Monday, October 22, 2007


Note to Self: I am responsible for my actions. I should not blame others for my mishaps in life, religion and knowledge. Mistakes and sins I commit, are my sins and my actions, done by be. I am responsible for what I bring into the world today, How I will make people feel today, How I will influence people to do good today, and How I will conduct myself today...

As a Muslim.

If I don't pray Asr prayer, its my own fault, not the train conductor's fault for being late, I could have prayed before I left or when I arrived or on the way.

If I am rude with the sales lady because she made a mistake with my bill, its my fault, not hers, I could learn to have more patience.

If I don't smile at another muslimah when walking down the street and this hurts her feelings, its my fault, I could have smiled at her out of charity even though I am in a bad mood.

If I don't get to live where I want to live and have to move to a far away place and this makes me depressed, angry, and rude with people, its my fault, I choose to be rude,depressed, and angry, I could have faith in Allah and HIS divine decree and pray to Allah to give me patience, and good from this(moving) that I feel is bad for me, but may be good, Only Allah knows Best. If I show patience and strive in the cause for Allah, Inshallah, I will get a big reward from my God for using this knowledge the Quran has taught me to use.

Live your life by Intention. Intention to do good, be good, and worship Allah good.
If your intentions are pure then Allah knows best.
Whats happens after you intend something is "Allahs Will", so accept it with patience and prayer and seeking reward from Allah and Inshallah this is what you will get!

Wednesday, October 17, 2007

Tawheed ar-Ruboobeeyah (Maintaining the Unity of Lordship)

Below is an excerpt from the book called " The Fundamentals of Tawheed" by Abu Ameena Bilal Philips...

This chapter of the book explains a very important aspect of Islam I failed to completely understand until I read one sentence which described it perfectly from this book...That is mans free-will and destiny ordained by Allah...

No one had been able to give me a complete and clear answer before, then Al hamdulelah I found this:

"Consequently, man's realm of influence in the course of events which make up his life is limited to the mental choice between options presented to him and not the actual results of his choice. In other words "man proposes and God disposes". "

I wanted to share this passage and the rest of this chapter with you so that maybe you might benefit from it as I did... This book is HIGHLY recommended to those of you who want a more in depth look at comparison of the religions with the Islamic concept of Tawheed.

Here is the Chapter:

Tawheed ar-Ruboobeeyah (Maintaining the Unity of Lordship)

This category is based on the fundamental concept that Allaah alone caused all things to exist when there was nothing; He sustains and maintains creation without any need from it or for it; and He is the sole Lord of the universe and its inhabitants without any real challenge to His sovereignty. In Arabic the word used to describe this creator-sustainer quality is Ruboobeeyah which is derived from the root "Rabb" (Lord). According to this category, since God is the only real power in existence, it is He who gave all things the power to move and to change. Nothing happens in creation except what He allows to happen. In recognition of this reality, Prophet Muhammad (saws) used to often repeat the exclamatory phrase "La hawla wa laa quwwata illaa billaah" (There is no movement nor power except by Allaah's will).

The basis for the Ruboobeeyah concept can be found in many Qur'anic verses. For example, Allaah says:

"Allaah created all things and He Is the agent on which all things depend."9
"And Allaah created you all and whatever you do."10
"It was not you who threw, when you threw, but it was Allaah who threw."11
"And no calamity strikes except by Allaah's permission."12

The Prophet (saws) further elaborated on this concept saying,

"Be aware that if the whole of mankind gathered together in order to do something to help you, they would only be able to do something for you which Allaah had already written for you. Likewise, if the whole of mankind gathered together to harm you, they would only be able to do something to harm you which Allaah had already written to happen to you"13

Thus, what man conceives as good fortune and misfortune are merely events predestined by Allaah as part of the tests of this life. The incidents follow patterns set only by Allaah. Allaah has said in the Qur'aan,

"O Believers! Surely there Is In your wives and children an enemy for you, so beware of them."14

That is, within the good things of this life there are severe tests of one's faith in God. Likewise, in the terrible events of life there lies test as is mentioned in the verse,

"Surely We will test you with fear, hunger, loss of wealth and life and the fruits of your work, so give glad tidings to those who are patient."15

Sometimes the patterns are recognizable, as in the case of cause and effect relationships, and sometimes they are not, as in the case when apparently good results come from evil means or bad results from good means. God has explained that the wisdom behind these apparent irregularities is often beyond man's immediate comprehension due to his limited scope of knowledge.

