Friday 10 July 2015

The Messenger of Allah, may Allah bless him and grant him peace, in Ramaḍān (Part 2)

The second part of this translation


In the Name of Allah, the All Merciful, the Most Merciful

سورة البقرة 2:184


By Asmāʾ Ramaḍān

Translated by Mahdi Lock

With the Prophet, may Allah bless him and grant him peace, in his iʿtikāf

Iʿtikāf means to stay in the masjid in order to worship Allah, Mighty and Majestic. Allah the Exalted has said, “We contracted with Ibrāhīm and Ismāʿīl: ‘Purify My House for those who circle it, and those who stay there, and those who bow and prostrate.’” [al-Baqarah 2:125]

The Messenger of Allah, may Allah bless him and grant him peace, was the first person to perform iʿtikāf in Ramaḍān, seeking out the Night of Power, and he called upon his Ummah to do iʿtikāf. He did iʿtikāf in the first ten days of Ramaḍān and then he did iʿtikāf in the second ten. When he learned that the Night of Power falls in the last ten nights, he made his iʿtikāf therein, and the people did iʿtikāf with him.

The last ten days of Ramaḍān were distinguished days in his life, may Allah bless him and grant him peace, in which he would completely isolate himself for worship: prayer, recitation of the Qurʾān, dhikr and seeking forgiveness, preparing and readying for the Night of Power. He would not seek shelter with his family or sleep with any of his wives. It is on the authority of ʿĀʾishah, may Allah be pleased with her, who said, ‘When the [last] ten had entered, the Messenger of Allah, may Allah bless him and grant him peace, would stay up at night and wake up his family, and he wouldn’t sleep with his wives.’[1]

As for his food and drink, they would be brought to him while he was doing iʿtikāf in the masjid, and he would not leave the masjid during his iʿtikāf except to go to his house to relieve himself and renew his ablution.

However, the Messenger of Allah, may Allah bless him and grant him peace, would not cut off his wives or avoid them, and he wouldn’t stop treating them with kindness and goodness. Sometimes, one of them would visit him while he was doing iʿtikāf in the masjid and he would sit with her and talk with her. Then she would leave and he would bid her farewell and walk her back to his house, as is mentioned in the ḥadīth of Ṣafiyyah, may Allah be pleased with her, who said, ‘The Prophet, may Allah bless him and grant him peace, was in iʿtikāf, so I went to visit him one night and I conversed with him for some time. Then I stood up to leave and he said, {Don’t rush. I’ll go with you.}He then stood up with me in order to escort me.’ Her residence was in the house of Usāmah ibn Zayd.[2]

This is how we see the Prophet’s, may Allah bless him and grant him peace, eagerness to strive in worshipping Allah in the last ten days of Ramaḍān, and this is because of the divine bounty and immense gifts that these blessed days contain, bounties and gifts that cannot be imagined or conceived of.

Therefore, we must pause and remember this sunnah that has been neglected in our age, by way of us being engrossed in this worldly life, turning towards distractions and being remote from Allah, Glorified and Exalted. This sunnah of iʿtikāf means complete isolation for the sake of worship, recitation of the Qurʾān, dhikr, seeking Allah’s forgiveness and emulating the Messenger of Allah, may Allah bless him and grant him peace, in his striving to worship and to teach his Ummah to seek out the Night of Power, and to win immense spoils from doing so after preparing for it.

