“The Prophet

was the most generous of the men; and he was the most generous
during the month of Ramadan when Jibrîl visited him every night until it ends
and recited the Quran to him. During this period, the generosity of the Prophet

waxed faster than the rain bearing wind”
^[sup][42][/sup].


He
used to recite the Quran very much during this month. He
prolonged Qiyâm (standing at night to pray) in Ramadan more than he
did out of it. He became more generous than ever in giving
charity and gifts and in other sorts of kindness. The Prophet
strived harder in the last ten days and
nights of this month–in observing I ̀tikâf (seclusion in the
mosque), in Qiyâm (standing to pray at night), reciting the Quran and in
remembering Allah
more
than he did in the rest of the year. It was reported in the hadith:


«إِذَا دَخَلَ الْعَشْرُ شَدَّ مِئْزَرَهُ، وَأَحْيَا لَيْلَهُ، وَأَيْقَظَ
أَهْلَهُ»


“When
the last ten nights (of Ramadan) would begin, he would prepare himself to be
more diligent in worship, keep awake at night (for prayer and devotion) and
awaken his family” ^[sup][43][/sup].


Among the acts of worship that the Prophet
recommended Muslims to achieve is
performing ̀Umrah (lesser hajj) in Ramadan. It has a great reward
that equals to a reward of hajj. The Prophet
said:


«عُمْرَةٌ فِي رَمَضَانَ تَعْدِلُ حَجَّةً»


“A
̀Umrah in Ramadan is equal to a hajj (in reward)” ^[sup][44][/sup].


The reward of performing Salât (prayer) in
the Mosque of Makkah and Al-Madînah is multiplied. The Prophet
said:


«صَلاَةٌ فِي مَسْجِدِي هَذَا خَيْرٌ مِنْ أَلْفِ صَلاَةٍ فِيمَا
سِوَاهُ إِلاَّ الْمَسْجِدَ الْحَرَامَ»


“One Salât
(prayer) in my mosque is better than one thousand prayers in any other mosque
except Al-Masjid Al-Haram”^[sup][45][/sup].
In addition, the committed sins and evil acts are expiated thanks to successive
̀Umrahs. It was stated that the Prophet
said:


«الْعُمْرَةُ إِلَى الْعُمْرَةِ كَفَّارَةٌ لِمَا بَيْنَهُمَا»


“Performing
̀Umrah is expiation for the sins committed between it and the
previous one” ^[sup][46][/sup].


Seventh: Avoiding
things which prevent achieving the objective of fasting, looking out for all that
the Islamic sharia prohibits, such as evil words and foul deeds which are
forbidden and disliked all the time, especially in Ramadan. Their wickedness is
greater in punishment for the fasting person during this month. For this
reason, he has to keep his tongue from bad speech, such as lying, backbiting, calamity,
insults, and disputes and from losing his time in reciting poems, telling tales
and riddles, praising and disparaging wrongly. It is also obligatory upon him
to prevent his hearing from tending his ear to them and listening to what is
legally ugly and disapproved. He has to work hard to keep his soul and body
away from desires and prohibitions, such as lowering the gaze from looking at
forbidden things and preserving the other parts of the body from committing
sins. He should not stretch his hand to falsehood or even walk to it. He has to
eat only lawful food with moderation and without excess in order to curb his
soul from desires and to fortify it against Satan and its helpers. In addition
to that, his heart should remain –after breaking his fast and at the end of
every act of worship– between hoping to see his fasting accepted by Allah تعالى to be among those brought near to Him and
fearing that it might be rejected and then he would be among hated people.


Indeed, many texts in sharia reported in this regard.
They warn the fasting person against the evil of the tongue and of the other
parts of the body. The Prophet
said:


«مَنْ لَمْ يَدَعْ قَوْلَ الزُّورِ وَالْعَمَلَ بِهِ فَلَيْسَ
لِلَّهِ حَاجَةٌ في أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ»


“Whoever
does not give up lying speech (false statements) and acting on those lies and
evil actions etc; Allah is not in need of his leaving his food and drink [i.e. Allah
will not accept his Saum (fasting)]” ^[47].


