Protecting oneself from shaytaan and from harm through the Words of Remembrance found in the Authentic Sunnah - (Part 6)

Protecting the Home by Recitation of the Qur'aan

Aboo Hurayrah رضى الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said: “Do not make your homes like graveyards, indeed shaytaan avoids the home in which Sooratul-Baqarah is read.”  [1]

Ibn Mas’ood رضى الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said: “Verily everything has a high point, and the highest point of the Qur’aan is Sooratul-Baqarah, and verily shaytaan, if he hears Sooratul-Baqarah recited, he leaves the house in which Sooratul-Baqarah is recited.” [2]

And the Messenger of Allaah صلى الله عليه وسلم said: “Recite Sooratul-Baqarah in your homes, for indeed shaytaan does not enter a house in which Sooratul-Baqarah is recited in.”  [3]

Aboo Mas’ood narrated that the Messenger of Allaah صلى الله عليه وسلم said: “Whoever recites the two verses from the end of Sooratul-Baqarah in a night, they will suffice him.” [4]

‘Uqbah bin ‘Aamir narrated that the Messenger of Allaah صلى الله عليه وسلم said:  “Recite these two aayaat that are at the end of Sooratul-Baqarah, for indeed my Lord gave them to me from under the ‘Arsh.” [5]

And the Messenger of Allaah صلى الله عليه وسلم said:  “(( Qul Huwal-llaahu Ahad )) and the Mu’awwidhatayn [Sooratul-Falaq and Sooratun-Naas]  when you reach evening and when you reach the morning 3 times suffice you from everything.”  [6]

Hafs bin Ghayaath al-Hanafee narrated that Aboo Hurayrah رضى الله عنه  said:  “Indeed the home becomes spacious for its inhabitants, and the Angels visit it and the shayaateen abandon it, and its goodness is increased if the Qur’aan is recited in it.  And indeed the home becomes narrow and restricted upon its inhabitants, and the Angels abandon it and the shayaateen visit it, and its goodness is decreased if the Qur’aan is not recited in it.”  [7]

Aayatul-Kursee

And the Prophet صلى الله عليه وسلم  said: “Whoever reads Aayatul-Kursee at the end of every obligatory salaah, nothing prevents him from entering Jannah except that he dies.”  [8]

Aboo Hurayrah رضى الله عنه said:  “The Messenger of Allaah صلى الله عليه وسلم  ordered me to guard the Zakaah of Ramadaan, then somebody came to me and started stealing from the foodstuff. So I caught him and said, ‘I will take you to the Messenger of Allaah صلى الله عليه وسلم!’” Then he described the whole narration and said:  “He (that person) said (to me), ‘When you go to your bed, recite Aayatul-Kursee [9],  for then there will be a guard from Allaah who will protect you all night long, and shaytaan will not be able to come near you until you reach the morning." The Prophet صلى الله عليه وسلم said (to me), "He told the truth, and he is a liar. That was shaytaan."  [10]

---

[1] Muslim, at-Tirmidhee (#2877), Ahkaamul-Janaa’iz (p.212) of Shaykh al-Albaanee

[2]  Declared hasan by Shaykh al-Albaanee.  See As-Saheehah (#588)

[3] Declared hasan by Shaykh al-Albaanee.  As-Saheehah (# 1521) * Note:  What is intended, and Allaah knows best, is the actual recitation of the Qur'aan by the occupants themselves, not playing audio files (or cds, cassettes) in the home. {A.S.}

[4] Al-Bukhaaree, Muslim, Aboo Daawood (#1397), at-Tirmidhee (#2881), Ibn Maajah (#1368 and 1369)

[5] as-Saheehah (#1482)

[6] Saheeh. Refer to Saheehul-Jaami’ (#4406) and al-Mishkaat (#2163)

[7]  Ad-Daarimee (4/3310) – mawqoof on Aboo Hurayrah .

[8] Declared saheeh by Shaykh al-Albaanee.  Refer to as-Saheehah (#972), al-Mishkaat (#974)

[9] Al-Bukhaaree

[10] Al-Bukhaaree, Aboo Daawood (#2880)

Prolonging the Du'aa of Qunoot and raising the hands - Shaykh Muqbil bin Haadee al-Waadi`ee

PROLONGING THE DUAA OF QUNOOT  

Shaykh Muqbil bin Haadee al-Waadi`ee

Translated by Aboo Talhah Dawud Burbank

Shaikh Muqbil ibn Haadee al-Waadi`ee was asked:

What is the ruling on the duaa in the Taraaweeh Prayer, and what is the authenticity of the hadeeth for raising the hands in the Witr Prayer- along with a mention of the evidence?

