Brief Tafsîr of Sûrah an-Nasr

Bismillâh wal-hamdulillâh

Sûrah an-Nasr is the 110th Sûrah in the Qur'ân; it was revealed in Minâ during the last 3 days of Prophet Muhammad's (صلى الله عليه وسلم) farewell Hajj. It is a Madani Sûrah because it was revealed after the Hijrah, even though Minâ is closer to Makkah than it is to Madînah.

The literal definition of Nasr is help or aid.

Another name for this Sûrah is Sûrah at Tawdî' (The Farewell Chapter) because this Sûrah is the last chapter to be revealed in its entirety.

Âyah 1: إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ When the victory of Allâh has come and the conquest,

Here, the victory refers to the victory over all his enemies, as well as the victory of the Conquest of Makkah.

Âyah 2: وَرَأَيْتَ النَّاسَ يَدْخُلُونَ فِي دِينِ اللَّهِ أَفْوَاجًا And you see the people entering into the religion of Allâh in multitudes,

After the Fall of Makkah into the hands of the Muslims, huge numbers of people entered Islâm. This is supported by the fact that during 13 years of da`wah in Makkah, a little more than 313 people entered Islâm, whereas after Makkah was opened [8 years later], big empires, such as the Persian empire, entered Islâm.

Âyah 3: فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا Then exalt [Him] with praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.

Here, the Prophet (صلى الله عليه وسلم) was told to give thanks to his Lord for the success which He had given him by exalting, glorifying and praising Him.

The success also represents the completion of the Prophet-hood and its message. The Prophet (صلى الله عليه وسلم) should now prepare for death by seeking Allâh's forgiveness.

Surely, Allâh's Forgiveness in this life for those who sincerely repent & ask for His Forgiveness knows no bounds.

And Allâh Knows Best

The Witr Prayer

Bismillâh wal-hamdulillâh

Witr prayer is one of the greatest acts of worship that draw one closer to Allâh. Its importance is so great that the Hanafis consider it Wâjib (necessary) to perform it. However, the view of the majority is that it is one of the confirmed Sunnahs (Sunnah mu’akkadah) which the Muslim should observe regularly and not neglect.

Imâm Ahmad (رحمه الله)  said, "Whoever neglects Witr is a bad man whose testimony should not be accepted." This indicates that Witr prayer is something that is confirmed.

Its Timing

Witr prayer is performed after a person has prayed `Isha', even if it is joined to Maghrib at the time of Maghrib, and lasts until dawn begins, because the Prophet (صلى الله عليه وسلم) said, “Allâh has prescribed for you a prayer (by which He may increase your reward), which is Witr; Allâh has enjoined it for you during the time between ‘Isha’ prayer until dawn begins.” [Narrated by al-Tirmidhi (425) classed as sahîh by al-Albâni in Sahîh al-Tirmidhi]

The Sunnah indicates that one should delay the prayer until the end of the night if a person thinks he will be able to get up at the end of the night, because prayer at the end of the night is better and is witnessed by the angels. But whoever fears that he will not get up at the end of the night should pray Witr before he goes to sleep, because of the hadîth of Jâbir (رضي الله عنه) who said: "The Messenger of Allâh (صلى الله عليه وسلم ) said, 'Whoever fears that he will not get up at the end of the night, let him pray Witr at the beginning of the night, but whoever thinks that he will be able to get up at the end of the night, let him pray Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is better.” [Narrated by Muslim (755)]

Imâm an-Nawawi (رحمه الله) said, "This is the correct view. Other ahâdîth which speak of this topic in general terms are to be interpreted in the light of this sound, specific and clear report, such as the hadîth, 'My close friend advised me not to sleep without having prayed Witr.' This is to be understood as referring to one who is not sure that he will be able to wake up (to pray Witr at the end of the night). [Sharh Muslim (3/277)]

The Number of Rak’ât

The minimum number of rak’ât for Witr is one rak’ah, because the Prophet (صلى الله عليه وسلم) said, “Witr is one rak'ah at the end of the night.” [Narrated by Muslim (752)] And he (صلى الله عليه وسلم) said, “The night prayers are two (rak’ât) by two, but if one of you fears that dawn is about to break, let him pray one rak’ah to make what he has prayed odd-numbered.” [Narrated by al-Bukhâri (911) Muslim (749)]

If a person limits himself to praying one rak’ah, then he has performed the Sunnah. But Witr may also be three or five or seven or nine rak`ât, hence the name Witr, meaning odd-numbered.

