Reading the Qur'aan during Ramadhaan

Reading the Qur'aan during Ramadhaan

AUTHOR:	'Abdullaah bin Saalih Al-Fawzaan
SOURCE:	Ahaadeeth As-Siyaam: Ahkaam wa Adaab (pg.63-65)
PRODUCED BY:	Al-Ibaanah.com

Abu Umaamah (radyAllaahu ‘anhu) reported that the Prophet (sallAllaahu ‘alayhi wa sallam) said: "Recite the Qur'aan for indeed it will come on the Day of Judgement as an intercessor for its Ashaab (those who read, memorize and implement it)." [1]

This hadeeth indicates the virtues of reciting the Qur'aan, the greatness of its reward and that it will intercede for its holders on the Day of Judgement towards their entrance into Paradise.

An-Nawaas Ibn Sama'aan (radyAllaahu ‘anhu) reported: "I heard the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) say: 'The Qur'aan will be brought on the Day of Judgement as well as the people who used to act upon it. Surat-ul-Baqarah and Aali 'Imraan will then approach them.' The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) likened them to three examples, which I have not forgotten afterwards. He (sallAllaahu ‘alayhi wa sallam) said: 'As if they were two clouds or two dark black canopies with light between them both or like two flocks of birds stretching their wings in the air pleading for the one who recited them.'" [2]

'Abdullaah Ibn 'Amr (radyAllaahu ‘anhu) reported that the Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said: "The fast and the Qur'aan will intercede for the servant on the Day of Judgement. The fast will say: 'My Lord, I restricted him from food and drink, so allow me to intercede for him.' And the Qur'aan will say: 'I prevented him from sleeping at night, so allow me to intercede for him.' So they will be allowed to intercede." [3]

Therefore, it is essential for the person fasting to recite the Qur'aan much during these blessed days and honorable nights. For indeed, there is a special virtue for the abundance of recitation in these days, which is not found in any other month. He should take advantage of the nobleness of time during this month, in which Allaah revealed the Qur'aan.

There is a special merit to reciting the Qur'aan in the nights of Ramadaan. For indeed, the night brings an end to the busy daily affairs, the enthusiasm is roused and the heart and the tongue mount upon reflecting. And Allaah is the one in whom we seek assistance.

It is reported that Jibreel used to meet with the Prophet (sallAllaahu ‘alayhi wa sallam) during each night of Ramadaan and they would study the Qur'aan together. [4] So if making thikr (remembrance of Allaah) were better than the Qur'aan or equal to it (on these nights), they would have done that all the time or at certain times along with constantly gathering for that occasion.

Thus, this hadeeth illustrates the precedence of studying the Qur'aan during Ramadaan and gathering together for that occasion as well as turning towards one who is more prominent in the memorization of it.

The predecessors of this ummah would recite the Qur'aan constantly during Ramadaan. And when they would fast, they would sit in the masaajid and say: "We will guard our fast and not backbite anyone."

They would recite the Qur'aan in their prayer and out of it. 'Uthmaan (radyAllaahu ‘anhu) would complete the recitation of the (whole) Qur'aan once a day. And some of the Salaf would complete it during their qiyaam in Ramadaan every three nights. Some of them would do it every seven days and some every ten days.

Ash-Shaafi'ee would complete the Qur'aan sixty times during Ramadaan, while reciting it outside of prayer. Al-Aswad would recite the whole Qur'aan every two nights of Ramadaan. Qataadah would always compete the Qur'aan every seven days. He would do it every three days in Ramadaan, and during the last ten days, he would do it every night. Their reports concerning that are famous.

Al-Haafidh Ibn Rajab (rahimahullaah) said: "The forbiddance of reciting the Qur'aan in less than three days (as stated in a hadeeth) has only been mentioned in regards to its being done on a normal basis. As for the specific times that are virtuous, such as the month of Ramadaan and especially the nights in which the night of Al-Qadr is sought. Or those places that are virtuous, such as Makkah for the one who enters it without residing there, then it is recommended to recite the Qur'aan a lot in these times and places, seeking the merits connected with their time and place. This is the opinion of Ahmad, Abu Ishaaq and other scholars. And the actions of others indicate that as has been stated previously." [5]

The person reciting the Qur’aan must observe the proper etiquettes of recitation. Some of them are that: He make his intention sincerely for Allaah, that he recite it whilst being in a state of purity, that he use the Siwaak and that he recite it while pondering on its meaning and observing total consciousness. Allaah says:

"A Book, which We have revealed to you in order that its verses may be pondered upon, so that the people of understanding may be reminded."

