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What is a Successful Ramadaan?

Posted by Nawas Akbar • August 28, 2011.

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1. The piety and humility of the Salaf
When Ramadaan came to a close, the rightly guided predecessors (As-Salaf As-Saalih) used to frequently seek forgiveness, repent to Allaah – The Mighty and Majestic – and fear that their (deeds) would not be accepted. They used to exert themselves (in worship) in Ramadaan and outside of Ramadaan, afterwards they would be fearful that none of this will be accepted.

2. How the Salaf behaved when Ramadaan was approaching and when it left
They used to seek the forgiveness of Allaah and repent. So much so that it was reported that they would supplicate to Allaah for six months that He would allow them to reach Ramadaan. If He allowed them to reach Ramadaan, they would fast, pray at night and supplicate for the next six months that He accepts the month of Ramadaan from them.

3. Signs that Ramadaan has been accepted
Following good deeds with good is a sign that (an act) has been accepted, whether it is pertaining to Ramadaan or other than it. If the Muslim is in a good state after Ramadaan, performing many good deeds and righteous actions, then this is a proof of acceptance.

4. Signs that Ramadaan hasn’t been accepted
If the opposite is true, and he follows good with evil, and as soon as Ramadaan is over he follows on from this with sins, heedlessness and turning away from the obedience of Allaah, then this is a proof that it hasn’t been accepted.
Every person knows their true situation after Ramadaan. So let them look, if they are in a better state, then let them thank Allaah, as this shows (that it has been) accepted.
If their state is worse, then let them repent to Allaah and seek the forgiveness of Allaah, as this is a proof that it hasn’t been accepted and it is a proof of negligence and carelessness.

5. Do not despair of the Mercy of Allaah
But the slave should not lose hope of the mercy of Allaah. He should not close the door that is between him and Allaah and despair of the mercy of Allaah.
“Say: O my slaves who have transgressed against themselves (by committing evil deeds and sins). Do not despair of the Mercy of Allaah: verily Allaah forgives all sins. He is Oft-Forgiving, Most Merciful.” (Az-Zumar: 53)
It is upon him to repent, seek the forgiveness of Allaah and return to Allaah – The Mighty and Majestic.
Allaah – The Mighty and Majestic – accepts repentance from those that repent.
“And He it is Who accepts repentance from His slaves, and forgives sins, and He knows what you do.” (Ash-Shura:25)

And the peace and blessings be upon our Prophet Muhammad.
By the Shaykh, ‘Allaamah Saalih Al-Fawzaan
Ithaaf Ahlil Eemaan bi Duroos Shahr Ar-Ramadaan pg. 119-120
Translated by Hassan As-Somali.

Laylat Ul-Qadr

The Night of Power

In each of the daily prayer we offer, we solemnly declare to Allâh, “Iyyaka na’budu” (You alone do we worship).
While the intelligent and committed believer realizes that his very lifestyle spells worship, he knows, remembering the words of our Prophet sallallaahu ‘alayhi wa sallam that “Du’aa’ (supplication) is worship” [Tirmidhi, Abu Dawûd]
Allâh, the Most Merciful, has encouraged the believers to take advantage of certain times during the year to make du’aa’. Such an occasion presents itself annually during Ramadhân — especially on the Lailatul Qadr, the Night of Power.
On this night, the single most important event in human history unfolded as, after the Glorious Qur’ân was preserved in the Protected Tablet, Jibril descended with the blessed book to reveal it, upon Allâh’s command, to His Messenger sallallaahu ‘alayhi wa sallam.
Accentuating its significance, Allâh says

“and how would you know (the value of the) Night of Qadr” [97:2]

“Allâh’s Messenger sallallaahu ‘alayhi wa sallam used to exert more (in worship) on the last ten than on other nights.” [Muslim]
So valuable is this Night of Qadr that the Qur’ân devotes a special Sûrah to it

“Lailatul Qadr is better than a thousand months” [97:3]

This one night surpasses the value of 30,000 nights.
The most authentic account of the occurrence of the Night indicates that it can occur on any one of the last ten, odd numbered nights of Ramadhân. The fact that the exact night is unknown reflects Allâh’s will in keeping it hidden.
Indeed, the Prophet sallallaahu ‘alayhi wa sallam was prevented from telling us its precise time. One day, he came out to tell the companions the exact night.
On the way he saw two men arguing with each other. By the will of Allâh, he sallallaahu ‘alayhi wa sallam forgot and subsequently remembered it.

Afterwards the Prophet sallallaahu ‘alayhi wa sallam was instructed not to divulge this information. “Had I been allowed,” he sallallaahu ‘alayhi wa sallam remarked once, “I would have told you (of its exact time).” [Ahmad]

The Almighty in His wisdom kept this hidden from us for many reasons (wa Allâhu ‘Alam). Perhaps He wants us to strive hard in our worship during the last ten days of Ramadhân so that we don’t become lazy, worshipping hard on just that one night and denying ourselves the benefit of doing the same on the other nights.

“Had people not left their salah except for that (one) night, I would have informed you (of its exact date).” [Al-Tabarani]

The sincere believer who worries day and night about his sins and phases of neglect in his life patiently awaits the onset of Ramadhân. During it he hopes to be forgiven by Allâh for past sins, knowing that the Prophet sallallaahu ‘alayhi wa sallam promised that all who bear down during the last ten days shall have all their sins forgiven.
To achieve this, he remembers the Prophet’s sallallaahu ‘alayhi wa sallam advice in different sayings wherein he used words like “seek”, “pursue”, “search”, and “look hard” for Lailatul Qadr . Moreover, Allâh and His Prophet sallallaahu ‘alayhi wa sallam provided us some signs of its occurrence.

Allâh subhanahu wa ta’ala describes the night as “..peace until the rise of the morn.” [97:5]

In various sayings, the Prophet sallallaahu ‘alayhi wa sallam described the night as serene, tranquil, and peaceful. The sun at sunrise would appear reddish and without its normal blazing and sharp rays. Ubayy radiallaahu ‘anhu said : “On the morning of the night of Qadr the sun would rise without any beams; (it is like) a wash basin until it raises.” [Muslim]
Abu Hurairah radiallaahu ‘anhu said : “We mentioned the night of Qadr to the Messenger of Allaah (S) and he said: “Which of you remembers when the moon rises and it is like half a bowl.” [Muslim]
Ibn Abbaas radiallaahu ‘anhu said that the Messenger of Allaah (S) said : “The night of Qadr is a night of generosity and happiness, it is not hot and neither is it cold. The sun comes up in its morning weak, reddish.” [Tabaranee, Ibn Khuzaimah and Bazzaar]
The Prophet sallallaahu ‘alayhi wa sallam added that “the angel of earth on that night of Qadr will be more numerous than all the pebbles of the earth.”
What should one do during the last ten days in pursuit of Lailatul Qadr?
The devoted servant of Allâh makes these nights alive with prayer, reading and reflecting on Qur’ân. The long qiyaam prayer has been particularly recommended during the nights on which Laylat ul-Qadr could fall. This is indicated in many hadeeths, such as the following:
Abu Tharr (radhiAllâhu `anhu) relates: “We fasted with Allâh’s Messenger sallallaahu ‘alayhi wa sallam in Ramadhân. He did not lead us (in qiyaam) at all until there were seven (nights of Ramadhân) left. Then he stood with us (that night – in prayer) until one third of the night had passed. He did not pray with us on the sixth. On the fifth night, he prayed with us until half of the night had passed. So we said, ‘Allâh’s Messenger! Wouldn’t you pray with us the whole night?’ He replied:

‘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.’…” [Recorded by Ibn Abi Shaybah, Abu Dawud, at-Tirmithi (who authenticated it), an-Nasa'i, Ibn Majah, at-Tahawi (in Sharhu Ma`an il-Athar, Ibn Nasr, al-Faryabi, and al-Bayhaqi. Their isnad is authentic.]

Abu Dawud mentioned: “I heard Ahmad being asked, ‘Do you like for a man to pray with the people or by himself during Ramadhân?’ He replied, ‘Pray with the people’ I also heard him say, ‘I would prefer for one to pray (qiyaam) with the imaam and to pray witr with him as well, for the Prophet (sallAllâhu `alayhi wa sallam) said: “When a man prays with the imaam until he concludes, it is recorded that he prayed the rest of that night.” [Masaa'il]]
Abu Hurayrah (radhiAllâhu `anhu) narrated that the Messenger sallallaahu ‘alayhi wa sallam said: “Whoever stands (in qiyaam) in Laylat ul-Qadr [and it is facilitated for him] out of faith and expectation (of Allâh’s reward), will have all of his previous sins forgiven.” [Al-Bukhârî and Muslim; the addition "and it is facilitated for him" is recorded by Ahmad from the report of `Ubaadah Bin as-Samit; it means that he is permitted to be among the sincere worshippers during that blessed night.
He makes du’aa’ to Allâh, penitently beseeching Him for His forgiveness. He is inspired by the Prophet’s sallallaahu 'alayhi wa sallam words

“Our Lord, most Exalted, Most high comes down to the lowest heaven during the last third of each night and announces (reassuringly): Whoever makes du’aa’, I shall answer it. Whoever asks (for something halal) I shall grant it; and whoever seeks forgiveness, I shall forgive him.” [Bukhârî]

