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Aqeedah and Fiqh

The Funeral Prayer in Absentia

kembalinya.jpgThis was an article that I had written immediately after the death of Shaykh `Abd al-Aziz b. Abd Allah b. Baz – may Allah have mercy on him.

I was blessed to have the honor of meeting him a few times and asking him some questions – once I also had iftar in his house in Makkah in the month of Ramadhan. My most memorable memory with him is his visit to a group of British hujjaj in the Hajj of 1997 (1417 AH). He was sitting on a sofa, and I was at his feet (literally!) with the microphone; sitting immediately to his right was Sh. Suhaib Hassan, translating, and it was my privilege to hold the mic up and transfer it between the two of them. After half an hour of keeping my arm extended upwards, it felt like it would just fall off from exhaustion, yet out of respect for the two Shaykhs I simply could not show my tiredness; neither did I feel charitable enough to hand the mic to the brothers sitting next to me. Alhamdulillah I managed to survive (arm intact!), and at the end of the lecture, due to my strategic position, I was able to kiss the Shaykh on his forehead and make du`a for him. If ever I came close to doing tabarruk with pious saints, that was it!

Two years later, in Jan of 1999, as I was preparing for my mid-term exams of my third year at the Islamic University of Madinah, the phone rang. I picked it up; a close friend of mine said salam and asked, ‘Have you heard the news?’ I replied in the negative, but by the tone of his voice, my heart started to beat rapidly.

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He just said, ‘La ilaaha illa Allah… Sh. Ibn Baaz…’ and then silence. My heart felt like it stopped beating. I will never forget that day… truly the loss of an `alim is something that only the people who appreciate knowledge can understand.

The article was written a few days after his death; I have left it as it was written, unedited, despite the fact that I feel it requires some improvement in language and style.

Salaam Alaikum.

A number of people sent me queries concerning the correct opinion on praying Salaat al-Janaazah in absentia (on a person who is not present). The question was obviously relevant since people all over the world prayed salaat al-janaazah for Shaykh Ibn Baz rahimahullah.

Before I breifly answer the question, I would like to mention the fact that this occurence (that so many millions of people prayed over Sh. Ibn Baz) is in and of itself an indication insha-Allah of the status and sincerity of the Shaykh. As some of the salaf said: The criterion between the person of sunnah and the person of bida’ah is the janaazah; meaning that Allah az wa jal blesses the scholar of the sunnah to have many people pray for his forgiveness. The janaazah of Imam Ahmad was attended by more than a hundred thousand people, according to some reports, and for that time and age that is an astounding figure.

In the janaazah prayer of Sh. Ibn Baz, it was estimated that over a million people were present in the haram, and over fifty-thousand accompanied the bier to the grave. Also, all over the Kingdom, by Royal Decree, every single masjid prayed the salaat on the Shaykh after salaat al-Jumu’ah. I attended the prayer in the Prophet’s Masjid, where Sh. al-Qaasimi (the grandson of the one who compiled Majmu’ al-Fatawa) gave a short but eloquent khutbah, in which he praised knowledge, and the people of knowledge, and mentioned Sh. Ibn Baz, and his qualities, and the loss that this was to the ummah. People were openly crying…

One point that the Sh. did mention, however, and I felt that this was a very important point, is that people should not despair, for there will always be good in the ummah as long as there are scholars and students of knowledge. He also emphasized the fact that the death of Sh. Ibn Baaz should cause all of us to ponder over the status of knowledge in our lives, and how important it is that all of us -each and every one of us – must do his best to try to fill the large vacuum that is left.

The point that I was trying to make was that I believe this is the first time in history where so many people have prayed over a single person – literally millions and millions of people world-wide. This not to mention the fact that people of all statuses, kings (King Fahad and the royal princes all came to Makkah to pray), dignitaries of all nationalities, scholars (Sh. Uthaymeen, Sh. Subayil,… even Qardawi came to Makkah!) and average people, the vast majority of whom had not even met the Shaykh… yet their hearts will filled with love for him, and great sadness at his death… This is something that can only come through the blessings of Allah subhaanahu wa ta’alaa, no amount of publicity, or writing, or speeches, or fatwas, can make a person achieve such a status. The only way this comes about (and this was something that Sh. al-Qasimi mentioned) is when a person sticks to the sunnah, and increases his sincerty to Allah, and makes his dawah, to Allah, for Allah, and by the commandments of Allah. Then, and only then, will his dawah be blessed, and the people will accept him, and love him…

Verily, the death of Sh. Ibn Baaz is something that causes the hearts to melt, and the eyes to cry, and the souls to despair… but to Allah we belong, and to Him we will return. We pray that Allah blesses us with more scholars, and helps us all to increase in knowledge. Ameen

Concerning the fiqhi question that was posed, briefly, there are two opinions on the issue. Before mentioning them, it is relevant to mention that the only occurrence in the sunnah of salaat al-janaazah in absentia is when the Prophet (S) prayed for Najaashi, the ruler of Abyssinia, the same day that he died. This incident is reported in Bukhari and Muslim

The first opinion is that of the Hanafees and Malikees, and is that it is not permissable to pray over a person who is not present. Ibn Aabideen states in his famous Haashyiyah (v. 3, p. 99): “And of the conditions of the janaazah salaat … is that the body be placed in front of the Imaam…so it is not permissable upon one who is absent (ghai’ib). As for the Prophet’s prayer upon Najashi, then it is interpreted that … this was a speciality only allowed for him (khusoosiyyah)… another proof for this is that many of the Companions died during his lifetime, but it is not reported that he prayed for any of them.” al-Khaleeli says in his Matn (v. 3, p. 71 of al-Mawaahib al-Jaleel): And it is not permissable to pray for… one who is absent (gha’ib).

The second opinion is that of the Dhahirees, Hanbalees and the Shafi’ees. They hold that it is allowed to pray over a person in absentia, and claim that the prayer of the Prophet (S) over Najashi was not a speciality only for him. Imaam an-Nawawi states in his Rawdat at-Talibeen (v. 2, p. 130), “And it is permissable to perform the salaat in absentia.” Ibn Hazm states in his al-Muhalla (v. 5, p. 138) “And a dead Muslim is prayed over even in absentia.” The Hanbalees, however, add a condition. Ibn Qudaamah says in his Mughni (v. 4. p. 446), “And it is permissable to pray the salaat in absentia… upto one month of the person’s death.”

The reason for this difference of opinion is whether the prayer of the Prophet (s) over Najashi was something that was special for him or not? Those that claim that it was, say that Allah caused the earth to ‘swallow up’, and so the Prophet (S) could see Najashi in front of him. However, this is not authentically narrated in any hadith, so it cannot be accepted. Also, as it is well known in the science of usool al-fiqh, to claim that something is special for the Prophet (S) requires evidence and clear proof, and in this case there is none. So between these two opinions, the stronger one without any doubt is the second one, i.e., that it is allowed to pray the janaazah prayer in absentia.