Also, from the etiquettes of the recitation is that one does not stop his reciting in order to speak to someone else. Indeed, when many people sit to recite the Qur'aan, and there are people sitting next to them, a majority of the time, they stop their recitation and speak to their neighbors. This is not proper since it is turning away from the recitation without a valid reason.

And it is on the one who recites, to act upon the Qur'aan, making permissible its Halaal and forbidding its Haraam, so that the Qur'aan can be a proof for him on the Day of Judgement and intercede for him in entering the gardens of bliss.

---

Footnotes:

[1] Saheeh Muslim

[2] Reported by Muslim (804)

[3] Saheeh Muslim (804)

[4] Al-Bukhaaree (1/30) and Muslim (2308)

[5] Lataa'if-ul-Ma'aarif: pg. 102-103

The Three Fundamental Principles (Text)

The Three Fundamental Principles (Text)

AUTHOR:	Imaam Muhammad bin 'Abdil-Wahhaab [Died 1206H]
TRANSLATED:	Al-Ibaanah Book Publishing
PRODUCED BY:	Al-Ibaanah.com

About the Book:
Before you is a complete translation of the great classical treatise “Thalaathat-ul-Usool” [The Three Fundamental Principles] of Imaam Muhammad bin ‘Abdil-Wahhaab. The source used for this translation was a booklet with the title “The Creed of the Saved Sect” printed by Maktab-ul-Islamee in 1993 [5th Edition] with checking by Zuhair Shawaish. This book is not to be confused with “al-Usool-uth-Thalaatha” which is another work written by Imaam Ibn ‘Abdul-Wahhaab.

This treatise needs no introduction, as it is one of the Islamic works that is most studied and taught throughout the world. In fact, many of the scholars recommend the students of knowledge to begin their path of learning by studying and mastering this booklet. The reason for this is because it was written by the author in a simple manner and comprising of the basic fundamentals of this Religion in brief. The material contained in the treatise was designed to be easily memorized and understood.

It is our intent, by producing this treatise, to provide the English audience with the source of this tremendous work so that they may study it in gatherings and use it as a reference. There are several explanations available for “The Three Fundamental Principles” that were written in recent times, such as that of Imaam Muhammad bin Saalih Al-‘Uthaimeen, Shaikh Zayd Al-Madkhalee and Shaikh Saalih Aali Shaikh.

Quotes from the Book:
“Know, may Allaah have mercy on you, that we are obligated to learn four matters: First:Knowledge, which means: awareness of Allaah, awareness of His Prophet, and awareness of the Religion of Islaam, based on evidences. Second: Acting on this. Third: Calling to it. Fourth:Patience with the harm that befalls due to it. The proof for this is Allaah’s saying: ‘In the Name of Allaah, the Most Merciful, the Bestower of Mercy. By the time! Verily mankind is at loss – except for those who believe and perform righteous deeds, and advise one another towards the truth and advise one another towards patience.’ [Surah Al-‘Asr] Ash-Shaafi’ee, may Allaah have mercy on him, said: ‘Had Allaah not sent down a proof to His creation other than this surah (chapter), it would have been sufficient for them.’”

“Know, may Allaah grant you the ability to obey Him, that Al-Haneefiyyah, the Religion of Ibraaheem, is that you worship Allaah alone, making the religion sincerely (i.e. solely) for Him. This is what Allaah ordered all of mankind to do, and this is the purpose for which He created them, as Allaah says: ‘And I did not create the Jinn and mankind except to worship Me.’ [Surah Adh-Dhaariyaat: 56] The meaning of ‘to worship Me’ is “to single Me out (in worship).” The greatest thing that Allaah commanded is Tawheed, which means: Singling Allaah out in worship. And the greatest thing that Allaah warned against is Shirk, which is: Supplicating to others along with Him.”

