ramadan more so
than in any other time.
There are also two other prophetic traditions that
explain the meaning of the generosity of the Messenger
of Allah, may Allah bless him and grant him peace.
Anas ibn Malik related the first, but there is some
question about its chain of authority: “I am the most
generous of the children of Adam. And the most
generous of them after me is a man who learned some
knowledge and disseminates it and a man who is
generous with his life in the Way of Allah.”
Anas ibn Malik also related the second tradition, and
its chain is sound: “The Messenger of Allah, may Allah
bless him and grant him peace was the most courageous
of men and the most generous of men.”
The above description of the Prophet, may Allah bless
him and grant him peace being: “even more generous
than the strong wind”, means that his action, may
Allah bless him and grant him peace during Ramadan was
persistent, continuous without end.
In this tradition are several principles. Among these
principles is that the merits of time is obtained
through increase in acts of worship.
Among these is that persistence in recitation of the
Qur’an necessitates increase in good. This is true
based upon his words: “and he used to reach the peak
in generosity in the month of Ramadan when Jibril
convened with him to rehearse the Qur’an”.
Among these is it being highly recommended to increase
in acts of worship in the final years of one’s life.
Among these is that the nights of Ramadan are superior
to its days. Among these is the fact that even though
the Qur’an would be revealed throughout the year,
Jibril, upon him be peace would review what had been
revealed throughout the year during the month of
Ramadan, then Allah would establish His judgments in
certain verses and abrogate certain verses.
Among these principles is that acts of worship should
always be accompanied with acts of generosity in
charity in order for them to be accepted by Allah
ta`ala.
The key element about the above mentioned tradition by
the Shehu is to establish that Ramadan is the time
that the servants of Allah ta`ala increase in acts of
generosity and munificence.
This brings us now to the questioned Sister Amina of
Hartford, Connecticut raised regarding the secrets of
giving alms (sadaqa) in the manner that the Shehu had
delineated to us.
The following was related by Shaykh Adam Abdullahi
al-Ilorin in his book Qaala as-Shaykh (‘The Shehu
says’):
“Whoever gives alms on Sunday when the sun rises
(tuluu` as-shams) will find his supplications answered
and will attain merit with Allah ta`ala.
Whoever gives alms on Monday during the forenoon
(duhaa) Allah will accept all of his actions and take
care of all his needs.
Whoever gives alms on Tuesday during midday
(nisf’n-nahaar) his enemies will not be able to
approach him with injustice or wrong.
Whoever gives alms on Wednesday during the time of
dhuhr he will not be harmed in his worldly affairs by
magic, thievery or the evil glance.
Whoever gives alms on Thursday between the times of
dhuhr and asr Allah will send down upon him miraculous
signs of actions, belief, baraka, and love.
Whoever gives alms on Fridays after the asr prayer
Allah will forgive him of his sins and accept his
supplications.
Whoever gives alms on Saturday at the setting of the
sun (ghuruub as-shams) Allah will give him this world
and the Hereafter and enter him in Paradise without
reckoning.”
I say, that even if you have no money or material
possessions to give away in charity, you can still
give charity by making supplications for believers you
know and dont know at these mentioned times, because
it has been related in many traditions that
supplication for the believers is a form of charity.
Success is with Allah
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to increase in good deeds
(ziyaadatu 'l-khayr).
It is related in the Saheeh of al-Bukhari on the
authority of Ibn 'Abbas: "The Messenger of Allah, may
Allah bless him and grant him peace was the most
generous of all the people, and he used to reach the
peak in generosity in the month of Ramadan when Jibril
convened with him to rehearse the Qur’an. Jibril used
to meet him night of Ramadan to review the Qur'an with
him. Allah's Apostle was the most generous person,
even more generous than the strong wind (in readiness
and haste to do charitable deeds)".
Ibn Hajr said: “The meaning of Ibn Abass words ‘the
most generous of people’ is that he, may Allah bless
him and grant him peace was more generous then than
any other human. Generosity means munificence and is
among the praiseworthy characteristics.
It has related by Imam at-Tirmidhi on the authority of
Sa`d that the Messenger of Allah, may Allah bless him
and grant him peace said:“Verily Allah is Munificent
and He loves munificence.”
In the above tradition one may imagine that the
generosity of the Messenger of Allah, may Allah bless
him and grant him peace was specific for Ramadan,
however munificence was his character by nature
however he would increase in generosity and
openhandedness during the month of Ramadan more so
than in any other time.
There are also two other prophetic traditions that
explain the meaning of the generosity of the Messenger
of Allah, may Allah bless him and grant him peace.
Anas ibn Malik related the first, but there is some
question about its chain of authority: “I am the most
generous of the children of Adam. And the most
generous of them after me is a man who learned some
knowledge and disseminates it and a man who is
generous with his life in the Way of Allah.”
Anas ibn Malik also related the second tradition, and
its chain is sound: “The Messenger of Allah, may Allah
bless him and grant him peace was the most courageous
of men and the most generous of men.”
The above description of the Prophet, may Allah bless
him and grant him peace being: “even more generous
than the strong wind”, means that his action, may
Allah bless him and grant him peace during Ramadan was
persistent, continuous without end.
In this tradition are several principles. Among these
principles is that the merits of time is obtained
through increase in acts of worship.
Among these is that persistence in recitation of the
Qur’an necessitates increase in good. This is true
based upon his words: “and he used to reach the peak
in generosity in the month of Ramadan when Jibril
convened with him to rehearse the Qur’an”.
Among these is it being highly recommended to increase
in acts of worship in the final years of one’s life.
Among these is that the nights of Ramadan are superior
to its days. Among these is the fact that even though
the Qur’an would be revealed throughout the year,
Jibril, upon him be peace would review what had been
revealed throughout the year during the month of
Ramadan, then Allah would establish His judgments in
certain verses and abrogate certain verses.
Among these principles is that acts of worship should
always be accompanied with acts of generosity in
charity in order for them to be accepted by Allah
ta`ala.
The key element about the above mentioned tradition by
the Shehu is to establish that Ramadan is the time
that the servants of Allah ta`ala increase in acts of
generosity and munificence.
This brings us now to the questioned Sister Amina of
Hartford, Connecticut raised regarding the secrets of
giving alms (sadaqa) in the manner that the Shehu had
delineated to us.
The following was related by Shaykh Adam Abdullahi
al-Ilorin in his book Qaala as-Shaykh (‘The Shehu
says’):
“Whoever gives alms on Sunday when the sun rises
(tuluu` as-shams) will find his supplications answered
and will attain merit with Allah ta`ala.
Whoever gives alms on Monday during the forenoon
(duhaa) Allah will accept all of his actions and take
care of all his needs.
Whoever gives alms on Tuesday during midday
(nisf’n-nahaar) his enemies will not be able to
approach him with injustice or wrong.
Whoever gives alms on Wednesday during the time of
dhuhr he will not be harmed in his worldly affairs by
magic, thievery or the evil glance.
Whoever gives alms on Thursday between the times of
dhuhr and asr Allah will send down upon him miraculous
signs of actions, belief, baraka, and love.