However, the scholars who allowed this type of prayer themselves differed over the conditions concerning when this was allowed.There are three opinions that I have come across (if anyone comes across any more, please forward them to me).

The majority of them, and this is what the madh-hab of the Hanbalees and Shafi’ees is upon, is that there is no condition whatsoever. So, even if a person has been prayed over, it is still allowed to pray for him in another country. This is also the opinion of as-Shawkaani (Nayl al-Awtaar, v. 4, p. 63).

Some scholars, amongst them Shaykh Ibn Baaz himself, and the opinion of the Hay’at Kibaar al-Ulaama of the Kingdom, stated that this was to be done only when the person that died was of a high status, and had aided Islam, such as a just king, or a scholar. (See Fatawa al-Lajnat ad-Da’imah, v. 8, p. 418, fatwa # 5394). Shaykh Uthaymeen says of this opinion, “This is a middle opinion (between the two extreme opinions) which many modern and past scholars have chosen.” (Sharh al-Mumti, v. 5, p. 438).

The last opinion is that of Shaykh al-Islaam Ibn Taymiyyah and others, who stated that this was only to be done when a person died without having a janazah performed on him. So, for example, when a person dies in a non-Muslim country, and there are no Muslims to pray for him, then in this case the salaat should be performed for him.

Now, the reason for the difference of opinion concerning these conditions is: What was the reason (‘illah) due to which the Prophet (S) prayed for Najashi? Was it to show that it was permissable (which is what the first group says), and thus allowed for everyone? Was it due to the fact that Najashi was an important person (the second group)? Or, was it due to the fact that he was the only Muslim in the country, and none of the people prayed for him (the third group)?

In my humble opinion, the first opinion is the weakest. This is becuase it is well-known that many of the Companions died outside of Madinah during the lifetime of the Prophet (S), but he did not pray for any of them (to be more accurate, there are no authentic reports that he prayed for other Companions. There are some week reports that he prayed for some Companions that died outside of Madinah, cf. Nayl al-Awtar, v. 3, p. 62). Had it been something encouraged, the Prophet (S) would not have left it for no reason, especially since he was so eager to pray for his Companions. He said concerning the old, black woman that used to clean the masjid and whom the Companions buried at night without telling him, “Why did you not inform me? For verily my Salaat upon them is a mercy…” and he went to her grave and prayed over her. So, this shows that he would not have left the janaazah prayer upon such Companions for no reason.

Therefore, it seems as if one of the last two opinions is the correct one. Both of these opinions have very good reasons (‘illah) for them. It can be said that the Prophet (s) prayed for Najashi because of his status, and to show that a person who has helped Islam (since Najashi sheltered the Muslims who emigrated to his country) should be given the honour of having janaazah performed on him in abenstia. It can also be stated that since Najashi was the only Muslim, and no one prayed for him, the Prophet (S) prayed for him.

In my humble opinion, between these two opinions it cannot be stated with one-hundred percent certainty which of the two is correct. This is because it is a matter of ijtihaad what the exact reason behind the Prophet (S) praying janaazah over Najashi was. Also, Ibn Qudaamah brings a very good point. He states (al-Mughni, v. 3, p. 336) “… they (the ‘other side’) state that since no-one prayed over Najashi (this was why the Prophet (S) prayed over him)…. but this is very improbable, for Najashi was the King of the Abyssinians, and he accepted Islam and openly proclaimed it, so it seems very improbable that no-one would have followed him (in accepting Islam), and (therefore) not pray over him.”

In other words, what is the evidence that no one prayed over Najashi? There are no reports to the contrary (ie., that no one prayed over him). Also, as Ibn Qudaamah points out, it does seem unrealistic that Najashi, who was so loved by his people, and who openly accepted Islam and helped the Prophet (S), would not have succeeded in converting some of his people, and thus there would have been some Muslims to pray over him. So, based on these facts, perhaps the second opinion (that it should be prayed over a person of status) is more realistic.

On the other hand, it could be argued that no mention is made of these Abyssinian converts (if they ever existed), and also there are no reports in the books of Islamic history concerning these people, and what happened to them or their progeny. Therefore, if no mention is made of them, then there is no evidence to suggest that they exist, and anyone who claims that they did must bring forth his proof! So, in light of this reason, the third opinion (that it should only be prayed over a person for whom janaazah has not been prayed) seems to be more realstic!

So, which of the two opinions is correct? Like I stated earlier, it really seems difficult to defend one over the other. (Therefore, I would advise the brothers, even if they follow another opinion, not to cause a fitnah when some people do pray salaat al-janaazah over a famous person, as long as that person was one who helped Islam).

However, perhaps the second opinion has some slight weight over the third one (please note the emphasis!!!)

On what basis, though? Well, both sides put forth a statement that they use to justify their opinion.

The second group (those that say the ‘person of status’ condition) states: Najashi was a just Muslim ruler, who aided and helped the Muslims, and therefore the Prophet (S) prayed for him. The third group states: Najashi was the only Muslim in his country, and was not prayed over.

Now, it could be stated: The statement of the second group is an indisputable fact. All the books of history mention this. The statement of the third group, however, is not fact, and is based on circumstantial evidence. Nowhere does it state that no one accepted Islam, or that Najashi was not prayed over. These are only presumptions. and no evidence can be brought forth to support it. Therefore, since the second group is basing their opinion on an indisputable fact, whereas the third one is basing it on disputable opinion, perhaps the second group has some slight advantage in the opinion that they hold, and therefore it is allowed, even encouraged, to pray over someone who helped and aided Islam, whether the body is in front of the group, or in absentia.

And Allah subhaanahu wa ta’aala knows best!!!

Wa Salaam

PS I would be interested in hearing other opinions as well. If anyone has any other evidences, or can shed light on other perspectives, please forward them here. Also, there is no copyright on this ‘article’, so forward as you please.

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Sh. Dr. Yasir Qadhi is someone that believes that one's life should be judged by more than just academic degrees and scholastic accomplishments. Friends and foe alike acknowledge that one of his main weaknesses is ice-cream, which he seems to enjoy with a rather sinister passion. The highlight of his day is twirling his little girl (a.k.a. "my little princess") round and round in the air and watching her squeal with joy. A few tid-bits from his mundane life: Sh. Yasir has a Bachelors in Hadith and a Masters in Theology from Islamic University of Madinah, and a PhD in Islamic Studies from Yale University. He is an instructor and Dean of Academic Affairs at AlMaghrib, and the Resident Scholar of the Memphis Islamic Center.

108 Comments

108 Comments

  1. Amad

    Amad

    March 3, 2007 at 4:46 AM

    SubhanAllah, he was not a person, he was a legend… that is what is amazing about Imams… they just garner this aura, a respect that is not confined to just people of ‘their ideology’.