“Knowledge of your Prophet, Muhammad: He is Muhammad, the son of ‘Abdullaah, the son of ‘Abdul-Mutallib bin Haashim. Haashim was from the (the tribe of) Quraysh and Quraysh was from the Arabs. And the Arabs are from the offspring of (Prophet) Isma’eel, son of (Prophet) Ibraaheem. May Allaah send the best of His peace and blessings on him and on our Prophet (Muhammad). He lived for sixty-three years, forty of which was prior to his prophethood and twenty-three of which he spent as a prophet, messenger. He became a prophet due to (Allaah’s saying): ‘Read’ [Surah ‘Alaq: 1] and a messenger due to: ‘O you wrapped in garments.’ [Surah Al-Muddathir: 1] His homeland was Makkah, and he (later) migrated to Madeenah. Allaah sent him to warn against Shirk (polytheism) and to call to Tawheed (pure monotheism). The proof for this is Allaah’s saying: ‘O you wrapped in garments. Rise and warn! And magnify your Lord (Allaah). And purify your garments. And abandon ar-rujz (idols). And do not give away something in order to have more. And be patient for the sake of your Lord.’ [Surah Al-Muddathir: 1-7]”

Download the Text of this book in Arabic (Right Click and Save)
“Thalaathat-ul-Usool”

 The Three Fundamental Principles (Text) 

Khutbah: Give Importance to the Month of Ramadhān

The So-Called Story of Alqamah, Whose Mother was Displeased with Him

In the Name of Allaah…

The following fabricated story has been passed around in emails and is found on some websites that don’t seem too concerned about what is attributed to the Messenger of Allaah (may Allaah raise his rank and grant him peace):

Alqamah (radi Allahu anhu) was a very pious person. He spent his time in prayer and fasting. At the approach of death he was unable to proclaim the Kalima Shahada, in spite of repeated instruction by those present. Alqamah’s wife sent a messenger to Rasul Allah (sal Allahu alaihi wa sallam) to inform him of Alqamah’s grave condition.

Rasul Allah (sal Allahu alaihi wa sallam) enquired whether the parents of Alqamah were alive. He was informed that Alqamah’s mother was alive. Rasul Allah (sal Allahu alaihi wa sallam) asked the aged mother about Alqamah. She replied: ‘Alqamah is a very pious person. He passes his time in Salat and Saum. He performs Tahajjud, but he always disobeys me for the sake of his wife. I am, therefore, displeased with him.’

Rasul Allah (sal Allahu alaihi wa sallam) said: ‘It will be best for him if you forgive him.’ However, she refused. Rasul Allah (sal Allahu alaihi wa sallam) ordered Bilal (radi Allahu anhu) to gather firewood. On hearing this order, Alqamah’s mother asked in consternation: ‘Will my child be burnt in the fire?’

Rasul Allah (sal Allahu alaihi wa sallam) said: ‘Yes! Compared to the punishment of Allah, our punishment is light. I take oath by Allah that as long as you remain displeased with him, neither his Salat nor his Sadaqah is accepted.’

The old lady said: ‘I make you and all people present witness that I have forgiven Alqamah.’ Rasul Allah (sal Allahu alaihi wa sallam) addressing the gathering, said: ‘Go and see if the Kalima is on the tongue of Alqamah or not.’

After returning from Alqamah the people informed him that he was reciting the Kalima. Thus, he left this world with the Kalima on his lips. After burying Alqamah, Rasul Allah (sal Allahu alaihi wa sallam) said: ‘The curse of Allah is on the one who causes difficulty to his mother. The curse of the angels and the curse of mankind be on him. Allah Ta’ala neither accepts his Fardh nor his Nafl Ibadat as long as he does not repent and obey his mother. He has to gain her pleasure as best as he can. Allah’s Pleasure depends on the mother’s pleasure and His Wrath is concealed in her wrath.’ [Ahmad]

This is a fabrication that was actually deleted from the Musnad of Imaam Ahmadby the author himself, since it was narrated by Faa’id ibn ‘Abdir-Rahmaan, an abandoned narrator.  So it is not correct to attribute it to Imaam Ahmad, as pointed out by Shaykh al-Albaanee in his Dha’eef at-Targheeb (2/144), and he referenced it for those who want more details about it to as-Silsilah ad-Dha’eefah (#3183), calling itdha’eef jiddan.  Other scholars listed it in their books warning against fabrications, like Ibn al-Jowzee in his al-Mowdhoo’aat.

it seems to be widespread on websites in both Arabic and English, those that don’t seem to care much about authenticity.  Furthermore, it is incorrect to narrate this story as a hadeeth under the pretense that it is about fadhaa’il al-a’maal (virtuous deeds), since there is a lot of meaning to the narration outside of that, and the permissibility of using such narrations just for admonishments does not include narrations that are severely weak or fabricated, as is the case here.