"Perhaps you may dislike something which is really good for you or like something bad for you, but Allaah knows (what is best for you), and you do not."16

Apparently evil events in human lives sometimes turn out to be for the best and apparently good things which people desire turn out to be harmful. Consequently, man's realm of influence in the course of events which make up his life is limited to the mental choice between options presented to him and not the actual results of his choice. In other words "man proposes and God disposes". Apparent "good fortune" and "misfortune" are both from Allaah and can not be caused by good-luck charms such as rabbit's feet, four-leaf clovers, wishbones, lucky numbers, zodiacal signs, etc., or by omens of bad luck like Friday the thirteenth, breaking mirrors, black cats, etc. In fact, the belief in charms and omens is a manifestation of the grave sin of Shirk (association) in this form of Tawheed. 'Uqbah, one of the companions of the Prophet (saws), reported that once a group of men approached Allaah's messenger to give their allegiance to him, and he accepted the oath from nine of them but refused to accept it from one. When they asked him why he refused their companion's oath, he replied,

"Verily, he is wearing an amulet"17 The man who was wearing the amulet put his hand in his cloak, pulled the amulet off and broke it then made the oath. The Prophet (saws) then said, "Whoever wears an amulet has committed Shirk."18

As for using the Qur'aan like a charm or amulet by wearing or carrying Qur'anic verses on chains or in pouches to ward off evil or to bring good fortune, there is little difference between such practices and those of the pagans. Neither the Prophet (saws) nor his Companions used the Qur'aan in this fashion, and the Prophet (saws) said,

"Whoever innovates in Islaam something which does not belong to it will have it rejected."19

It is true that the Qur'anic chapters, an-Naas and al-Falaq, were revealed specifically for exorcism (that is, for removing evil spells), but the Prophet (saws) demonstrated the proper method by which they should be used.

On an occasion when a spell had been cast on him, he told 'Alee ibn Abee Taalib to recite the two chapters verse by verse and when he became ill he used to recite them on himself.20

He did not write them down and hang them around his neck, tie them on his arm or around his waist, nor did he tell others to do so.

This book can be purchased here:

Thursday, October 11, 2007

While our children are out collecting Eidiyah and singing and playing this morning, the first day of Eid al Fitr, there are 9 Iraqi children laying dead in the dirt in Iraq.(

While our children eat their breakfast and we dress them in the new cloths we have bought for them for Eid and shower our prayers on them, there are some Iraqi mothers clutching onto their children's cold dead bodies, crying and screaming hysterically.

While we softly kiss our children good morning to wake them from sleep and quietly pick them up to wash their faces, there are parents in Iraq who have been awake since the bomb went off this morning and blew up their babies sleeping in bed...

This is Iraq....This is reality today for its people...

The Coalition Forces say via Associated Press: "The statement also issued regret “that civilians are hurt or killed while Coalition forces search to rid Iraq of terrorism.” "


What a word they use for the death of Innocent Children!

When will this madness stop...

While I sit here in my safe home(al hamdulelah) and eat my hot meals
(al hamdulelah) and watch my satellite TV under central ac and quiet peacefulness(al hamdulelah), children in Iraq are being blown up in their beds, the future of Iraq is dying,

little by little...

These babies who are innocent of the world and its evils,who's smiles are so pure and joyful, who's laughter echos through the rubble that is Iraq.

Today 9 children who took 9 months to grow inside their mothers wombs,who were born to mothers and fathers anxiously awaiting their arrival, weeping overwhelming joy when they heard their first cry,fathers who cradled them gently in their arms,and softly whispered the Athan into their ear...

These precious souls are dead, they never had a chance to say any goodbyes or feel their mothers warmth once more.

They were violently killed as "casualties of war"

A war they didn't ask for...

May Allah raise these children to the highest Paradise, May Allah ease the suffering of their families, May Allah be the Best Comforter for their mothers and fathers in their grief, May Allah let these children be a mercy for their parents on the day of judgement, May Allah protect the Innocent children of Iraq.ameen...

May Allah's judgement be upon those in the world who kill and oppress innocent people and make mischeif in the land. ameen...

Monday, October 8, 2007

New Muslim's Knowledge Box for UAE

U.A.E. Charitable Book & Cassette Centre
-Sharjah Tel.: +971 6 5220909

Discover Islam
- Dubai Tel: +971 4 3448920

Sharjah New Muslim Center
Sharjah New Muslim Center
PO Box 29291Sharjah, UAE
Telephone: 06-5511050
Directions to the Center:Al Ouraba St. - Al Ouraba BuildingMezzanine # 2

Islamic Online University

Dubai Islamic Affairs and Charitable Services Department (DICD)
Zayed Centre for New Muslims
P.O. Box 16090,
Al-Ain, U.A.E.,
Phone (9713) 829191
Fax (9713) 645816

Saturday, October 6, 2007

3 Acts to Observe in the End of Ramadan


Allah (SWT) has mandated on us three acts to observe at the end of Ramadan.

Zakatul-Fitr, Takbeer, and 'Eid Prayer.

Zakatul Fitr is obligatory for every Muslim man and woman, adult and child. It should be distributed before the prayer of 'Id. Every person, having savings beyond his own and his family's feeding for one day and night should give two dollars for himself and for everyone he looks after. Zakatul Fitr is meant to purify the fasting (saum) and to keep everybody in society happy and pleasant - rich and poor equally - so that nobody should go hungry on that day. Thus, it presents a magnificent example of comprehensive social justice in Islam.