  2. Avatar

    AnonyMouse

    March 3, 2007 at 5:21 AM

    As-salaamu ‘alaikum wa rahmatullaahi wa barakaatu,

    I’m extremely disappointed in myself that despite knowing that Sheikh bin Baz was one of the greatest scholars of our times, that I have learnt next to nothing about him.
    Subhan’Allah… I resolve to read up on his biography, insha’Allah!

    May Allah have mercy on him and enter him into Jannatil-Firdaus, ameen!
    And may Allah haver mercy on this Ummah and bless us with more great scholars like Sheikh bin Baz, ameen!

    Your little sister in Islam,
    Mouse

  3. Avatar

    Bint Bashir

    March 4, 2007 at 6:07 PM

    May Allah shower his mercy on the Sheikh, and make his eternal abode that of Janant al Firdous, Ameen.

    The article although the author stated could be edited, I feel that as it is alllows the reader to feel the effects of the events that unfolded. The sentiment expressed in the authors words and tone allows us to feel how the ummah cries at the loss of an ‘alim. Very touching.

  4. Avatar

    Abdu

    March 5, 2007 at 4:47 PM

    Salaam,
    First of all, I ask Allah (SWT) to grant this blog success, and to make it a great benefit to people. May Allah reward everyone involved for their efforts.
    Secondly, MashAllah this was a very good article, I especially appreciated the in depth answer to the question about the janaza.

  5. Avatar

    Umm Reem

    March 10, 2007 at 11:31 PM

    Shaikh Bin Baz’s death was, indeed, a major loss for the entire Ummah. May Allah azzawjal grant him Jannat-ul-Firdaous, amin.

  6. Avatar

    inexplicabletimelessness

    March 11, 2007 at 7:09 AM

    As salaamu alaikum,

    SubhanAllah. May Allah give him Jannat-ul-Firdous, ameen.

    • Avatar

      dstruhn

      January 18, 2016 at 10:01 PM

      ameen ya Robb
      May Allah give him Jannat-ul-Firdous

  7. Avatar

    Bint Amina

    March 15, 2007 at 3:12 AM

    He was a fountain of knowledge, may Allah ta’ala have mercy upon him and grant him Al Firdaus.

    “Verily, the death of Sh. Ibn Baaz is something that causes the hearts to melt, and the eyes to cry, and the souls to despair… but to Allah we belong, and to Him we will return. We pray that Allah blesses us with more scholars, and helps us all to increase in knowledge. Ameen”

    SubhaanAllah, how true this is and may Allah ta’ala put in his place another who may propagate the da’wah as he did. Aameen.

  8. Pingback: Death of Jusuf Barčić (rahimahullah) « Muslim Europe

  9. Avatar

    Abu Ninja

    May 7, 2008 at 9:00 PM

    In my loooong journey, I was once unfortunately part of a takfeeri group who followed a so-called ‘scholar’ who would make takfeer of Shaikh Ibn Baaz (raheemaullah).

    Although in those days while I was with this group, I never made takfeer of Shaikh Ibn Baaz but must admit however that I did used to hold some feelings of animosity towards the Shaikh and warn others from reading his books, may Allah forgive me.

    Allhamdulillah one of the things that eventually led me to leave this takfeeri group was the whole issue of the takfeer made by this so called ‘scholar’ on Shaikh Ibn Baaz. Whenever he was asked as to who were the real ulamah, he would always respond with the names of Salmaan al-Oadah and Safar al-Hawali. Then one day while I was reading through Salmaan al-Oadahs website (IslamToday), I happened to come across a transcript of a discussion between Salmaan al-Oadah and a certain individual who had written in to Salmaan al-Oadah and was criticising Shaikh Ibn Baaz, even making takfeer of him. To my shock, Salmaan al-Oadah replied back to this individual asking him to cease saying such an evil thing and to go listen to his lecture titled ‘The Virtues Of Shaikh bin Baaz.’ The individual replied saying something along the lines of, “but shaikh he was the one who signed the fatwa to have you imprisoned.” Salmaan al-Oadah replied by cautioning the individual and said that in his heart he has nothing but love for Shaikh Ibn Baaz and that he was a like a father for him.

    This really shocked me. On one hand this takfeeri scholar was making takfeer of Shaikh Ibn Baaz left, right and center, and on the other hand Salmaan al-Oadah who this takfeeri scholar would refer to as one of the real scholars of the ummah today, had nothing but love and praise for Shaikh Ibn Baaz. This started me questioning other things this takfeeri ‘shaikh’ was coming out with. Then one day I stumbled upon a statement signed by the Commanders of the Mujahideen in Chechnya asking Muslim to make dua for them in the approaching month of Ramadan. In the last paragraph of this statement, the Commanders praised Shaikh Ibn Baaz by making dua for the Shaikhs grave to be filled with light, mentioning that Shaikh Ibn Baaz always showed support towards the Mujahideen in Chechnya and whenever he heard of their plight, the Shaikh would make qunoot dua for them.

    This further shocked me, as this takfeeri shaikh used to always mention how Shaikh Ibn Baaz hated the mujahideen and anyone who made jihad. Soon after, all praise be to Allah, I left this takfeeri group. I then happened to one day come across a brief biography online of Shaikh Ibn Baaz written by one of the Shaikhs students, Salih al-Munajjad. It can easily be found on the web. Whilst reading through the biography of the Shaikh, my heart began to fill up with more and more love for the Shaikh and eventually tears began to flow down my face and I started to cry. I felt so ashamed of holding bad feelings in my heart towards the Shaikh. I printed off as many copies as I could of the biography and distributed it to the brothers in my local community.

    Allhamdulillah I was fortunate that one night in my dream I had the pleasure of meeting Shaikh Ibn Baaz. I was sat in haram in Makkah reading from the mushaf, Shaikh Ibn Baaz walked past me and came and sat down in front of me leaning against one of the pillars of the sacred Masjid and started talking to me. The amazing thing was that in the dream the Shaikh wasn’t blind and could see. I woke up feeling a real joy in my heart. Without a doubt, Shaikh Ibn Baaz was one of the biggest scholars in our lifetime and his passing away was a sign that knowledge is being taken away.

    May Allah grant Shaikh Ibn Baaz a lofty place in jannah and shower him with His mercy on the Day of Judgment.

  10. Avatar

    Abu Eesa

    November 10, 2008 at 11:14 AM

    Abu Ninja- that is a very touching message and very close to my heart. I too was affected by this ‘Sheikh’ but only came to his kalam about Sheikh ibn Baaz later at which point I realised his falsehood walhamdulillah. The truth always prevails and look at the status of Sheikh Ibn Baaz and look at the status of his enemies, disgraced. May Allah guide the latter though and forgive them and forgive all the dead scholars who taught us our religion.

