1] Small Deeds Great Reward

1]
I am a heart and lungs patient.The only ways is to transplant heart
and lungs and that too seems not possible due to the probabilty of
failure and availability.I am pleased with the decree of ALLAH after
understanding its reward and consequencesof expiation of sins in the
hereafter.I am reading Ibnkatheer (english darussalam edition) and
riyadusaaliheen (eng).I am looking forward to know any book that may
help me know authentic hadeeths that has small deed great reward?
Because i have hardly 4-5 hours time to do ibaadah with less effort.I
would look forward to hadees like praying duha prayer after sunrise
which has umrah reward according to hadeeths that is authenticated as
hasan or saying "subhanallahi wabihamdihi subahanallahil azeem" which
is heavy in the scales.Similar to that because i cannot afford toput
more effort and with less time remaining in mylife.If you cannot find
book atleast can u send me atleast 40 authentic hadeeths to my email.
Whenever i would think i am not able to pray"Qiyamillayl" i would
praybefore sleeping.Is that ok but occasionally only? Sorry for
shooting out thethird question IS there any reward in Aqira for
particularly My disease or similar from birth to end.If so please
mention it with authenticity to have more contentment in heart ?
Praise be to Allah.
First:
We ask Allah to both reward you as well as grant you well-being and to
grant you patience in the face of what you havebeen tested with. We
commend you on your great ambition in search of deeds which will earn
you extra rewards and draw you closer to Allah, the Exalted, even
while you are suffering from this sickness. Your illness has not
prevented you from doing that which you can from acts of obedience and
worship which have great rewardsand weigh heavily on the balance. This
is an important message we direct towards all those who are ill; that
they should have such great ambition and not allow their sicknesses to
prevent them from competing with the healthy in earning rewards.
Second:
With regard to the rewardfor what Allah, may He be exalted, has tested
you with, we say: The scholarshave differed as to whether the reward
is granted merely due to thefact that Allah, may He be exalted, has
tested His Muslim slave with sickness and calamity or isit a condition
that it must be accompanied with patience and hope for reward. To
explain that: calamities are an expiation for the afflicted as long as
they do not show anger or tear their garments or lament, and they are
a means of elevating one's status anda source of rewards if the
afflicted is patient and anticipates rewards (from Allah).
Al-Hafith ibn Hajar (may Allah have mercy on him) said: "The authentic
reports are clear that rewards are established simply by a calamity
occurring; as for patience and acceptance, then this is something
extra for which one may be rewarded beyond the reward of the calamity.
Al-Qarafi said: "Calamities are an expiation with certainty whether
accompanied by patience or not. However, if accompanied by acceptance
the expiation is greater, otherwise it will be less." That's what he
said and the explanation is: A calamity is an expiation for a sin
similar to it and through acceptance one is rewarded for it. If the
afflicted has no sins, he will be compensated withrewards equal to
it." End quote from Fath al-Bari (10:105).
Sh. Muhammad ibn Salih al-'Otheimin (may Allah have mercy on him)
said: "Let the one afflicted withany calamity know that these
calamities are an expiation for sins they committed; for no worry or
anxiety or harm befalls a believer except that Allah expiates them
(sins) through them (hardships),even a thorn which pricks them.
Through patience and anticipation of reward one attains the level of
the saabireen (patient ones), that high level about which Allah, may
He be exalted, said (what means): "And We will surely test you with
something of fear and hunger and a loss of wealth and lives and
fruits, but give good tidings to the patient, Who, when disaster
strikes them, say, "Indeed we belong to Allah, and indeed to Him we
will return."" End quote.
This is the opinion favoured by the two sheikhs, Ibn Taimiyah andIbn
al-Qayyim (may Allah have mercy on them) and they mentioned shar'ee
(Legal Islamic) evidences for that. See the answer to question 150038
for more.
Third:
Know-dear questioner- that the time for qiyam al-layl (the voluntary
night prayers) begins from after 'Isha, and whether you pray in the
first part of the night, the middle part or the last part of it, it is
all part of qiyam al-layl and it was all done by the Prophet (may the
peace and blessings of Allah be uponhim). 'Aisha (may Allah be pleased
with her) said: "Inevery portion of the nightdid the Messenger of
Allah(may the peace and blessings of Allah be uponhim) do the witr
(prayer)…:->