The aim of observing fasting in Islam is not in the
nature of hunger and thirst, but is what goes with it like abstaining from
desires, rendering the soul which is inclined to evil a complete rested and
satisfied soul. For this purpose, the Prophet
said:


«رُبَّ صَائِمٍ لَيْسَ لَهُ مِنْ صِيَامِهِ إِلاَّ الجُوعُ،
وَرُبَّ قَائِمٍ لَيْسَ لَهُ مِنْ قِيَامِهِ إِلاَّ السَّهَرُ»


“There
are people who fast and get nothing from their fast except hunger, and there
are those who pray Qiyâm (standing to pray at night) and get nothing
from their Qiyâm but a sleepless nigh.” ^[sup][48][/sup]. The true fasting
person is the one whose stomach abstains from all kinds of food, the parts of
his body from committing sins, his tongue from harsh and foul language, his
hearing from absurdity, his sex from intercourse with his woman and his sight
from looking at forbidden things. When he speaks, he does not utter words which
hurt his fasting; and if he does, he will not say things which spoil his fast.
His speech will be beneficial and his deeds will be righteous and good. The Prophet said:


«قَالَ اللهُ تعالى: كُلُّ عَمَلِ ابْنِ آدَمَ لَهُ إِلاَّ
الصِّيَامَ، فَإِنَّهُ لِى، وَأَنَا أَجْزِى بِهِ. وَالصِّيَامُ جُنَّةٌ، وَإِذَا
كَانَ يَوْمُ صَوْمِ أَحَدِكُمْ، فَلاَ يَرْفُثْ وَلاَ يَصْخَبْ، فَإِنْ سَابَّهُ
أَحَدٌ، أَوْ قَاتَلَهُ فَلْيَقُلْ إِنِّى امْرُؤٌ صَائِمٌ»


“Allah
said: ‛Every act of
the son of Adam is for him, except Saum (fasting) which is (exclusively)
for Me and I will reward him for it.’ Fasting is a shield. When anyone of you
is observing fast, he should neither indulge in obscene language nor should he
raise his voice, and if anyone reviles him or tries to quarrel with him, he
should say: ‛I am a fasting person’” ^[49].
In another hadith Marfû ̀ (Elevated):


«لاَ تُسَابَّ وَأَنْتَ صَائِمٌ، فَإِنْ سَابَّكَ أَحَدٌ فَقُلْ:
إِنِّي صَائِمٌ، وَإِنْ كُنْتَ قَائِماً فَاجْلِسْ»


“Do
not revile while fasting, and if anyone reviles you, say I am fasting; and sit
down if you are standing…”^[50].
The fasting person might not reach the reward of his Saum (fast) despite
his endurance to hunger and thirst because he did not abandon the prohibited
acts. The reward of fasting decreases by committing sins, and will be invalid only
by doing things which spoil it. In the preceding hadiths, there is an incitation
of the fasting person to forgive wrong people errors and to avoid replying to
others' evil.


Eighth: Getting ready
to serve the fasting persons meals or something to break their fasts in order
to request similar reward to theirs. The Prophet
said in referring to its merit:


«مَنْ فَطَّرَ صَائِمًا كَانَ لَهُ مِثْلُ أَجْرِهِ، غَيْرَ
أَنَّهُ لَمْ يَنْقُصْ مَِنْ أَجْرِ الصَّائِمِ شَيْئًا»


“He who
provides a fasting person something with which to break his fast, will earn the
same reward as the one who was observing the fast, without diminishing in any
way the reward of the latter”^[51].