The response:
As for duaa in the Taraaweeh Prayer, lengthening it as is done, then that is an innovation, an innovation, an innovation (bid'ah, bid'ah, bid'ah). The Prophet (صلّى الله عليه و سلّم) taught al-Hasan to say:

((اللّهمَّ اهْدِنيِ فِيمَنْ هَدَيْتَ، وَعافِنِي فِيمَنْ عافَيْتَ، وَتَوَلَّنيِ فِيمَنْ تَوَلَّيْتَ، وَبارِكْ لِي فِيما أَعْطَيْتَ، وَقِنيِ شَرَّ ما قَضَيْتَ، إنَّكَ تَقْضِي وَلا يُقْضٰى عَلَيْكَ، وَإِنَّهُ لا يَذِلُّ مَنْ وَالَيْتَ، وَلا يَعِزُّ مَنْ عَادَيْتَ، تَبارَكْتَ رَبَّناَ وَتَعَالَيْتَ))

Allaahummahdinee feeman hadayta, wa aafinee feeman aafayta, wa tawallanee feeman tawallayta, wa baarik lee feemaa atayta, wa qinee sharra maa qadayta, fa innaka taqdee wa laa yuqdaa alaika, wa innahu laa yadhillu man waalayta, wa laa ya`izzu man aadayta, tabaarakta Rabbanaa wa ta`aalayta.

(O Allaah! Continually guide me and make me amongst those whom You have guided; and make me one of those whom You save and make secure from all evils; and make me one of those whom You love, and whose affairs You take care of; and grant me blessings in all that You have given me; and save ne from the evil of what You have decreed; for You alone decree, and none can contradict Your Decree. None can humiliate those whom You have befriended, and those who are enemies to You will never have dignity and honour. Exalted are You, O Allaah, and Supreme.)

Likewise what occurs in the Haramayn (i.e.Makkah and al-Madeenah) with regard to prolonging that, then it is not legislated; and the best way is the way of Muhammad (صلّى الله عليه و سلّم).

As for raising the hands, then it is reported by way of Abdullaah ibn Naafi ibn Abil-Amyaa, and he is weak (daeef); and it occurs in the Musnad of Imaam Ahmad as a hadeeth of Anas, and its basis occurs in the two
Saheehs, but it does not mention raising the hands, so we are in doubt as to its establishment; so raising the hands in the du`aa of Qunoot is not legislated.

[Tuhfatul-Mujeeb `alaa Asilatil-haadir wal-ghareeb (pp.137-138) of Shaikh Muqbil.]

the Virtue of Laylatul-Qadr and exhortation towards striving in it

Regarding clarifying the Virtue of Laylatul-Qadr and exhortation towards striving in it

Taken from Itihaafu Ahlil-Eemaan bi daroosi shahri Ramadaan
of Ash-Shaykh Saalih bin Fawzaan bin 'Abdillaah al-Fawzaan
[Lesson #26]

All praise is due to Allaah, He gave preference to the month of Ramadaan over other than it from the (other) months, and may blessings and peace be upon our Prophet Muhammad, his family and his Companions: To proceed:

Allaah the Most High said:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةٍ مُّبَارَكَةٍ إِنَّا كُنَّا مُنذِرِي 

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيم

"We sent it (this Qur'aan) down on a blessed night in the month of Ramadaan. Verily, We are ever warning [mankind that Our Torment will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of worship]. Therein (that night) is decreed every matter of ordainments." [Ad-Dukhaan (44):4]

And the Most High said:

إِنَّا أَنزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ
لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ
تَنَزَّلُ الْمَلَائِكَةُ وَالرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ
سَلَامٌ هِيَ حَتَّى مَطْلَعِ الْفَجْرِ

"Verily! We have sent it (this Qur'aan) down in the night of Al-Qadr, And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.] Therein descend the angels and the Rooh [Jibreel] by Allaah's Permission with all Decrees, Peace! (All that night, there is Peace and Goodness from Allaah to His believing slaves) until the appearance of dawn." [Al-Qadr (97)]

And it is in the blessed month of Ramadaan, due to the saying of the Most High:

شَهْرُ رَمَضَانَ الَّذِيَ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ

"The month of Ramadaan in which was revealed the Qur'aan, a guidance for mankind and clear proofs for the guidance and the Furqaan (the distinction between Truth and falsehood)." [al-Baqarah (2):185]