Whoever gives alms on Fridays after the asr prayer
Allah will forgive him of his sins and accept his
supplications.
Whoever gives alms on Saturday at the setting of the
sun (ghuruub as-shams) Allah will give him this world
and the Hereafter and enter him in Paradise without
reckoning.”
I say, that even if you have no money or material
possessions to give away in charity, you can still
give charity by making supplications for believers you
know and dont know at these mentioned times, because
it has been related in many traditions that
supplication for the believers is a form of charity.
Success is with Allah
Monday 17 September 2007
On Recitation of the Qur’an During Ramadan
On Recitation of the Qur’an During Ramadan
Shaykh Abdullahi Dan Fuduye’, may Allah be merciful to
him said in his Fara’id al-Jaleela where he raises the
question whether reciting the Qur’an in a slow
measured manner (tarteelan) or reciting it rapidly
(hadran) is better. He said:
“Its recitation in a slow measured manner to most
(scholars) is considered better
Than reciting it rapidly, (but in this) there are
three opinions that justify it.”
Here the Shaykh, may Allah be merciful to him,
demonstrates that the scholars differ regarding the
superiority of reciting slow or rapidly. Some of the
scholars believe that slow measured recitation is best
unrestrictedly, while others believe that rapid
recitation is best unrestrictedly.
He begins by explaining the judgment of those who say
that rapid recitation is best by delineating three
opinions regarding this. He says, may Allah be
merciful to him:
“The one who is in difficulty, the one who knows its
meanings
And the one who acts as Imam for people other than
himself.
Here the Shaykh, may Allah be merciful to him, gives
three opinions regarding the legality of reciting
rapidly (hadran).
[1] The first opinion is for the one who is in
difficulty (shaqqa). Difficulties for the one reciting
are in three varieties. The first one is the one
pressed for time and he wants to recite a particular
amount (hazb) at a particular time. The second one is
the one in difficult circumstances spiritually or
worldly and he wants relief from Allah ta`ala
immediately. The third one is the wayfarer (ibn
as-sabeel) who is on the journey, whether that journey
be traversing the earth to attain the bounties of his
Lord, or the traveler (saalik) on the spiritual
journey (suluuk) to his Lord. In both cases, the
traveler encounters difficulties. The scholars have
said: “Knowledge is extensive and times is short”.
[2] The second opinion is ‘the one who knows its
meanings’. This means the one who understands the
Arabic language and knows what he is reciting. It also
means the scholar who is firm in his understanding of
the legal judgments of the Qur’an, along with its
rules, and its adab. It also means the one who knows
its outer meanings and inner meanings. This is the one
firm in the knowledge and gnosis of his Lord and
understands with piercing insight the lights and
sciences, which manifest from the letters, the words,
the separated letters, the verses, and the chapters of
the Mighty Qur’an. Neither its outer forms veil him
from its hidden meanings, nor does its hidden secrets
drown him from its outer aspects. “One hour’s
contemplation of the scholar is worth seventy years
worship of the ignorant one.”
[3] The third opinion is ‘the one who acts as Imam for
people other than himself.’ This one is the example
and the paradigm that leads the common people in the
prescribed prayers. Sometimes he may lead the weak,
the old and sick, which gives him license to shorten
the prayer for those following. “O Allah Whoever is
appointed over any affair of my Umma and he makes it
difficult for them, make things difficult for him.
Whoever is appointed over any affair of my Umma and he
makes it easy for them, make things easy for him.”
Thus, avoiding making difficulties for the followers
and yearning to make things easy for them requires
shortening the prayer, which in turn requires the Imam
to recite rapidly.
He is also the Imam of those who are firm and resolute
in their desire for spiritual rewards, who fulfills
the trust in adhering to the Sunna of the Prophet, may
Allah bless him and grant him peace by standing
sometimes long in prayer and sometimes reciting the
longer chapters of the Qur’an, in accordance with the
way of the Salaf as-Saalih, may Allah be pleased with
them.
Imam al-Manjuuri said in his Jaami` at-Talqeen: “The
one who is the imam reciting rapidly regarding his
right as imam is better, while reciting in a slow
measured manner in best for others.” The proofs for
all these three opinions is from the Qur’an, the Sunna
and by reason. As for the Qur’an Allah ta`ala says:
“O you who believe remember Allah with much
remembrance.” As for the Sunna there is the words of
the Messenger of Allah, may Allah bless him and grant
peace as related in the Saheeh of al-Bukhari on the
authority of Abu Hurayra:
“When one of you prays with the people, he should
lighten the prayer, for among them are the weak,
infirm, the one who has needs, and the elderly. But
when one of you prays by himself, he can elongate the
prayer as he likes.”
As for as reason is concerned, ‘much remembrance
cannot occur except through reciting much Qur’an and
this cannot be accomplished except through rapid
recitation (hadran). Further, And Allah knows best.
“The proof for the majority is in the Qur’an
And the Sunna of the Prophet, and by implication.”
Here the Shaykh, may Allah be merciful to him, informs
us that the majority of the scholars who are of the
opinion that reciting the Qur’an in a slow measured
manner (tarteelan) is best, have their proofs from the
Infallible Qur’an, from the Sunna, and by means of
reason. As for the proof from the Qur’an there is the
words of Allah ta`ala:
“And recite the Qur’an in a slow measured manner.” And
there is His Exalted words:
“Will they not be attentive to the meanings of the
Qur’an?” And there is His Exalted words:
“A Blessed Book, which We have revealed to you so that
they may be attentive to the meanings of its verses.”
As for the Sunna there is the practice of the
Messenger of Allah, may Allah bless him and grant him
peace as related by Abd’r-Razaaq, Abdu ibn Humayd, Ibn
Nasr and Ibn al-Mundhir on the authority of Qatada who
said regarding Allah’s words: “And recite the Qur’an
in a slow measured manner”;
‘It has reached us that the most general recitation of
the Prophet, may Allah bless him and grant him peace
was drawn out.”
As for as the proofs for reciting in a slow measured
manner based upon reasoned implication (ma`ana), the
scholars of the Sunna believe that tarteel is nearest
to showing dignity and respect for the Qur’an, along
with the fact that tarteel is stronger in leaving
influence and having effect upon the heart, more so
than rushing and destroying the Qur’an with one’s
tongue.
Then Shaykh Abdullahi clarifies that each opinion has
its proofs which are all valid and that some of the
scholars of the Sunna consider that reciting the
Qur’an in a slow measured manner (tarteelan) as well
as rapidly (hadran) are equally valid, by his words:
“Like other scholars, it is said that slow and rapid
are equal
Those who hold to the superiority of one over the
other have their proofs.”
After establishing the legality of reciting slowly or
rapidly, Shaykh Abdullahi then introduces the servants
to the methodology and merits of reciting the Qur’an
in one week (seven days).
He said:
“And seal the Qur’an in a week, for this is
The most perfect way due to its renown, and less than
that is what is easy.
It is reprehensible to recite it less than three days
It is also said that it is not reprehensible in the
most famous of researches.”