Furthermore, in the story are clear indications that it is not authentic, like the mention of a person not having his prayer or charity accepted whilst his mother is not pleased with him, or that the Messenger (sallallaahu alayhe wa sallam) was actually gathering firewood to burn him!  We seek refuge with Allaah!

So be warned, fear Allaah the One who puts people in the Hellfire because of lies on the Messenger (sallallaahu alayhe wa sallam), and warn those who have narrated this to you.  And Allaah knows best.

Written by: Moosaa Richardson

www.bakkah.net

The Legislative Names for Ahlus-Sunnah wal-Jamaa’ah[1]

Let us begin briefly defining the titles of Ahlus-Sunnah wal-Jamaa’ah:

1.) Ahlus-Sunnah wal-Jamaa’ah: This name is from the famous names which Ahlus-Sunnah is known by. It is applied in conjunction with As-Sunnah. So it is said: “Ahlus-Sunnah wal-Jamaa’ah”. And it may come singularly, so that it is said: “Ahlus-Sunnah” and it is said: “Ahlul-Jamaa’ah”; and it (the latter) is used infrequently. That which is more commonly used is coupling it with As-Sunnah. Ibn Taymiyah, may Allaah have mercy upon him, said: “The Sunnah is linked to the unity just as innovation is linked to separation. So it is said: Ahlus-Sunnah wal-Jamaa’ah (the People of the Sunnah and the Jamaa’ah), just as it is said: Ahlul-Bid’ah wal-Firqah (the People of Innovation and Division).”[5] From the reasons for them being called by this name: Ahlus-Sunnah wal-Jamaa’ah, is that they are distinguished by two magnificent characteristics: The First: Their clinging to the Sunnah of Allaah’s Messenger ﷺ to the point that they became its people; as opposed to the rest of the groups. For they cling to their opinions, their desires, and the statements of their leaders. So they are not ascribed to the Sunnah. They are only ascribed to their innovations, their leaders or their actions, as has preceded. The Second: They are the people of the Jamaa’ah due to their unification upon the Truth and their not being disunited. As opposed to the other groups; for they are not united upon truth. They only follow their desires, so no truth unties them. Shaykhul-Islaam said in defining Ahlus-Sunnah: “They cling to the Book of Allaah and the Sunnah of His Messenger ﷺ and that which the first and foremost ones, from the Muhaajiroon, the Ansaar and those who followed them in goodness, agreed upon.”[6]

2.) Ahlul-Hadeeth (the People of Hadeeth): From the names which Ahlus-Sunnah wal-Jamaa’ah are called by is: Ahlul-Hadeeth. This has come frequently in the speech of many of the Imaams; such as Shaykhul-Islaam Ibn Taymiyah and others from the people of knowledge before him and after him. They mention Ahlul-Hadeeth and Ahlus-Sunnah clarifying their beliefs and not differentiating between the two usages. So here we have Imaam As-Saaboonee saying in his (book of) ‘Aqeedah: “Indeed the As-haabul-Hadeeth who cling to the Book and the Sunnah, may Allaah preserve the living from amongst them and have mercy upon their dead, they testify to the Uniqueness of Allaah the Exalted and to the Messengership and Prophethood of the Messenger ﷺ …”, up to the point wherein he said: “Allaah has given refuge to Ahlus-Sunnah (shielding them) from At-Tahreef (distortion), At-Takyeef (questioning the howness of Allaah’s Attributes), and At-Tashbeeh (likening Allaah to His Creation). He has favored them with cognizance and comprehension.”[7] Shaykhul-Islaam Ibn Taymiyah said: “The Madh-hab of the Salaf, Ahlul-Hadeeth was-Sunnah wal-Jamaa’ah…”[8] So that which is intended by (the term) Ahlul-Hadeeth in the books of beliefs of the Salaf, is that they are Ahlus-Sunnah. Ibn Taymiyah said: “We do not mean , by Ahlul-Hadeeth, those who stop short at its traditions, books or narrations. Rather, we mean, by them (Ahlul-Hadeeth) every person who actualizes its preservation, its knowledge and its understanding outwardly and inwardly; and following it outwardly and inwardly. Likewise is Ahlul-Qur’aan.”[9]