If a person prays three rak’ât of Witr this may be done in two ways, both of which are prescribed in the sharî’ah:

1. To pray them one after another, with one tashahhud (i.e. the last tahsahhud only), because of the hadîth of ‘Â’ishah (رضي الله عنها) who said, The Prophet (صلى الله عليه وسلم) used not to say the taslîm in the (first) two rak`ât of Witr. According to another version: “He used to pray Witr with three rak'ât and he did not sit except in the last of them.” [Narrated by an-Nasâ’i (3/234) al-Bayhaqi (3/31)]

2. Saying the taslîm after two rak`ât, then praying one rak’ah on its own, because of the report narrated from Ibn ‘Umar (رضي الله عنهما), that he used to separate the two rak'ât from the single rak'ah with a taslîm, and he said that the Prophet (صلى الله عليه وسلم) used to do that. [Narrated by Ibn Hibbân (2435); Ibn Hajar said in al-Fath (2/482): its isnaad is qawiyy (strong)]

But if he prays Witr with five or seven rak’ât, then they should be continuous, and he should only recite one tashahhud in the last of them and say the taslîm, because of the report narrated by ‘Â’ishah (رضي الله عنها) who said: The Messenger of Allâh (صلى الله عليه وسلم) used to pray thirteen rak’ât at night, praying five rak’ât of Witr, in which he would not sit except in the last rak’ah. [Narrated by Muslim, 737]

And it was narrated that Umm Salâmah (رضي الله عنها) said: The Prophet (صلى الله عليه وسلم) used to pray Witr with five or seven (rak’ât) and he did not separate between them with any salâm or words. [Narrated by Ahmad (6/290) al-Nasâ’i (1714)]

If he prays Witr with nine rak’ât, then they should be continuous and he should sit to recite the tashahhud in the eighth rak`ah, then stand up and not say the taslîm, then he should recite the tashahhud in the ninth rak’ah and then say the taslîm. ‘Â’ishah (رضي الله عنها) that the Prophet (صلى الله عليه وسلم) used to pray nine rak’ât in which he did not sit except in the eighth, when he would remember Allâh, praise Him and call upon Him, then he would get up and not say the taslîm, and he would stand up and pray the ninth (rak`ah), then he would sit and remember Allâh and praise Him and call upon Him, then he would say a taslîm that we could hear. [Narrated by Muslim (746)]

If he prayed Witr with eleven rak’ahs, he would say the taslîm after each two rak’ahs, then pray one rak’ah at the end.

The Least Perfect Way of Praying Witr

Shaykh Ibn ‘Uthaymîn (رحمه الله) said: “The least perfect of Witr is to pray two rak’ahs and say the salâm, then perform one rak'ah and say the salâm. It is permissible to do it with one salaam, but with one tashahhud and not two, because if you do it with two tashahhuds it will resemble Maghrib prayer, and the Prophet (صلى الله عليه وسلم) forbade making it resemble Maghrib prayer. [Quoted from al-Sharh al-Mumti’, 4/21]

What is to be Recited During the Witr Prayer

In the first rak’ah one should recite Sûrah al-'A`lâ (87). In the second one should recite Sûrah al-Kâfirûn (109), and in the third rak`ah Sûrah al-Ikhlâs (112).

Al-Nasâ’i (1729) narrated that Ubayy ibn Ka’b said: The Messenger of Allâh (صلى الله عليه وسلم) used to recite in Witr Sabbihi-sma rabbika-l-'a`lâ (al-'A`lâ), Qul yâ ayyuha-l-kâfirûn (al-Kâfirûn) & Qul huwa-l-lâhu ahad (al-Ikhlâs). [Classed as sahîh by al-Albâni in Sahîh al-Nasâ’i]

Qunut

Du`â’ al-Qunût is recited in the last rak’ah of Witr prayer. Ibn Taymiyah (رحمه الله) said in Majmû’ al-Fatâwa (23/100): "With regard to qunût: there are two extreme views and one middle (or moderate) view. Some say that qunoot should only be recited before bowing and some say that it should only be recited after bowing. The fuqahâ’ among the scholars of hadîth, such as Ahmad and others, say that both are allowed, because both are mentioned in the sahîh Sunnah, but they preferred reciting qunût after bowing because this is mentioned more often."