Allah has ordained upon the believers the utterance of takbeer, "Allah is the Greatest," at the conclusion of the month, Ramadan. Takbeer should start on the eve of 'Eid at sunset, and it continues until the time of 'Eid prayer. Allah (SWT) said: "...And complete the prescribed period and glorify Allah in that He has guided you and perchance you shall be grateful." (Al-Qur`an, 2:185)
The takbeer, Allah is the Greatest, is a superlative form indicating there is nothing in the creation that is bigger or greater than Allah. Everything in creation, things, ideas, institutions and planes, etc., pale into insignificance in the sight of Allah. This utterance is the believer's victory and national anthem upon the forces of evil, low desires, and our faith affirmation, song of obedience, and gratitude to Allah (SWT). Takbeer is always said when a Muslim reaches the summit, physical or spiritual, as in the completion of fast at the end of Ramadan. It takes greatness and remarkable inner strength to win one against the forces of evil, and the greatness goes to Allah.

The Formula for Takbeer

Allahu Akbar, Allahu Akbar La illaha illa llah Allahu Akbar Allahu Akbar Wa lillahil hamd.
Allah is the Greatest, Allah is the Greatest. There is no deity worthy of worship but Allah, and Allah is greatest. Allah is the Greatest and all praise is due to Allah.
It is recommended for men to say the takbeer loud in the Masjid, homes, and market places as a sign of glorification of Allah, and expression of our gratitude and worship to Him. Women, however, should say it silently. Wouldn't it be excellent to see that the Muslim environment is charged with the glorification of Allah? Instead of neon lights, and outdoor decorations, and honking the horns of cars, Takbeer is our outward sign of the festivity.

Eid Prayer

Self Preparation for Eid Prayer

It is highly recommended to have major ablution (Islamically correct bath or ghusl) and to use the most beautiful dresses and the best perfumes one can obtain. The Prophet (peace be upon him) used to do so. There is also a tradition that one should eat something, preferably dates, before going to the Eid ul Fitr prayer and to eat nothing before Eid ul Adha prayer.

The time for Eid ul Adha is when the sun has risen two meters (7 ft.) above the horizon and the time for Eid ul Fitr is while the sun has risen to three meters (10 ft.) above the horizon.Eid prayers cannot be said after midday.

It is better to hold Eid prayers in an open place or ground if there is no obstacle like rain or bad weather. The Prophet never performed Eid prayers in the mosque except once due to rain.

No Adhan, No Iqamah:
There is neither Adhan nor Iqamah for Eid prayers.

Performance of 'Id Prayers:
Eid prayer consists of two Rak'a with twelve takbeeras, (Allahu Akbar), seven in the first Rak'a and five in the second. In the first Rak'a just after takbeeratul Ihram, say seven Takbeeras lifting your hands with each Takbeera and after finishing seven Takbeeras go on with prayer in the usual way (reading al Fatiha and surah aloud.) In the beginning of the second Rak'a say five Takbeeras in the usual way. There is no special Dhikr between Takbeeras - you can say Subhanalla Walhamdu Lillahi Wa Laa Ilaha Illallahu Wallahu Akbar.

After performing the Salat, the Imam must deliver a khutba just like jum'a khutba. But Imam Nawawi and some other scholars say that the khutba of Eid is not broken up into two parts with a period of sitting in between.

On returning home from the salat, it is recommended to take a different route than that which was taken to the prayer.

Enjoyment in Eid Days:

Islam urges us to enjoy life with every lawful means of enjoyment. Especially on eid days the Islamic spirit of enjoyment and brotherhood becomes manifest. Thus Islam nourishes the spiritual aspirations of mankind along with its physical abilities.
On these days everyone should be happy with his wife, his children, his Muslim brothers and sisters. Show mutual concern by exchanging gifts, smiling on the face of each other and expressing sincere love and affection to show the bondage of real brotherhood which stems from the belief in Allah. All Muslims should cherish brotherly feeling in their hearts toward each other, avoid talking behind each other's backs, avoid blaming one another and avoid causing disruption in the Muslim community. These are days when we should glorify the symbols of Allah and observe His signs to have piety in our hearts.

The Islamic Calender for 2007

The Islamic calendar (or Hijri calendar) is a lunar calendar. It contains 12 months that are based on the motion of the moon, and because 12 lunar months is 12 x 29.53=354.36 days, the Islamic calendar is consistently shorter (11 Days) than a solar year, and therefore it shifts with respect to the Gregorian calendar.
The Islamic calendar is the official calendar in countries around the Gulf, especially Saudi Arabia. But other Muslim countries use the Gregorian calendar for civil purposes and turn to the Islamic calendar for religious purposes.

Islamic Year 1428 H.