The proof for this is in what Imam an-Nawwawi said in
his commentary upon the Saheeh of Imam Muslim: “As for
the saying of the Prophet, may Allah bless him and
grant him peace:
“Recite the Qur’an every month.” He then said: “Every
twenty days”.
He then said: “Every seven days and no less”. The
Salaf had different customs in their every day
recitation based upon their spiritual states,
comprehension, and daily litanies. Some of them used
to seal the Qur’an every month. Some of them used to
seal the Qur’an every twenty days. Some of them used
to seal it every ten days, while the majority of them
finished it in seven days. Many of them used to finish
it in three days as well as in a day and a night. Some
of them used to finish it in one night. Some would
even complete the Qur’an three times in one night,
while some went as far as to complete the Qur’an eight
times in one night. This is the most that I have heard
that it had been done.”
As far as the reprehensibility of sealing the Qur’an
in less than three days as Shaykh Abdullahi said the
proof for this is from the Sunna as it has been
narrated by Abdullahi ibn `Amr that the Prophet, may
Allah bless him and grant him peace said:
“The one who recites the Qur’an in less than three
days will not be able to understand it.”
Ibn Hajr said that this means, that the person will
not be able to understand the outward meanings of what
he recites. Although some of the scholars give a
license to seal the Qur’an in less than three days
based upon what was related on the authority of Uthman
ibn `Afan, that he would recite the Qur’an in a single
raka`at.
It has also been related on the authority of Sa`id ibn
Jubayr that he would recite the Qur’an in a single
raka`at while in the Ka`aba.
Muhammad ibn Nasr said regarding the standing at night
in prayer: “Sa`id ibn al-Masayyib used to seal the
Qur’an in two nights.”
At-Tahawi related with his chain of authority going
back to Ibn Serin who said: “Tamim as-Daari used to
give life to the whole of the night by reciting the
entire Qur’an in a single raka`at.”
This is the meaning of Shaykh Abdullahi’s words: ‘It
is also said that it is not reprehensible in the most
famous of researches’
The Shaykh Abdullahi explains how the recitation of
the Qur’an in seven days should be accomplished. He
said:
“Its recitation in seven days is the middle way
Without division or splitting up, is the way it is
done
For the first night the first three chapters should
be recited
Then the next five, then the next seven, then nine,
then ten
Along with a chapter, then the same along with three
more
Then recite from chapter Qaf until the ending, which
is its elaboration.”
Here Shaykh Abdullahi Dan Fuduye’ delineates the
methodology of reciting the Qur’an in seven days. He
defines this way as the middle way because this was
the method utilized by most of the Companions of
Muhammad, may Allah bless him and grant him peace. He
said that the first three chapters of the Qur’an
should be recited the first day, stopping after
surat’l-Nisaa. Then the next five chapters should be
recited the second day, stopping after surat’l-Tawba.
Then the next seven chapters should be recited the
third day, stopping after surat’l-Nahl. Then the next
nine chapters should be recited the fourth day,
stopping after surat’l-Farqaan. Then the next eleven
chapters should be recited the fifth day, stopping
after surat’l-Yaaseen. Then the next thirteen chapters
should be recited the sixth day, stopping after
surat’l-Hujaraat. Then the last day one should recite
from surat’l-Qaaf until the end of the Qur’an. Shaykh
Abdullahi then says:
“Seal it in the beginning of the night or the
beginning of the day
And how many narrations have come regarding the
sealing of the Qur’an?”
What the Shaykh means here, is that there are
innumerous narrations from the Prophet, may Allah
bless him and grant him peace extolling the merits of
sealing the Qur’an.
Among them is what was related on the authority Sa`d
that the Messenger of Allah, may Allah bless him and
grant him peace said:
“Whoever seals the Qur’an the Angels send blessings
upon him until evening. Whoever seals the Qur’an in
the last part of the day, the Angels send blessings
upon him until morning.”
It has been related on the authority of Ibn Mas`ud
that the Messenger of Allah may Allah bless him and
grant him peace said:
“Whoever is present at the commencing of the
recitation of the Qur’an, it is as though he were
present at the victory of Muslims when attaining
victory. Whoever is present at the sealing of the
Qur’an, it is as though he were present at the spoils
of war when it is being divided.”
It has been related on the authority of `Amr ibn
Shu`ayb that the Messenger of Allah, may Allah bless
him and grant him peace said:
“When the servant seals the Qur’an, more than sixty
thousand Angels pray upon him when he finishes it.”
It was related on the authority of Anas ibn Malik that
the Messenger of Allah, may Allah bless him and grant
him peace said:
“Verily with the one who recites the Qur’an when he
seals is accepted supplications and a tree in
Paradise.”
Shaykh Abdullahi then informs the servants about the
adab of supplication at the sealing of the Qur’an and
who should be included in one’s supplication. He said:
“And supplicate for mercy and the attainment of
request
And how many supplications after it have been narrated
from the Messenger?”
And supplicate for oneself, the wives, and those who
have believed
And say to them when you have finished your
supplication: ‘Say: Amen’.”
Here the Shaykh delineates the permissibility of
gathering the family and the jama`at to seal the
Qur’an in order for the blessings to descend upon
everyone present. The evidence for this from the Sunna
is in what was related by Ibn an-Najaar on the
authority of Anas ibn Malik in his Musnad where the
Messenger of Allah, may Allah bless him and grant him
peace said:
“The Prophet, may Allah bless him and grant him peace,
when he would seal (the Qur’an) he would gather his
wives and make supplication.” Shaykh Abdullahi, may
Allah be merciful to him informed us that there are
many prophetic traditions narrated regarding the
supplications at the sealing of the Qur’an.
However, it goes with out saying that among the best
supplications for this Jama`at at the sealing of the
Qur’an are those supplications narrated from Shehu
Uthman Dan Fuduye’, Shaykh Abdullahi Dan Fuduye’ and
Sultan Muhammad Bello, may Allah be pleased with them.
Among these are the Munaajat, the Dalaa’il, and the
Daaliyat of Shehu Uthman Dan Fuduye’.
Among them are the Hizb al-Ashraar and the Wird
al-Adhkaar wa’d-Da`awaat of Shaykh Abdullahi Dan
Fuduye’.
Among them is the Majmu` al-Istighfaar of Sultan
Muhammad Bello. There are many other supplications
from the Saaliheen, like the ahzaab of Shaykh
Abu’l-Hassan as-Shadhili, the awraad of Shaykh
al-Haddad, the awraad of Imam an-Nawwawi and all the
aupplications and adhkaar narrated from the Prophet,
may Allah bless him and grant him peace.