Ninth: Guarding the optional
night prayer (Tarawîh) in congregation and adhering to its performance.
If he does not join it or he abandons it, he will miss a great reward. The
Prophet exhorted his Companions
to perform Qiyâm (standing
for prayer at night) in Ramadan without ordering them. He said:


«مَنْ قَامَ رَمَضَانَ إِيمَانًا وَاحْتِسَابًا غُفِرَ لَهُ مَا
تَقَدَّمَ مِنْ ذَنْبِهِ»


“Whosoever
stood to pray (Tarawîh) in Ramadan with perfect faith and seeking reward,
he will have his previous sins forgiven” ^[52],
especially in the last ten days of Ramadan where there is a night which is
better than a thousand months. Allah تعالى will provide those who perform its Qiyâm a great reward
and their past sins will be forgiven. The Prophet said:


«مَنْ قَامَ لَيْلَةَ الْقَدْرِ إِيمَانًا وَاحْتِسَابًا غُفِرَ
لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»


“Whosever
performed Qiyâm during Lailat-ul-Qadr (Night of Decree) with
faith and being hopeful of Allah's reward, he will have his former sins
forgiven” ^[53].
It was reported regarding the virtue of performing Qiyâm in congregation
that the Prophet
said:


«إِنَّ الرَّجُلَ إِذَا صَلَّى مع الإِمَامِ حَتَّى يَنْصَرِفَ
كُتِبَ لَهُ قِيَامُ لَيْلَةٍ»


“Whosever
pray Qiyâm with the Imâm until he finishes, it will be recorded for him
that he spent the whole night in prayer.”^[54]
For that merit, the fasting person should not neglect the Qiyâm of Ramadan
in congregation in order not to miss this great blessing and abundant reward.

Conclusion




Finally, the Muslim must show great concern to his
religion and care about what corrects it from heresies in order to get the benefits
issuing from it, especially the pillars of Islam and its great bases such as
Saum (fasting during Ramadan), which is repeated in the Muslim's lifetime
once a year. The Muslim whom Allah granted success to observe the fasting of Ramadan,
to pray Qiyâm of its night with sincerity and adherence to the Prophet's

Sunna has to end up with asking Allah's forgiveness and submitting
himself to Him تعالى. Seeking
forgiveness is the ending to all [good] deeds and acts of worship. The Muslim
should not be self-conceited and proud of his deeds, nor should he consider
them pure. He should admit that his deeds are short and neglected in the right
of Allah and that they could be refused or accepted. The Salaf used to
strive hard to perform complete and perfect deeds. Then they became preoccupied
with the acceptance of their deeds and feared that their actions would be
rejected. Allah تعالى
qualified them in saying:


﴿يُؤْتُونَ مَا آتَوا وَّقُلُوبُهُمْ وَجِلَةٌ﴾
[المؤمنون: 60]


“And
those who give that ﴾their
charity﴿ which they give ﴾and also do other
good deeds﴿ with their hearts
full of fear ﴾whether
their alms and charities have been accepted or not﴿.” [Al-Mu'minûn
(The Believers): 60]. They did not feel secure because they feared the plot of Allah
very much. They –with
the fear of non-acceptance– begged Allah's forgiveness and repented a lot,
hoping that Allah
would
have accepted their deeds rather than showing concern to them, because the
acceptance is the sign of piety (fear of Allah). Allah تعالى says:


﴿إِنَّمَا يَتَقَبَّلُ اللهُ مِنَ الْمُتَّقِين﴾
[المائدة: 27]


“Verily,
Allah accepts only from those who are Al-Muttaqûn (the pious)”. [Al-Mâ
́idah (The Table Spread With Food):27].


If the hypocrite rejoices with the end of Ramadan to
devote himself to desires and sins, which he missed all along the month, the
believer rejoices to see Ramadan over, after completing his good deeds with
perfection, hoping to assure its rewards and the merits of fasting, pursuing
with beseeching Allah's forgiveness, saying Takbîr (Allâhu Akbar)
and performing acts of worship. Indeed, Allah
prescribed to ask Allah’s forgiveness, which
is the slogan of the Prophets linked to Tauhîd (Islamic Monotheism). The Muslim is in
need to them so that his deeds would be based on Tauhîd. In Seeking Allah's
Forgiveness, he purifies his deeds, his vanity and all what afflicts them such
as negligence, defect or error.