            Waking up his family, may Allah bless him and grant him peace

The Messenger of Allah, may Allah bless him and grant him peace, was not satisfied with just himself spending the last ten nights of Ramaḍān in prayer. He also called on his family to do likewise. He would wake them up for prayer and it was from his Sunna, may Allah bless him and grant him peace, to do so in Ramaḍān and outside Ramaḍān. It has been mentioned in the two Ṣaḥīḥ collections that he, may Allah bless him and grant him peace, would knock on the door of Fāṭimah and ʿAlī at night and say to them, {Will you not get up and pray?}

It has also been related that he, may Allah bless him and grant him peace, would encourage spouses to wake up their partners to pray at night. It is on the authority of Abū Hurayrah, may Allah be pleased with him, who said that the Messenger of Allah, may Allah bless him and grant him peace, said, {May Allah have mercy on a man who gets up at night and prays and wakes up his wife, and if she refuses he sprinkles water in her face, and may Allah have mercy on  a woman who gets up at night and prays and wakes up her husband, and if he refuses she sprinkles water in his face.}[3]

This is how Ramaḍān was a school in the life of Muslims, teaching them to overcome desires however great or tempting, emulating the Prophet, may Allah bless him and grant him peace, and competing in seeking the Afterlife.

            His supplication, may Allah bless him and grant him peace, in 
            Ramaḍān

It was from his guidance, may Allah bless him and grant him peace, to supplicate upon breaking the fast and encourage others to do so. It is on the authority of Anas, may Allah be pleased with him, who said, ‘When the Messenger of Allah, may Allah bless him and grant him peace, would break his fast, he would say, {In the Nameof Allah; O Allah, for You I have fasted and with Your sustenance I have broken my fast.}[4]

The Prophet, may Allah bless him and grant him peace, encouraged his Ummah to supplicate upon breaking their fasts and he clarified that it is a time in which supplication are answered. It is on the authority of ʿAbdullah ibn ʿAmr, may Allah be pleased with him, who said, ‘I heard the Messenger of Allah, may Allah bless him and grant him peace, saying, {Indeed the fasting person has a supplication when he breaks his fast that will not be rejected.}’[5]

One of the subtleties that those who investigate and reflect on Allah’s Book and its āyāt have drawn attention to is that the āyāt that deal with the rulings of fasting in the month of Ramaḍān are found in one place,[6]  and that right in the middle comes the Exalted’s statement: “If My slaves ask you about Me, I am near. I answer the call of the caller when he calls on me. They should therefore respond to Me and believe in Me so that hopefully they will be rightly guided.” [al-Baqarah 2:186]


It is a curious glance that reaches the depths of the believing soul, and the secrets of the secret, and thus you find the perfect compensation for the difficulties of fasting in drawing nearer to Allah and in Him answering your supplications. From this we realise that the believer is near to Allah, Mighty and Majestic, and that Allah, Mighty and Majestic, is near to His slaves. He hears their supplications and He answers their requests. In Ramadan, Allah is even nearer and He answers more of our supplications and He is more merciful. If it is time to break the fast then the answer and the supplication that is not rejected is by Allah’s favour, and thus Ramaḍān is the month in which the supplications of those who fast are answered. There is also the ḥadīth: {Indeed supplication is worship.}[7]

Supplication has conditions, the most important of which are: seeking out noble times and pure places, that one not supplicate while being inattentive, that one not be impatient for an answer, that one’s wealth be lawful and pure and that one be certain that there will be an answer, because it is proof that one trusts in Allah and that His storehouses are always full. Also, one should seek a means to Allah (tawassul) through His exalted names and attributes, for the Prophet, may Allah bless him and grant him peace, would say when something troubled him, {O Living, O Self-sustaining, by Your Mercy I seek Your aid.}[8]

It is not permissible to completely rely on one’s supplications and abandon one’s means, for leaving them is disobedience to Allah the Exalted and contrary to the Prophet’s Sunnah, may Allah bless him and grant him peace, he whom Allah, Mighty and Majestic, made “…a guidance for mankind, with clear signs containing guidance and discrimination.” [al-Baqarah 2:185][9]

His, may Allah bless him and grant him peace, increasing in good deeds in Ramaḍān

From the praiseworthiness of his manners and the sublimity of his characteristics, may Allah bless him and grant him peace, is his abundant generosity and profound magnanimity in all situations, and throughout most of his life, may peace and blessings be upon him. It is on the authority of Jābir, may Allah be pleased with who said, ‘The Messenger of Allah, may Allah bless him and grant him peace, never said “No” when asked for something.’[10]