Taraaweeh prayer is not bid’ah and there is no specific number of rak’ahs

On the occasion of the blessed month of Ramadaan, the people turn to
Taraaweeh prayer.My question is: there are some who pray eleven
rak'ahs immediately after 'Isha' prayer, following the example of the
Messenger of Allaah (peace and blessings of Allaah be upon him); and
there are those who pray twenty-one rak'ahs, ten after 'Isha' and ten
before Fajr, then they pray Witr. What is the shar'i ruling on this
way of praying Taraaweeh? Please note that there are those who say
that praying qiyaam before Fajr is bid'ah. May Allaah reward you with
good.
Praise be to Allaah.
Taraaweeh prayer is Sunnah according to the consensus of the Muslims,
as al-Nawawi (may Allaahhave mercy on him) said in al-Majmoo'.
Taraaweeh prayer was encouraged by the Prophet (peace and blessings of
Allaah be upon him), for example when he said: "Whoever spends the
nights of Ramadaan in prayer out of faith and in the hope ofreward,
his previous sins will be forgiven." Narrated by al-Bukhaari, 37;
Muslim, 760
So how can it be a bid'ah when the Prophet (peace and blessings of
Allaah be upon him) encouraged us to do it and the Muslims are
unanimously agreed that it is mustahabb!
Perhaps the one who saidthat it is bid'ah meant that gathering to
offer Taraaweeh prayer in the mosques is bid'ah.
This too is incorrect, because the Prophet (peace and blessings of
Allaah be upon him) prayed Taraaweeh in congregation with his
companions for many nights, then he stopped doing that lest it be
madeobligatory upon the Muslims. Then when the Prophet (peace and
blessings of Allaah be upon him) died and the revelation came to an
end, this concern was no longer an issue, because itcould not be made
obligatory after the deathof the Prophet (peace andblessings of Allaah
be upon him). So 'Umar (mayAllaah be pleased with him) gathered the
Muslims to pray Taraaweeh in congregation. See Question no. 21740 .
The time for Taraaweeh prayer is from after 'Isha' prayer until dawn
comes. See Question no. 37768 .
There is no specific number of rak'ahs for Taraaweeh prayer, rather it
is permissible to do a little or a lot. The two ways mentioned in the
question are both permissible.
That should be based on whatever the people in each mosque think is
suitable for them.
The best is that which was proven from the Prophet (peace and
blessings of Allaah be upon him), which is that he never did more then
eleven rak'ahs when praying qiyaam al-layl, in Ramadaan or at other
times.
Shaykh Ibn 'Uthaymeen said, after mentioning thenumber of rak'ahs in
Taraaweeh prayer:
The matter is broad in scope. No one should be denounced for praying
eleven or twenty-three, because the matter is broader in scope than
that, praise be to Allaah.
Fataawa al-Shaykh Ibn 'Uthaymeen,
And Allaah knows best.

Giving a talk after four rak’ahs of Taraaweeh

What is the shar'i ruling on giving a lesson after four rak'ahs of
Taraaweehprayer?.
Praise be to Allaah.
With regard to the lesson which some imams and preachers give after
four rak'ahs of Taraaweeh, there is nothing wrong with it in sha
Allaah, but itis better not to do that all the time lest the people
think that it is part of the prayer and lest they think it is
obligatory and denounce the one who does not do it.
The imam, teacher or preacher can draw the people's attention to a few
shar'i rulings, especially those that they need to know in this month
of matters, provided that he does notdo that every time.
Undoubtedly words such as these are more beneficial than going out or
engaging in worldly conversations or raising one's voice, and it is
better than innovated dhikrs that some imams have introduced after
completing four rak'ahs.
Shaykh 'Abd-Allaah ibn Jibreen said:
Because people nowadaysmake the prayers short and do it in an hour or
less, there is no need for them to have this rest, because they do not
get tired or find it difficult. But if some imams separate the
rak'ahs of Taraaweeh by sitting or by pausing to catch their breath,
then it is better touse this rest to offer someadvice or give a
reminder,or to read from a useful book, or to give some tafseer
(commentary) on a verse that the imam hasrecited, or to give a
lessonor reminder of an Islamic ruling, so that the people will not
leave or get bored. And Allaah knows best.

Is it permissible to pray Taraaweeh at home?

Is it permissible to pray Taraaweeh at home? Is it permissible to pray
it withone's wife, with the husband as the imam?.
Praise be to Allaah.
Taraaweeh prayer is Sunnah mu'akkadah (a confirmed Sunnah) which the
Prophet (peace and blessings of Allaah be upon him) encouraged when he
said: "Whoever prays at night in Ramadaan out of faith and the hope of
reward, his previous sins will be forgiven." Narrated by al-Bukhaari,
37; Muslim, 759.
The Prophet (peace and blessings of Allaah be upon him) led his
companions in praying Taraaweeh for several nights, then he feared
that it may be made obligatory for them, so hedid not go out to them.
Then 'Umar united the people under one imam, and it has been prayed in
congregation ever since. Itwas narrated that Ismaa'eel ibn Ziyaad
said: 'Ali passed by the mosques in which there were lamps during the
month of Ramadaan and said, 'May Allaah illuminate 'Umar's grave for
him as he illuminated our mosques for us." Narrated by al-Athram,
quoted in al-Mughni, 1/457.
Al-Bahooti said in Daqaa'iq Uli al-Nuha, 1/2245:
It is better to pray Taraaweeh in the mosquethan at home, because the
Prophet (peace and blessings of Allaah be upon him) gathered the
people to pray Taraaweehfor three consecutive nights, as was narrated
by'Aa'ishah… and he (peace and blessings of Allaah be upon him) said:
"Whoeverprays qiyaam with the imam until he leaves, it will be as if
he spent the whole night in prayer."
Al-Shawkaani said in Nayl al-Awtaar (3/62): Al-Nawawi said: The
scholars are agreed that itis mustahabb, but they differed as to
whether it isbetter to pray it alone at home or in congregation in the
mosque. Al-Shaafa'i and a number of his companions, and Abu Haneefah,
Ahmad, some of the Maalikis and others said that it is better to pray
it in congregation as 'Umar ibn al-Khattaab andthe Sahaabah (may
Allaahbe pleased with him) did and as the Muslims continued to do,
because this is one of the manifestrituals.
So praying it in congregation in the mosque is better, but if a man
prays it on his own at home, or in congregation with his family, that
is permissible.
Al-Nawawi said in al-Majmoo', 3/526:
Taraaweeh prayer is Sunnah according to scholarly consensus… it is
permissible to pray it alone or in congregation, but which is better?
Thereare two well-known points of view concerning this; the correct
view according to the consensus of the Sahaabah is that it is better
to pray it in congregation.
And Allaah knows best.