And it is sought after in the last ten from it [i.e. from the month of Ramadaan], due to the saying of the Prophet (Sallallaahu 'alayhi wasallam): (( Seek (zealously) Laylatul-Qadr in the last ten (nights) of Ramadaan.)) Agreed upon. So ijtihaad (striving) is a must in all of the ten nights, seeking this night, for indeed the Prophet (Sallallaahu 'alayhi wasallam) said: (( Whoever stands (in prayer) during Laylatul-Qadr out of Eemaan and seeking reward, then his previous sins will be forgiven.)) And He informed, the Most High, that it is better than a thousand months, and it is called Laylatul-Qadr because in it what will be in that year is decreed, due to His saying:

فِيهَا يُفْرَقُ كُلُّ أَمْرٍ حَكِيم

"Therein (that night) is decreed every matter of ordainments."

And it is the Taqdeer as-Sanawee [what has been pre-decreed by Allaah for that year], and it is the specific type of Taqdeer (decree). As for the general Taqdeer, then it is what preceded the creation of the heavens and the earth by 50 thousand years, as that is authentically reported by the ahaadeeth. And it is said: it is called Laylatul-Qadr due to it's tremendous magnitude and it's nobility and the meaning of His saying the Most High:

خَيْرٌ مِّنْ أَلْفِ شَهْرٍ

"(It) is better than a thousand months [i.e. worshipping Allaah in that night is better than worshipping Him a thousand months.]"

Meaning: Standing in it and performing actions in it is better than performing actions in a thousand months outside of it. And seeking it is in the odd nights of the (last) ten without doubt, due to the saying of the Prophet (Sallallaahu 'alayhi wasallam): (( Seek it in the Last Ten (nights) on the night when nine or seven or five nights remain out of the last ten nights of Ramadaan [i.e. 21, 23, 25, respectively]. )). And the twenty-seventh is considered what is most correct due to the sayings of many of the Sahaabah: that indeed it is the twenty-seventh night, from them Ibn 'Abbaas and Ubayy bin Ka'b and other than them – and the wisdom in it's concealment [it not being known on which night it is] is so that the Muslims strive in 'ibaadah in all of the ten nights, just as the hour of being answered from the day of Jumu'ah has been concealed so that the Muslim strives throughout the day. And it is recommended for the Muslim to make a lot of du'aa in it, because Du'aa in it is recommended, and he supplicates with what is reported from 'Aa'ishah (radiyallaahu 'anhaa). She said: "O Messenger of Allaah! If I find it, with what should I supplicate?" He said: (( Say: Allaahumma innaka 'afuwun tuhibbul-'afwa fa'fu 'annee.)) It was reported by Ahmad and Ibn Maajah.

So O you Muslims! Strive in this blessed night with Salaah and Du'aa and making istighfaar and righteous actions, for verily it is an opportunity of a lifetime, and the opportunities do not remain. For verily Allaah, glorified is He, informed that it is better than a thousand months, and a thousand months is more than 80 years [83 years and 4 months], and it is a long lifespan if the human-being spent all of it in (acting in) obedience to Allaah. So one night, and it is Laylatul-Qadr, is better than it [i.e. a thousand months of worship], and this is a tremendous virtue. And this night is in Ramadaan without question and in the Last Ten (nights) from it without doubt, and if the Muslim strove in all of the nights of Ramadaan, then indeed he will coincide with Laylatul-Qadr without question and it is hoped for him the obtainment of its goodness.

  So which virtue is more tremendous than this virtue for the one who Allaah grants success! So be persistent , may Allaah have mercy upon you, in seeking this night, and strive by righteous actions so that you obtain it's reward, for verily the deprived one is the one for whom the reward has been forbidden. And whoever the season of forgiveness passes by, and he remains burdened by carrying his sins because of his negligence and his turning away, and his lack of concern then indeed he is deprived. O you sinful one! Repent to your Lord and ask Him for forgiveness, for indeed the door of Tawbah has been opened for you, and He calls you to it and made for you a season for goodness. In it the good deeds are multiplied and in it the evil deeds are erased, so take for yourself the means of salvation.

And all praise is due to Allaah, Lord of the 'Aalameen, and blessing and peace be upon our Prophet Muhammad, and his family and his companions.