And in this month he would increase in generosity, magnanimity and kindness, and he would teach his Companions and his family and inform them of the importance of this noble month and the need to increase in good deeds therein. This is because the rewards for good deeds are multiplied in Ramaḍān. It is on the authority of Ibn ʿAbbās, may Allah be pleased with both of them, who said, ‘The Messenger of Allah, may Allah bless him and grant him peace, was the most generous of people, and he was even more generous in Ramaḍān when Jibrīl was meeting with him. Jibrīl would meet with him every night in Ramaḍān and review the Qurʾān with him. Thus, when Jibrīl met with the Messenger of Allah, may Allah bless him and grant him peace, he was more generous than the free-blowing wind.’[11]

One of the indications of his sublime magnanimity is what al-Bukhārī and Muslim have related on the authority of Abū Dharr, may Allah be pleased with him, who said, ‘I was walking with the Prophet, may Allah bless him and grant him peace, in a stony area in Madīnah and we came across Mount Uḥud. He said, ‘O Abū Dharr.’ I replied, ‘At your service, O Messenger of Allah.’ He then said, {It would not please me to have the like of Uḥud in gold remain with me for more than three days and I keep a dinar of it, unless it were to pay off a debt. I would distribute it amongst Allah’s slaves like this and like this}, and he indicated to his right and his left, and behind. Then he said, {Those who have a lot are those who will have a little on the Day of Resurrection, except for those who distributed it like this and like this}, and he indicated to his right and his left, and behind.’ In all of history, has the world known anyone more generous than this?

We ask Allah to teach us this glorious Muḥammadan biography and to enable us to follow our master Muḥammad, may Allah bless him and grant him peace, in excellence.\

            His, may Allah bless him and grant him peace, recitation of the 
            Noble Qurʾān

The Messenger of Allah, may Allah bless him and grant him peace, had immense love for the Qur’ān and he would recite it a lot, inside Ramaḍān and outside Ramaḍān, and he would love to hear the Qurʾān from others. His recitation, may Allah bless him and grant him peace, was beautiful. He would not hasten in his recitation but he would recite it in the best way, exalting it and revering it, answering Allah’s command, Mighty and Majestic: “…or a little more, and recite the Qurʾān distinctly.” [al-Muzzammil 73:4] And he would stand for several hours at night, reciting its verses.

If this is how he was with the Qurʾān outside Ramaḍān, then how was he with the Qurʾān in Ramaḍān, the month in which the Qurʾān was sent down? It is on the authority of Ibn ʿAbbās, may Allah be pleased with both of them, who said, ‘The Messenger of Allah, may Allah bless him and grant him peace, was the most generous of people, and he was even more generous in Ramaḍān when Jibrīl was meeting with him. Jibrīl would meet with him every night in Ramaḍān and review the Qurʾān with him. Thus, when Jibrīl met with the Messenger of Allah, may Allah bless him and grant him peace, he was more generous than the free-blowing wind.’[12]

Ramaḍān was the annual occasion for reviewing the Qurʾān with Jibrīl, one time every year, and the year in which the Messenger of Allah, may Allah bless him and grant him peace, fasted his last Ramaḍān, Jibrīl reviewed the Qurʾān with him twice.