Islamic Month

Gregorian Dates

January 20 - February 18, 2007

February 19 - March 19, 2007

Rabia Awal
March 20 - April 17, 2007

Rabia Thani
April 18 - May 17, 2007

Jumaada Awal
May 18 - June 15, 2007

Jumaada Thani
June 16 - July 14, 2007

July 15 - August 13, 2007

August 14 - September 12, 2007

September 13 - October 12, 2007

October 13 - November 10, 2007

November 11 - December 10, 2007

December 11, 2007 - January 9, 2008

Important Dates:

Hijrah New Year (20 January 2007)

Ramadan begins (13 September 2007)

Eid Al-Fitr (13 October 2007)

Hajj begins (18 December 2007)

Eid Al-Adha (20 December 2007)

Islamic New Year 1429 H. (10 January 2008)

Note: Although calendars are printed for planning purposes, they are based on estimates of the visibility of the lunar crescent, and the Islamic month may actually start 1-2 days earlier or later than predicted.

[Quran - 9.36]

Surely the number of months with Allah is twelve months in Allah's ordinance since the day when He created the heavens and the earth..

[Quran - 31:29]

Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?

[Quran - 103: 1..3]

By (the Token of) Time (through the ages),- Verily Man is in loss, - Except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.

Wednesday, October 3, 2007

Qiyam al-Layl :The Night Prayer

Qiyaam al-Layl (The Night Prayer)

Different Names:Qiyam means 'standing' and ‘Qiyam al-Layl’ means 'standing at night'.

In the Shari’ah term both terms refer to 'the voluntary night prayer, whose time extends after the Isha prayer (the last of the five obligatory prayers, whose time extends from the disappearance of the reddish light in the sky until the middle of the night) until dawn.’ This voluntary prayer is described as Qiyam al-Layl because it involves long standings, in which long portions of the Qur'aan are recited.

Other common names for this prayer are 'Salaat al-Layl' (the night prayer), Tahajjud (from hajjada meaning awake at night), witr and Taraweeh (resting). [Lisaan ul-Arab under 'Hajada' and 'Rawaha']

Its should be noted that Tahajjud is not different from Qiyam and Taraweeh, these are different names of the same prayer. Commonly the word Taraweeh is used to describe this prayer in Ramadaan, the Muslims used this term from early times.

Muhammad Shaqrah says: “The reason for this name is that due to long recitation the people used to rest after every four rak'ah. Eventually this practice became a necessary element of Taraweeh even with short recitations. This led people to think that ‘Taraweeh’ is the correct name revealed to Allah's Messenger (sallallahu alaihi wa-sallam).” [Irsad us-Sari p.75-77]

This name is wrong in text and in meaning. This name is neither known from Allah’s Messenger (sallallahu alaihi wa-sallam) nor his companions … and as for the meaning the Prophet (sallallahu alaihi wa-sallam) never taught the practice of resting between particular rak’ahs. Thus, Taraweeh is a novel name and it is better to use the name which the Messenger of Allah (sallallahu alaihi wa-sallam) used for this prayer; ‘Qiyaam’.

One might ask,

'Is it wrong to rest between rak’ahs?’

The answer is - 'If the Imaam is tired or feels that the people praying behind him are tired from long standing and recitation, he may allow some rest…” [Irshad us-Sari (p: 75-77)]

The Excellence of Qiyaam al-Layl:

Many Qur'aanic verses speak about the excellence of Qiyam and the merits of those people, who perform Qiyaam al-Layl on a regular basis, for example, Allah describes the believers who deserve Jannah saying:

“They (the believers) forsake their beds, to invoke their Lord in fear and hope; and they spend out of what We have bestowed on them.” [Soorah as-Sajdah (32): 16] “They (the pious) used to sleep but little at night.” [Soorah ath-Thariyat (51): 17]

Also, numerous Ahadeeth add to this subject, narrated Abu Hurayrah (radhi allahu anhu): “The Messenger of Allah (sallallahu alaihi wa-sallam) said:

“The best prayer after those prescribed is (the prayer performed) in the depth of night.” [Saheeh Muslim and Musnad Ahmad]

He (sallallahu alaihi wa-sallam) also said:

“The most beloved prayer to Allah was of Dawud (alaihi as-salaam). He slept one half of the night, got up (and prayed) for one third, and then slept (the remaining) one sixth.” [Saheeh al-Bukharee and Saheeh Muslim]

Protection from Shaitaan:

Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said:

“When one of you goes to sleep, Shaitaan ties three knots over the rear of his head, blowing into each knot, 'You have a long night, so sleep on.” If he wakes up and mentions Allah, one knot loosens. If he makes wudhu (ablution for prayer), another knot loosens and if he prays, the third knot loosens and he becomes lively and good-natured; otherwise he gets up ill-natured and lazy.” [Saheeh al-Bukharee and Saheeh Muslim]

Acceptance of Supplication:

Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said:

“Our Lord descends every night to the lowest heaven, when only one third of the night has remained. He says: “Who will invoke Me, so that I may give him? Who will seek My forgiveness, so that I may forgive him.” [Saheeh al-Bukharee and Saheeh Muslim]

In another report, he adds:

“Then Allah extends His Hand and says: “Who wants to invest (good deeds) with the One who is not wasteful or unjust?” He continues to say this until the dawn arrives.” [Saheeh Muslim]

Jabir (radhi allahu anhu) reported, the Messenger of Allah (sallallahu alaihi wa-sallam) saying:

“There is an hour of the night which no Muslim person encounters and asks for a good thing for this life or the Hereafter, but Allah grants it to him. This happens every night.” [Saheeh Muslim]

Abu Umamah (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) was once asked:

“When are the supplications most acceptable?” He (sallallahu alaihi wa-sallam) replied: “In the last depth of the night and at the end of the prescribed prayers.” [(hasan) by Shaikh al-Albanee (at-Tirmidhee)]

Muadh bin Jabal (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said:

“Whenever a Muslim goes to bed in a pure state (with wudhu), falls asleep while mentioning Allah and then wakes up during the night and asks Allah for anything good, He grants it to him.” [(saheeh) by Shaikh al-Albanee (Musnad Ahmad and at-Tirmidhee)]

Closeness to Allah:

Amr bin Abash (radhi allahu anhu) reported that Allah's Messenger (sallallahu alaihi wa-sallam) said:

“The closest that a servant is to his Lord, is in the last part of the night. If you can be among those who remember Allah at that hour then do so.” [(saheeh) by Shaikh al-Albanee (at-Tirmidhee)]

Mercy from Allah:

Abu Hurayrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said:

“May Allah have mercy on a man who wakes up at night, prays and wakes his wife to pray; and if she refuses, he sprinkles water on her face. And may Allah have mercy on a woman who wakes up at night, prays, and wakes her husband to pray and if he refuses, she sprinkles water on his face.” [(hasan) by Shaikh al-Albanee (Abu Dawood)]

Constant deeds guarantee ample reward:

Aa'ishah (radhi allahu anha) said:

“Do not ever stop praying Qiyam. The Prophet (sallallahu alaihi wa-sallam) never ceased praying it. When he was sick or weak, he prayed sitting.” [(saheeh) by Shaikh al-Albanee (Abu Dawood)]

She also reported the Messenger of Allah (sallallahu alaihi wa-sallam) saying:

“The most beloved deeds to Allah are the most constant, even if they were little.” [Saheeh al-Bukharee and Saheeh Muslim]

The Excellence of Qiyam in Ramadaan:

Many Ahaadeeth describe the excellence of Qiyam particularly in Ramadaan, some of them are:

Forgiveness of sins:

Abu Hurayrah (radhi allahu anhu) reported:

“Allah's Messenger (sallallahu alaihi wa-sallam) encouraged the people, without making it an absolute command, to perform Qiyam during Ramadaan. He (sallallahu alaihi wa-sallam) used to say: “Whoever stands (in Qiyam) in Ramadaan out of faith and expectation (of Allah's Reward), all his previous sins will be forgiven.” [Saheeh al-Bukharee and Saheeh Muslim]

Among the Most Righteous: Amr bin Murrah al-Juhani (radhi allahu anhu) said:

“A man from the tribe of Quraysh asked the Messenger of Allah (sallallahu alaihi wa-sallam): “O Messenger of Allah (sallallahu alaihi wa-sallam)! What if I testified that there is no (true) god except Allah and that you are Allah's Messenger, prayed the five prayers, fasted the month, stood for Qiyam in Ramadaan and paid Zakaah?” The Prophet (sallallahu alaihi wa-sallam) replied: “Anyone dying like this will be among the siddiqun (the highly virtuous) and the shuhadah (martyrs).” [(saheeh) Ibn Khuzaymah and Ibn Hibban]

Getting up for Qiyam al-Layl:

Many Ahadeeth report the actions of Allah's Messenger (sallallahu alaihi wa-sallam) when he got up at night. Some of them are:

Siwaak and Wudhu:

As soon as the Messenger of Allah (sallallahu alaihi wa-sallam) got up for Qiyam al-Layl, he would brush his teeth with a siwaak and perform wudhu, he (sallallahu alaihi wa-sallam) said:

“When one of you gets up to pray at night, let him use a siwaak (to clean his teeth), because when he recites during the prayer, the angel puts his mouth over his, so that nothing leaves his mouth but will enter into the angel's mouth.” [(saheeh) by Shaikh al-Albanee (al-Bayhaqee and others)]

Mentioning Allah:

Ubadah bin as-Samit (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said:

“Whoever wakes up at night and says: 'La ilaha illallahu wahdahu la sharika lahu, lahul mulku wa-lahul-hamdu wa-huwa ala kulli shay'in qadir. Wa-subhan allahi wal-hamdu lillahi wa-la ilaha ilallallahu wallahu akbaru, wa-la hawla wa-la quwwata illa billah'. There is no (true) god except Allah Alone, without any partners. To Him belongs the sovereignty; to Him belongs all praise. He is capable of everything. Exalted is Allah; Allah is the Greatest, there is no power or might except from Allah.” and then says: “Rabb igfir li” - “My Lord! Forgive me.” Anyone who says this and supplicates, he will be answered, and if he makes wudhu and prays, his prayer will be accepted.” [Saheeh al-Bukharee]

Rabi'ah bin Ka'ab al-Aslami (radhi allahu anhu) reported:

“I used to sleep by the house of Allah's Messenger (sallallahu alaihi wa-sallam). When he got up at night (to pray), I would hear him repeat for a long time: “Subhana rabbil-alamin” - “Exalted is the Lord of the creation.” Then he would repeat for a long time: “Subhan Allahi wa bi-hamdih” - “Exalted is Allah, all praise belongs to Him.” [(Saheeh) by Shaikh al-Albanee ( at-Tirmidhee)]

Raising one’s voice moderately:

One may pray Qiyam silently or aloud, but it is best to raise one's voice moderately. Abu Qatadah (radhi allahu anhu) reported that one night the Messenger of Allah (sallallahu alaihi wa-sallam) saw Abu Bakr (radhi allahu anhu) praying with a low voice. He then saw Umar (radhi allahu anhu) praying with a loud voice. Afterwards, he said to Abu Bakr (radhi allahu anhu):

“O Abu Bakr! I passed by you while you prayed and you were lowering your voice.” He replied: “I have been heard by Him whom I was addressing, O Messenger of Allah (sallallahu alaihi wa-sallam)!” Then the Prophet (sallallahu alaihi wa-sallam) said: “O Umar! I passed by you while you prayed, and you were raising your voice.” He replied: "O Messenger of Allah (sallallahu alaihi wa-sallam)! Thereby I wake the sleepy and drive the Shaytaan away.” So, the Messenger of Allah (sallallahu alaihi wa-sallam) said: “O Abu Bakr, raise your voice a little. And you Umar, lower your voice a little.” [(saheeh) by Shaikh al-Albanee (Abu Dawood and at-Tirmidhee)]

Ibn Abbas (radhi allahu anhu) reported:

“The Prophet's (sallallahu alaihi wa-sallam) recitation (in Qiyaam) was such that one would hear him from the outer room while he is inside (in the bedroom).” [(hasan) by Shaikh al-Albanee (Abu Dawood)]

Praying Qiyam al-Layl in the Jamaah:

It is a Sunnah to pray the Qiyam al-Layl of Ramadaan with the Jamaah (congregation); and this is better than praying it individually. The Prophet (sallallahu alaihi wa-sallam) himself established the practice of praying Qiyam al-Layl in Jamaah, approved of it from the Sahabah (radhi allahu anhu) and greatly emphasized its merits.

Aa'ishah (radhi allahu anha) reported:

The people used to pray during the night of Ramadaan in the Prophet’s Mosque in separate groups. A man who knew some Qur'aan would lead five or six people in Jamaah. On one such night, the Messenger of Allah (sallallahu alaihi wa-sallam) instructed me to lay down a mat for him (in the Masjid) by the door of my apartment and I did so. After praying Isha, Allah's Messenger (sallallahu alaihi wa-sallam) went to that mat, all those who were in the Masjid gathered behind him; and he (sallallahu alaihi wa-sallam) led them in the prayer for a long portion of the night; then he departed and entered (my apartment), leaving the mat where it was. In the morning, the people described that Allah's Messenger (sallallahu alaihi wa-sallam) led some men in prayer on the previous night. So that night, more people gathered until the Masjid was full. Allah's Messenger (sallallahu alaihi wa-sallam) went out the second night and prayed; and they followed him in the prayer. The next morning people talked about it and on the third night the number of people increased in the Masjid. Again the Messenger of Allah (sallallahu alaihi wa-sallam) went out and they followed him in prayer. On the fourth night, the Masjid was overrun with people. Allah's Messenger (sallallahu alaihi wa-sallam) prayed Isha with them and went inside his house, but the people stayed, so Allah's Messenger (sallallahu alaihi wa-sallam) asked me: “What do they want Aa'ishah?” I said: "O Messenger of Allah (sallallahu alaihi wa-sallam)! The people have gathered to follow you (in the prayer).” He (sallallahu alaihi wa-sallam) said: “Fold away your mat.”, which I did. He (sallallahu alaihi wa-sallam) was aware of the people waiting for him that night; some men even called out, 'The Prayer.' In the morning, Allah's Messenger (sallallahu alaihi wa-sallam) went out for the Fajr prayer and after he finished his Salaat he turned to the people, said the Shahadah and stated: “O people, by Allah all praise is due to Him, I was not unaware of your presence last night, but I only feared that the night prayer (Qiyam) would become an obligation for you, which you would be incapable of fulfilling. So commit only to the deed you would be capable of performing, because Allah does not tire (from yours deeds) until you tire.” [Saheeh al-Bukharee, Saheeh Muslim, Abu Dawood, an-Nisa'ee, Musnad Ahmad and others]