In this context in which Tauhîd (Islamic
Monotheism) and seeking Allah's forgiveness are linked, Allah
says:


﴿فَاعْلَمْ أَنَّهُ لاَ إِلَهَ إِلاَّ اللهُ وَاسْتَغْفِرْ
لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَاللهُ يَعْلَمُ مُتَقَلَّبَكُمْ
وَمَثْوَاكُمْ﴾ [محمد: 19]


“So
know (O Muhammed
) that Lâ Ilâha Illa Allah ( none has the right to be worshiped
but Allah), and ask forgiveness for your sin , and also for (the sin of)
believing men and believing women. And Allah knows well your moving about, and
your place of rest (in your homes).” [Muhammad: 19]. And He تعالى said concerning
Yûnus (Jonah):


﴿فَنَادَى فِي الظُّلُمَاتِ أَن لاّ إِلَهَ إِلاَّ أَنتَ
سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ﴾


“But he
cried through the darkness (saying); Lâ illâha Illa Anta [None has the right to
be worshiped but You (O, Allah)] Glorified (and Exalted) are You [above all
that (evil) they associate with you]. Truly, I have been of the wrongdoers”
[Al-Anbiyâ' (The Prophets: 87].


We ask Allah to provide us with the good of this month and
its blessing, to provide us with its virtues and its promised rewards and not
to deprive us of good deeds during this sacred month and others. As we ask Him
success, pertinence, acceptance
of our (good) deeds and pardon for our negligence. All praise be to Allah, the Lord of the Worlds.
Peace and blessings of Allah are upon Muhammad, his Family, Companions and
Fellow-Brothers till the Day of Recompense.





Algiers: Rajab 17^th, 1426H


Corresponding to August 22^nd, 2005.









[1] The
authenticity of this hadith is agreed upon. It is reported by: Al-Bukhâri
(4/119), Muslim (7/189, 190, 191), Abu Dâwûd (2/740), Ibn Mâjah (1/529),
An-Nasâ'i (4/134), Ahmad (2/5, 13, 63) and Mâlik in Al-Muwatta’ (1/269)
according to the hadith reported by Ibn ̀Umar
.






[2] Reported by:
Al-Bukhâri (hadith 8), Muslim (hadith 16) from the hadith of Ibn ̀Umar
. It was reported in "Sahîh Al-Bukhâri" that hajj was
cited before Saum (fasting) of Ramadan. Thereon, Al-Bukhâri established اthat order.
However, Muslim related a version of Sa ̀d Ibn ̀Ubaidah on the authority
of Ibn ̀Umar the precedence of Saum (fasting) over hajj. He said:
“A man said: ‛And hajj and Saum (fasting) of Ramadan’ Then Ibn
̀Umar said: ‛No, Saum (Fasting) of Ramadan then hajj; I heard
it from the Messenger
like that’ ”. ["Fath Al-Bâri" Ibn Hajar (1/50)].






[3] Reported By:
Al-Bukhari (hadith 1898), Muslim (hadith 2547), An-Nasâ’i (hadith 2112) and
Mâlik in Al-Muwatta’ (hadith 686), from the hadith of Abu Hurayra
.






[4] Reported by
Ibn Mâjah: (hadith 1643), from the hadith of Abu Umâmah Al-Bâhilî . It is considered Hassan (good) by Al-Albâni in "Sahîh
Al-Jâmi’As-Saghîr" (hadith 2166).






[5] Reported by:
Al-Bukhâri (hadith 1951) and Muslim (hadith 760), from the hadith of Abu
Huraira
.






[6] Reported by:
Al-Bukhâri (hadith 37) and Muslim (hadith 759), from the hadith of Abu Huraira .






[7] Reported by:
Ibn Mâjah (hadith 1644), from the hadith of Anas Ibn Mâlik
.
Al-Albâni said, “Hassan Sahîh” (good authentic) in "Sahîh At-Targhîb"
(hadith 989) and in "Sahîh Ibn Mâjah" (hadith 1341).