The Prophet, may Allah bless him and grant him peace, would encourage the recitation of the Qurʾān in Ramaḍān and outside Ramaḍān, just as several āyāt in Noble Qurʾān encourage us to do so. The Exalted has said, “Those who recite the Book of Allah and establish the prayer and give of what we have provided for them, secretly and openly, hope for a transaction which will not prove profitless.” [Fāṭir 35:29]

The Prophet, may Allah bless him and grant him peace, said, {Recite the Qurʾān, for indeed it will come on the Day of Resurrection as an intercessor for its adherents.}[13]

It is appropriate for this Ummah, as it receives Ramaḍān every year, to see it as a month of reciting the Qurʾān, studying it, understanding it and reflecting on it, and establishing its letters and meanings in our souls so that they become dyed with its dye, and through its āyāt we move from darkness into light by the permission of our Lord. How often do fighting and division rip this Ummah apart, its livers consumed by animosity and hatred because of its remoteness from the Qurʾān? Allah the Exalted has said, “And this is a Book We have sent down and blessed, so follow it and be godfearing, so that hopefully you will receive mercy.” [al-Anʿām 6:155]

Indeed, anyone who seeks the truth in any matter of life from other than this Qurʾān is misguided and misled.

When the Muslim reads the Qurʾān in Ramaḍān and outside Ramaḍān it fills his heart with overflowing joy, and he is covered in certainty because he is reminded of Allah the Exalted’s statement: “This Qurʾān guides to the most upright Way and gives good news to the believers who do right actions, and they will have a large reward.” [al-Isrāʾ 17:9]

Allah the Glorified also says, “Is he who knows that what has been sent down to you from your Lord is the truth like him who is blind? It is only people of intelligence who pay heed.” [ar-Raʿd 13:19]

The Prophet’s, may Allah bless him and grant him peace, continuous fasting (wiṣāl) and his prohibition of it

Continuous fasting means to fast two days or more without eating or drinking, and the Messenger of Allah, may Allah bless him and grant him peace, would do so sometimes, but out of mercy towards his Ummah he forbade them from doing likewise. How could this be otherwise when he is gentle and merciful towards the believers,[14] and he, may Allah bless him and grant him peace, guiding mercy to this Ummah?

It is on the authority of Abū Hurayrah, may Allah be pleased with him, who said, ‘The Messenger of Allah, may Allah bless him and grant him peace, said, {Beware of wiṣāl.} They replied, “But you do wiṣāl, O Messenger of Allah?” He replied, {You are not like me in this matter. I spend the night and my Lord feeds me and gives me to drink, so be answerable for the deeds that you are able to do.}’[15]

However, he, may Allah bless him and grant him peace, allowed for wiṣāl to be done until just before dawn for whoever wants to, which would mean going without ifṭār and sufficing with suḥūr. It is on the authority of Abū Saʿīd al-Khudrī, may Allah be pleased with him, that he heard the Prophet, may Allah bless him and grant him peace, saying, {Do not do wiṣāl. If any of you wants to then do so until just before dawn.}[16] This is because maintaining one’s fast until just before dawn is possible and bearable, but hastening to break one’s fast and delay one’s suḥūr remains preferable, and in the ḥadīth: {The most beloved of My slaves to Me is the quickest of them to break his fast.}[17]

Wiṣāl remains as a ruling that is exclusive to the Prophet, may Allah bless him and grant him peace, an act of worship that he did but no one from his Ummah. As for his Ummah, they are responsible for fasting from the crack of dawn until the sun has set, without any increase or decrease, and no one worships his Lord, Glorified is He, with wiṣāl, the way the Prophet did, may Allah bless him and grant him peace. All praise be to Allah, who guided us to the straight path and perfected the religion for us.

            His bathing between the two Ishāʾs in Ramaḍān

It is mentioned in a report that is not free of weakness that the Prophet, may Allah bless him and grant him peace, would bathe between Maghrib and ʿIshāʾ every night in the last ten nights of Ramaḍān. Ibn Abī ʿĀṣim has related with a mutaqārib chain of transmission[18] on the authority of ʿĀʾishah, may Allah be pleased with her, who said, ‘If it was Ramaḍān, the Messenger of Allah, may Allah bless him and grant him peace, would fast and stand in the night and if it was the last ten nights he would avoid sleeping with his wives and he would bathe between the two adhāns,[19] and he would make his dinner his suḥūr.’