  11. Avatar

    abu abdAllah, the Houstonian

    November 10, 2008 at 12:07 PM

    bismillah. could you please amplify the commentary you gave about this hadith:

    …concerning the old, black woman that used to clean the masjid and whom the Companions buried at night without telling him, “Why did you not inform me? For verily my Salaat upon them is a mercy…” and he went to her grave and prayed over her.

    specifically, i have a series of questions :)
    does the hadith suggest in any way that she had not been prayed over by the sahabah, radi Allaho anhum?

    assuming the sahabah had rushed to properly prepare her, pray over her, and bury her, wouldn’t that be their normal sunnah?

    when considering the position against the ruling that janazah-absent-the-body is generally permissible, is this hadith offered (by you or anyone else) as a proof because the Prophet sull Allaho alayhi wa sallam went to the graveyard to pray for her?

    does his — sull Allaho alayhi wa sallam — doing so imply that at that time it was permissible (beyond making dua to Allah for the deceased, preferably while facing the qiblah so as to protect oneself from sin) to pray at or near graves (as in a graveyard)?

    if so, and assuming that was abrogated later, wouldn’t that make the hadith (almost) ineffective as a proof — because at one time a person could do as he did, and then after that the option disappeared?

    if not, then his prayer was other than salat-ul-janazah, right? the sunnah is to make dua for the deceased while he is being buried, and especially when the angels are questioning him. would not all of this also make the hadith ineffective as a proof?

  12. Avatar

    emmy

    February 20, 2009 at 8:14 AM

    salam 4 all

  13. Avatar

    Rumey

    January 9, 2011 at 4:25 PM

    I thought it was at the very foundation of Islam that, in the sight of Allah, every Muslim was equal. Therefore allowing a prayer for a Mushlim (who was regarded “famous” or who had in the eyes of others “been a just king” or equally exhalted) and not allowing it for the humble pious muslim (who maybe a king /sole supplier etc. to his own family) seems to go against the very fundamentals of Islam that I hold dear.

  14. Avatar

    Caraspot

    March 5, 2015 at 10:22 PM

    Thanks so much , I will share this blog link to my Facebook account to let many people know this..! Nice article!!!

  15. Avatar

    tas mewah

    October 9, 2015 at 1:29 AM

    assalamu’alaikum wr wb

  16. Avatar

    tas mewah

    October 9, 2015 at 1:31 AM

    salam kenal from indooesia

  17. Avatar

    Abah Gaul

    October 28, 2015 at 10:10 AM

    Thanks for information.. Salam Kenal From Indonesian

  18. Avatar

    Jual VCC Murah

    January 2, 2016 at 11:06 PM

    Excellent information and facts. Only real difficulty I was basically receiving was viewing the pics. No idea exactly why

  19. Avatar

    membuat

    January 8, 2016 at 1:31 AM

    Hai, great article. Thanks for sharing prayer. Im moeslim. Thank you

  20. Avatar

    beritalowongankerja

    January 11, 2016 at 9:26 AM

    thanks… I’m very interest

  21. Avatar

    Toko Pasutri

    January 15, 2016 at 12:21 PM

    uangel men to yoooo,,,,,

  22. Avatar

    Ular

    January 18, 2016 at 2:50 AM

    Thanks for sharing prayerI will share this blog l to let many people know this..! Nice article!!!

  23. Avatar

    Women's Boots

    January 18, 2016 at 6:12 AM

    SubhaanAllah, how true this is. May Allah guide the latter though and forgive them and forgive all the dead scholars who taught us our religion

  24. Avatar

    kook

    January 18, 2016 at 9:58 PM

    As salaamu alaikum,

    SubhanAllah. May Allah give him Jannat-ul-Firdous, ameen.

  25. Avatar

    Prayer Sholat

    January 19, 2016 at 6:52 PM

    Let get prayer to for all

  26. Avatar

    Adhepedia

    January 19, 2016 at 8:38 PM

    May Allah shower his mercy on the Sheikh, and make his eternal abode that of Janant al Firdous, Ameen.

  27. Avatar

    tas kipling

    January 19, 2016 at 10:47 PM

    subhanallah nice share brother

  28. Avatar

    Armand Darmanto

    January 20, 2016 at 5:26 AM

    Subhanallah,, Thanks for sharing prayer I will share this blog to show many people know this. Good article.

  29. Avatar

    1001resepmasakan

    January 20, 2016 at 10:40 AM

    asalamualaikum

    very nice informations

  30. Avatar

    rumahcantiku

    January 20, 2016 at 10:42 AM

    subhanallah nice info i’m very helpful

  31. Avatar

    4limited

    January 20, 2016 at 2:25 PM

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  32. Avatar

    hgnky

    January 20, 2016 at 2:29 PM

    WTFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFFf wthi this

  33. Avatar

    Tas Gokil Keren

    January 20, 2016 at 3:06 PM

    Subhanallah, Nice Post Brother

  34. Avatar

    zen

    January 20, 2016 at 4:51 PM

    As salaamu alaikum,

    Subhan-Allah. May Allah give him Jannat-ul-Firdous, amieen.

  35. Avatar

    Sejarah PKL di Bandung

    January 20, 2016 at 10:17 PM

    Assalaamualaikum,

    SubhanAllah. May Allah give him Firdaus, Aamiin.

  36. Avatar

    BelajarIlmuAkuntansi

    January 21, 2016 at 11:18 PM

    Thanks for sharing prayer. Im moeslim. Thank you

  37. Avatar

    Biss Key Terbaru

    January 22, 2016 at 1:21 AM

    Nice share, im moslem from indonesia.. please visit my blog about Biss Key Terbaru Selalu Update

  38. Avatar

    vig power

    February 5, 2016 at 1:33 AM

    Happy blogging mr and i like this pos

  39. Avatar

    Halkalı Elektrikçi

    February 5, 2016 at 9:42 AM

    Assalaamualaikum,

    SubhanAllah. May Allah give him Firdaus, Aamiin.

  40. Avatar

    Anak Jaman

    February 7, 2016 at 12:40 PM

    im not muslim,. but in my location 87% muslimi, and i have couple muslim >.<, im realy love she :(. how tell you admin about it ?

  41. Avatar

    Pusat Genset Murah

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#Islam

Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting | Hadiths 9-12

 وعن عائشة رضي الله عنها قالت: “كان رسول الله ﷺ إذا دخل العشرُ أحيَى الليل، وأيقظ أهلهُ، وشدَّ المئزر” متفقٌ عليه().

 

ʿAʾishah (May Allah be pleased with her) reported:

When the ten nights would begin, the Messenger of Allāh r would keep the night alive; he would also awaken his family and tighten his wrapper.

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Al-Bukhārī and Muslim.

“When the ten nights would begin”

What is meant is the last ten nights

“The Messenger of Allāh ﷺ would keep the night alive”

He would keep stay up at night and engage in various forms of worship such as ṣalāt, dhikr, and meditation/reflection. Or he kept himself alive by remaining awake, since sleep is death’s sibling. The metaphor refers to the night because when someone who is sleeping is woken-up and brought back to life, their night can be said to have been given life through them.