[8] Reported by:
Al-Bukhâri (hadith 35) and Muslim (hadith 1815), from the hadith of Abu Huraira

.






[9] Reported by:
Muslim (hadith 233) and Ahmad (2/400, 414, 484) from the hadith of Abu Huraira
.






[10] See the
defeat of the crusaders in the battle of "Hittîn" in
"Al-Kâmil" by Ibn Al-Athîr (11/534).






[11] See the
events of "Ain Jalût" in "Al-Bidâyah Wan- Nihâyah" by Ibn
Kathîr (12/220).






[12] Reported
by: Ibn Mâjah (hadith 1637), from the hadith of Abu Huraira
.
It is considered Sahîh (authentic) by Al-Albâni in "Sahîh Ibn Mâjah"
(hadith 1335) and in "Sahîh At-Targhîb" (hadith 968).






[13] Reported
by: Ahmad (hadith 6785), from the hadith of `Abd Allâh Ibn `Amr
. It is considered Sahîh (authentic) by Al-Albâni in "Sahîh
Al-Jâmi "̀ (hadith 3776) and in "Sahîh At-Targhîb" (hadith
1429).






[14] Reported
by: Ahmad (hadith 9463), from the hadith of Abu Huraira
. It is
considered Hassan (good) by Al-Albâni in "Sahîh Al-Jâmi ̀"
(hadith 3774) and in "Sahîh At-Targhib" (hadith 980).






[15] Reported
by: Ahmad (hadith 7658), from the hadith of Abu Huraira. It is considered Sahîh (good) by Al-Albâni in
"Sahîh Al-Jâmi ̀" (hadith 2156).






[16] Reported
by: Muslim (hadith 2767), An–Nasâ’i (hadith 2260), Ad-Dârimî (hadith 2454),
from the hadith of Abu Sa`îd Al-Khudrî
.






[17] Reported
by: Al-Bukhâri (hadith 1896), Muslim (hadith 2766), An-Nasâ’i (hadith 2248),
and Ibn Mâjah (hadith 1709), from the hadith of Abu Hâzim Ibn Sahl
.






[18] Reported
by: At-Tirmidhi (hadith 3447), Ad-Dârimî (4/2) and Al-Baghawi in "Sharh
As-Sunnah" (hadith 1335). Ibn Hibbân considers it Sahîh (authentic)
(hadith 2375), Al-Albâni said in "Al-Kalim At-Taiyib" (hadith 91) “Sahîh
(authentic) by its Shawâhid (versions)”.






[19] This hadith
is previously reported.






[20] Reported
by: Al-Bukhâri (hadith 1900) and Muslim (hadith 1080), from the hadith of Ibn
'Umar
.






[21] Reported
by: Al-Bukhâri (hadith 1923) and Musilm (hadith 1090), from the hadith of Anas
Ibn Mâlik
.






[22] Al-Mundhri
referred to it in "Al-Targhîb" and At-Tabarâni in
"Al-kabîr" (hadith 1546). It is reported by Abu Tâhir Al-Anbâri in
"Al-Mashîyakhah" (156/1-20) and Al-Baihaqî in "Ash-Shu`ab" (2/426/2), from the hadith of Salmân
.
It is considered Hassan (good) by Al-Albâni in "Sahîh At-Targhîb"
(hadith 1065) in "As-Sisilah" (36/3) n°: (1045).






[23] Reported by
At-Tabarâni in "Al-Awsat" (hadith 6434) and Ibn Hibbân (hadith 880),
from the hadith of Ibn ̀Umar
. It is considered Hassan (good) by
Al-Albâni in "Sahîh Mawârid Ad-Dam`ân" (hadith 738) and in
"Sahîh At-Targhîb" (hadith 1066).