The believer, conscious of Allâh and their sins, will continue to beseech Allâh, in and out of prayer, during his prostration.
`A’ishah (radhiAllâhu `anha) reported that she asked Allâh’s Messenger sallallaahu ‘alayhi wa sallam, “O Messenger of Allâh! If I knew which night is Laylat ul-Qadr, what should I say during it?” And he instructed her to say:

“Allâhumma innaka `afuwwun tuh, ibbul `afwa fa`fu `annee – O Allâh! You are forgiving, and youlove forgiveness. So forgive me.” [Recorded by Ahmad, Ibn Majah, and at-Tirmithi]

Aa’isha radiallaahu ‘anhu said:

“When the (last) ten started, the Prophet sallallaahu ‘alayhi wa sallam would tighten his izaar (i.e. he stayed away from his wives in order to have more time for worship), spend the whole night awake (in prayer), and wake up his family.” [Bukhaaree and Muslim]

For a time, the only concern will be cleansing oneself of the forgetfulness that this life propagates in one’s heart, the sins that accumulate, darkening the heart, making it insensitive to disobeying Allâh. He begs Allâh to keep him away from misfortunes in this world, the punishment of the grave, and the torment of Hell. He asks Allâh to make him patient and steadfast in struggling to maintain his Islam in this world and asks Him to overlook his shortcomings, periods of laziness and neglect. Sincere devotion on that night will render the believer forgetful of the time, until he is surprised by the Adhan of Fajr.
After Fajr, as the sun creeps above the horizon, reddish and weak in its appearance, without any rays, the effort at night will have been worthwhile. The believer rejoices, knowing that this was quite possibly Lailatul Qadr and “Whoever stays up (in prayer and remembrance of Allâh) on the Night of Qadr fully believing (in Allâh’s promise of reward for that night) and hoping to seek reward (from Allâh alone and not from people), he shall be forgiven for his past sins.” [Bukhârî, Muslim]

It is narrated from Aa’isha radiallaahu ‘anhu that she said: “I said: ‘O Messenger of Allaah, if I know what night is the Night of Qadr what should I say?.” He said: “Say: O Allaah you are pardoning and you love to pardon so pardon me. ” [Ahmad, Ibn Majah, Tirmidhee]

It is also the Night when all ordainments for the year are decreed. Allâh ta’ala said, which means:
{By the manifest Book (the Qur’ân) that makes thing clear. We sent it (this Qur’ân) down on a Blessed Night (i.e. the Night of Qadr) in the month of Ramadhân. Verily We are ever warning [mankind that Our Torments will reach those who disbelieve in Our Oneness of Lordship and in Our Oneness of Worship]. Therein (that night) is decreed every matter (amran) of ordainment} [The Smoke 44:2-5]

The virtue of the last ten days of Ramadaan and Laylat al-Qadr

Praise be to Allaah, the Lord of the Worlds, and peace and blessings be upon the Trustworthy Prophet Muhammad and upon all his family and companions.
The Prophet (peace and blessings of Allaah be upon him) used to strive hard (in worship) during the last ten days of Ramadaan in a way that he did not strive at any other times.
(Muslim, 1175, from ‘Aa’ishah). Among the things he did were secluding himself in I’tikaaf and seeking Laylat al-Qadr during this time. (Al-Bukhaari, 1913; Muslim, 1169).

In al-Saheehayn it is reported from the hadeeth of ‘Aa’ishah (may Allaah be pleased with her) that when the last ten days of Ramadaan came, the Prophet (peace and blessings of Allaah be upon him) would stay up at night, wake his family and gird his loins. (al-Bukhaari, 1920; Muslim, 1174).

Muslim added: he strove hard and girded his loins.
Her phrase “girded his loins” is a metaphor for his preparing himself to worship and strive hard in worship, more than usual. It has the meaning of “rolling up one’s sleeves” to worship (i.e. getting ready to make a great deal of effort).
It was also said that it was a metaphor for keeping away from women and abstaining from sexual relations.

The phrase “stay up at night” means that he would stay awake, spending the night in prayer, etc. It was reported in another hadeeth that ‘Aa’ishah (may Allaah be pleased with her) said: “I never saw the Prophet (peace and blessings of Allaah be upon him) recite the entire Qur’aan in one night, or spend a whole night in prayer until the morning, or fast an entire month, except in Ramadaan.”

(Sunan al-Nasaa’i, 1641). The words “stay up at night” may mean that he spent most of the night in worship, or that he did not stay up for the entire night, but he did that at the times of ‘Ishaa and Suhoor, and other times, in which case it would mean that he stayed up for most of the night.
The phrase “and wake his family” means that he would wake his wives to pray qiyaam. It is known that he (peace and blessings of Allaah be upon him) used to wake his wives all year round, but he used to wake them to spend part of the night in qiyaam. In Saheeh al-Bukhaari it is reported that the Prophet (peace and blessings of Allaah be upon him) woke up one night and said, “Subhaan Allaah! What tribulations have come down tonight! What treasure has come down tonight! Who will wake up the dwellers of the apartments? There may be women who are clothed in this world and naked in the Hereafter.”
(al-Bukhaari, 1074). It was also reported (in Saheeh al-Bukhaari) that he (peace and blessings of Allaah be upon him) used to wake ‘Aa’ishah (may Allaah be pleased with her) when he wanted to pray Witr. (al-Bukhaari, 952). But when he woke his wives during the last ten nights of Ramadaan, this was more persistent than at other times of the year.
The fact that he (peace and blessings of Allaah be upon him) did this indicates the importance he attached to worshipping his Lord and making the most of this special time.
The Muslim should follow the example of the Prophet (peace and blessings of Allaah be upon him), for he is the best example, and he should strive hard in worshipping Allaah. He should not waste the hours of these days and nights. For we do not know, perhaps this time will never come again, for the spoiler of pleasures, i.e., death, which must come to all men, may come and snatch him and his life will end; then he will feel regret at the time when regret will be of no avail.
Among the unique virtues of these special nights is that Laylat al-Qadr is among them. Allaah says (interpretation of the meaning):
“Haa-Meem. [These letters are one of the miracles of the Qur’aan and none but Allaah (Alone) knows their meanings.]
By the manifest Book (this Qur’aan) that makes things clear.
We sent it (this Qur’aan) down on a blessed night [(i.e. the Night of Al-Qadr) 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.
As a Command (or this Qur’aan or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers),
(As) a mercy from your Lord. Verily, He is the All-Hearer, the All-Knower.” [al-Dukhaan 44:1-6]
Allaah sent down the Qur’aan on this night which the Lord of the Worlds has described as blessed. It was reported from a group of the Salaf – including Ibn ‘Abbaas, Qutaadah, Sa’eed ibn Jubayr, ‘Ikrimah, Mujaahid and others – that the night on which the Qur’aan was sent down was Laylat al-Qadr.
The phrase Therein (that night) is decreed every matter of ordainments means, on that night the destiny of all creatures for the coming year is decreed. On that night it is written who will live, who will die, who will be saved, who will be doomed, who will be destined for Paradise, who will be destined for Hell, who will be granted honour, who will be humiliated, where drought and famine will occur, and everything else that Allaah wills in that year.
What is meant by the idea that the destiny of all creatures is written on Laylat al-Qadr is – and Allaah knows best – that on Laylat al-Qadr they are transferred from al-Lawh al-Mahfooz. Ibn ‘Abbaas said: “You may see a man furnishing his home or plowing his field, and he is one of those who are going to die,” i.e., it has been decreed on Laylat al-Qadr that he is one of those who are going to die (in the coming year). And it was said that on this night, the destiny of people is shown to the angels.
The meaning of “Qadr” is veneration or honour, i.e. it is a night that is venerated because of its special characteristics, and because the one who stays up during this night becomes a man of honour. And it was said that Qadr means constriction, in the sense that the knowledge of precisely when this night is, is hidden. Al-Khaleel ibn Ahmad said: it was called Laylat al-Qadr because the earth is constricted by the great numbers of angels on that night, and Qadr means constriction. Allaah says (interpretation of the meaning): “But when He tries him, by straitening his means of life [fa qadara ‘alayhi rizqahu]…” [al-Fajr 89:16], i.e., by constricting or reducing his provision.
And it was said that Qadr means Qadar, i.e., that on this night the decrees for the coming year are ordained, as Allaah says (interpretation of the meaning):

“Therein (that night) is decreed every matter of ordainments” [al-Dukhaan 44:4]

· and because Allaah’s decrees are decided and written down on this night.
So Allaah has called it Laylat al-Qadr, because of its great value and high status with Allaah, and because so many sins are forgiven and so many faults are concealed during this night. For it is the night of forgiveness, as it was reported in al-Saheehayn from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever stays up during Laylat al-Qadr out of faith and in the hope of earning reward, all his previous sins will be forgiven.”
(al-Bukhaari, 1910; Muslim, 760).

Allaah has given this night special characteristics which make it unique:
1. It is the night on which the Qur’aan was sent down, as we have stated above. Ibn ‘Abbaas and others said: “Allaah sent down the Qur’aan at one time from al-Lawh al-Mahfooz to Bayt al-‘Izzah in the first heaven, then it was revealed to the Messenger of Allaah (peace and blessings of Allaah be upon him) in stages according to events over twenty-three years.”
(Tafseer Ibn Katheer, 4/529)

· Allaah described it as being better than a thousand months, as He said (interpretation of the meaning): “The night of al-Qadr is better than a thousand months” [al-Qadr 97:3].
· Allaah described it as being blessed, as He said (interpretation of the meaning): “We sent it (this Qur’aan) down on a blessed night” [al-Dukhaan 44:3].