Shaykh Abdullahi Dan Fuduye’ clarified the means that
the servant can obtain baraka through the recitation
of the Qur’an in his Diya `Uluum ad-Deen when he said:
It is necessary that the one reciting Qur’an that he
have ablution, face the qibla, bow his head, and sit
as though he is sitting in the prayer. It is best that
he do so in the masjid, while reciting in a slow
measured tone (tarteelan), and being in a state of
reflection. The presence of his heart in his
recitation should cause him to weep, hoping in that to
attain the divine promises and fearing to fall into
the divine threats. The servant should also realize
his shortcomings in performing the obligations and
limitations of Allah ta`ala. He should be scrupulous
in given each verse of the Qur’an its rights. Thus,
when he comes upon a verse of prostration, he should
prostrate and make the supplication that is connected
to the verse that he is reciting. In addition to this,
the servant should beautify or adorn his inner-self
with the following ten sequential courtesies (adab):
[1] first comprehension of the root of the words;
[2] then glorification of Allah;
[3] then the presence of the heart;
[4] then being attentive;
[5] then understanding;
[6] then removal of those barriers which prevent
understanding, like being persistent in sins and
obeying one’s corrupt passions;
[7] then taking the Qur’an as one’s argument. This
means considering that he is the one intended in every
expression in the Qur’an.
Thus, the servant should assess carefully the
obligations, the prohibitions, the divine promises,
the divine punishments, the stories of the foregone
people and the Prophets and take lessons from them. He
should also imitate what he reads from the Prophets
and the righteous regarding their patience against
afflictions and their firmness in the religion as a
means of expecting divine assistance and victory.
[8] Then, the servant should take on the influence of
fear, dread, and hope.
[9] Then, he should move from there and rise up in his
recitation to the station of direct witnessing of his
Lord and intimate conversation with Him.
[10] Ten finally, the servant should free himself of
all power, strength and attachments to the self and
rely solely on the Power, Strength and Divine Ability
of Allah ta`ala la in his recitation. Truly, Allah
specifies this favor for whomever He wills with
whatever He wills. It is also necessary that the
servant seal the Qur’an every week (in seven days) or
every month or at least twice a year or less than that
which is easiest for him.”
Success is with Allah
Shaykh Abdullahi Dan Fuduye’, may Allah be merciful to
him said in his Fara’id al-Jaleela where he raises the
question whether reciting the Qur’an in a slow
measured manner (tarteelan) or reciting it rapidly
(hadran) is better. He said:
“Its recitation in a slow measured manner to most
(scholars) is considered better
Than reciting it rapidly, (but in this) there are
three opinions that justify it.”
Here the Shaykh, may Allah be merciful to him,
demonstrates that the scholars differ regarding the
superiority of reciting slow or rapidly. Some of the
scholars believe that slow measured recitation is best
unrestrictedly, while others believe that rapid
recitation is best unrestrictedly.
He begins by explaining the judgment of those who say
that rapid recitation is best by delineating three
opinions regarding this. He says, may Allah be
merciful to him:
“The one who is in difficulty, the one who knows its
meanings
And the one who acts as Imam for people other than
himself.
Here the Shaykh, may Allah be merciful to him, gives
three opinions regarding the legality of reciting
rapidly (hadran).
[1] The first opinion is for the one who is in
difficulty (shaqqa). Difficulties for the one reciting
are in three varieties. The first one is the one
pressed for time and he wants to recite a particular
amount (hazb) at a particular time. The second one is
the one in difficult circumstances spiritually or
worldly and he wants relief from Allah ta`ala
immediately. The third one is the wayfarer (ibn
as-sabeel) who is on the journey, whether that journey
be traversing the earth to attain the bounties of his
Lord, or the traveler (saalik) on the spiritual
journey (suluuk) to his Lord. In both cases, the
traveler encounters difficulties. The scholars have
said: “Knowledge is extensive and times is short”.
[2] The second opinion is ‘the one who knows its
meanings’. This means the one who understands the
Arabic language and knows what he is reciting. It also
means the scholar who is firm in his understanding of
the legal judgments of the Qur’an, along with its
rules, and its adab. It also means the one who knows
its outer meanings and inner meanings. This is the one
firm in the knowledge and gnosis of his Lord and
understands with piercing insight the lights and
sciences, which manifest from the letters, the words,
the separated letters, the verses, and the chapters of
the Mighty Qur’an. Neither its outer forms veil him
from its hidden meanings, nor does its hidden secrets
drown him from its outer aspects. “One hour’s
contemplation of the scholar is worth seventy years
worship of the ignorant one.”
[3] The third opinion is ‘the one who acts as Imam for
people other than himself.’ This one is the example
and the paradigm that leads the common people in the
prescribed prayers. Sometimes he may lead the weak,
the old and sick, which gives him license to shorten
the prayer for those following. “O Allah Whoever is
appointed over any affair of my Umma and he makes it
difficult for them, make things difficult for him.
Whoever is appointed over any affair of my Umma and he
makes it easy for them, make things easy for him.”
Thus, avoiding making difficulties for the followers
and yearning to make things easy for them requires
shortening the prayer, which in turn requires the Imam
to recite rapidly.
He is also the Imam of those who are firm and resolute
in their desire for spiritual rewards, who fulfills
the trust in adhering to the Sunna of the Prophet, may
Allah bless him and grant him peace by standing
sometimes long in prayer and sometimes reciting the
longer chapters of the Qur’an, in accordance with the
way of the Salaf as-Saalih, may Allah be pleased with
them.
Imam al-Manjuuri said in his Jaami` at-Talqeen: “The
one who is the imam reciting rapidly regarding his
right as imam is better, while reciting in a slow
measured manner in best for others.” The proofs for
all these three opinions is from the Qur’an, the Sunna
and by reason. As for the Qur’an Allah ta`ala says:
“O you who believe remember Allah with much
remembrance.” As for the Sunna there is the words of
the Messenger of Allah, may Allah bless him and grant
peace as related in the Saheeh of al-Bukhari on the
authority of Abu Hurayra:
“When one of you prays with the people, he should
lighten the prayer, for among them are the weak,
infirm, the one who has needs, and the elderly. But
when one of you prays by himself, he can elongate the
prayer as he likes.”
As for as reason is concerned, ‘much remembrance
cannot occur except through reciting much Qur’an and
this cannot be accomplished except through rapid
recitation (hadran). Further, And Allah knows best.
“The proof for the majority is in the Qur’an
And the Sunna of the Prophet, and by implication.”
Here the Shaykh, may Allah be merciful to him, informs
us that the majority of the scholars who are of the
opinion that reciting the Qur’an in a slow measured
manner (tarteelan) is best, have their proofs from the
Infallible Qur’an, from the Sunna, and by means of
reason. As for the proof from the Qur’an there is the
words of Allah ta`ala:
“And recite the Qur’an in a slow measured manner.” And
there is His Exalted words:
“Will they not be attentive to the meanings of the
Qur’an?” And there is His Exalted words:
“A Blessed Book, which We have revealed to you so that
they may be attentive to the meanings of its verses.”
As for the Sunna there is the practice of the
Messenger of Allah, may Allah bless him and grant him
peace as related by Abd’r-Razaaq, Abdu ibn Humayd, Ibn
Nasr and Ibn al-Mundhir on the authority of Qatada who
said regarding Allah’s words: “And recite the Qur’an
in a slow measured manner”;
‘It has reached us that the most general recitation of
the Prophet, may Allah bless him and grant him peace
was drawn out.”