[24] Reported
by: Muslim (hadith 1096), At-Tirmidhî (hadith 708), Abu Dâwud (hadith 2343) and
An-Nasâ’i (4/146), from the hadith of ̀Amr Ibn Al- ̀Âs.






[25] Reported
by: Abu Dâwud (hadith 2345) and Ibn Hibbân (hadith 883), from the hadith of Abu
Huraira
. It is considered Sahîh (authentic) by Al-Albâni in "As-Silsilah
As-Sahîha" (hadith 562) and in "Sahîh Mawârid Ad-Dam’ân" (hadith
731).






[26] Reported
by: Ibn Hibbân (hadith 884), from the hadith of `Abd Allâh Ibn ̀Umr
. Al-Albâni said in "Sahîh Al-Mawârid" (hadith 732): “Hassan
Sahîh” (good authentic). [See "As-Silsilah Ad-Da ̀îfa" (hadith
1405) and "Sahîh At-Targhîb" (hadith 1561)].






[27] Reported
by: Abu Dâwud (hadith 2351), Al-Hâkim (1/426), Al-Baihaqî (4/218) and Ahmad
(2/423, 510), from the hadith of Abu Huraira
.
Al-Albâni said about it: “Hassan Sahîh”. [See "Sahîh Sunan Abu Dâwûd"
(2/57), and "As-Silsilah As-Sahîha" (3/371).






[28] Reported
by: Ibn Hibbân (hadith 885), from the hadith of Ibn `Abbâs
. It is considered Sahîh (authentic) by Al-Albâni in "Sahîh
Mawârid Ad-Dam’ân" (hadith 733) and in "As-Sahîha" (4/376).






[29] Reported by:
Al-Bukhâri (hadith 1921) and Muslim (hadith 1597), from the hadith of Zaid Ibn
Thâbit
.






[30] Reported by:
̀Abdurrazâq (hadith 7621) and Al-Baihaqî (4/238). It is authenticated by
Ibn Hajar in "Al-Fath" (4/199).






[31] Reported by:
Al-Bukhâri (hadith 1957) and Muslim (hadith 1098), from the hadith of Sahl Ibn
Sa ̀d
.






[32] Reported by:
Ibn Khuzaimah (3/275) and Ibn Hibbân (hadith 891), from the hadith of Sahl Ibn
Sa ̀d
. It is considered Sahîh (authentic) by Al-Albâni in "As-Silsila
As-Sahîha" (hadith 2080) and in "Sahîh Mawârid Ad-Dam'ân" (hadith
738) and "Sahih At-Targhîb" (hadith 01074).






[33] Reported by:
Abu Dâwûd (hadith 2353), Ibn Mâjah (hadith 1698), Ibn Khuzaimah (3/275) and Ibn
Hibbân (hadith 889), from the hadith of Abu Hurairah
. It is considered Hassan (good) in "Sahîh Mawârid Ad-Dam'an"
(hadith 736) and in "Sahîh At-Targhîb" (hadith 1075).






[34] Reported by:
Al-Bukhâri (hadith 1954) and Muslim (hadith 1100), from the hadith of ̀Umar
Ibn Al-Khattab
.






[35] Reported by:
Ibn Hibbân (hadith 89), from the hadith of Anas Ibn Mâlik
. It is considered Sahîh (authentic) by: Al-Albâni in
"As-Sahîha" (hadith 2110) and in "Mawârid Ad-Dam’ân" (hadith
737).






[36] Reported by:
Abu Dâwûd (hadith 2356) and At-Tirmidhi (hadith 696). It is considered Hassan
(good) by Al-Albâni in "Sahîh At-Targhîb" (hadith 1077).






[37] Reported by:
Abu Dâwûd (hadith 235) and Al-Baihaqi (4/239), from the hadith of Ibn
̀Umar
. It is considered Hassan (good) by Al-Albâni in "Al-Irwâ
" (hadith 920).






[38] Reported
by: Al-Bukhâri (hadith 887), Muslim (hadith 612), from the hadith of Abu
Hurairah
, Ahmad (4/116), Abu-Dâwûd (hadith 47) and At-Tirmidî (hadith
23), from the hadith of Zaid Ibn Khâlid Al-Juhani
.