A Summarization of the Ways of Praying Qiyaamul-Layl and Witr

A Summarization of the Ways of Praying

Qiyaamul-Layl and Witr



Summarized from the book “Salaatut-Taraaweeh”

of Shaykh Muhammad Naasiruddeen al-Albaanee (rahimahullaah)


Rendered into English, summarized and arranged by

Aboo Sufyaan ‘Uthmaan Beecher

_____________


Bismillaah, walhamdulillaah, was-Salaatu was-Salaamu ‘alaa Rasoolillaah, wa ‘alaa Aalihi wa Sahbihi wa man walaahum. Amma ba’du:

What follows is a summary and simplification of the various ways the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray Qiyaam and Witr in Ramadaan, adapted from the beneficial book of the Imaam, the Muhaddith of this time, Shaykh Muhammad Naasiruddeen al-Albaanee – rahimahullaahu Ta’aala. We ask Allaah – ‘Azza wa Jal – to make it beneficial grant us the ability to pray them in the manner in which His Messenger (Sallallaahu ‘alayhi wasallam) prayed them and make that means for gaining closeness to Him and His forgiveness. Aameen.


There are different ways in which Allaah’s Messenger (Sallallaahu ‘alayhi wasallam) prayed Qiyaam and Witr, the summarization of which follows [1]:



(1) - 13 Rak’ah (2+2+2+2+2+2+1)


How:

2 light rak’ahs (as the sunan of ‘Ishaa’ as Shaykh al-Albaanee explains), and 11 rak’ah (2x2x2 long, followed by 2 that were shorter than those before them, then 2 rak’ah shorter than those before them, then Witr).


Evidence:

*Hadeeth of Zayd bin Khaalid al-Juhanee, collected by Muslim and others.

*Hadeeth of Ibn ‘Abbaas, collected by Aboo Daawood (1/215) and its asl is in the Saheehayn.

*Hadeeth of ‘Aa’ishah, collected by at-Tahaawee (1/165), Muslim, an-Nasaa’ee (1/250) and Ahmad (6/168)




(2) - 13 Rak’ah (2+2+2+2+5) 

How:

8 rak’aat, making tasleem between each 2 rak’ah, then make Witr with 5 rak’aat, not sitting and not making tasleem except in the 5th.

Evidence:

*Hadeeth of ‘Aa’ishah, collected by Ahmad (6/123, 230) and its sanad (chain) is saheeh according to the conditions of the Shaykhayn, al-Bukhaaree and Muslim. And it was collected by Muslim (2/166), Aboo Daawood (1/210), at-Tirmidhee (2/321) and he declared it saheeh, and ad-Daarimee (1/371) and others. Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that the first two rak’ahs were as those mentioned in the previous type/category, so this does not conflict with the narration of ‘Aa’ishah, “The Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to not increase in Ramadaan nor in other than it beyond 11 rak’ah”, collected by al-Bukhaaree and Muslim, Aboo Daawood (1/210), at-Tirmidhee (2/302, 303 in the print of Ahmad Shaakir), an-Nasaa’ee (1/248), Maalik (1/134) and from him al-Bayhaqee (2/495-496), and Ahmad (6/36, 73, 104).





(3) - 11 Rak’ah (2+2+2+2+2+1) 

How:

11 rak’ah, making tasleem between each 2 rak’ah, then make Witr as 1 rak’ah.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/155), Aboo ‘Awaanah (2/326), Aboo Daawood (1/209), at-Tahaawee (1/167) and Ahmad (6/215, 248). Shaykh al-Albaanee mentions that this hadeeth has a supporting witness in the hadeeth of Ibn ‘Abbaas collected by Aboo Daawood (1/214) and al-Bayhaqee (3/29) and its sanad is saheeh.

*Hadeeth of Ibn ‘Umar, collected by Maalik (1/144), al-Bukhaaree (2/382-385), Muslim (2/172), Aboo ‘Awaanah (2/330-331).




(4) - 11 Rak’ah (4+4+3) 

How:

11 rak’ah, making 4 rak’aat with one tasleem, then 4 rak’aat again with one tasleem, then make Witr as 3 rak’aat.

Evidence: 

*Hadeeth of ‘Aa’ishah, collected by al-Bukhaaree and Muslim.


Note:

Shaykh al-Albaanee (rahimahullaah) mentions that what is apparent from this hadeeth is that he (Sallallaahu ‘alayhi wasallam) would sit in every second rak’ah but would not make tasleem as explained by an-Nawawee and others. But there will come what nullifies this apparent meaning.



(5) - 11 Rak’ah (9+2) 

How:

9 rak’aat, sitting in the 8th rak’ah, making mention of Allaah and praising Him and sending Salaat upon His Prophet (i.e. the first Tashahhud), then make the tasleem in the 9th rak’ah (Witr), then he prayed 2 rak’ah while sitting.