· On this night, the angels and the Spirit [al-Rooh] descend, “i.e., many angels descend of this night because it is so blessed, and the angels come down when Allaah’s blessing and mercy come down, just as they come down when Qur’aan is recited, and they surround the circles of dhikr (gatherings where Allaah is remembered), and they beat their wings for the one who sincerely seeks knowledge, out of respect for him.”
(See Tafseer Ibn Katheer, 4/531). The Spirit [al-Rooh] is Jibreel (peace be upon him), who is specifically mentioned in this manner as a sign of respect for him.
· This night is described as peace, i.e., it is safe, for the Shaytaan cannot do any evil or cause any harm on this night, as Mujaahid said.
(See Tafseer Ibn Katheer, 4/531). On this night, many people are saved from punishment because of what they do to worship Allaah, may He be glorified.

· “Therein (that night) is decreed every matter of ordainments” [al-Dukhaan 44:4 – interpretation of the meaning]

, i.e., the affairs of that year are dispatched from al-Lawh al-Mahfooz to the angels who record the decrees: who will live, who will die, what provision people will be given, what will happen until the end of that year, every matter of ordainments is decreed, and it cannot be altered or changed. (See Tafseer Ibn Katheer, 4/137, 138). All of this is already known to Allaah before it is even written down, but He makes known to the angels what is to happen, and commands them to do whatever they are enjoined to do. (Sharh Saheeh Muslim li’l-Nawawi, 8/57).
· Allaah forgives the previous sins of the one who stays up and prays during this night out of faith and in hope of earning the reward from Him. It was reported in the hadeeth of Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“Whoever fasts the month of Ramadaan out of faith and in the hope of earning reward, all his previous sins will be forgiven, and whoever stays up during Laylat al-Qadr out of faith and in the hope of earning reward, all his previous sins will be forgiven.” (Agreed upon).

The phrase “out of faith and in the hope of earning reward” means, believing in Allaah’s promise of reward for this, and seeking the reward, with no other aim or purpose, such as showing off etc.”
(Fath al-Baari, 4/251).
Allaah has revealed a soorah concerning this night which will be recited until the Day of Resurrection, in which He mentions the honour and great value of this night. This is the soorah in which He says (interpretation of the meaning):

“Verily, We have sent it (this Qur’aan) down in the Night of Al-Qadr (Decree).

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, i.e. 83 years and 4 months).
Therein descend the angels and the Rooh [Jibreel] by Allaah’s Permission with all Decrees,

(All that night), there is peace (and goodness from Allaah to His believing slaves) until the appearance of dawn.” [al-Qadr 97:1-5]

The phrase And what will make you know what the Night of Al-Qadr (Decree) is? serves to draw attention to the importance and great significance of this night.
The Night of Al-Qadr (Decree) is better than a thousand months means, it is better than over eighty three years, as we have already mentioned. This is a great virtue, the value of which no one can fully understand except the Lord of the Worlds, may He be blessed and exalted. This encourages the Muslim to spend this night in prayer and to seek the Face of Allaah by doing so. The Prophet (peace and blessings of Allaah be upon him) used to seek this night, hoping to gain some good from it, and he is the example for this Ummah.
It is mustahabb to seek it during Ramadaan, especially in the last ten nights of the month. It was reported in Saheeh Muslim that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) did I’tikaaf during the first ten days of Ramadaan, then he did I’tikaaf during the middle ten days in a Turkish tent [the word qubbah, translated here as “tent”, refers to a tent or any circular structure] in which a mat was placed. He said: so he took the mat in his hand and put it at the side of the tent, then he raised his head to speak to the people, so they came closer to him. He said: “I did I’tikaaf during the first ten days, seeking this night, then I did I’tikaaf during the middle ten days. Then someone came to me and told me that it is in the last ten days, so whoever among you wants to do I’tikaaf, let him do so.” So the people did I’tikaaf with him. He said: “I was shown an odd-numbered night, in the morning of which I was prostrating in mud and water”. Then in the morning of the twenty-first, he got up to pray Subh and it was raining; the roof of the mosque leaked, and there was mud and water. He came out when he had finished praying, and there was mud and water on his forehead and nose. That was the morning of the twenty-first, one of the last ten days.
(Saheeh Muslim, 1167).
In a report, Abu Sa’eed said: “It rained on the night of the twenty-first, and the roof of the mosque leaked over the place where the Messenger of Allaah (peace and blessings of Allaah be upon him) was praying. I looked at him, when he had finished praying Salaat al-Subh, and his face was wet with mud and water.”
(Agreed upon). Muslim narrated a hadeeth from ‘Abd-Allaah ibn Unays (may Allaah be pleased with him) that was similar to the hadeeth of Abu Sa’eed, except that he said, “it rained on the night of the twenty-third.” According to a hadeeth narrated by Ibn ‘Abbaas (may Allaah be pleased with them both), the Prophet (peace and blessings of Allaah be upon him) said: “Seek it in the last ten days of Ramadaan, when there are nine days left, and seven days left, and five days left.” (Narrated by al-Bukhaari, 4/260).
Laylat al-Qadr is in the last ten days of Ramadaan, as stated in the hadeeth of Abu Sa’eed quoted above, and as stated in the hadeeth of ‘Aa’ishah, and in the hadeeth of Ibn ‘Umar who said that the Prophet (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr in the last ten days of Ramadaan.”
(The hadeeth of ‘Aa’ishah was narrated by al-Bukhaari, 4/259; the hadeeth of Ibn ‘Umar was narrated by Muslim, 2/823. This wording is that of the hadeeth of ‘Aa’ishah).

It is more likely to be one of the odd-numbered nights, because of the hadeeth of ‘Aa’ishah who said that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Seek Laylat al-Qadr in the odd-numbered nights of the last ten nights.”

(Narrated by al-Bukhaari, 4/259)
We should seek it especially in the odd-numbered nights, i.e., on the twenty-first, the twenty-third, the twenty-fifth, the twenty-seventh and the twenty-ninth. It was reported in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Seek it in the last ten nights, on the odd-numbered nights.”
(Narrated by al-Bukhaari, 1912, see also, 1913. Also narrated by Muslim, 1167, see also 1165).

According to the hadeeth of Ibn ‘Abbaas (may Allaah be pleased with them both), the Prophet (peace and blessings of Allaah be upon him) said: “Seek it in the last ten nights of Ramadaan, when there are nine left, when there are seven left, when there are five left.”

(Narrated by al-Bukhaari, 1917-1918). So it is more likely to be one of the odd-numbered nights.
In Saheeh al-Bukhaari it was narrated that ‘Ubaadah ibn al-Saamit said: the Prophet (peace and blessings of Allaah be upon him) came out to tell us when Laylat al-Qadr was, and two of the Muslims were arguing. He said: “I came out to tell you when Laylat al-Qadr was, and So and so and So and so were arguing, so it [the knowledge of when Laylat al-Qadr was] was taken away from me. Perhaps this is better for you. So seek it on the ninth and the seventh and the fifth”
(al-Bukhaari, 1919), i.e., on the odd-numbered nights.
This hadeeth indicates how bad it is to argue and fight, especially with regard to matters of religion, and that this is a cause of goodness being taken away or concealed.

Shaykh al-Islam ibn Taymiyah said: “But odd-numbers have to do with what is past [i.e., when one starts counting from the beginning of the month], so it should be sought on the twenty-first, the twenty-third, the twenty-seventh or the twenty-ninth; or it may be with regard to what is left, as the Prophet (peace and blessings of Allaah be upon him) said: ‘when there are nine left, or seven left, or five left, or three left.’ On this basis, if the month has thirty days, these will be even-numbered nights, so on the twenty-second there will be nine days left, on the twenty-fourth there will be seven days left. This is how it was explained by Abu Sa’eed al-Khudri in the saheeh hadeeth, and this is how the Prophet (peace and blessings of Allaah be upon him) prayed qiyaam during this month. If this is the case, then the believer should seek it in all of the last ten days.”

(al-Fataawaa, 25/284, 285).
Laylat al-Qadr is more likely to be in the last seven days. Ibn ‘Umar (may Allaah be pleased with him) reported that a man among the companions of the Prophet (peace and blessings of Allaah be upon him) was shown Laytal al-Qadr in a dream, and that it was one of the last seven nights. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It seems that your dreams agreed that it is one of the last seven nights, so whoever wants to seek it, let him seek it in the last seven nights.”

(narrated by al-Bukhaari, 1911; Muslim, 1165). Muslim reported: “Seek it in the last ten nights, and if any of you are weak or unable to do that, then let him not miss the last seven.”