In another narration, he, may Allah bless him and grant him peace, would bathe every night (i.e. in the last ten nights) between Maghrib and ʿIshāʾ. Based on these weak reports, and others, which strengthen one another, some scholars have recommended bathing between Maghrib and ʿIshāʾ in the last ten nights of Ramaḍān. Also, such an action comes under virtuous actions (faḍāʾil al-ʿamāl), which are permissible to do based on a weak ḥadīth, and especially if that ḥadīth is supported by other aḥādīth and thus they strengthen one another.

            Warning against not fasting in Ramaḍān

The reality of Muslims today is that some people do not carry out this obligation that is owed to Allah, Mighty and Majestic. They neglect it along with all the other obligations. In reality, these people are of two groups:

The first group are those who don’t fast because they scorn fasting and deny that it is an obligation. These people have disbelieved in Allah and the Last Day and thus there is nothing for us to discuss with them in this matter until they have come to believe in Allah alone, and Allah, Mighty and Majestic, has commanded us not to rely on them or seek their protection: “Do not rely on those who do wrong, thus causing the Fire to afflict you, for you have not protector besides Allah; then you will not be helped.” [Hūd 11:113]

The second group are those who leave off Allah’s obligations because they find them difficult and declare themselves incapable of carrying them out based on flimsy arguments. If what they claimed were true Allah wouldn’t have obligated these matters upon His slaves, and He is the All-Knowing with regards to His slaves. Allah, Mighty and Majestic, has said, “Allah does not impose upon any soul more than it can bear.” [al-Baqarah 2:186] He is the One Who created them for these obligations, ennobling them and raising their rank, even though He, the Glorified, is independent of His entire creation. The Exalted has said, “I only created jinn and man to worship me.” [adh-Dhāriyāt 51:56]

The Prophet, may Allah bless him and grant him peace, warned severely against not fasting in Ramaḍān. He said, {The bonds of Islām and the pillars of the Dīn are three. They are the foundations of Islam. Whoever leaves off one of them is a disbeliever and his blood is lawful: the testimony that there is no god but Allah, the prescribed prayers and fasting Ramaḍān.}[20]

It is on the authority of Abū Hurayrah, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, said {Whoever doesn’t fast a day in Ramaḍān and doesn’t have a valid concession from Allah will never be able to make it up, even if he fasts an entire year.}[21] 

However, should it be understood from the aforementioned that whoever doesn’t fast in Ramaḍān cannot make amends and will have an evil end, and Allah will never forgive him?

Allah, Mighty and Majestic, says, “Allah does not forgive anything being associated with Him but He forgives whomever He wills for anything other than that. Anyone who associates something with Allah has committed a terrible crime.” [an-Nisāʾ 4:48]

And He calls on His slaves to repent to Him and seek His forgiveness, and He says, “I said, ‘Ask forgiveness of your Lord. Truly He is endlessly forgiving.’” [Nūḥ 71:10] And there is the ḥadīth of Abū Mūsā al-Ashʿarī, may Allah be pleased with him: {Indeed Allah extends His Hand at night to receive the repentance of the sinners of the day and He extends His Hand in the day to receive to receive the repentance of the sinners of the night, until the sun rises from the west.}

Maybe one tear that a believer sheds out of fear of Allah while crying out to Him, while resolutely regretting his sins, will result in Allah wiping out all of his sins and misdeeds.

As for the ḥadīth: {… will never be able to make it up, even if he fasts an entire year}, this is to frighten people about not fasting and to clarify what an immense sin it is, as well as the loss of the immense good deeds that are obtained by way of this obligatory fast.

Indeed the best way to repent from not fasting in Ramaḍān without an excuse would be to make up those days one did not fast, and if one is unable to due to the sheer amount of days then one should make up the days one is able to and feed people for the days one is unable to. If one can’t make up one’s fasts or feed people then one should feel immense regret and do much seeking of Allah’s forgiveness, and one should have a good opinion of Allah and know that Allah is Ever-Forgiving and Most Merciful.