Besides praying Qiyam al-Layl in the Jamaah himself, the Messenger of Allah (sallallahu alaihi wa-sallam) greatly encouraged this practice. Once, after leading the people in the Qiyaam prayer of Ramadaan, when he was leaving and people requested him to continue the prayer for the other part of the night, he (sallallahu alaihi wa-sallam) said:

“Whoever stands in prayer with the Imaam until he (the Imaam) concludes the prayer, it is recorded for him that he prayed the whole night.” [(saheeh) Abu Dawood, at-Tirmidhee, al-Bayhaqee]

His statement: “Whoever stands in prayer with the Imaam…” clearly indicates the excellence of Qiyam al-Layl behind the Imaam. Thus, even though delaying Qiyam carries special merits, praying Qiyamal-Layl with the Jamaah, early in the night is better than praying it alone, late in the night. This is why Umar (radhi allahu anhu), revived this Sunnah in his Khilafah and the Muslims continue it till now.

Wrong Conclusions from Umar's (radhi allahu anhu) action:

Many people use this act (reviving the sunnah of Qiyaam al-Layl in Jamaah) of Umar (radhi allahu anhu) as basis for misconceptions like: “Praying Qiyaam in Jamaah is a bidah which was not known during the time of Prophet (sallallahu alaihi wa-sallam) - AND - Some Bidah's (Innovations) are praiseworthy; and general statements by the Prophet such as: “Every bidah is an act of misguidance” should be restricted by the statement of Umar: “ This is indeed a good matter.” The error of the former misconception is apparent from the preceding hadeeth of Aa'ishah (radhi allahu anha), which clearly indicates that the Messenger of Allah (sallallahu alaihi wa-sallam) himself prayed the Qiyam with the people in the Jamaah for three consecutive nights in Ramadaan; and he only stopped for fear that it would become an obligation for his Ummah!! The latter argument of restricting the Hadeeth of Allah’s Messenger (sallallahu alaihi wa-sallam) to the statement of Umar (radhi allahu anhu) is also invalid. In his statement, Umar (radhi allahu anhu) did not intend the Shariah meaning of Bidah (i.e. ‘to innovate something new in the religion of Islam without precedence’) because he did not innovate the practice of Qiyam al-Layl in Jamaah, rather it was an established practice of Allah’s Messenger.

He merely revived a great Sunnah of Allah's Messenger (sallallahu alaihi wa-sallam).

Umar only meant Bidah according to its linguistic meaning, which is “something new which was not commonly known prior to its initiation.” Qiyaam al-Layl behind one Imaam was certainly not a common practice during the Khilafah of Abu Bakr (radhi allahu anhu) and a portion of Umar’s (radhi allahu anhu). With this understanding it is a new matter, but since it is in accordance with the Prophet's action, it is a Sunnah and not a Bidah. Describing it as good is only because of this reason and this is the understanding of the great scholars in explaining the statement of Umar (radhi allahu anhu).

For example, Ibn Hajr al-Haythami said: “Driving the Jews and Christians out of the Arabian peninsula, and fighting the Turks, are not Bidahs, because these were done by the command of Allah's Messenger (sallallahu alaihi wa-sallam), even though they were not done during his lifetime. And in the saying of Umar regarding Qiyaam al-Layl: “This is indeed a good Bidah” he meant the linguistic meaning of Bidah”, which is to do something which was not done, it is similar to the saying of Allah:

“I did not bring something unprecedented (bidah) among the messengers.”

[Soorah Ahqaf (46): 9]

This (Umar’s action) does not indicate a Bidah in the Shari'ah sense, because such a Bidah would be an act of misguidance, as was indicated by the Messenger of Allh (sallallahu alaihi wa-sallam)...

Just look at the Sahabah (radhi allahu anhu) and those who followed them in the good way, they objected calling the adhan (call for prayers) other than the five daily prayers, such as Eid prayer, even though no specific prohibition is found in this regard….

Furthermore, there are things which the Prophet (sallallahu alaihi wa-sallam) avoided despite the need and ability to do them during his lifetime. Avoiding such things is a Sunnah and performing them is a blameworthy innovation. By our saying: “Despite the need and ability to do them”, we exclude driving out the Jews and other things which he (sallallahu alaihi wa-sallam) did not do because of reasons that prevented him from doing them. Similarly, there was a need to pray Qiyam al-Layl in Jamaah, but there was also a reason which prevented the Prophet (sallallahu alaihi wa-sallam) from continuing to pray it in Jamaah.” [Al-Ibda fi Madarr il-Ibtida] Abd ul-Wahhab as-Subki said: “Ibn Abd ul-Barr said: “Umar did not legislate except what Allah's Messenger (sallallahu alaihi wa-sallam) legislated and what he (sallallahu alaihi wa-sallam) loved and accepted. Nothing prevented him (sallallahu alaihi wa-sallam) from continuing (with Qiyam al-Layl in Jamaah) except fearing that it would become an obligation for his Ummah, because he was kind and merciful towards the believers. Umar (radhi allahu anhu) learned from Allah's Messenger (sallallahu alaihi wa-sallam) and understood that one cannot add to the obligations or take away from them after his (sallallahu alaihi wa-sallam) death. He therefore established Qiyaam al-Layl for the people in Jamaah, revived it, and commanded it…” [Ishraq ul-Masabih fi salat fi Taraweeh (1: 168)]