As for as the proofs for reciting in a slow measured
manner based upon reasoned implication (ma`ana), the
scholars of the Sunna believe that tarteel is nearest
to showing dignity and respect for the Qur’an, along
with the fact that tarteel is stronger in leaving
influence and having effect upon the heart, more so
than rushing and destroying the Qur’an with one’s
tongue.
Then Shaykh Abdullahi clarifies that each opinion has
its proofs which are all valid and that some of the
scholars of the Sunna consider that reciting the
Qur’an in a slow measured manner (tarteelan) as well
as rapidly (hadran) are equally valid, by his words:
“Like other scholars, it is said that slow and rapid
are equal
Those who hold to the superiority of one over the
other have their proofs.”
After establishing the legality of reciting slowly or
rapidly, Shaykh Abdullahi then introduces the servants
to the methodology and merits of reciting the Qur’an
in one week (seven days).
He said:
“And seal the Qur’an in a week, for this is
The most perfect way due to its renown, and less than
that is what is easy.
It is reprehensible to recite it less than three days
It is also said that it is not reprehensible in the
most famous of researches.”
The proof for this is in what Imam an-Nawwawi said in
his commentary upon the Saheeh of Imam Muslim: “As for
the saying of the Prophet, may Allah bless him and
grant him peace:
“Recite the Qur’an every month.” He then said: “Every
twenty days”.
He then said: “Every seven days and no less”. The
Salaf had different customs in their every day
recitation based upon their spiritual states,
comprehension, and daily litanies. Some of them used
to seal the Qur’an every month. Some of them used to
seal the Qur’an every twenty days. Some of them used
to seal it every ten days, while the majority of them
finished it in seven days. Many of them used to finish
it in three days as well as in a day and a night. Some
of them used to finish it in one night. Some would
even complete the Qur’an three times in one night,
while some went as far as to complete the Qur’an eight
times in one night. This is the most that I have heard
that it had been done.”
As far as the reprehensibility of sealing the Qur’an
in less than three days as Shaykh Abdullahi said the
proof for this is from the Sunna as it has been
narrated by Abdullahi ibn `Amr that the Prophet, may
Allah bless him and grant him peace said:
“The one who recites the Qur’an in less than three
days will not be able to understand it.”
Ibn Hajr said that this means, that the person will
not be able to understand the outward meanings of what
he recites. Although some of the scholars give a
license to seal the Qur’an in less than three days
based upon what was related on the authority of Uthman
ibn `Afan, that he would recite the Qur’an in a single
raka`at.
It has also been related on the authority of Sa`id ibn
Jubayr that he would recite the Qur’an in a single
raka`at while in the Ka`aba.
Muhammad ibn Nasr said regarding the standing at night
in prayer: “Sa`id ibn al-Masayyib used to seal the
Qur’an in two nights.”
At-Tahawi related with his chain of authority going
back to Ibn Serin who said: “Tamim as-Daari used to
give life to the whole of the night by reciting the
entire Qur’an in a single raka`at.”
This is the meaning of Shaykh Abdullahi’s words: ‘It
is also said that it is not reprehensible in the most
famous of researches’
The Shaykh Abdullahi explains how the recitation of
the Qur’an in seven days should be accomplished. He
said:
“Its recitation in seven days is the middle way
Without division or splitting up, is the way it is
done
For the first night the first three chapters should
be recited
Then the next five, then the next seven, then nine,
then ten
Along with a chapter, then the same along with three
more
Then recite from chapter Qaf until the ending, which
is its elaboration.”
Here Shaykh Abdullahi Dan Fuduye’ delineates the
methodology of reciting the Qur’an in seven days. He
defines this way as the middle way because this was
the method utilized by most of the Companions of
Muhammad, may Allah bless him and grant him peace. He
said that the first three chapters of the Qur’an
should be recited the first day, stopping after
surat’l-Nisaa. Then the next five chapters should be
recited the second day, stopping after surat’l-Tawba.
Then the next seven chapters should be recited the
third day, stopping after surat’l-Nahl. Then the next
nine chapters should be recited the fourth day,
stopping after surat’l-Farqaan. Then the next eleven
chapters should be recited the fifth day, stopping
after surat’l-Yaaseen. Then the next thirteen chapters
should be recited the sixth day, stopping after
surat’l-Hujaraat. Then the last day one should recite
from surat’l-Qaaf until the end of the Qur’an. Shaykh
Abdullahi then says:
“Seal it in the beginning of the night or the
beginning of the day
And how many narrations have come regarding the
sealing of the Qur’an?”
What the Shaykh means here, is that there are
innumerous narrations from the Prophet, may Allah
bless him and grant him peace extolling the merits of
sealing the Qur’an.
Among them is what was related on the authority Sa`d
that the Messenger of Allah, may Allah bless him and
grant him peace said:
“Whoever seals the Qur’an the Angels send blessings
upon him until evening. Whoever seals the Qur’an in
the last part of the day, the Angels send blessings
upon him until morning.”
It has been related on the authority of Ibn Mas`ud
that the Messenger of Allah may Allah bless him and
grant him peace said:
“Whoever is present at the commencing of the
recitation of the Qur’an, it is as though he were
present at the victory of Muslims when attaining
victory. Whoever is present at the sealing of the
Qur’an, it is as though he were present at the spoils
of war when it is being divided.”
It has been related on the authority of `Amr ibn
Shu`ayb that the Messenger of Allah, may Allah bless
him and grant him peace said:
“When the servant seals the Qur’an, more than sixty
thousand Angels pray upon him when he finishes it.”
It was related on the authority of Anas ibn Malik that
the Messenger of Allah, may Allah bless him and grant
him peace said:
“Verily with the one who recites the Qur’an when he
seals is accepted supplications and a tree in
Paradise.”
Shaykh Abdullahi then informs the servants about the
adab of supplication at the sealing of the Qur’an and
who should be included in one’s supplication. He said:
“And supplicate for mercy and the attainment of
request
And how many supplications after it have been narrated
from the Messenger?”
And supplicate for oneself, the wives, and those who
have believed
And say to them when you have finished your
supplication: ‘Say: Amen’.”
Here the Shaykh delineates the permissibility of
gathering the family and the jama`at to seal the
Qur’an in order for the blessings to descend upon
everyone present. The evidence for this from the Sunna
is in what was related by Ibn an-Najaar on the
authority of Anas ibn Malik in his Musnad where the
Messenger of Allah, may Allah bless him and grant him
peace said:
“The Prophet, may Allah bless him and grant him peace,
when he would seal (the Qur’an) he would gather his
wives and make supplication.” Shaykh Abdullahi, may
Allah be merciful to him informed us that there are
many prophetic traditions narrated regarding the
supplications at the sealing of the Qur’an.
However, it goes with out saying that among the best
supplications for this Jama`at at the sealing of the
Qur’an are those supplications narrated from Shehu
Uthman Dan Fuduye’, Shaykh Abdullahi Dan Fuduye’ and
Sultan Muhammad Bello, may Allah be pleased with them.