“He would also awaken his family”

He did so to draw their attention towards the time of goodness, so they may expose themselves to the gusts of goodness. A narration in Tirmidhī states, “When the last ten days of Ramaḍān would enter, the Messenger of Allāh r would not fail to wake up anyone who was capable of staying up in his household”. He would lead them towards the avenues of goodness, and help them attain it.

“And tighten his wrapper”

Al-Khaṭṭābī explains: “The meaning is likely to be earnestness in acts of worship. Just as one would say ‘I have tightened my wrapper for this matter’ i.e I have buckled down to it/rolled up my sleeves for it. It is also said that it may be a metaphor for buckling down and withdrawing from women. It is also said that it may have a literal meaning and a figurative meaning at the same time, i.e that he literally tighten his waist wrapper (izār) and also withdrew from women and buckled down for worship. However, the first explanation is more plausible because in another narration the following wording is found “He would tighten his wrapper and withdraw from women”. This leads us to conclude that the expression tightening his wrapper relates to earnestness in worship only.

– باب فضل السحور وتأخيره ما لم يخشَ طلوع الفجر

Chapter on the virtues of saḥūr, and of delaying it as long as one does fear the rising of dawn

 

 عن أنسٍ، رضي الله عنه، قال: قال رسول الله : “تسحروا؛ فإن في السحور بركةً” متفقٌ عليه .

Anas (May Allāh be pleased with him) reported:

The Messenger of Allāh said, “Eat suḥūr [or practice saḥūr] (predawn meal) because surely, there is baraka in suḥūr.”

[Al-Bukhari and Muslim].

Saḥūr is the meal which is taken prior to the rise of dawn. Suḥūr on the other hand, is the act of partaking food at that time. This will have relevance in the ensuing commentary of the ḥadīth.

“The Messenger of Allāh ﷺ said, ‘Eat suḥūr [or practice saḥūr] (predawn meal)’ ”

This is considered mandūb i.e praiseworthy. The Sunna itself is fulfilled by having a little food even if it is only a sip of water. It is mentioned in a ḥadīth of ʿAbdullāh bin-Surāqa, traced back to the Nabī r: ‘Practice suḥūr, even if only with a sip of water’. It is narrated by Ibn-ʿAsākir[2]. The Sunna is likewise fulfilled by having a considerable quantity of food.

“Because surely, there is baraka in suḥūr [or saḥūr].”

Al-Ḥāfiẓ Ibn-Ḥajar explains: ‘The use of both spellings is found in authentic narrations. If suḥūr is meant i.e the act of eating at that time, then by baraka is meant the reward and merit. If saḥūr is meant i.e the food which is eaten at that time, then by baraka is meant the fact that it strengthens one for fasting and makes one energetic for it. It also reduces the difficult involved in it’.

It is also said that the baraka lies in the fact of being awake at that time and engaging in duʿāʾ.
It is however more appropriate to say that the Baraka is attained through various avenues, namely: adherence to the Sunna, acting differently than the ahlul-kitāb (Christians and Jews), strengthening oneself for worship through it, its being a cause for one to engage in dhikr and duʿāʾ at a time when acceptance is highly likely, and it also allows for one who has forgotten to make the intention for fasting before sleeping to do so[3].

This ḥadīth was also narrated by Aḥmad, Al-Tirmidhī, Al-Nasāʾī, and Ibn-Māja all through Anas. Al-Nasāʾī has already narrated it through Abū-Hurayra and Ibn-Masʿūd. Aḥmad has also narrated it through Ibn-Masʿūd. This has all been mentioned in Al-Jāmiʿul-Ṣaghīr.

 وعن زيد بن ثابتٍ، رضي الله عنه، قال: تسحرنا مع رسول الله ثم قمنا إلى الصلاة. قيل: كم كان بينهما؟ قال: قدر خمسين آية. متفقٌ عليه

Zaid bin Thābit (May Allāh be pleased with him) reported:

We took suḥūr (predawn meal) with the Messenger of Allāh r and then we stood up for ṣalāt (prayer). It was asked: ‘How long was the gap between the two?’ He replied: ‘The time required for the recitation of fifty verses.’

[Al-Bukhārī and Muslim].

Zaid bin-Thābit was from the Anṣār of Madīna, and he was 11 years old when the Nabī r emigrated from Makka to Madīna. His father passed away when he was 6 years old, and the Nabī r considered him too young to participate in the battle of Badr (~13 years old). He however allowed him to participate in Uḥud. It is also said that he in fact did not participate in Uḥud but rather in Khandaq and the following expeditions with Rasūlullāh r. He used to write revelation for the Nabī r and he was one of the three people who compiled the Qurʾān by gathering its various verses and chapters and verifying their authenticity. The effort to compile the Qurʾān after the demise of the Nabī r was ordered by Abū-Bakr and ʿUmar.
ʿUmar and ʿUthmān would both designate him as imām in Madīna when they traveled for Ḥajj. Ibn Abī-Dāwūd explains: ‘Zaid bin-Thābit was the most knowledgeable of the rules of inheritance among the Ṣaḥābah, and he was among those firmly grounded in knowledge.
A total of 92 ḥadīth from Rasūlullāh r have been narrated by him, 10 of which are found in the collections of Bukhārī or Muslim. He passed away in Madīna in the year 54 A.H.

“We took suḥūr (predawn meal) with the Messenger of Allāh ﷺ”

One can notice a subtle indication of etiquette in the choice of words, rather than saying ‘Us and Rasūlullāh took suḥūr’ he used wording which emphasizes the fact that they followed his example r.

“And then we stood up for ṣalāt (prayer)”

The morning ṣalāt i.e ṣubḥ.

“It was asked: ‘How long was the gap between the two?’ He replied: ‘The time required for the recitation of fifty verses.’ ”

Anas is the one who asked the question. Imām Aḥmad also narrated a ḥadīth where Qatāda asks Anas the same question.
The verses referred to are of moderate length. They were neither long nor short, and were read neither fast nor slow. The ʿArab had the habit of estimating time through physical actions, such as saying ‘As long as it takes to milk a goat’. Zaid however chose to estimate the time through the action of reading the Qurʾān to indicate that it was a time fit for worship through recitation of the Qurʾān. Ibn Abī-Jamra explains: ‘The ḥadīth is an indication of the fact that the vast majority of their time was immersed in ʿibāda (worship)’.

The ḥadīth also indicates that suḥūr was done as late as possible, as it is more befitting for the intent behind it. Also because it was the Nabī r’s habit to look for that which was most gentle for his Umma and apply it. If he did not take suḥūr that would prove difficult for some of them, just as taking suḥūr in the middle of the night would be difficult for those overtaken by sleep. That could lead to leaving suḥūr altogether or in it being a tiresome process.