3.) Al-Athariyyah or Ahlul-Athar (the People of Narrations): Many of the people of knowledge use this title meaning thereby Ahlus-Sunnah wal-Hadeeth. Ibn Aboo Haatim Ar-Raazee said: “Our Madh-hab and that which we choose as a way is following the Messenger of Allaah ﷺ, his companions and the Taabi’een; clinging to the Madh-hab of Ahlul-Athar such as Aboo Abdullah Ahmad ibn Hanbal.”[10] He said in another place: “The sign of the people of innovations is fighting of Ahlul-Athar. The sign of the heretics (Az-Zanaadiqah) is their calling Ahlus-Sunnah Hashawiyah (the worthless ones). The sign of the Qadariyyah is their calling Ahlul-Athar Mujabbirah (people who believe that man has no free will). The sign of the Murji’ah is their calling Ahlus-Sunnah: ‘Mukhaalifah’ (opposers) and ‘Nuqsaanaiyyah’ (those who fell short). The sign of the Raafidhah is their calling Ahlus-Sunnah: ‘Naasibah’ (those who have enmity for the household of the Prophet, ﷺ)”[11] That has come within the speech of many of the Imaams; such as Aboo Nasr As-Sijzee, Ibn Taymiyah, As-Safaareenee and other than them from the people of knowledge. [12] They named them with that ascription to Al-Athar (the narrations) and within the legislative usage Al-Athar is a synonym for Al-Hadeeth. The meaning of: Ahlul-Athar, as As-Safaareenee said, is: “Those who only take their Aqeedah from that which has been narrated from Allaah, Majestic is His status, in His book or in the Sunnah of the Prophet ﷺ, or that which is affirmed and is authentically reported from the Salaf As-Saalih from the noble companions and their dignified followers.”[13] This (term) has the meaning of Ahlus-Sunnah, within the application of the Salaf.[14]

4.) Al-Firqah An-Naajiyah (the Saved Sect): Meaning: saved from the fire since the Prophet ﷺ excluded them when he mentioned the groups and said: “All of them in the fire except one.” Meaning (one) is not in the fire. [15] The Shaykh Al-Haafidh Al-Hakamee said in Ma’aarij Al-Qubool[16]: “The truthful one, the one who is believed (i.e. the Prophet- ﷺ) has informed us that the saved sect are they who are upon the likes of what he and his companions were upon.”

5.) At-Taa’ifah Al-Mansoorah (the Victorious Group): This title is taken from his ﷺ statement within the Hadeeth of Al-Mugeerah ibn Shu’bah, may Allaah be pleased with him: “There will not cease to be a group of my Ummah who are victorious, up until the command of Allaah comes while they are victorious.”[17]

6.) As-Salafiyyah or As-Salafiyoon (the Salafees): This is an ascription to the Salaf. And the Salaf, in the language, is plural for Saalif; and As-Saalif is the one who precedes. As-Salaf Al-Jamaa’ah are those who have preceded. From that is His, the Mighty and Majestic, statement:

فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلًا لِلْآخِرِينَ

“And We made them predecessors and an example for the others” (Az-Zukhroof 43:56)

Al-Baghawee said in explanation of this verse: “The Salaf of are those who have preceded, from the forefathers. So (He is saying): We have made them as predecessors so that the later ones may be exhorted by them (their actions).” Ibn Al-Atheer said: “The Salaf of the person is he who has preceded him by death from his forefathers and relatives. Due to this the first generations from the Tabi’een are called As-Salaf As-Saalih.” This is its usage in the language. As for its legislative usage, then what is intended by As-Salaf As-Saalih? What is their methodology in ‘Aqeedah and what are the most prominent traits of their methodology. This is what we shall come to know, if Allaah wills, within the following lessons.

Translated by: Aboo Moosaa Raha Batts

Knowledge (Emotional) | Shaykh Saalih ibn Abd-Allaah ibn Fawzaan al-Fawzaan (hafidhahuAllaah)