Raising the hands for Du`â’ al-Qunût is mentioned in a sahîh report from `Umar (رضي الله عنه), as was narrated by al-Bayhaqi in a report which he classed as saheeh (2/210).

There is no extra takbîr before the Du’â’ al-Qunût. And as there is no evidence for this, it should not be done.

As for Du`â' al-Qunût itself, there are two, both of which can be found in the book 'Hisnul-Muslim', by Sa`îd bin `Ali bin Wahaf Al-Qahtâni.

All these ways of offering Witr prayer have been mentioned in the Sunnah, but the best way is not to stick to one particular way; rather one should do it one way one time and another way another time, so that one will have done all the Sunnahs.

And Allâh knows best

Ruling on Shaving or Leaving Alone Hair

Bismillâh, wal-hamdulillâh

With regard to removing or not removing hair, the scholars divide hair into three categories:

1. That which sharî’ah commands us to leave alone and forbids us to remove any of it.
2. That which sharî’ah commands us to remove.
3. That concerning which sharî’ah says nothing; it does not tell us to remove it or forbid us to do so.

1- The hair which we are forbidden to remove includes the eyebrows & the beard. A woman must leave whatever makes her beautiful, so she is forbidden to shave the hair on her head.

The evidence for that is the hadîth of ‘Abdullâh ibn Mas’ûd (radiyallâhu `anhu) who said: I heard the Messenger of Allâh (صلى الله عليه وسلم) say: “Allâh has cursed the woman who does tattoos and the one who has them done, the woman who plucks eyebrows (an-nâmisah) and the one who has it done (an-mutanammisah), and the one who files her teeth for the purpose of beauty, altering the creation of Allâh.”
(Narrated by al-Bukhâri & Muslim)

And it was narrated that ‘Abdullâh ibn ‘Umar (radiyallâhu `anhumâ) said: I heard the Messenger of Allâh (صلى الله عليه وسلم) say: “Be different from the mushrikîn (polytheists): let your beards grow and trim your moustaches.” (Narrated by al-Bukhâri & Muslim)

2 – The hair which we are commanded to remove or shorten are known as Sunan al-Fitrah, such as removing the pubic hairs, trimming the moustache and plucking the armpit hairs. That also includes shaving or cutting the all of the hair of the head during Hajj or ‘Umrah.

The evidence for that is the hadîth of ‘Â’ishah (radiyallâhu `anhâ) who said: The Messenger of Allâh (صلى الله عليه وسلم) said: “Ten (actions) are part of the fitrah [natural inclinations of man]: trimming the moustache, letting the beard grow, using the siwâk (toothbrush from the roots of the Arak/Peelu tree), rinsing the nose with water, clipping the nails, washing the finger joints, plucking the armpit hairs, shaving the pubic hair and washing oneself with water after relieving oneself.”

Zakariyyâ said: Mus’ab said: And I forgot the tenth but it may have been rinsing the mouth with water (Narrated by Muslim)

3 – Hair concerning which the Qur'ân & Sunnah are silent about and do not say whether it is to be removed or left as it is, such as hair on the head (except during `Umrah & Hajj), legs, hands, cheeks, nose, chest, back & arms.

There is some difference of scholarly opinion concerning this.
Some said that it is not permissible to remove it, because removing it implies changing the creation of Allâh, as Allâh tells us that the Shaytân said:


“'...and indeed I will order them to change the nature created by Allâh'” [TMQ an-Nisâ’ 4:119]


Some said that this is one of the things concerning which nothing was said, so the ruling is that it is allowed. It is permissible to leave it or to remove it, because whatever is not mentioned in the Qur’aan or Sunnah is permissible.


The Prophet (صلى الله عليه وسلم) said: “What is halâl is that which Allâh has permitted in His Book, and what is harâm is that which Allâh has forbidden in His Book, and what He has remained silent about is forgivable.” (Narrated by al-Tirmidhi)


Shaving, trimming or leaving alone the hair on the head, legs, hands, cheeks, nose, chest, back & arms is forgivable according to the above hadîth, so there is no problem with shaving, trimming or leaving alone the above hairs. In other words, it is your personal choice.