 وعن عمرو بن العاص رضي الله عنه أن رسول الله r قال: “فَصْلُ ما بين صيامنا وصيام أهل الكتاب أكلةُ السحر” رواه مسلم .

ʿAmr bin Al-ʿĀṣ (May Allāh be pleased with him) reported:

The Messenger of Allāh ﷺ said, ‘The difference between our observance of fasting and that of the people of the scriptures (ahlul-kitāb) is suḥūr (predawn meal)’

[Narrated by Muslim].

ʿAmr bin Al-ʿĀṣ accepted Islām in the year of Khaybar, i.e the beginning of the 7th year A.H. Him, Khālid Ibnul-Walīd and ʿUthmān bin-Ṭalḥa came to the Nabī and accepted Islām together. He was made the commander of the 17th expedition, called sariyatu dhātil-salāsil and which had 300 men. It was then reinforced through another regiment in which were Abū-Bakr and ʿUmar, and whose commander was Abū-ʿUbayda bin-Jarrāh. The Nabī r told the latter ‘Do not be at odds with eachother’. ʿAmr used to lead the ṣalāt of the combined regiments until they returned to Madīna (notwithstanding the illustrious personalities who joined them). He was designated as an ambassador to Omān where he remained until the death of the Nabī r. Abū-Bakr t then sent him as governor to Shām and he was present in the various conquests of its territory. He then governed Palestine for ʿUmar t for some time after which he was sent with a regiment to Egypt, which he conquered. He remained its governor until the death of ʿUmar. ʿUthmān left him in his position for another 4 years, and he then removed him. ʿAmr then settled away in Palestine from which he would occasionally visit Madīna. Muʿāwiya t eventually designated him governor of Egypt, where he remained as governor until his death and was buried there. He passed away on the eve of ʿIdul-Fiṭr the year 43 A.H at the age of 70 years. His son ʿAbdullāh led his funeral prayer. He was among the heroes and intellectuals of the ʿArab, and was known to be a leader with a great vision.
When the time of his death dawned upon him he said: ‘O Allāh you have ordered me and I was not compliant, you prohibited me and I did not refrain, I am not strong so I seek assistance, neither am I free of blame so I apologize, and I am not arrogant but rather I am repentant; there is no deity except You’. He kept repeating these words until he passed away.

“The difference between our observance of fasting and that of the people of the scriptures (ahlul-kitāb)”

The ahlul-kitāb are the Jews and Christians. They were given revealed scriptures, hence the name ahlul-kitāb.

“Is suḥūr (predawn meal)”

This is an unequivocal statement to the fact that taking suḥūr is a special trait for us, and that Allāh has made it a favor and distinction for this Umma. This favor and distinction were not granted to the previous nations.

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#Islam

Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting. Hadiths 7-8

– وعنه، رضي الله عنه، أن رسول الله ﷺ، قال: “إذا جاء رمضانُ، فُتحتْ أبواب الجنة، وغُلقت أبواب النار، وصُفدت() الشياطين” متفقٌ عليه().

Abū-Hurayra (May Allāh be pleased with him) reported:

The Messenger of Allāh said, “When Ramaḍān begins, the gates of paradise are opened, the gates of the fire of hell are closed, and the devils are chained.”

Narrated by Al-Bukhārī and Muslim.

The Messenger of Allāh said, “When Ramaḍān begins, the gates of paradise are opened”

The most apparent meaning is that this is a literal opening of the doors of paradise for a person who passes away during Ramaḍān, or for a person who performs good actions which are accepted. It is also said that the meaning is figurative, meaning that performing good actions in Ramaḍān will lead to the gates of paradise being opened in the hereafter. Another figurative meaning may also be the abundance of mercy and forgiveness, as can be inferred by a narration of Ṣaḥīḥ Muslim “The doors of mercy are opened”.

“The gates of the fire of hell are closed”

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The same observation can be made about this statement as has just been said regarding the gates of paradise.

It is also said that this is a metaphor to express the fact that the egos of the fasting persons are pure from the impurities of shameful actions, and they are liberated from the things which lead to sinful acts by means of their tamed based desires.
Al-Ṭībī explains: ‘The benefit of this is two-fold: the angels are clearly made aware that the action of those fasting is highly revered in front of Allāh. The fact that the truthful Nabī is the one informing about this matter also serves to increase the eagerness of the Muslim individual’.

“And the devils are chained”

This statement can also be considered to be in a literal sense. It may also figuratively mean that they are prevented from causing excessive nuisance to the believers and from provoking them. That makes them seem as they are chained. It may also mean that the Muslims refrain from involving themselves in the acts of disobedience which the devils annoy them with.

– باب الجود وفعل المعروف والإكثار من الخير في شهر رمضان

والزيادة من ذلك في العشر الأواخر منه

Chapter on generosity, performing good actions, increasing in goodness during Ramaḍān and augmenting in that during its last 10 days

1/1222- وعن ابن عباس، رضي الله عنهما، قال: كان رسول الله ﷺ، أجود الناس، وكان أجود() ما يكونُ في رمضان حين يلقاهُ جبريلُ، وكان جبريلُ يلقاهُ في كل ليلةٍ من رمضان فيدارسهُ القرآن، فلرسولُ الله ﷺ، حين يلقاهُ جبريلُ أجودُ بالخير من الريح المرسلة” متفقٌ عليه().

Ibn ʿAbbās (May Allah be pleased with them) reported:

The Messenger of Allāh ﷺ was the most generous of men; and he would be the most generous during the month of Ramaḍān when Jibrīl visited him. Jibrīl would meet him every night of Ramaḍān and he would review the Qurʾān with him. As a result, at the time Jibrīl met him the Messenger of Allāh ﷺ was more generous with goodness than the free wind.

What is meant by good actions in the title are obligatory and recommended actions alike. Increasing such actions in Ramaḍān is mandūb (i.e commendable) as the reward will be multiplied on virtue of the distinction of this time. This particularity in Ramaḍān is because it is the best of the months, so it is commendable to keep it alive with such actions and see their reward multiplied as a result.

The last ten days start on the eve of the 21st day of fasting, and they end on the last day whether the month ends in 29 days or 30 days.

Al-Bukhārī and Muslim.

“The Messenger of Allāh (ﷺ) was the most generous of men”

He was the man endowed with the most generosity. Indeed it is a fact that that which has been narrated of his generosity has not been narrated regarding anyone else.

“And he would be the most generous during the month of Ramaḍān when Jibrīl visited him.”

His state of generosity in Ramaḍān was superior to that outside of Ramaḍān, but he was nevertheless the most generous man in an absolute sense.