Evidence:

*Hadeeth of ‘Aa’ishah, collected by Muslim (2/169-170), Aboo ‘Awaanah (2/321-325), Aboo Daawood (1/210-211), an-Nasaa’ee (1/244-250), Ibn Nasr (49), al-Bayhaqee (3/30) and Ahmad (6/53-54, 168).


Note:

Shaykh al-Albaanee (rahimahullaah) mentions two beneficial points in his footnotes.

(1)- that we see from this that the Prophet (Sallallaahu ‘alayhi wasallam) used to send Salaat upon himself and used to make this in the first tashahhud and in the last tashahhud, which refutes the one who says it is his madhhab holds it is disliked to send Salaah upon the Prophet in the first tashahhud with the dislike that is prohibited.

(2) – these last two rak’aat after the Witr (after the 9 rak’aat), in what is apparent, contradict the saying of the Prophet (Sallallaahu ‘alayhi wasallam): “Make the last of your prayer in the night an odd number (Witr).” [collected by the Shaykhayn and other than them] And the ‘Ulamaa’ differed in the agreement of these two narrations in angles that Shaykh al-Albaanee does not find any correct answer from them. So the Shaykh said: “And what is the safest approach is to stop at this saying (i.e. “Make the last of your prayer…”) because it is a general sharee’ah, and he did it (Sallallaahu ‘alayhi wasallam) as two rak’aat (rak’atayn) which indicate khusoosiyyah (that this was specific and particular to only the Prophet), and Allaah knows best.” [pg. 106, note #2]


[TN Note]: So this narration shows that he (Sallallaahu ‘alayhi wasallam) would not sit in every two rak’aat without tasleem. This is what the Shaykh referred to in regards to the explanation of an-Nawawee (rahimahullaah) in the previous category. And Allaah knows best.



(6) - 9 Rak’ah (7+2) 

How: 

9 rak’ah, making 6 and not sitting except in the 6th for the tashahhud (without tasleem), standing and making 1 rak’ah for Witr (with tasleem). Then he prayed 2 rak’aat and he was sitting (as in the previous hadeeth of ‘Aa’ishah).



Evidence: 

*Hadeeth of ‘Aa’ishah mentioned previously.



Shaykh al-Albaanee (rahimahullaah) says after mentioning these different ways [ppg.107-108]:

“These are the ways that the Messenger of Allaah (Sallallaahu ‘alayhi wasallam) used to pray the Night prayer and Witr in. And it is possible to add to them other types (or ways), and that is because it is lessened from every type from the ways mentioned what he wishes from the rak’aat and is even allowed for him to suffice with one rak’ah only, due to his saying (Sallallaahu ‘alayhi wasallam): “…so whoever wishes then let him make Witr by 5 and whoever wishes let him make Witr by 3, and whoever wishes let him make Witr by 1 (rak’ah).” So this hadeeth is a text to support the permissibility of making Witr (al-Eetaar) in these three ways mentioned in it even if it is not authentically reported from the Messenger of Allaah (Sallallaahu ‘alayhi wasallam). Rather it is authentic from the hadeeth of ‘Aa’ishah that he (Sallallaahu ‘alayhi wasallam) did not make Witr by less than seven as has preceded there.

So these five and three, if he wishes he prays them with one sitting and one tasleem as comes in the second way. And if he wishes he prays them with sitting between every two rak’ah without giving the salaam as comes in the fourth way. And if he wishes he makes the salaam between every two rak’ah and, it is the best, as comes in the third type and other than it.”


Then the Shaykh mentions what was mentioned by al-Haafidh Muhammad bin Nasr al-Marwazee –rahimahullaah- in “Qiyaamul-Layl” that what is preferred is to make the tasleem after every two rak’ah even if one wishes to pray three rak’aat, he prays two rak’ah, makes the tashahhud and tasleem and then prays one rak’ah. But all of those ways mentioned are permissible.

Shaykh al-Albaanee (rahimahullaah) concludes by saying [pg.112]:

“And it can be summarized from all that has preceded that al-Eetaar (making Witr) in any of these ways that have preceded is permissible, good, and that making Witr by three with two tashahhuds like Salaatul-Maghrib has no authentic, clear hadeeth regarding it. Rather it is not free from dislike, and due to that we choose that one does not sit between the even (rak’ah) and Witr and if he (does) sit, he makes tasleem. And this is what is better due to what has preceded. And Allaah is the Granter of Success, no Rabb besides Him.”


And Allaah knows best.

_______________________________________________
[1] One should refer back to the Shaykh’s book to review this matter in detail, Chapter 7, ppg. 99-112.