It is most likely to be on the night of the twenty-seventh. It was reported, in a hadeeth narrated by Ahmad from Ibn ‘Umar, and a hadeeth narrated by Abu Dawood from Mu’aawiyah, that the Prophet (peace and blessings of Allaah be upon him) said: “Laylat al-Qadr is the night of the twenty-seventh.”
(Musnad Ahmad and Sunan Abu Dawood, 1386). The view that it is the night of the twenty-seventh is the opinion of most of the Sahaabah and the majority of scholars, and Ubayy ibn Ka’b (may Allaah be pleased with him) used to assert, without saying “in shaa Allaah”, that it was the night of the twenty-seventh. Zurr ibn Hubaysh said: I said: What makes you say that, O Abu’l-Mundhir? He said: by the signs of which the Messengers of Allaah (peace and blessings of Allaah be upon him) told us: that the sun rises that morning with no visible rays. (Narrated by Muslim,2/268).
Many marfoo’ ahaadeeth were narrated which said that it was on this particular night.
Ibn ‘Abbaas (may Allaah be pleased with them both) also stated that it is the night of the twenty-seventh. He reached this conclusion by means of an amazing process. It was reported that ‘Umar (may Allaah be pleased with him) gathered the Sahaabah together and included Ibn ‘Abbaas even though he was very young. They said, “Ibn ‘Abbaas is like one of our children. Why have you brought him here with us?” ‘Umar said: “He is a youth who has a good mind and who asks lots of questions.” Then he asked the Sahaabah about Laylat al-Qadr, and they agreed that it was one of the last ten nights of Ramadaan. He asked Ibn ‘Abbaas about it, and he said: “I think I know when it is: it is the night of the twenty-seventh.” ‘Umar said, “What makes you think that?” He said, “Allaah made the heavens seven, and the earths seven, and the days seven, and He created man from seven, and He made Tawaaf seven (circuits), and al-Saa’ee seven, and the stoning of the Jamaar seven.” So Ibn’ Abbaas thought that it was the night of the twenty-seventh because of this analysis. This has been soundly reported from Ibn ‘Abbaas.
Another of the ways in which the conclusion was reached that it is the night of the twenty-seventh is by noting that the word fihaa (therein) in the aayah (interpretation of the meaning): “Therein descend the angels and the Rooh [Jibreel]” [al-Qadr 97:4] is the twenty-seventh word of Soorat al-Qadr [in the original Arabic].
There is no shar’i evidence (daleel) to support this manner of analysis, and there is no need for such calculations, because we have sufficient shar’i evidence available to us.
The fact that it is usually the night of the twenty-seventh – and Allaah knows best – does not mean that this is always the case. It could be the night of the twenty-first, as mentioned in the hadeeth of Abu Sa’eed quoted above, or it could be the twenty-third, as mentioned in the report of ‘Abd-Allaah ibn Unays (may Allaah be pleased with him) quoted above. According to a hadeeth narrated by Ibn ‘Abbaas (may Allaah be pleased with them both), the Prophet (peace and blessings of Allaah be upon him) said: “Seek it in the last ten days of Ramadaan, when there are nine days left, and seven days left, and five days left.”
(Narrated by al-Bukhaari, 4/260).
Some of the scholars thought that it is more likely that Laylat al-Qadr moves and does not come on a specific night each year. Al-Nawawi (may Allaah have mercy on him) said: “This is the apparent meaning because of the conflict between the saheeh ahaadeeth on this matter, and there is no way to reconcile the ahaadeeth apart from saying that Laylat al-Qadr moves.”
(al-Majmoo’, 6/450).
Allaah has concealed this night so that His slaves will strive to seek it, and will strive hard in worship, just as He has concealed the hour of jumu’ah, and so on.
So the believer should strive hard during the days and nights of these ten days, seeking Laylat al-Qadr and following the example of our Prophet (peace and blessings of Allaah be upon him), and he should strive in making du’aa’ and seeking to draw close to Allaah.

It was reported that ‘Aa’ishah said: “I said, ‘O Messenger of Allaah, what do you think, if I witness Laylat al-Qadr, what should I say?’ He said: ‘Say, O Allaah, You are Forgiving and Generous, and you love forgiveness, so forgive me.’”
(Narrated by Imaam Ahmad, al-Tirmidhi (3515) and Ibn Maajah (3850). Its isnaad is saheeh).

Thirdly: a greater virtue is attached to I’tikaaf on this night than on any other night of the year. I’tikaaf means staying in the mosque to worship Allaah, may He be exalted. The Prophet (peace and blessings of Allaah be upon him) used to spend these ten days in I’tikaaf, as stated in the hadeeth of Abu Sa’eed quoted above. He spent the first ten days in I’tikaaf, then the middle ten days, then he told them that he had been seeking Laylat al-Qadr, and that he had been shown that it was in the last ten days, and he said: “Whoever was doing I’tikaaf with me, let him do I’tikaaf for the last ten days.” It was reported from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to do I’tikaaf during the last ten days of Ramadaan until he passed away, then his wives did I’tikaaf after him.
(Agreed upon). There is also a similar report narrated from Ibn ‘Umar.
When the Prophet (peace and blessings of Allaah be upon him) wanted to do I’tikaaf, he would pray Fajr, then enter the place where he was to do I’tikaaf, as was stated in al-Saheehayn from the hadeeth of ‘Aa’ishah.
The four imaams and others (may Allaah have mercy on them) said that he entered it before the sun set, and they interpreted the hadeeth as meaning that he entered his place of I’tikaaf and kept away from people after Salaat al-Subh, not that this was the time when he started his I’tikaaf.
(See Sharh Muslim li’l-Nawawi, 8/68, 69; Fath al-Baari, 4/277). It is Sunnah for the person in I’tikaaf to keep himself busy with worship, and it is forbidden for him to have intercourse or to do anything that leads to it, because Allaah says (interpretation of the meaning): “And do not have sexual relations with them (your wives) while you are in I‘tikaaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques” [al-Baqarah 2:187].
And he should not go out of the mosque except in the case of a pressing need.

The signs by which Laylat al-Qadr is known

The first sign: it was reported in Saheeh Muslim from the hadeeth of Ubayy ibn Ka’b (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) announced that one of its signs was that when the sun rose on the following morning, it had no (visible) rays.
(Muslim, 762).
The second sign: it was reported from the hadeeth of Ibn ‘Abbaas narrated by Ibn Khuzaimah, and by al-Tayaalisi in his Musnad, with a saheeh isnaad, that the Prophet (peace and blessings of Allaah be upon him) said: “Laylat al-Qadr is a pleasant night, neither hot nor cold, and the following day the sun rises red and weak.”
(Saheeh Ibn Khuzaymah, 2912; Musnad al-Tayaalisi).
The third sign: it was reported by al-Tabaraani with a hasan isnaad from the hadeeth of Waathilah ibn al-Asqa’ (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Laylat al-Qadr is a bright night, neither hot nor cold, in which no meteors are seen.”
(Narrated by al-Tabaraani in al-Kabeer. See Majma’ al-Zawaa’id, 3/179; Musnad Ahmad).
These three saheeh ahaadeeth explain the signs which indicate Laylat al-Qadr.
It is not essential for the one who “catches” Laylat al-Qadr to know that he has “caught” it. The point is to strive hard and to be sincere in worship, whether or not one knows that one has “caught” it. It may be that some of those who do not know that may be better with Allaah and higher in status than those who did know which night it was, because the former strove hard.
We ask Allaah to accept our fasting our prayer at night, and to help us to remember Him and to thank Him and to worship Him properly. May Allaah bless our Prophet Muhammad.

31 Special Duas which you can reciete on this Night

Maximizing the last ten days of Ramdaan 

Laylat Al-Qadr – When the Night Equals A Thousand

What can a Sister do on this Night who’s menstruating?! 

Dua Supplication for Layaltul Qadar

Dua(Supplication) for Laylat ul Qadr

It is recommended to supplicate often during all times, especially during the month of Ramadan, in the last ten nights, and during the odd nights of it even more so. It is recommended that one say the following supplication a lot:

“O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.”
This is due to what Imam Ahmad recorded from `A’ishah, that she said,
“O Messenger of Allah! If I find the Night of Al-Qadr what should I say”
He replied,
«قُولِي: اللْهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي»
(Say: “O Allah! Verily, You are the Of the Pardoning, You love to pardon, so pardon me.”)

At-Tirmidhi, An-Nasa’i and Ibn Majah have all recorded this Hadith. At-Tirmidhi said, “This Hadith is Hasan Sahih.”
Al-Hakim recorded it in his Mustadrak (with a different chain of narration) and he said that it is authentic according to the criteria of the two Shaykhs (Al-Bukhari and Muslim). An-Nasa’i also recorded it.

What Specfic Activities should be performed in Ramadan? Dr. Zakir Naik

What Specific Activities should be performed in blessed month of Ramadan? Dr Zakir Naik

8 Easy Steps to Finish the Qur’an this Ramadan :: Ramadan Project

8 Easy Steps to Finish the Qur’an this Ramadan

 
It has been said that everything has a beloved & that the month of Ramadan has a beloved, too: The Glorious Qur’an. And so for the duration of this month, Muslims worldwide honour Ramadan’s Beloved & aspire to complete the recitation of the Qur’aan.

In this article you’ll learn how you too, can work towards achieving this noble goal, inshaAllah

Step 1: Establishing an intention.

Our beloved Messenger (sallallahu ‘alayhi wa sallam) taught us – through his words & actions – the important of ones intent or purpose. Establishing one’s intention is an effective catalyst to implementation. Once your intention has been established, remember to renew it often. Whilst reciting & even upon completion of Qur’an, recall your intention & renew it, thus ensuring that it is constantly purified & you are seeking His Divine Acceptance, inshaAllah.

Step 2: Don’t be Overwhelmed.

For some, as much as they aspire to complete the recitation of the Qur’an during Ramadan, they are overwhelmed by the number of pages or the length of some surahs. Remove ‘I can’t’ from your vocabulary & eliminate negative thinking for the believer puts their trust in Allah matched by striving with their actions. Remind yourself that you are (Allah Willing) fully capable of achieving your Qur’aanic aspirations, whether it be completing 1 or 5 times the completion of Al-Qur’an. This second point is key. Put your heart into this accomplishment & reap the rewards throughout, inshaAllah.