“Jibrīl would meet him every night of Ramaḍān and he would review the Qurʾān with him”

It is said that the wisdom in reviewing the Qurʾān is that it renews the pledge of having a content ego. Contentment in turns breeds generosity. Ramaḍān is also the season of goodness because Allāh’s bounties on his servants are increased therein. It was the habit of Nabī to give preference to follow the example of the sunna of Allāh (i.e his customary practice) in dealing with His servants. The combination of what has been mentioned i.e the time, the one who came down (Jibrīl), what he descended with (the Qurʾān) and the learning were all obtained through the hand of generosity. And Allāh knows best.

“As a result, at the time Jibrīl met him the Messenger of Allāh (ﷺ) was more generous with goodness than the free wind”

He was, in the speed of his generosity faster than the wind. The free wind indicates the wind which continuously blows with mercy. His generosity was all-encompassing in its benefit just as the free wind fully encompasses anything it blows on.

A narration of Imām-Aḥmad includes the following wording at the end of this ḥadīth: “He was never asked anything except that he gave it”[1].

Imām Al-Nawawī explains:

“This ḥadīth contains many fine lessons: encouragement towards generosity at all times, and increasing it during Ramaḍān as well as when meeting righteous people (analogy with the meeting of Jibrīl). It also indicates the virtue of visiting the pious and noble folk, and to do so repeatedly as long as the person being visited does not mind. It also points to the laudable nature of abundantly reading Qurʾān during Ramaḍān and the fact that it is superior to all forms of remembrance of Allāh [dhikr/adhkār]. Indeed, if dhikr was superior or equivalent to it then they would have done it (the Nabī and Jibrīl). Some commentators have said that these were tajwīd sessions. This is however objectionable as memorization of the Nabī was a given, and anything beyond memorization could be achieved through a few sessions. It is therefore clear that the intent in Jibrīl’s coming was an increase in the amount of recitation.

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Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting | Hadiths 3-6

– وعنه أن رسول الله ﷺ قال: “من أنفق زوجين في سبيل الله نُودي من أبواب الجنة: يا عبدالله هذا خيرٌ، فمن كان من أهل الصلاة دُعيَ من باب الصلاة، ومن كان من أهل الجهاد دُعيَ من باب الجهاد، ومن كان من أهل الصيام دُعيَ من باب الريان، ومن كان من أهل الصدقة [480] دُعيَ من باب الصدقة” قال أبو بكر رضي الله عنه، بأبي أنت وأُمي يا رسول الله! ما على من دُعيَ من تلك الأبواب من ضرورةٍ، فهل يدعى أحدٌ من تلك الأبواب كلها؟ قال: “نعم وأرجو أن تكون منهم” متفقٌ عليه().

Abū-Hurayra (May Allāh be pleased with him) also reported:

The Messenger of Allāh ﷺ said, “He who spends a pair in the way of Allāh will be called from the gates of paradise: ‘O slave of Allāh! This is goodness’ and one who is among the people of ṣalāt (prayer), will be called from the gate of ṣalāt; and whoever is eager in fighting in the cause of Allāh, will be called from the gate of jihād; and one who is regular in fasting will be called from the gate Ar-Rayyān. The one who is a charitable person will be called from the gate of charity.” Abū-Bakr (May Allāh be pleased with him) said: “O Messenger of Allāh ﷺ ! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. However, will anybody be called from all of those gates?” He replied, “Yes, and I hope that you will be one of them.” ”.

Narrated by Al-Bukhārī and Muslim.

“ The Messenger of Allāh said, “He who spends a pair in the way of Allāh will be called from the gates of paradise: ‘O slave of Allāh! This is goodness’ ”

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In some narrations of this ḥadīth it is added: “It was said: what is a pair? He ﷺ said: two horses, two cows, or two mules”.

It is possible that his ḥadīth applies to all virtuous actions, be it two ṣalāt, fasting two days, or two acts of charity. That is substantiated by the wording of the rest of the ḥadīth, which enumerates those different actions.

In the way of Allāh applies to all acts of goodness [i.e for Allāh’s sake]. It is also said that it is specific to jihād, but the first interpretation is more correct and apparent. That is Imām Al-Nawawī’s position.

Goodness here is said to mean reward and delight. It is also said that it means this is better i.e we think that this is better for you than the rest of the doors, due to the abundance of its reward and bounties. Come and enter through it.

Ḥāfiẓ Ibn-Ḥajar however contends in Fatḥul-Bārī: “The meaning of goodness is virtue, not superiority, although the wording may lead to think so. The intent of the statement is to provide additional encouragement to the individual for entering through that door”.

“And one who is among the people of ṣalāt (prayer), will be called from the gate of ṣalāt; and whoever is eager in fighting in the cause of Allāh, will be called from the gate of jihād; and one who is regular in fasting will be called from the gate Al-Rayyān.”

Al Qurṭubī explains: to be among the people of ṣalāt means that one performs abundant optional prayers to the point that it represents the most common of his optional actions. The obligatory ṣalāt is not meant, because all people are equal in that respect.

The same reasoning applies to fasting and ṣadaqa.

The door is called Al-Rayyān i.e the one who is satiated/quenched, as opposed to the one who is thirsty i.e the person fasting. This is to signify that he is rewarded for his thirst through a permanent satiation in paradise.

“The one who is a charitable person will be called from the gate of charity.”

After the mention of this door, four of the five pillars of Islām have been included, leaving the pillar of Ḥajj. There is no doubt that there is a door for [those who performed] Ḥajj [abundantly]. That leaves a remainder of three doors to complete the number of eight doors.

One of those doors is the door for ﴾ الْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ﴿ “those who control their wrath and are forgiving toward mankind” (s. Āl-ʿImrān, v. 134). Imām Aḥmad bin-Ḥanbal narrates from Al-Ḥasan [in a ḥadīth mursal] “Certainly Allāh has a door in paradise which none except those who forgive injustice will enter through”.

Another one of those doors is “the door of the right side.” That is the door of the mutawakkilīn i.e those who used to put their entire trust in Allāh, through which will enter those who will not go through any reckoning nor will they be subject to any punishment.

As for the third door, it may be the door of the remembrance of Allāh, as a ḥadīth in Tirmidhī alludes to it. It is also possible that it is the door of knowledge.

Considering the fact that the types of virtuous actions number much more than eight in total, it is then possible that the doors through which people will be called are in fact internal doors which are located beyond the eight main doors of paradise.

Al-Suyūṭī explains in Al-Dībāj: “Al-Qāḍī ʿIyāḍ explains: the remaining doors are mentioned in other aḥādīth: the door of repentance, the door of “those who control their wrath and are forgiving toward mankind”, the door of those who are content, the door of the right side from which will enter those who will not undergo any reckoning”.