With the Prophet, may Allah bless him and grant him peace, in standing in the nights of Ramaḍān

The Messenger of Allah, may Allah bless him and grant him peace, was the most worshipful of people and had the most taqwā of Allah the Exalted: {By Allah, I hope to be the most fearful of them for I know what I have taqwā of…} This was related by Aḥmad and this is how he was in Ramaḍān and outside Ramaḍān, and standing in prayer at night was an obligation for him.

Some of the first verses revealed to him, may Allah bless him and grant him peace, were the words of Allah the Exalted: “You who are enwrapped in your clothing! Stay up at night, except a little, half of it, or a little less, or a little more, and recite the Qurʾān distinctly.” [al-Muzzammil 73:1-4]

The obligation to stay up at night was exclusive to the Prophet, may Allah bless him and grant him peace, and in standing for lengthy periods of time and weeping much he arrived at states that called for deep reflection and examination, until his feet split. He was the exemplar and model. Oftentimes, his beard would be soaked with his tears and so would the ground, may the best blessings and peace by upon him, as he turned to Allah and drew nearer to Him, showing his gratitude to him, Mighty and Majestic.

It is on the authority of ʿĀʾishah, may Allah be pleased with her, who said, ‘The Prophet, may Allah bless him and grant him peace, would stand at night until his feet split, so I said to him, “Why do you do this, O Messenger of Allah, when Allah has forgiven you for any sin[22] you could have committed in the past as well as in the future?” He replied, {Should I not be a grateful slave?}’[23] As for in Ramaḍān, he would stand more and strive more due to the virtue of this month and the virtue of standing in it.

It was his wont, may Allah bless him and grant him peace, to encourage his Ummah to stand in Ramaḍān. It is on the authority of Abū Hurayrah, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, said, {Whoever stands in Ramaḍān with faith and anticipating reward will have all of his previous sins forgiven.}[24] And the standing in Ramaḍān is the Tarāwīḥ prayer, and not the standing at night that is recommended throughout the rest of the year.

In the time of Allah’s Messenger, may Allah bless him and grant him peace, the Companions prayed it in separate groups, and they prayed once with the Messenger of Allah, may Allah bless him and grant him peace, in the masjid. However, the following day, word spread regarding this prayer and the following night the masjid was overflowing with people. He prayed ʿIshāʾ with them and then went into his house while the people remained, until he came out and saw them for the Fajr prayer. He said, {O people! By Allah, I did not spend my night unaware and your remaining here was not hidden from me. However, I feared that it would become an obligation upon you and I would thus make your responsible for something that you couldn’t carry out. Indeed Allah does not become weary until you become weary.} This is from his complete mercy and compassion towards his Ummah, for he feared that it would become an obligation upon them and they would be incapable of doing it, or that later believers would be reluctant to do it and thus become sinful for not doing it. The Messenger of Allah, may Allah bless him and grant him peace, passed away and this was how Tarāwīḥ was.

As for the number of rakaʿāt for standing in Ramaḍān, the preferred position is that it is twenty rakaʿāt not including witr (as has been transmitted by [Imam Muwaffaq ad-Dīn] Ibn Qudāmah in al-Mughnī, which is that twenty rakaʿāt is the consensus of the imams andscholars.). Al-Bayhaqī has related in as-Sunan al-Kubrā, with his own chain of transmission, on the authority of Yazīd ibn Khuṣayfah, on the authority of as-Sāʾib ibn Yazīd, who said, ‘In the time of ʿUmar, may Allah be pleased with him, the people would pray twenty rakaʿāt in Ramaḍān.’