And Allah Knows Best

Fasting Six Days of Shawwâl

Its Ruling and Its Reward


Fasting six days of Shawwâl after the obligatory fast of Ramadân is Sunnah Mustahabbah, not Fard. It is recommended for the Muslim to fast six days of Shawwâl, and in this there is great virtue and an immense reward. Whoever fasts these six days will have recorded for him a reward as if he had fasted a whole year, as was reported in a saheeh hadeeth from the Prophet, peace be upon him. Abu Ayyûb, may Allâh be pleased with him, reported that the Messenger of Allâh, peace be upon him, said: “Whoever fasts Ramadân and follows it with six days of Shawwâl, it will be as if he fasted for a lifetime.” (Narrated by Muslim, Abû Dawûd, at-Tirmidhi, al-Nasâ’i and Ibn Mâjah). (In this Hadîth, the word "dahr" is used, which some say might also mean year instead of lifetime).


This is because the reward of actions is multiplied (at least) ten-fold. So fasting the whole month of Ramadân is like fasting 10 months, and the six days of Shawwâl like fasting 60 days. The Prophet, peace be upon him, himself stated this explicitly: “Fasting Ramadân is like fasting ten months, and fasting six days [of Shawwal] is like fasting two months. That is like fasting a full year.” (Narrated by Ahmad & Nasa'i).


How beautiful the wisdom of Allâh & His Messenger, peace be upon him, is!


In the Hadîth reported by Abû Ayyûb in the first paragraph, the definition of the word "dahr" can be expressed to mean both lifetime & year, because if you follow up Ramadân with the 6 days of Shawwâl every year, it is like fasting he whole year every year, which is like fasting your entire lifetime.


How it is Performed


One may fast any six days of the month of Shawwâl apart from the day of Eid al-Fitr, be it consecutive, non-consecutive or days which are chosen at random. And you should hasten to fast these six days because delaying may cause problems. This is the view of the Shâfi'is and some of the Hanbalis, but it is OK if you do not hasten it and you delay it until the middle or end of the month.


It is valid to combine the intention of making up missed Ramadân fasts and the Sunnah of fasting the six days of Shawwâl, though performing both separately is greater in reward.


If one is unable to fast the six days of Shawwâl due to some genuine excuse, one should make the firm intention that one would have fasted should this excuse not exist. If one is sincere & true in one’s intention, then one will, by Allâh's Grace & Mercy, have the full reward of fasting these days, because, as the Prophet Muhammad, peace be upon him, said: “Actions are by their intentions, and each person shall have whatever they intended.” (Narrated by The Group) The signs of being true in one’s intention is that if one’s excuse is lifted, one hurries to fulfill the intended matter.



The Benefits of Fasting These Six Days

Among the benefits of fasting the six days of Shawwâl is:

1. Sign of acceptance. It is a sign of the acceptance of one’s Ramadân fasts. This is because a sign of Allâh’s accepting a good deed is to be granted the success to perform similar good deeds, with consistency.

2. Consistency itself is beloved. The actions most beloved to Allâh and His Messenger, peace be upon him, are those done most consistently.

3. Sign of thankfulness. Fasting these six days is an expression of thankfulness for the reward of fasting that Allâh grants on the day of Eid. Continuing to fast is a sign of being “A truly thankful servant,” as the Prophet, peace be upon him, described himself. Thankfulness is the key to increase, and a means of securing one’s blessings and good.

4. Sign of commitment to continue. Fasting these six days is a sign of one’s commitment to continue in worship and submission to Allâh willingly, and not merely out of obligation.


Conclusion


As with any act of worship, it is dependent upon intention (niyyah). If the intention is not there, then the act will be unrewarded. As the Prophet, peace be upon him, said: "Actions are but by intentions". With regards to fasting, it is for the sake of Allâh only. If one fasts to show off, or to diet or just out of habit alone, there is no use in fasting at all, whether during Ramadân, Shawwâl or any other time.

And Allâh Knows Best.

How to Prepare for the Arrival of Ramadân

Indeed, many people misunderstand the true nature of fasting, and they make it an occasion for eating and drinking, making special sweets and staying up late at night and watching shows on satellite TV. They make preparations for that long before Ramadaan, lest they miss out on some food or prices go up. They prepare by buying food, preparing drinks and looking at the satellite TV guide so they can choose which shows to follow and which to ignore. They are truly unaware of the real nature of fasting in Ramadaan; they take worship and piety out of the month and make it just for their bellies and their eyes.