Women joining the Jamaah:

Women are permitted to attend Qiyam al-Layl, as is indicated in the Hadeeth of Abu Dharr (radhi allahu anhu), he said:

“He (the Messenger of Allah (sallallahu alaihi wa-sallam)) gathered his family, his wives and the people. He led us in the prayer (for a long time in qiyam of Ramadaan)…”

[(saheeh) Abu Dawood, at-Tirmidhee and others]

Manner of Qiyam al-Layl The Time of Qiyam al-Layl:

The time of Qiyam al-Layl starts after the Isha prayer up to the Fajr prayer. Abu Basrah (radhi allahu anhu) reported that the Messenger of Allah (sallallahu alaihi wa-sallam) said:

“Indeed Allah added a prayer for you, it is Witr (as explained earlier, Witr is one of the names for Qiyam al-Layl), so pray it between Isha and Fajr.”

[(Saheeh) by Shaikh al-Albanee in as-Saheehah (108)]

However, if one prays alone he should try to pray it in the later part of the night, because that is better than the earlier part, as the Prophet (sallallahu alaihi wa-sallam) said:

“Whoever fears that he will not wake up in the later part of the night, then let him perform Witr in the first part of it and whoever expects to wake up in the later part of the night, let him pray it then. Indeed, the prayer of the night is witnessed (by the angels), and that is better.” [(Saheeh) Abd ur-Razzaq]

Recitation during Qiyam al-Layl:

The Messenger of Allah (sallallahu alaihi wa-sallam) did not fix the length of recitation for Qiyam. His recitations varied in length; it was sometimes short, more often long, and extremely long on some occasions. Abdullah bin Amr (radhi allahu anhu) reported that the Prophet (sallallahu alaihi wa-sallam) said:

“Whoever prays Qiyam reciting ten verses, he will not be recorded among the negligent. Whoever prays Qiyam reciting one hundred verses, he will be recorded among the devout and whoever prays Qiyam reciting one thousand verses, he will be recorded among those with a multitude of good deeds.” [(Hasan) by Shaikh al-Albanee (Abu Dawood)]

The longer the Qiyam, the better. Thus, when one prays alone, he is encouraged to make his recitation as long as possible.


Various supplications are reported from the Messenger of Allah for the Qiyam prayer. In particular, there are some supplications, which he would say at the beginning of the Qiyam, before reciting the Qur’aan. It is recommended to learn one of these, which would allow practicing the Sunnah in a better way.

Following are three narrations:

1 - “O Allah! All praise belongs to You; You are the Custodian of the Heavens and Earth and all that is therein. And all praise belongs to You; You are the lighter of the Heavens and the Earth and all that is therein. And all praise belongs to You; You are the Sovereign of the Heavens and the Earth and all that is therein. And all praise belongs to You; You are the Truth; Your Promise is the truth; meeting Your (in the Hereafter) is true; Your Speech is true; Jannah is true; the Fire is true; the Prophets are true; Muhammad (sallallahu alaihi wa-sallam) is true; and the Hour (of Doom) is true. O Allah! I submit myself to You, believe in You, rely on You, turn to You, fight for You, and invoke You. So forgive what I have done in the past or will do in the future, what I hide or declare, and what you know better than me (of what I did). You are the One, Who brings (some people) forward, and moves back (the others). There is no (true) god except You, and there is no (god) than you.” [Saheeh al-Bukharee and Saheeh Muslim]

2 - “O Allah, Lord of Jibreel, Mika'il, Israfil, Creator of the Heavens and the Earth, Knower of the hidden and the witnessed things, You will judge among your slaves about that wherein they used to differ. Guide me to the truth in matters of difference, with Your Permission, You guide whomever You will, to the straight path.” [Saheeh Muslim]

3 - “Exalted are You, my Lord, all praise belongs to You, hollowed is Your Name; great is Your Honor; and there is no (true) deity but You. There is no (true) god except Allah. (three times) Allah is the Greatest, He is great indeed (three times). I seek refuge with Allah, the All-Hearing, All-Knowing, from the outcast Shaytaan, from his spurring, blowing, and breathing.” [(Saheeh) by Shaikh al-Albanee (Abu Dawood and at-Tirmidhee)]