There is no difference of opinion regarding the fact that standing in Ramaḍān is a sunnah,[25] i.e. one is rewarded for doing it but one is not censured for leaving it off, even though one misses out on an immense reward. The lesson is not in the number but rather the lesson is that the one praying be in a state of humility (khushūʿ) and sincerity and that he perform his prayer well. It is not appropriate for Muslims to differ over the number because of the division and animosity that this differing leads to, which Allah has forbidden. There is disparity amongst people in terms of their capacity and their levels of energy but all of their prayers will be accepted by Allah as long as they are done sincerely for Him, Mighty and Majestic.

The Prophet’s fasting, may Allah bless him and grant him peace, while travelling

People often need to travel and they often need to travel in Ramaḍān, and thus the Muslim has two hardships: the hardship of fasting and the hardship of travelling. The Prophet, may Allah bless him and grant him peace, described travelling when he said, {Travelling is a portion of punishment.}[26]
This is why the verses that include the obligation to fast also include the concession for those who are travelling or ill. Allah the Exalted has said: “…for a specific number of days. But any of you who are ill or on a journey should fast a number of other days. For those who are able to fast, their fidyah is to feed the poor. And if someone does good of his own accord, it is better for him. And if you fast it would be better for you, if you only knew.” [al-Baqarah 2:184]

Thus, whoever wants to can fast and whoever wants to can break their fast and feed a poor person for every day missed, and this is before fasting becomes a necessity.[27]

Then Allah, Mighty and Majestic, revealed the other verse: “The month of Ramaḍān is the month in which the Qurʾān was sent down as guidance for mankind, with clear signs containing guidance and discrimination. Any of you who are resident for the month should fast it. But any of you who are ill or on a journey should fast a number of other days. Allah desires ease for you; He does not desire difficulty for you. You should complete the number of days and proclaim Allah’s greatness for the guidance He has given you so that hopefully you will be thankful.” [al-Baqarah 2:185] Thus, fasting is established for the one who is resident and healthy and there is a concession for those who are ill and travelling. For the elderly andill who won’t be able to make up the fasts, they are to feed the poor.

Ḥamzah al-Aslamī, may Allah be pleased with him, said, ‘O Messenger of Allah, I find that I am able to fast while travelling. Will that be held against me?’ He replied, {It is a concession from Allah the Exalted, so whoever takes it does well, and there is nothing against the one who prefers to fast.}[28]






[1] Agreed upon
[2] Related by the two Sheikhs [al-Bukhārī and Muslim]
[3] Related by Abū Dāwūd with an authentic chain of transmission
[4] Related by Abū Dāwūd
[5] Related by Ibn Mājah
[6] (tn): i.e. Sūrat al-Baqarah 2:183-189
[7] Related by at-Tirmidhī, Ibn Mājah and Aḥmad ibn Ḥanbal
[8] Related by at-Tirmidhī on the authority of Anas
[9] (tn): as the guidance of the Sunnah is an extension of the guidance of the Qurʾān, as Allah says in Sūrat an-Naḥl 16:44: “And we have sent down the Reminder to you so that you can make clear to mankind what has been sent down to them, so that hopefully they will reflect.”
[10] Agreed upon
[11] Agreed upon
[12] Agreed upon
[13] Related by Muslim
[14] Please see Sūrat at-Tawbah 9:128
[15] Related by Muslim
[16] Related by al-Bukhārī
[17] Related by Amad and at-Tirmidhī
[18](tn): i.e. a chain of transmission that is similar to others
[19] (tn): i.e. the call to prayer for Maghrib and the call to prayer for ʿIshāʾ
[20] Related by Abū Laylā and ad-Daylamī, and classed as authentic by ad-Dhahabī
[21] Related by Abū Dāwūd, Ibn Mājah and at-Tirmidhī
[22] (tn): and the only “sin” of Prophets is to leave off something more praiseworthy for something less praiseworthy
[23] Agreed upon
[24] Agreed upon
[25] (tn): i.e. a recommended act
[26] Related by al-Bukhārī
[27] (tn): For further clarification, please see this fatwā
[28] Related by Muslim

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