Among these are the Munaajat, the Dalaa’il, and the
Daaliyat of Shehu Uthman Dan Fuduye’.
Among them are the Hizb al-Ashraar and the Wird
al-Adhkaar wa’d-Da`awaat of Shaykh Abdullahi Dan
Fuduye’.
Among them is the Majmu` al-Istighfaar of Sultan
Muhammad Bello. There are many other supplications
from the Saaliheen, like the ahzaab of Shaykh
Abu’l-Hassan as-Shadhili, the awraad of Shaykh
al-Haddad, the awraad of Imam an-Nawwawi and all the
aupplications and adhkaar narrated from the Prophet,
may Allah bless him and grant him peace.
Shaykh Abdullahi Dan Fuduye’ clarified the means that
the servant can obtain baraka through the recitation
of the Qur’an in his Diya `Uluum ad-Deen when he said:
It is necessary that the one reciting Qur’an that he
have ablution, face the qibla, bow his head, and sit
as though he is sitting in the prayer. It is best that
he do so in the masjid, while reciting in a slow
measured tone (tarteelan), and being in a state of
reflection. The presence of his heart in his
recitation should cause him to weep, hoping in that to
attain the divine promises and fearing to fall into
the divine threats. The servant should also realize
his shortcomings in performing the obligations and
limitations of Allah ta`ala. He should be scrupulous
in given each verse of the Qur’an its rights. Thus,
when he comes upon a verse of prostration, he should
prostrate and make the supplication that is connected
to the verse that he is reciting. In addition to this,
the servant should beautify or adorn his inner-self
with the following ten sequential courtesies (adab):
[1] first comprehension of the root of the words;
[2] then glorification of Allah;
[3] then the presence of the heart;
[4] then being attentive;
[5] then understanding;
[6] then removal of those barriers which prevent
understanding, like being persistent in sins and
obeying one’s corrupt passions;
[7] then taking the Qur’an as one’s argument. This
means considering that he is the one intended in every
expression in the Qur’an.
Thus, the servant should assess carefully the
obligations, the prohibitions, the divine promises,
the divine punishments, the stories of the foregone
people and the Prophets and take lessons from them. He
should also imitate what he reads from the Prophets
and the righteous regarding their patience against
afflictions and their firmness in the religion as a
means of expecting divine assistance and victory.
[8] Then, the servant should take on the influence of
fear, dread, and hope.
[9] Then, he should move from there and rise up in his
recitation to the station of direct witnessing of his
Lord and intimate conversation with Him.
[10] Ten finally, the servant should free himself of
all power, strength and attachments to the self and
rely solely on the Power, Strength and Divine Ability
of Allah ta`ala la in his recitation. Truly, Allah
specifies this favor for whomever He wills with
whatever He wills. It is also necessary that the
servant seal the Qur’an every week (in seven days) or
every month or at least twice a year or less than that
which is easiest for him.”
Success is with Allah
Friday 14 September 2007
On Rushing to Break the Fast During Ramadan
Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended of hurrying to break the fast
(ta`jeel 'l-fitr).
It is related in the Saheeh of al-Bukhari on the
authority of Sahl ibn Sa`d that the Messenger of
Allah, may Allah bless him and grant him peace said,
"The people will continue in good as long as they
hurry to break the fast."
Imam Muhammad ibn Abd’r-Rahman said in his Tuhfat
al-Ahwadhi said: “This is what the people of knowledge
from among the Companions of the Prophet, may Allah
bless him and grant him peace, and others chose
regarding it being highly recommended to rush to break
the fast.
This was the opinion of as-Shafi`, Ahmad and Is’haq.”
He also said: “The meaning of his words ‘The people
will continue in good…’, is understood from another
tradition related by Abu Hurayra;
“The religion will remain apparent…” Thus, the
manifestation of the deen necessitates the persistence
of good. This means the people will persist in
manifesting the deen, ‘as long as they hurry to break
the fast’, as the tradition narrates. This means as
long as they persist in establishing the sunna of
rushing to break the fast.”
The scholars of the sunna are agreed that rushing to
break the fast applies when the setting of the sun has
been ascertained by sighting or by the testimony of
two upright men or a single upright man.”
Imam Ibn Hajr said: “The meaning of his words ‘as long
as they hurry to break the fast’, the good is attained
at the time that they do that, following the Sunna,
stopping with its limits without relying on their own
intellects in altering its principles. Abu Hurayra
added in another narration:
“This is because the Jews and Christians postpone
breaking the fast.” Abu Dawud, Ibn Khuzayma, and
others narrated this. The custom of postponing of
breaking the fast of the People of the Book is until
the appearance of the stars.
Ibn Habaan and al-Haakim related a tradition from Sahl
in his words:
“My Umma will remain on my sunna as long as they do
not wait for the appearance of the stars to break the
fast.”
The Mujaddid Ibn Daqeeq al-`Eid said: “This prophetic
tradition is an answer against the sect of the Shia`
who postpone the breaking of the fast until the
appearance of the stars. This is because rushing to
break the fast is the causative factor of the
existence of good, thus by postponing it, one enters
into the actions of those who act contrary to the
Sunna.”
Imam al-Qari said: “Some of the scholars say that when
the breaking of the fast is postponed in order to
discipline the soul or in order to connect the two
evening prayers with superogatory prayers, without
believing in the obligation of postponing the breaking
of the fast, then there is no harm in that. However, I
say that the harm comes from the loss of the sunna of
rushing to break the fast, because breaking the fast
with just water does not negate disciplining the soul
or connecting the two evening prayers with extra acts
of worship. Along with the fact that rushing to break
the fast is a manifestation of one’s innate inability
(`ajaz) with regard to slaveness as well as hastening
to accept the license (rukhsa) from the presence of
Lordship.”
On the Postponing Taking the Pre-Dawn Meal in Ramadan
Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended of postponing the dawn meal
(ta'kheer 's-sahuur).
It is related in the Saheeh of al-Bukhari on the
authority of Sahl ibn Sa`d who said, "I used to take
the dawn meal with my family. I would then rush to
catch the prostration with the Messenger of Allah, may
Allah bless him and grant him peace."
Qadi `Iyad said: “Sahl ibn Sa`d intends in this
statement to say that the furthest extent of his
hurrying was because his dawn meal was near to the
appearance of dawn, to the extent that he almost
failed to catch subh prayer with the Messenger of
Allah, may Allah bless him and grant him peace.”
Ibn Muneer said: This tradition means that the
Companions used to take the dawn meal very close to
the time of dawn to the point of shortening it and
rushing out of fear of missing the prayer.”
It is also related in the Saheeh of al-Bukhari on the
authority of Anas on the authority of Zayd ibn Thaabit
who said, "We took the dawn meal with the Prophet, may
Allah bless him and grant him peace and he then stood
to establish the prayer”. I then said, "How long
should it be between the call to prayer and the
pre-dawn meal?" He said, "The space of (time it takes
to recite) fifty verses”.