Al-Ḥāfiẓ Ibn-Ḥajar explains in Fatḥul-Bārī: for one to spend in the way of Allāh in ṣadaqa, jihād, knowledge and ḥajj is obvious. It is however not so obvious for other actions.
Spending in ṣalāt may refer to acquiring its tools such as the water to purify oneself, and one’s suitable garments or the like thereof.
As for spending while fasting it would be on those things which strengthen one to do such as suḥūr [pre-dawn meal] and fuṭūr [meal after sunset].
Spending to forgive others would mean that one forsakes those rights which he is entitled to from them.
Spending in tawakkul would be that which one spends during a sickness which prevents them for earning a living, while exerting patience in one’s affliction. It can also be that which one spends on someone else who is afflicted by the same, seeking thereby reward.
Spending for dhikr would be along the same lines.

It is also possible that what is meant by spending on ṣalāt and fasting is for one to exert their person in those acts. In the language of the ʿArab, exertion of one’s person is called expenditure [nafaqa]. They will for instance say, “I have expended my life on it” when referring to a trade which one has learnt. Exerting one’s body in fasting and ṣalāt would therefore be considered expenditure.

“Abū-Bakr  (May Allāh be pleased with him) said: “O Messenger of Allāh ﷺ ! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. However, will anybody be called from all of those gates?” ”

He means that one being called by anyone of these doors would certainly not suffer any diminution or loss. This statement brings alertness to the fact that very few people will be called from all those gates.

The one who has all those actions to his account is called from all the doors is an expression of merit, but entrance will nevertheless occur from only one door . That door is likely to be the one corresponding to the action which was most dominant for that person.

In this same context, one should not be confused by the ḥadīth of Ṣaḥīḥ Muslim which says “Whoever performs ablution and does so most adequately, and then says I bear witness that there is no deity but Allāh…” and then it mentions “then the eight doors of paradise will open and he may enter from whichever one he choses”. The takeaway from this ḥadīth is that the doors are opened in this instance as a sign of esteem. One will nonetheless only enter through the door corresponding to their most abundant action.

Al-Zarkashī explains: “It is possible that the paradise is a fortress with embedded walls, and each wall would have its own door. Some will be called from the first door only, while others will be made to skip to the first door and taken to the interior door. So on and so forth…”.

“He replied, “Yes, and I hope that you will be one of them.” ”

The ʿulamāʾ explain: “Hope from Allāh and His Nabī ﷺ unequivocally comes to realization”.

The author-Imām Nawawī-explains: among the things which are inferred from this ḥadīth is the virtue of Abū-Bakar , and the permissibility of praising a person in their presence as long as a tribulation is not feared for them such as them becoming fond of themselves.

 وعن سهل بن سعدٍ رضي الله عنه عن النبي ﷺ، قال: “إن في الجنة باباً يُقالُ له: الريانُ، يدخلُ منه الصائمون يوم القيامة، لا يدخلُ منه أحدٌ غيرهم، يقالُ: أين الصائمون؟ فيقومون لا يدخل منه أحدٌ غيرهم، فإذا دخلوا أُغلق فلم يدخل منه أحدٌ” متفقٌ عليه().

Sahl bin-Saʿd  (May Allāh be pleased with him) narrates:

The Prophet ﷺ said, “In paradise there is a gate which is called Al-Rayyān through which only those who observe fasting will enter on the Day of Resurrection. No one else will enter through it. It will be called out, “Where are those who observe fasting?” so they will stand up and no one else will enter through it. When the last of them will have entered, the gate will be closed and then no one will enter through that gate.”

Narrated by Bukhārī and Muslim.

“The Prophet ﷺ said, “In paradise there is a gate which is called Al-Rayyān”

The significance of the name Rayyān i.e the one who is satiated/quenched has been explained earlier. One may add here that being satiated has been used to also signify that one’s hunger is satisfied, because they clearly go hand-in-hand.

“Through which only those who observe fasting will enter on the Day of Resurrection”

The mention of the day of resurrection is because that is when this will occur. It can also be said that it’s to differentiate from the souls of the martyrs and those of the believers which enter paradise during the duration of this lowly world, without it being contingent upon the action of fasting.

“No one else will enter through it. It will be called out, “Where are those who observe fasting?” so they will stand up and no one else will enter through it. When they have entered, the gate will be closed and then no one will enter through that gate. ”

The narration of Ṣaḥīḥ Muslim mentions “when the last one of them will have entered”.

The repetition of the fact that no one else will enter through it is done for emphasis. The wording of Ṣaḥīḥ Muslim is also narrated by Ibn Abī-Shayba in his Musnad, Abū-Nuʿaym in his Mustakhraj, Ibn-Khuzayma, and Al-Nasāʾī. Al-Nasāʾī added: “Whoever enters will never ever experience thirst again”.

Both Bukhārī and Muslim narrated this ḥadīth in the chapter of fasting.

وعن أبي سعيد الخدري، رضي الله عنه، قال: قال رسول الله ﷺ: “ما من عبدٍ يصومُ يوماً في سبيل الله إلا باعد الله بذلك اليوم وجههُ عن النار سبعين خريفاً()” متفقٌ عليه().

Abu Saʿīd Al-Khudrī  (May Allāh be pleased with him) reported:

The Messenger of Allāh ﷺ said, “There is no slave of Allāh who observes fasting for one day in the way of Allāh, except that Allah will detach his face from hell-fire to the extent of a distance to be covered in seventy years. ”

Al-Bukhārī and Muslim.

“The Messenger of Allāh ﷺ said, “There is no slave of Allāh”

Meaning no legally responsible individual, and what will be mentioned next is true for both men and women. This is substantiated by the fact that a narration of Ṣaḥīḥ Muslim does not specify a gender “Whoever fasts a day in the way of Allāh, He detaches their face from the hell-fire for a distance of seventy years”.

“Who observes fasting for one day in the way of Allāh”

Meaning in the obedience of Allāh.

“Except that Allāh will detach his face from hell-fire to the extent of a distance to be covered in seventy years.”

Meaning for the duration of a journey lasting seventy years.

وعن أبي هريرة، رضي الله عنه، عن النبي ﷺ، قال: “من صام رمضان إيماناً واحتساباً، غفر له ما تقدم من ذنبه” متفقٌ عليه().

Abū-Hurayra (May Allāh be pleased with him) reported:

The Prophet ﷺ said, “He who observes the fast of the month of Ramaḍān with faith and reflecting upon its reward, will have his past sins forgiven.”

Narrated by Al-Bukhārī and Muslim.

“The Prophet ﷺ said, “He who observes the fast of the month of Ramaḍan with faith”

Meaning in a mental state where one affirms the truth of the reward related regarding it.

“And reflecting upon its reward”

Reflecting upon it and seeking thereby Allāh’s countenance [i.e His pleasure].

“Will have his past sins forgiven.”

Al-Nasāʾī and Aḥmad both add in a fine [ḥadīth ḥasan] narration, “and future sins”.
The sins which are forgiven on account of acts of obedience are those minor sins which relate to Allāh’s rights.

Ibn-ʿAllan’s Commentary Dalilul-Falihin: The Book of Fasting. Hadiths 1-2

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