Step: 3 Plan Ahead.

Prior to commencing with your recitation it’s important to plan around your routine and block out time for your Qur’an goal Eg. your work hours, rest hours & any other commitments which you may have. Structure a realistic plan of how to complete the recitation of Qur’aan within the month by dividing each Juzz up per day. Draw up this personal plan, review it constantly, and put it into action!
As you put your plan to paper, consider past Ramadans and ask yourself if there have been instances where you were unable to complete Qur’anic recitation. Reflect over why & how this occurred? Is there a different mechanism that you could put into place? How could you enhance your daily Qur’an routine if these distractions were dealt with?
Take the first opportunity that comes, to begin your Qur’anic quest. So when the moon is sighted & the announcement has been made for the 1st Salaatul-Taraweeh, begin in earnest, with Surah Al-Fatiha, Surah Al-Baqarah.. etc

Step 4: Understanding Qur’an.

Read the translation of the Juzz you will be reciting daily. Having a basic knowledge of the theme, topic, message & meaning of what you are reciting makes the recitation of the Qur’an an incredibly uplifting experience that you do not want to miss out on!

Step 5: Find Qur’an Buddies & Compete in Good

Develop close bonds with brothers/sisters who are known for their attachment to the Qur’an, they’ll be your spiritual friends. Engage a Qur’an Buddy in your noble Qur’an productivity goals. Request that they remind you to fulfil your goals & spiritual aspirations so they can help you at times of slacking.
In life we compete with many materialistic goals and race one another but what about following the footsteps of the best generations that had come before us in a competition this Ramadan? In striving & competing with our friends & colleagues, in a good-natured way, towards our noble goals we can motivate ourselves to finish our Qur’an goal.
One of the common aspects which deter a Muslim from completing this task is excessive communication. Often, many of us spend too much unnecessary time surfing the net, chatting, texting, etc. Reduce this even by a third & you will see, feel and witness the blessings in your time, inshaAllah.

Step 6: Seize the Moment.

A deeply inspiring story with ‘lessons from the waiting room’ – where a mother who has taken her unwell child to the hospital waits for the doctor to see to her child. She notices a young Muslim who uses his time in the waiting room, in a most effective & spiritually rewarding way, reciting from a pocket-sized Quran. Lesson to be taken here: Invest in a pocket-sized Qur’an and make it your Best Friend this Ramadan. Seize every opportunity & moment to be with Allah swt through your recitation.
One of the best times at which to recite Qur’an, is after Suhoor. Having partaken from the sunnah meal, and with a hour or two still to go before work or school this is the ideal jumpstart to your day. The Prophet (sal Allahu alayhi wa sallam) asked Allah Subhanhu wa Ta’ala to bless our Ummah in the early hours, and you will also be more likely to memorise ayahs at this time. Research shows that morning study creates better performance in students so don’t miss the morning recitation!

Time Tip: Salah Followed by Qur’an.

Consider the following option that has worked well for numerous people in past Ramadans. Try reciting 6 – 8 pages of Qur’an (depending on the Mus-haf that you are using) after each of your 5 daily salah. Add Qiyaamul-Layl as a 6th addition, and you will reach the end of Ramadan, having completed your Qur’aan recitation with ease & perhaps, even before the last 5 days of Ramadan so long as you remain committed.
Time Tip: Recite before going to sleep.
Allah Subhanhu wa Ta’ala says: “Truly the rising by night is most potent for governing (the soul) and most suitable for (framing) the Word (of Prayer and Praise).” [73:6] Reciting during the day is also beneficial, however the night time recitation is easier as well during ramadan as there are less distractions and noise.

Step 7: Remain steadfast & consistent.

The key to any success is consistency. Once you’ve mapped your plan, stick to it. Remind yourself of the greatness of this month, of the opportunities that it provides for your spiritual growth & your relationship with the Qur’an. Don’t be willing to compromise it in this month.

Step 8: Make dua’a to Allah Subhanhu wa Ta’ala

Nothing can be achieved without the Aid & Guidance of Allah ‘Azza wa jal. When making your intention to complete your memorisation of Qur’an, supplicate to Allah ‘Azza wa jal to ease this noble pathway & to crown your efforts with success, inshaAllah.
That’s 10 ways I wanted to share with you on starting and completing your journey through recitation of the Qur’an this Ramadan. Indeed Allah swt says in Surah Al-Baqarah: ”This is the Book about which there is no doubt, a guidance for those conscious of Allah” [2.2] Let the Qur’an be your means for attaining tawqa this Ramadan.
In the hours of the days & nights of this sacred month, May the Qur’an be your companion of light & guidance, resonating through your words, actions & life mission. May your relationship with the Qur’an be strengthened, enriched & enlivened with the Profound Wisdom & Divine Message from Allah Most High.

Collected from : http://islamgreatreligion.wordpress.com/

Zakat Ul-Maal

Zakat Ul-Maal

This treatise aims at exhorting and reminding the significance of the Zakât towards which most of the Muslims are very careless as they are not particular in giving it out, in spite of the fact that it is one of the five pillars of Islam and that without it Islam cannot be firmly established. The Prophet (peace be upon him)  said:

“Islam is based on five (pillars): To testify that there is no God except Allah, and Muhammad  is the Messenger of Allah; To offer Salât (prayer); To pay Zakât (obligatory charity); To observe Saum (fasts during the month of Ramadan) and; To perform Hajj (pilgrimage to Makkah).”

It is obligatory upon every Muslim, in possession of wealth, to pay Zakât (obligatory charity). This Islamic command possesses plenty of advantages of which some are mentioned below:
1.    It meets the needs of the poor of the society.
2.    It strengthens the good relation between the rich and the poor, as everyone is naturally inclined towards the one who does good to him.
3.    It purifies one’s self and sanctifies it; and it purges one’s moral of covetousness and miserliness; as is stated in the Qur’ân:

“Take Sadaqa (alms) from their wealth in order to purify them and sanctify them with it” (9:103).

4.    It promotes open-handedness, generosity and sympathy in a Muslim towards the needy persons.
5.    It draws Allah’s blessing; causes increase in wealth and the replacement of spent out; as Allah describes:

“And whatsoever you spend of anything (in Allah’s cause), He will replace it. He is the Best of those Who grant Sustenance.” (34:39).

And also the Prophet (peace be upon him)  has stated in an authentic Hadith that Allah says:

“O Children of Adam! If you give (in Allah’s cause), We shall give you.”

And there are many more benefits in it.
On the contrary, a severe punishment would incur upon those who act miserly and are negligent in paying out the Zakât. Allah describes regarding them:

“And those who hoard up gold and silver (Al-Kanz––the money, the Zakât of which has not been paid), and spend it not in the Way of Allah,––announce unto them a painful torment. On the Day when that (Al-Kanz: money, gold and silver, etc., the Zakât of which has not been paid) will be heated in the fire of Hell and with it will be branded their foreheads, their flanks, and their backs: (and it will be said unto them): ‘This is the treasure which you hoarded for yourselves. Now taste of what you used to hoard’.” (9: 34, 35)

The above verses clarify that the wealth of which Zakât has not been paid, is a hoarded treasure for which its owner would be punished on the Day of Resurrection. The same has also been described by the Prophet (peace be upon him)  in the following Hadith:

“If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell, and his sides, his forehead and his back would be cauterised with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

Then the Prophet (peace be upon him)  informed of the owners of the camels, cows, and goats; who do not pay their Zakât, that they would be punished on the Day of Judgement.
The Prophet (peace be upon him) said:

“Whoever is made wealthy by Allah and does not pay the Zakât of his wealth, then on the Day of Resurrection, his wealth will be made like a bald-headed poisonous male snake with two black spots over the eyes (or two poisonous glands in its mouth). The snake will encircle his neck and bite his cheeks and say, ‘I am your wealth, I am your treasure’.”

Then the Prophet (peace be upon him)  recited the noble verse:

“And let not those who covetously withhold of that which Allah has bestowed on them of His Bounty (wealth) think that it is good for them (and so they do not pay the obligatory Zakât). Nay, it will be worse for them; the things which they covetously withheld shall be tied to their necks like a collar on the Day of Resurrection.”   (3:180)