Ibn Hajr said: “This tradition proves that gathering
in congregation to take the pre-dawn meal is a sunna.
This also establishes that the Messenger of Allah, may
Allah bless him and grant him peace used to postpone
the pre-dawn meal out of compassion to his Umma. He
would do so because if he had not taken the pre-dawn
meal they would have followed him in that, causing the
fast to be difficult for some of them. If he, may
Allah bless him and grant him peace had taken the
pre-dawn meal in the middle of the night, this would
also have been difficult for those who would perhaps
be overcome by sleep to the point where they would end
up missing the subh prayer, or they would be in need
to make spiritual struggle by means of staying awake
all night (sahr).”
Sahl ibn Sa`d determined the time between the pre-dawn
meal and the subh prayer by means of recitation
(qira’at). This is an indication that this time was
normally a time of superogatory worship, which was
filled with the recitation of the Qur’an by the
Companions of the Prophet, may Allah bless him and
grant him peace. For if they were occupied with any
other action at that time, he would have measured and
determined that time using another means of
measurement. However, he measured the time based upon
a particular act of worship, which was a specific
measurement of recitation of Qur’an. This is a proof
that this time was normally a time of recitation.
Which brings us to the next point which is the
increase in recitation of the Quran.
Success is with Allah.
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended of hurrying to break the fast
(ta`jeel 'l-fitr).
It is related in the Saheeh of al-Bukhari on the
authority of Sahl ibn Sa`d that the Messenger of
Allah, may Allah bless him and grant him peace said,
"The people will continue in good as long as they
hurry to break the fast."
Imam Muhammad ibn Abd’r-Rahman said in his Tuhfat
al-Ahwadhi said: “This is what the people of knowledge
from among the Companions of the Prophet, may Allah
bless him and grant him peace, and others chose
regarding it being highly recommended to rush to break
the fast.
This was the opinion of as-Shafi`, Ahmad and Is’haq.”
He also said: “The meaning of his words ‘The people
will continue in good…’, is understood from another
tradition related by Abu Hurayra;
“The religion will remain apparent…” Thus, the
manifestation of the deen necessitates the persistence
of good. This means the people will persist in
manifesting the deen, ‘as long as they hurry to break
the fast’, as the tradition narrates. This means as
long as they persist in establishing the sunna of
rushing to break the fast.”
The scholars of the sunna are agreed that rushing to
break the fast applies when the setting of the sun has
been ascertained by sighting or by the testimony of
two upright men or a single upright man.”
Imam Ibn Hajr said: “The meaning of his words ‘as long
as they hurry to break the fast’, the good is attained
at the time that they do that, following the Sunna,
stopping with its limits without relying on their own
intellects in altering its principles. Abu Hurayra
added in another narration:
“This is because the Jews and Christians postpone
breaking the fast.” Abu Dawud, Ibn Khuzayma, and
others narrated this. The custom of postponing of
breaking the fast of the People of the Book is until
the appearance of the stars.
Ibn Habaan and al-Haakim related a tradition from Sahl
in his words:
“My Umma will remain on my sunna as long as they do
not wait for the appearance of the stars to break the
fast.”
The Mujaddid Ibn Daqeeq al-`Eid said: “This prophetic
tradition is an answer against the sect of the Shia`
who postpone the breaking of the fast until the
appearance of the stars. This is because rushing to
break the fast is the causative factor of the
existence of good, thus by postponing it, one enters
into the actions of those who act contrary to the
Sunna.”
Imam al-Qari said: “Some of the scholars say that when
the breaking of the fast is postponed in order to
discipline the soul or in order to connect the two
evening prayers with superogatory prayers, without
believing in the obligation of postponing the breaking
of the fast, then there is no harm in that. However, I
say that the harm comes from the loss of the sunna of
rushing to break the fast, because breaking the fast
with just water does not negate disciplining the soul
or connecting the two evening prayers with extra acts
of worship. Along with the fact that rushing to break
the fast is a manifestation of one’s innate inability
(`ajaz) with regard to slaveness as well as hastening
to accept the license (rukhsa) from the presence of
Lordship.”
On the Postponing Taking the Pre-Dawn Meal in Ramadan
Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended of postponing the dawn meal
(ta'kheer 's-sahuur).
It is related in the Saheeh of al-Bukhari on the
authority of Sahl ibn Sa`d who said, "I used to take
the dawn meal with my family. I would then rush to
catch the prostration with the Messenger of Allah, may
Allah bless him and grant him peace."
Qadi `Iyad said: “Sahl ibn Sa`d intends in this
statement to say that the furthest extent of his
hurrying was because his dawn meal was near to the
appearance of dawn, to the extent that he almost
failed to catch subh prayer with the Messenger of
Allah, may Allah bless him and grant him peace.”
Ibn Muneer said: This tradition means that the
Companions used to take the dawn meal very close to
the time of dawn to the point of shortening it and
rushing out of fear of missing the prayer.”
It is also related in the Saheeh of al-Bukhari on the
authority of Anas on the authority of Zayd ibn Thaabit
who said, "We took the dawn meal with the Prophet, may
Allah bless him and grant him peace and he then stood
to establish the prayer”. I then said, "How long
should it be between the call to prayer and the
pre-dawn meal?" He said, "The space of (time it takes
to recite) fifty verses”.
Ibn Hajr said: “This tradition proves that gathering
in congregation to take the pre-dawn meal is a sunna.
This also establishes that the Messenger of Allah, may
Allah bless him and grant him peace used to postpone
the pre-dawn meal out of compassion to his Umma. He
would do so because if he had not taken the pre-dawn
meal they would have followed him in that, causing the
fast to be difficult for some of them. If he, may
Allah bless him and grant him peace had taken the
pre-dawn meal in the middle of the night, this would
also have been difficult for those who would perhaps
be overcome by sleep to the point where they would end
up missing the subh prayer, or they would be in need
to make spiritual struggle by means of staying awake
all night (sahr).”
Sahl ibn Sa`d determined the time between the pre-dawn
meal and the subh prayer by means of recitation
(qira’at). This is an indication that this time was
normally a time of superogatory worship, which was
filled with the recitation of the Qur’an by the
Companions of the Prophet, may Allah bless him and
grant him peace. For if they were occupied with any
other action at that time, he would have measured and
determined that time using another means of
measurement. However, he measured the time based upon
a particular act of worship, which was a specific
measurement of recitation of Qur’an. This is a proof
that this time was normally a time of recitation.
Which brings us to the next point which is the
increase in recitation of the Quran.
Success is with Allah.
Taraaweeh and Tahajjud During Ramadhan
Shehu Uthman Dan Fuduye’ said in his Ihya: “From the
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to stand in prayer
(al-qiyaam) during the nights of Ramadan.
It is related in the Saheeh of al-Bukhari on the
authority of Abu Hurayra, may Allah be pleased with
him that the Prophet, may Allah bless him and grant
him peace said,
"Whoever stands in prayer during the nights of Ramadan
with true faith and with self reckoning will have all
his previous sins forgiven him."