However, others are aware of the real nature of fasting in the month of Ramadaan, so they start to prepare from Sha’baan, and some of them even start before that. Among the best ways of preparing for the month of Ramadaan are:

1 –Sincere repentance

This is obligatory at all times, but because of the approach of a great and blessed month, it is even more important to hasten to repent from sins between you and your Lord, and between you and other people by giving them their rights, so that when the blessed month begins you may busy yourself with acts of worship with a clean heart and peace of mind. Allaah says (interpretation of the meaning):
“And all of you beg Allaah to forgive you all, O believers, that you may be successful”

It was narrated from al-Agharr ibn Yasaar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “O people, repent to Allaah for I repent to Him one hundred times each day.” Narrated by Muslim (2702.

2 –Du’aa’ (supplication)

It was narrated from some of the salaf that they used to pray to Allaah for six months that they would live until Ramadaan, then they would pray for five months afterwards that He would accept it from them.

The Muslim should ask his Lord to let him live until Ramadaan with a strong religious commitment and good physical health, and he should ask Him to help him obey Him during the month, and ask Him to accept his good deeds from Him.

3 – Rejoicing at the approach of the blessed month

The arrival of Ramadaan is one of the great blessings that Allaah bestows upon His Muslim slave, because Ramadaan is one of the occasions of good in which the gates of Paradise are opened and the gates of Hell are closed. It is the month of the Qur’aan and of decisive battles in the history of our religion.

Allaah says (interpretation of the meaning):
“Say: ‘In the Bounty of Allaah, and in His Mercy (i.e. Islam and the Qur’aan); —therein let them rejoice.’ That is better than what (the wealth) they amass”[Yoonus 10:58]

4 – Discharging the duty of any outstanding obligatory fasts

It was narrated that Abu Salamah said: I heard ‘Aa’ishah (may Allaah be pleased with her) say: I would owe fasts from the previous Ramadaan and I would not be able to make them up except in Sha’baan. [Narrated by al-Bukhaari (1849) and Muslim (1146)]

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:

From her keenness to do that in Sha’baan it may be understood that it is not permissible to delay making them up until another Ramadaan begins. [Fath al-Baari (4/191)]

5 – Seeking knowledge in order to be able to follow the rulings on fasting and to understand the virtues of Ramadaan.

6 – Hastening to complete any tasks that may distract the Muslim from doing acts of worship.

7 – Sitting with one’s family members – wife and children – to tell them of the rulings on fasting and encourage the young ones to fast.

8 – Preparing some books which can be read at home or given to the imam of the mosque to read to the people during Ramadaan.

9 - Start increasing in acts of worship and obedience to Allâh and start refraining from acts of disobedience to Him.

10 – Fasting some of the month of Sha’baan in preparation for fasting Ramadaan.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to fast until we said: He will not break his fast, and he used not to fast until we said: He will not fast. And I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) complete a month of fasting except Ramadaan, and I never saw him fast more in any month than in Sha’baan. [Narrated by al-Bukhaari (1868) and Muslim (1156)]

It was narrated that Usaamah ibn Zayd said: I said: O Messenger of Allaah, I do not see you fasting in any month as you fast in Sha’baan? He said: “That is a month that people neglect between Rajab and Ramadaan, but it is a month in which people’s deeds are taken up to the Lord of the Worlds and I would like my deeds to be taken up when I am fasting.” [Narrated by al-Nasaa’i (2357); classed as hasan by al-Albaani in Saheeh al-Nasaa’i.]

This hadeeth explains the wisdom behind fasting in Sha’baan, which is that it is a month in which deeds are taken up (to Allaah). Some of the scholars mentioned another reason, which is that this fasting is like Sunnah prayers offered beforehand in relation to the obligatory prayer; they prepare the soul for performing the obligatory action, and the same may be said of fasting Sha’baan before Ramadaan.

11 – Reading Qur’aan

Salamah ibn Kuhayl said: It was said that Sha’baan was the month of the Qur’aan readers.

When Sha’baan began, ‘Amr ibn Qays would close his shop and free his time for reading Qur’aan.

Abu Bakr al-Balkhi said: The month of Rajab is the month for planting, the month of Sha’baan is the month of irrigating the crops, and the month of Ramadaan is the month of harvesting the crops.

He also said: The likeness of the month of Rajab is that of the wind, the likeness of Sha’baan is that of the clouds and the likeness of Ramadaan is that of the rain; whoever does not plant and sow in Rajab, and does not irrigate in Sha’baan, how can he reap in Ramadaan? Now Rajab has passed, so what will you do in Sha’baan if you are seeking Ramadaan? This is how your Prophet and the early generations of the ummah were in this blessed month, so what will you do?

And Allâh knows best.