[39] Reported
by: Ahmad (2/460, 517). It is considered Hassan (good) by Al-Albâni in
"Al-Irwa’" (1/110), n° (70).






[40] See
"The Summarize of Sahîh Al-Bukhâri" by Al-Albâni (hadith 451) n°
(366).






[41] "The
Whole Fatâwa" by Ibn Taimiya (25/266), Al-Hâfid said in
"At-Talkhîs" (2/202) that `Abd Ar-Rahmân Ibn Ghanam reported “I
asked Mu`âdh Ibn Jabal: ‛Can I brush my teeth with the Miswâk while
observing Saum (fasting)?’ He said: ‛Yes’. I said: ‛Which part of
the day?’ He said: ‛Any part of the day; in the morning or in the
evening’. I said: ‛Other people say that it is undesirable in the
afternoon.’ He said: ‛Why.’ I said: ‛They say that the Messenger of
Allah
said: ‛The breath of one observing Saum is sweeter to
Allah than the fragrance of musk’. He said: ‛Subhân-Allâh (Allah is
glorified)! The Messenger of Allah commanded them to use Miswâk knowing that
the breath of the fasting person is sweating after using it. He did not command
them to infect their mouths deliberately. There is nothing good in it, but just
evil, except those who are afflicted and have no choice”.






[42] Reported
by: Al-Bukhâri (hadith 3220) and Muslim (hadith 2307), from the hadith of Ibn
̀Abbâs
.






[43] Reported
by: Al-Bukhâri (hadith 2024) and Muslim (hadith 1174), from the hadith of
̀Â’isha
.






[44] Reported
by: Abu Dâwûd (2/503). It is considered Sahîh (authentic) by Al-Albâni in
"Sahîh Abu Dâwûd" (hadith 1988). It is reported by Al-Tirmidhi in a
summarized way (3/276) and Ibn Mâjah (2/996), from the hadith of Abu Ma
̀qal
.






[45] Reported
by: Al-Bukhâri (hadith 1190) and Muslim (hadith 1394), from the hadith of Abu
Hurairah
.






[46] Reported
by: Al-Bukhâri (hadith 1773) and Muslim (hadith 1349), from the hadith of Abu
Hurairah
.






[47] Reported
by: Al-Bukhâri (hadith 1903), from the hadith of Abu Hurairah
.






[48] Reported by
Ibn Mâjah (1/539), from the hadith of Abu Hurairah
.
It isconsidered Sahîh (authentic) by Al-Albâni in "Sahih Ibn
Mâjáh" (hadith 1380) and in "Sahîh At-Targhîb" (hadith
1079).






[49] Reported
by: Al-Bukhâri (hadith 1904) and Muslim (hadith 1151), from the hadith of Abu
Hurairah
.






[50] Reported by
Ibn Khuzaimah in his "Sahîh" (3/241). Al-Albâni said in "Sahîh
Mawârid Ad-Dam’ân" (1/383): “It was reported in the "Sahîh"
except the statement: "and sit down if you are standing": Hassan
(good).”






[51] Reported by
At-Tirmidhi (3/171), and Ibn Mâjah (1/555), from the hadith of Zaid Ibn Khâlid
Al-Juhani
. It is considered Sahîh (authentic) by Al-Albâni in "Sahîh
At-Tirmidhi" (hadith 807), and "Sahîh Ibn Mâjah" (hadith 1746).






[52] This hadith
is previously reported.






[53] This hadith
is previously reported.






[54] Reported
by: Abu Dâwûd (2/105), At-Tirmidhi (3/169), and An-Nasâ’i (3/202-203), from the
hadith of Abu Dhar Al-Ghifâri
. It is considered Sahîh (authentic) by Al-Albâni in "Sahîh
Abu Dâwûd" (hadith 1375) and in "Sahîh At-Tirmidî" (hadith 806).