Zakât is obligatory on the following four types of property:
1.    The produce of earth, like grains and fruits.
2.    The grazing animals.
3.    Gold and silver.
4.    Commercial commodities.
For all types of properties, Nisab (minimum amount of property liable to the payment of Zakât) is fixed, below which no Zakât would be imposed on them.
The minimum quantity for the first category i.e. grains, fruits, (wheat, rice, dates, grapes, barley, etc.) is 5 (five) Wasq and one Wasq (approx. 135 kgs.) is 60 (sixty) Sâ‘ according to the Sâ‘ of the Prophet, and one Sâ‘ is equivalent to nearly four times of both handsful of a man of average built.
Moreover, if in cultivation, irrigation was made through rains or canal or fountain and like this without any effort, one-tenth of the total produce is due to be paid as Zakât.
If the field was irrigated by waterwheels, and other devices for irrigation which involved labour; twentieth part of the total produce is to be paid as Zakât.
And regarding the Zakât of animals, detailed study of it may be had from the authentic Ahadith of the Prophet (peace be upon him)  or from scholars of Ahadith, as we intend in this booklet only a brief account of the subject.
And the minimum amount (Nisâb) of silver for the Zakât to be due on it, is 140 (one hundred and forty) Mithqâl, which is equivalent to 56 (fifty-six) Saudi Riyals.
And the Nisâb of gold is 20 (twenty) Mithqâl which is equivalent to 113/7 (eleven and three-seventh) Saudi Junaih or 92 (ninety-two) grams.
Now, the Zakât due on both gold and silver is one-fortieth (1/40 or 2.5%) of the total amount (quantity) provided one is in possession of at least the minimum amount  (Nisâb) as mentioned above, of both or any one of them, and a year has passed over them.
But as regards Zakât on the benefit derived from the capital (i.e. original amount), the condition of passing over one year on it, does not apply. The benefit would be included in the capital (original amount) at the time of calculation for payment of Zakât; and likewise the new births in grazing animals will be added to the original number of animals for the payment of Zakât, if the original number reaches the Nisâb and completes a year without any consideration of time passed over the new births.
The same ruling, as in gold and silver, holds good in the case of currency notes, coins or bills also, whether be it dirham or dinar or dollar or others, provided its value reaches the minimum amount (Nisâb) of either gold or silver; and a year has passed over it. When the above conditions are fulfilled, one-fortieth part (1/40 or 2.5%) of the total value would be given out as Zakât.
The same would apply to the ornaments of the women, made from gold or silver for personal use or lending as loan, when these reach the Nisâb and one year has passed over them, in line with the opinions of authentic scholars in the light of Prophet’s saying:

“If any owner of gold or silver does not pay the Zakât due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterised with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgement is pronounced among slaves, and he sees whether his path is to take him to Paradise or to Hell.”

It is narrated that once the Prophet (peace be upon him)  :

On seeing a woman with two bracelets of gold in her hands, asked her whether she gave out the Zakât of it. When she replied in negative, he (peace be upon him) said, “Would it please you if Allah puts on you two bracelets made of fire.” On hearing this, she put off these and said, “These are for Allah and His Messenger.”  (Abu Daud, Nasâi)

Also it is narrated by Umm Salamah (may Allah be pleased with her):

While she was wearing an anklet of gold, she asked the Prophet (peace be upon him) , “O Messenger of Allah! Is it a Kanz (a hoarded wealth).” The Prophet (peace be upon him)  replied, “If it has been purified (by paying Zakât of it), it is not a Kanz (hoarded wealth).”

This command is also supported by other Ahadith.
As regards the Zakât on commercial commodities, its value would be assessed at the end of one year and one-fortieth (1/40 or 2.5%) part of the present value would be given out as Zakât, no matter its present value is equal to the purchase value or it is more or less. It is in accordance with the Hadith narrated by Samurah (may Allah be pleased with him) :

“Allah’s Messenger (peace be upon him)  enjoined us to give out Sadaqah (Zakât) from whatever we prepare for sale.” (Abu Daud)

This includes lands for sale, buildings, cars, machinery for deriving water or any other article obtained for sale.
As for buildings constructed for rent but not for sale, Zakât should be paid on the rent after a year passes over it; but the building itself is not liable for Zakât as it is not an item for sale. Likewise, personal cars and those for hire are not liable for Zakât since they are not meant for sale as the owner has purchased it for his use. And if the owner of the rental cars accumulates the returns up to the amount that is liable for Zakât, then he should pay Zakât if one year passes over such money whether he had kept it for personal expenses, or for expenses in marriage, or for such as settling debts or buying real estate or for any other purpose; this is in accordance with the evidence of Shariah on the obligation of Zakât. According to the authentic views of scholars, debt can not be an excuse for nonpayment of Zakât.
Similar is the case for the wealth or money of orphans and mentally retarded people; when it reaches the Nisâb and a year passes over it  the Zakât must be paid, and their guardians should give out the Zakât on their behalf when a year passes over the goods. According to the Hadith narrated by Mu‘adh, when he was sent to Yemen, the Prophet (peace be upon him)  told him:

“Verily Allah imposes upon them Sadaqah (alms) on their wealth to be taken from the rich and then given to the poor.”

Zakât is Allah’s right and so it is not allowed to give it to someone not deserving with the intention to gain his favour; nor a person, who doesn’t deserve it, is allowed to use it for making gains or saving himself from harm. Rather a Muslim should give out Zakât to those who deserve it on grounds that they are among the people entitled to it and not with any other intention; it should be given out with good faith and solely to please Allah and in this way he will get Allah’s reward and replacement.
Allah categorizes those who deserve Zakât in His Noble Qur’ân:

“As-Sadaqat (here it means Zakât) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds) and for to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debts; and for Allah’s cause (i.e. for Mujahidun––those fighting in the holy battles) and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allah. And Allah is All-Knowing, All-Wise.”  (9:60)

From this glorious verse ending with the two great attributes of Allah (Subhanahu wa ta’ala)  we get the warning that He, Allah (Subhanahu wa ta’ala) is aware of the state of His slaves and of those among them who deserve or do not deserve Zakât. In this verse Allah further tells us that He is Wise in His Shariah and so he does not put anything except in the right position; and hence if anything about His Shariah is not clear to anyone, even then he should be satisfied with it and obey its commands.
May Allah grant us knowledge in His religion and sincerity in implementing it, and help us in the performing of deeds leading to His Pleasure, and save from the deeds leading to His Anger. Verily, He is All-Hearer and Nearer. May Allah bless His slave and His Messenger and his family and his Companions.

Source: Darussalam Publications Website 

:: Read More About Zakat By Clicking Below :: 

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Difference between Zakat-ul-Fitr and Zakat-ul-Maal

 Issues Related To Zakat-ul-Fitr

 8 basic errors while Paying Zakat-ul-Fitr

Obligatory Charity After Ramadan 

The Power of DUA !

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, The Most Merciful, The Most Kind

“Verily your Lord is Generous and Shy. If His servant raises his hands to Him (in supplication) He becomes shy to return them empty (Ahmad, Abu Dawood, Tirmidhi)”

Imagine your next door neighbor has a personal servant. You find out that the servant is asking for a house, a fancy car, and a large screen TV. Personally speaking, what do you think you would have done in this situation? The most probable thing that would happen is that you would just stare at him blankly. Most likely, the only thing on your mind would be, “His job is to work and just get paid – not to start asking for gifts and free handouts”. Let’s take the scene even further and imagine that not only did the neighbor say yes, but he is encouraging him to ask for more items.
If this was really to happen, any ordinary bystander would have been visibly puzzled at the peculiarity of this scene. However, if we were to look at the scene from a different angle, we might look at it differently. In reality, that scene is very much alike with the connection between Allah (swt) and his servants (except that Allah’s kingdom would not decrease at all, contrary to if we were to give). Allah’s love for His servants can be beautifully summarized in the following Hadith, “Verily your Lord is Generous and Shy. If His servant raises his hands to Him (in supplication) He becomes shy to return them empty (Ahmad, Abu Dawood, Tirmidhi)”. Another Hadith that talks about the greatness of Dua:
Abu Hurairah narrates from the Prophet (), “In the court of Allah, there is no greater thing than Duaa” (Ibn Majah).
There are benefits of making Dua including:-
1. The loss of arrogance - For someone that makes constant Dua, arrogance is something that is not among their characteristics because when one beseeches Allah, he is affirming his own powerlessness.-
2. The fulfillment of the Dua - Basically, you get what you wanted. For the people that sometimes see that their Duas are not being accepted, there is either the option that the Dua will be accepted later on in this life or in the Hereafter or the option that the Dua will accepted by other means as one Hadith said, Jabir narrates from the Prophet () , “Whoever does duaa to Allah, Allah fulfills his seeking or in exchange averts misfortune until the duaa is not related to sin or breaking some relation.” (Tirmidhi)

Must read example !

One personal example that I can share is that when I was younger, I had wanted to win first place in a Quran competiton and so, I made Dua to Allah (swt) to help me win. Unfortunately, when the day for the competition came, there was another event that was taking place somewhere else and I had to go with my parents to that event instead of the competition. I felt sad because I had really wanted to win that competition and I wondered what happened to my Dua.
Two weeks later, my parents take me to a speech competition and there, I found out that the organizers will also be holding a Quran competition. I signed up for the competition and after participating in it, the awards ceremony started. Before starting, the organizers made a statement that made me awestruck; they said they would like to thank the organizers of a Quran competition that was held two weeks ago because the format of the whole competition was exactly the same as the one held two weeks back. I only became even more awestruck when I found out that I won first place.-
Looking back, I realized that if we make a Dua, Allah (swt) will answer it in the best way possible for us. Therefore, if we do not see our Dua being accepted immediately, we should not despair because either it will help us against some misfortune, or it might be accepted later…
3. The doors of mercy are opened - Abdullah bin Umar narrated that the Prophet () said, “For whoever the door of Dua opened, for him the doors of mercy are opened…” (Tirmidhi)-
4. It has the power to change destiny (only the minor Qadr - not major ones such as the signs of the Day of Judgment) - Salman Farsi narrated that the Prophet() said, “Dua turns away destiny and good deeds lengthen age” . (Tirmidhi)

There are certain things that one should keep in mind concerning the Dua:

1. The Prophet once said, “Dua is Ibadah” (Tirmidhi, Ibn Majah, and Abu Dawud). Since it is a type of worship, it is something that we must always do. This is even to the extent that the Prophet () said, “Allah is extremely displeased with the person who doesn’t do duaa to Allah” (Tirmidhi).
2. As mentioned before, the Dua must always be done. Nowadays, we only say our Duas when hardship befalls us and is the last resort, when all else has failed. However, this should not be the case as the Prophet () said, Whosoever desires that Allah answers his Duas in unfavorable and difficult conditions, he should make plentiful dua in days of ease and comfort.”
3. Try making Dua for others because if you do so, the same thing may also occur to you too. There are certain ayahs in the Quran such as the last Ayah in Surah Nuh, the meaning of which is,
“O my Lord! Forgive me, my parents, all who enter my house in Faith, and (all) believing men and believing women: and to the wrong-doers grant Thou no increase but in perdition!”.
If you are to recite this verse, then you get a sin erased for every Muslim living in this world. Also, the Prophet () said, ”Duaa for a person not present is accepted quickly by Allah”.
4. Have complete conviction that Allah will accept the Dua, because if you don’t, then there is a high chance it won’t be accepted. The Prophet () said, “When anyone of you does Dua then don’t say “Oh Allah! Forgive me if you want“, “Have mercy on me if you want“, “Give me subsistence if you wish” rather believe completely that HE will do whatever HE wishes. Nobody can force Him.” (Bukhari)
5. The best times to make Dua is when one is in Sujood, the times between Adhan and Iqamah, as well as at other times as indicated by the following Hadith in which the Prophet () said, “Three types of people’s Duas are not rejected:
1) At the time of Iftar the person who has fasted.
2) Adil ruler’s Dua.
3) The Dua of the oppressed. Allah raises the Dua of the oppressed on the clouds and the doors of heaven are opened for it and Allah says, “Oath of MY Majesty and Honor! I will help and aid you. Even though if the help is after few days.” (Tirmidhi)
Another Hadith listed another three in which the Prophet () said, Three Duas are such in which there is no doubt of their acceptance:
1) Father’s Dua
2) Traveler’s Dua
3) Dua of the oppressed”. (Tirmidhi, Ibn Majah)
By: Arif Kabir
http://www.iamamuslim.org/2007/11/the-power-of-dua/

May the above information strengthen your resolve to make more Duas and may it benefit you in many ways.

Ameen…

Best Times to make Dua (Supplication)!

Best Times to make Dua (Supplication)!

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
In the Name of Allah, The Most Merciful, The Most Kind

There are certain times dua (supplication) is more likely to be accepted by Allah (SWT) as mentioned by Prophet (SAW). These times are as follows:
1. The Last Third Of The Night
Abu Hurairah (RA) narrated that Allah’s Messenger (SAW) said:

‘In the last third of every night our Rabb (Cherisher and Sustainer) (Allah (SWT)) descends to the lowermost heaven and says; “Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?.”‘ [Sahih al-Bukhari, Hadith Qudsi]

Amr ibn Absah narrated that the Prophet said:

‘The closest any worshipper can be to His Lord is during the last part of the night, so if you can be amongst those who remember Allah at that time, then do so.’[at-Tirmidhi, an-Nasa'i, al-Hakim - Sahih]

2. Late at night
When people are sleeping and busy with worldly pleasures Allah (SWT) gives the believers an opportunity, or an answer hour if they can fight sleep and invoke Allah (SWT) for whatever they need. The Prophet (SAW) said:

‘There is at night an hour, no Muslim happens to be asking Allah any matter of this world or the Hereafter, except that he will be given it, and this (occurs) every night.’
[Muslim #757]

3. Between Adhan and Iqamah
Anas (RA) narrated that Allah’s Messenger (SAW) said:

‘A supplication made between the Adhan and Iqama is not rejected.’
[Ahmad, abu Dawud #521, at-Tirmidhi #212, Sahih al-Jami #3408, an-Nasai and Ibn Hibban graded it sahih (sound)]

4. An Hour On Friday
Narrated Abu Hurairah (RA): Allah’s Messenger (SAW) talked about Friday and said:

‘There is an hour on Friday and if a Muslim gets it while offering Salat (prayer) and asks something from Allah (SWT), then Allah (SWT) will definitely meet his demand.’ And he (the Prophet (SAW) pointed out the shortness of that particular time with his hands.[Sahih al-Bukhari]

Some have said that this hour is from the time the Imam (prayer’s leader) enters the mosque on Friday’s prayer until the prayer is over (ie between the two khutbahs), whereas others have said that it is the last hour of the day (ie after the Asr prayer until the Maghrib prayer).
5. While Drinking Zamzam Water
Jaber (RA) narrated that Allah’s Messenger (SAW) said:

‘Zamzam water is for what it is drunk for.’ [Ahmad 3: 357 and Ibn Majah #3062].

This means that when you drink Zamzam water you may ask Allah (SWT) for anything you like to gain or benefit from this water such as healing from illness…. etc.
6. While Prostrating
Abu Hurairah (RA) narrated that Allah’s Messenger (SAW), said:

‘The nearest a slave can be to his Lord is when he is prostrating, so invoke (supplicate) Allah (SWT) much in it. [Muslim, abu Dawud, an-Nasa'i and others, Sahih al-Jami #1175]

When a Muslim is in his Salat (prayer) he is facing Allah (SWT) and when he prostrates he is the nearest he can be to Allah (SWT) so it is best to invoke Allah (SWT) at this time. It is said that while in prostration, one should not ask for worldy needs (ie a nice car, a new job, etc), but for the Hereafter.
7. When Waking Up at Night
Narrated Ubada Bin As-Samit that Allah’s Messenger (SAW) said:

‘Whomever wakes up at night and says La ilaha illallahu wahdahu la shrika lahu lahulmulku, wa lahul hamdu, wa huwa ala kulli shai’in qadir. Alhamdu lillahi, wa subhanallahi wa la ilaha illallahu, wallah akbir, wa la hawla wala quwata illa billah (none has the right to be worshipped but Allah (SWT) He is the only one who has no partners. His is the kingdom and all the praises are for Allah (SWT) All the glories are for Allah (SWT) And none has the right to be worshipped but Allah (SWT) and Allah (SWT) is the most Great and there is neither might nor power except with Allah (SWT) and then says, Allahumma ighfir li (O Allah! Forgive me) or invokes Allah (SWT), he will be responded to and if he makes ablution and performs Salat (prayer), his Salat (prayer) will be accepted. [Sahih al-Bukhari]

8. At The End Of The Obligatory Salat:
Narrated Abu Omamah (RA): that Allah’s Messenger (SAW) was asked, O Messenger of Allah, which supplication is heard (by Allah (SWT), he said the end of the night and at the end of the obligatory Salat (prayer) [at-Tirmidhi]. This time is after saying ‘At-tahyat’ , and before making Tasleem (finishing prayer)
9. The Night Of ‘Qadr’ (Decree)
This night is the greatest night of the year. This is the night which the almighty Allah (SWT) said about it, “The night of Al-Qadar (Decree) is better than a thousand months.” [Surah al-Qadr, 97: 3]
The Night of Decree is one of the odd nights of the last ten nights of the blessed month of Ramadan. The angels descend down to the earth, and the earth is overwhelmed with peace and serenity until the break of dawn and when he doors of Paradise are opened, the worshipper is encouraged to turn to Allah to ask for his needs for this world and the Hereafter.
10. During The Rain
Narrated Sahel Ibn Sa’ad (RA): that the Messenger of Allah (SAW) said: ‘Two will not be rejected, Supplication when the Adhan (call of prayer) is being called, and at the time of the rain’. [Al-Hakim 2: 114, and Abu Dawud #2540, ibn Majah]
‘Seek the response to your du’as when the armies meet, and the prayer is called, and when rain falls’ [reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]. The time of the rain is a time of mercy from Allah (SWT) so, one should take advantage of this time when Allah (SWT) is having mercy on His slaves.
11. At the Adhan
‘Seek the response to your du’as when the armies meet, and the prayer is called, and when rain falls’ [reported by Imam al-Shafi' in al-Umm, al-Sahihah #1469]
In another hadith; ‘When the prayer is called, the doors of the skies are opened, and the du’a is answered’ [al-Tayalisi in his Musnad #2106, al-Sahihah #1413]
12. The One Who Is Suffering Injustice and Opression
The Messenger of Allah (SAW) said to Mua’ad Ibn Jabal (RA), ‘Beware of the supplication of the unjustly treated, because there is no shelter or veil between it (the supplication of the one who is suffering injustice) and Allah (SWT)’ [Sahih Al-Bukhari and Muslim]
The prophet (SAW) declared, ‘Three men whose dua is never rejected (by Allah) are: the fasting person until he breaks his fast (in another narration, when he breaks fast), the just ruler and the one who is oppressed.’[Ahmad, at-Tirmidhi - Hasan]
In another hadith; The Prophet (SAW) declared: ‘Three du’as are surely answered: The du’a of the oppressed, the du’a of the traveler, and the du’a of the father/mother (upon their child)’. The One who is suffering injustice is heard by Allah (SWT) when he invokes Allah (SWT) to retain his rights from the unjust one or oppressor. Allah (SWT) has sworn to help the one who is suffering from injustice sooner or later as the Messenger of Allah (SAW) said.
13. The Traveler
The Messenger of Allah (SAW) said; Three supplications will not be rejected (by Allah (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]
During travel supplication is heard by Allah (SWT) if the trip is for a good reason, but if the trip is for a bad intention or to perform illegal things (making sins) this will not apply to it.
14. The Parent’s Supplication for their Child
The Messenger of Allah (SAW) said; Three supplications will not be rejected (by Allah (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]
15. Dua after praising Allah and giving salat on the Prophet (SAW) in the tashahhud at the end of salat.
Narrated Faddalah ibn Ubayd (RA): that the Messenger of Allah (SAW) said: ‘When anyone of you makes du’a, let him start by glorifying his Lord and praising Him, then let him send blessings upon the Prophet (SAW), then let him pray for whatever he wants’
[abu Dawud #1481, at-Tirmidhi #3477]
In another hadith; Baqiy ibn Mukhallid (RA) narrated that that the Messenger of Allah (SAW) said: ‘Every du’a is not responded to until one sends blessings upon the Prophet (SAW)’ [al-Bayhaqi]
In another hadith; Umar (RA) narrated that the Prophet (SAW) said: ‘Du’a is detained between the heavens and the earth and no part of it is taken up until you send blessings upon your Prophet (SAW)’ [at-Tirmidhi #486]
After a person has finished his tashahhud and before saying the ’salam’, supplication at this time is one likely to be responded to.
Ibn Mas’ud narrates: I was once praying, and the Prophet (SAW), Abu Bakr and Umar (were all present). When I sat down (in the final tashahhud), I praised Allah, then sent salams on the Prophet, then started praying for myself. At this, the Prophet (SAW) said:
‘Ask, and you shall be given it! Ask, and you shall be given it!’ [at-Tirmidhi #593 - hasan, Mishkat al-Misbah #931]
16. The dua of a Muslim for his absent brother or sister Muslim stemming from the heart.
The prophet (SAW) said:

‘There is no believing servant who supplicates for his brother in his absence where the angels do not say, ‘the same be for you” [Muslim]

17. Dua on the Day of Arafat
The Messenger of Allah (SAW) said: ‘The best supplication is the supplication on the day of Arafat’. [at-Tirmidhi and Malik]
The day of Arafat is the essence and pinnacle of Hajj. On this great and momentous day, millions of worshippers gather together on one plain, from every corner of the world, with only one purpose in mind – to respone to the call of their Creator. During this auspicious day, Allah does not refuse the requests of His worshippers.
18. Dua during the month of Ramadan
Ramadan is month full of many blessings, thus the du’a of Ramadan is a blessed one. This can be inferred from the Prophet (SAW) saying: ‘When Ramadan comes, the Doors of Mercy (another narration says Paradise) are opened, and the doors of Hell are closed, and the Shaitans are locked up’ Thus, it is clear that du’a during Ramadan has a greater chance of being accepted, as the Gates of Paradise and Mercy are opened. [Sahih al-Bukhari #1899, Muslim #1079 and others]
19. Dua when the Armies meet
When the Muslim is facing the enemy in battle, at this critical period, the du’a of a worshipper is accepted.

Sahl ibn Sa’d (RA) narrtaed the the Prophet (SAW) said: ‘Two duas are never rejected, or rarely rejected: the du’a during the call for prayer, and the du’a during the clamity when the two armies attack each other’ [Abu Dawud #2540, ibn Majah, al-Hakim]

20. When Muslims gather for the purpose of invoking and remembering Allah (Dhikrullah).
The Prophet (SAW) said: If a group of people sit together remembering Allah, the angels will circle them, mercy will shroud them, peace will descend onto them and Allah will remember them among those with Him. [Muslim]
21. First Ten days of Dhul-Hijjah
The Prophet (SAW) said: ‘There are no days during which good deeds are more beloved to Allah than during these ten days’
[Sahih al-Bukhai #969 and others]
22. Dua when the heart reaches out to Allah and is ready to be totally sincere

23. At Midnight
Abu Umamah (RA) said, the Prophet (SAW) was questioned; ‘Which du’a is heard (by Allah)?’ He answered, ‘At midnight and at the end of every obligatory prayer.’ [at-Tirmidhi - Hasan]
25. Dua of people after the death of a person
In a long hadith, Umm Salamah (RA) narrated that the Prophet (SAW) said, when Abu Salamah had just passed away, and had closed his eyes, ‘Do not ask for yourselves anything but good, for the angels will say ‘Ameen’ to all that you ask for. O Allah, forgive Abu Salamah, and raise his ranks among those who are guided.’ [Muslim, abu Dawud, Ahmad]
26. Dua of the one fasting until he breaks his fast.
The Messenger of Allah (SAW) said; Three supplications will not be rejected (by Allah (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler. [al-Bayhaqi, at-Tirmidhi - Sahih]
27. Dua of the one fasting at the time of breaking fast
The prophet (SAW) declared, ‘Three men whose dua is never rejected (by Allah) are: when a fasting person breaks fast (in another narration, the fasting person until he breaks his fast), the just ruler and the one who is oppressed.’[Ahmad, at-Tirmidhi - Hasan]
29. Dua of a just Ruler
The prophet (SAW) declared, ‘Three men whose dua is never rejected (by Allah) are: the fasting person until he breaks his fast (in another narration, when he breaks fast), the just ruler and the one who is oppressed.’[Ahmad, at-Tirmidhi - Hasan]
30. Dua of a son or daughter obedient to his or her parents

It is well known in the story narrated in hadith os three men who were trapped by a huge stone in a cave. One of them who was kind to kis parents asked Allah to remove the stone, and his du’a was answered. [Sahih al-Bukhari 3:36 #472]

31. Dua immediately after wudu
Umar ibn Al-Khattab reported that the Prophet (SAW) said:

‘There is not one of you that makes wudu, and does it perfectly, then says: I testify that there is no diety worthy of worship except Allah. he is Alone, having no partners. And I bear witness that Muhammad is His slave and messenger’, except that the eight gates of Paradise are opened for him, and he can enter into it through whichever one he pleases’ [Muslim #234, abu Dawud #162, Ahmad, an-Nasa'i]

Saying what has been mentioned in the hadith that is directly related to it (ablution)


32. Dua after stoning the Jamarat at Hajj

The stoning of the small Shaitan (jamrat sugra), or the middle Shaitan (jamrat wusta) pillars during Hajj. It is narrated that the Prophet (SAW) would stone the small Jamarah (one of the three pillars that is stoned in the last days of Hajj), then face the qiblah, raise his hands, and make du’a for a long time. He would then stone the middle Jamarah and do the same. When he stoned the large Jamarah, he would depart without making any du’a. [Sahih al-Bukhari #1753 and others]

33. At the Crowing of a Rooster
Abu Hurairah (RA) narrated that the Prophet (SAW) said:

‘When you hear a rooster crowing, then ask Allah for His bounties, for it has seen an angel, and when you hear a donkey braying, then seek refuge in Allah from Shaitan, for it has seen a Shaitan’ [Sahih al-Bukhari, Muslim, Ahmad, Sahih al-Jami #611]

34. Du’a made inside the Ka’bah
The Ka’bah is a sanctuary that has no comparison in the entire world. The du’a of one who prays inside the hijr is considered as being made inside the ka’bah, as it is part of the house (Baitullah). [This is the semicircle to the right of the Ka'bah if you face the door, opposite to the Yemeni corner and the Black stone wall.]
Usamah ibn Zayd narrated,

‘When the Prophet (SAW) entered the House (Ka’bah), he made du’a in all of its corners [Muslim 2: 968 and others]

35. Du’a on the mount of Safa or Marwah during Umrah or Hajj

It is narrated that the Prophet (SAW) would make long du’as at Safa and Marwah. [Muslim #1218 and others]

36. Dua at any of the holy sites.
37. While reciting Surah al-Fatihah
The Prophet (SAW) said that Allah the Exalted had said:
‘ I have divided the prayer into two halves between Me and My servant, and My servant will receive what he asks for. When the servant says: Praise be to Allah, the Lord of the universe, Allah the Most High says: My servant has praised Me. And when he (the servant) says: The Most Compassionate, the Merciful, Allah the Most High says: My servant has lauded Me. When he (the servant) says: Master of the Day of Judgment, He remarks: My servant has glorified Me, and sometimes He will say: My servant entrusted (his affairs) to Me. When he (the worshipper) says: Thee do we worship and of Thee do we ask help, He (Allah) says: This is between Me and My servant, and My servant will receive what he asks for. Then, when he (the worshipper) says: Guide us to the straight path, the path of those to whom Thou hast been Gracious — not of those who have incurred Thy displeasure, nor of those who have gone astray, He (Allah) says: This is for My servant, and My servant will receive what he asks for. [Muslim 4: 395]

38. Saying ‘Ameen’ during prayer
After finishing the recitation of al-Fatihah, the saying of’Ameen’ in congregation. The Prophet (SAW) said:
‘When the Imam says ‘Ameen’, then recite it behind him (as well), because whoever’s Ameen coincides with the Ameen of the angels will have all of his sins forgiven.’ [Sahih al-Bukhari #780, Muslim #410 and others]
39. While visiting the sick, and dua made by the sick
Umm Salamah narrated that the Prophet (SAW) said:
‘When you visit the sick, or the dead then say good, because the angels say ‘Ameen’ to whatever you say [Muslim #2126]
Ali (RA) reported that the Prophet (SAW) said:

‘When a Muslim visits his sick Muslim brother in the morning, seventy thousand angels make dua for his forgiveness till the evening. And when he visits him in the evening, seventy thousand angels make dua for his forgiveness till the morning, and he will be granted a garden for it in Jannah.’
[at-Tirmidhi, abu Dawud]