Imam an-Nawwawi in his commentary upon the Saheeh of
Imam Muslim said: His words ‘with true faith’ here
means: “Acceptance that it is the truth and intending
by it to obtain the merits of fasting. His words ‘self
reckoning’ means: That one desires Allah alone in the
fasting and that the objective is not to be seen by
people or any other objective other than true
sincerity.”
Imam al-Khataabi said: “His words ‘self reckoning’ in
the prophetic tradition means that he should fast with
the idea of yearning for the rewards of fasting, while
his soul is content with it. He should not belittle
the fasting nor complain of the length of its days.”
Imam an-Nawwawi said: “What is meant by his words
‘during the nights of Ramadan’ is prayer of
at-taraaweeh. The scholars of the sunna are agreed
upon the prayer of taraaweeh being highly recommended.
However, they differ regarding the superiority of
praying singularly at home or in congregation in the
masjid.
Imam as-Shafi`, and a large group among his students,
Abu Hanifa, Ahmad, some of the Malikis and others have
said: It is best to do the prayer in congregation as
Umar ibn al-Khataab and the Companions, may Allah be
pleased with them established, along with the
continual behavior of the Muslims on that.
This is because this is among the apparent rites of
Islam and it resembles the prayer of the Eid.
However, Imam Malik, Abu Yusef and some of the Shafi`s
say: It is best to pray the taraaweeh singularly in
the home based upon the saying of the Prophet, may
Allah bless him and grant him peace
“The best prayer is the prayer that a person prays in
his home, except the prescribed prayers.”
Imam an-Nawwawi said: “His words ‘…will have all his
previous sins forgiven him’, it is understood by the
jurists that this forgiveness is specific for small
sins but not the major sins.
While some of the jurists say: ‘It is conceivable that
this prophetic tradition means that the major sins
will be reduced once the small sins have been
removed.”
The essence of the prophetic tradition: “Whoever
stands in prayer during the nights of Ramadan with
true faith and with self reckoning will have all his
previous sins forgiven him”, is that the servant can
give life to the nights of Ramadan with every variety
of worship and drawing near to Allah ta`ala which has
been confirmed in the Sunna of the Beloved Prophet,
may Allah bless him and grant peace.
This includes superogatory prayers, seeking
forgiveness, remembrance of Allah, supplication,
recitation of Qur’an, and reflection. Amir’l-Mu’mineen
Muhammad Bello said in his Infaq’l-Maysuur describing
apart of the night vigils that the Shehu prescribed
for the servants of Allah ta`ala: “You should pray at
least two rak`ats for tahajjud in the middle of the
night. You should recite in the first raka`at the
al-Faatiha and then surat’l-Kahf (‘the Cave’) and in
the second raka`at the al-Faatiha and then
surat’l-ad-Dhukhaan (‘the Smoke’). Or you can recite
Yaaseen in the first raka`at and then al-Mulk in the
second. Or you can recite al-Kaafiruun in the first
and al-Ikhlaas in the second. All this should be based
upon what you have memorized and the extent of the
time. You should say in the prostration;
“O Allah, be merciful with my humility and submissiveness towards You, and make my solitude in front of You be the source of intimacy. Be merciful towards me, verily You have power over all things.”
You should send blessings upon the Prophet, may Allah bless him and grant him peace one hundred times after the two rak`ats.”
Success is with Allah
path of the sunna of the Messenger of Allah, may Allah
bless him and grant him peace, during Ramadan is it
being highly recommended to stand in prayer
(al-qiyaam) during the nights of Ramadan.
It is related in the Saheeh of al-Bukhari on the
authority of Abu Hurayra, may Allah be pleased with
him that the Prophet, may Allah bless him and grant
him peace said,
"Whoever stands in prayer during the nights of Ramadan
with true faith and with self reckoning will have all
his previous sins forgiven him."
Imam an-Nawwawi in his commentary upon the Saheeh of
Imam Muslim said: His words ‘with true faith’ here
means: “Acceptance that it is the truth and intending
by it to obtain the merits of fasting. His words ‘self
reckoning’ means: That one desires Allah alone in the
fasting and that the objective is not to be seen by
people or any other objective other than true
sincerity.”
Imam al-Khataabi said: “His words ‘self reckoning’ in
the prophetic tradition means that he should fast with
the idea of yearning for the rewards of fasting, while
his soul is content with it. He should not belittle
the fasting nor complain of the length of its days.”
Imam an-Nawwawi said: “What is meant by his words
‘during the nights of Ramadan’ is prayer of
at-taraaweeh. The scholars of the sunna are agreed
upon the prayer of taraaweeh being highly recommended.
However, they differ regarding the superiority of
praying singularly at home or in congregation in the
masjid.
Imam as-Shafi`, and a large group among his students,
Abu Hanifa, Ahmad, some of the Malikis and others have
said: It is best to do the prayer in congregation as
Umar ibn al-Khataab and the Companions, may Allah be
pleased with them established, along with the
continual behavior of the Muslims on that.
This is because this is among the apparent rites of
Islam and it resembles the prayer of the Eid.
However, Imam Malik, Abu Yusef and some of the Shafi`s
say: It is best to pray the taraaweeh singularly in
the home based upon the saying of the Prophet, may
Allah bless him and grant him peace
“The best prayer is the prayer that a person prays in
his home, except the prescribed prayers.”
Imam an-Nawwawi said: “His words ‘…will have all his
previous sins forgiven him’, it is understood by the
jurists that this forgiveness is specific for small
sins but not the major sins.
While some of the jurists say: ‘It is conceivable that
this prophetic tradition means that the major sins
will be reduced once the small sins have been
removed.”
The essence of the prophetic tradition: “Whoever
stands in prayer during the nights of Ramadan with
true faith and with self reckoning will have all his
previous sins forgiven him”, is that the servant can
give life to the nights of Ramadan with every variety
of worship and drawing near to Allah ta`ala which has
been confirmed in the Sunna of the Beloved Prophet,
may Allah bless him and grant peace.
This includes superogatory prayers, seeking
forgiveness, remembrance of Allah, supplication,
recitation of Qur’an, and reflection. Amir’l-Mu’mineen
Muhammad Bello said in his Infaq’l-Maysuur describing
apart of the night vigils that the Shehu prescribed
for the servants of Allah ta`ala: “You should pray at
least two rak`ats for tahajjud in the middle of the
night. You should recite in the first raka`at the
al-Faatiha and then surat’l-Kahf (‘the Cave’) and in
the second raka`at the al-Faatiha and then
surat’l-ad-Dhukhaan (‘the Smoke’). Or you can recite
Yaaseen in the first raka`at and then al-Mulk in the
second. Or you can recite al-Kaafiruun in the first
and al-Ikhlaas in the second. All this should be based
upon what you have memorized and the extent of the
time. You should say in the prostration;
“O Allah, be merciful with my humility and submissiveness towards You, and make my solitude in front of You be the source of intimacy. Be merciful towards me, verily You have power over all things.”
You should send blessings upon the Prophet, may Allah bless him and grant him peace one hundred times after the two rak`ats.”
Success is with Allah
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