Itikaf and Laylat Al Qadr
186 questions
Is it permissible for someone who believes that iʿtikāf is exclusive to the Three Mosques to perform iʿtikāf in a mosque, seeking Laylat al-Qadr, while being a wicked oppressor?
Is someone who intentionally breaks their fast for a single day in Ramadan deprived of the reward mentioned in the hadith: "Whoever fasts Ramadan out of faith and hope for reward, his past sins will be forgiven"? And is it a condition to fast the entire Ramadan to attain this reward?
What are the Quranic surahs that save the deceased from the torment of the grave? And is the death of the deceased at dawn on Saturday considered Friday night? And does "the morning of Laylat al-Qadr" mean after the night has ended or before it has begun?
When does one enter and exit the mosque for Iʿtikāf during the last ten days of Ramadan?
What is the ruling on dividing the Tarawih prayer in the last ten days of Ramadan into two parts: one at the beginning of the night and one at its end, and what are the sayings of the scholars regarding this, along with their evidence?
Do four rak'ahs after 'Isha' count as observing Laylat al-Qadr, or does praying Maghrib and 'Isha' in congregation on Laylat al-Qadr count as observing the entire Laylat al-Qadr?
How was the Quran revealed over a full 23 years, taking into account that it was revealed on Laylat al-Qadr, and Laylat al-Qadr is in Ramadan, and the Prophet, may Allah bless him and grant him peace, only fasted for 9 years?
What is the message you address to Muslims on the occasion of the advent of the month of Ramadan?
How is the Night of Decree (Laylat al-Qadr) to be revived: is it through prayer, or through reading the Quran and the Prophet's biography (Sirah), and through admonition and guidance, and celebrating that in the mosque?
What is the virtue of performing night prayers during Ramadan?
Is the end of the night and the beginning of the day a legitimate matter of scholarly disagreement in the Hanbali school of thought, and what is the most preponderant opinion concerning them, along with its evidence?
What is the wisdom behind mentioning nights instead of days in the Almighty’s saying: "And [by] ten nights" (Qur’an 89:2), even though the virtues of the first ten days of Dhu al-Hijjah occur during the day?
How is the Night of Decree to be revived: by prayer, or by reading the Qur’an and the Prophet’s سیرة (biography), and by preaching, guidance, and celebrating that in the mosque?
Is Hell predetermined for a person before their birth, based on the angel's declaration that they will be an disbeliever while still in the womb? And are we informed of this in the world of spirits and choose this life due to our ambitions?
What is the ruling on dedicating Laylat al-Qadr to distributing prizes to those who have memorized the Qur'an?
What is the understanding of scholars regarding the last ten nights and the variation of Laylat al-Qadr among the odd nights, based on the Quran and Sunnah? And can a person experience Laylat al-Qadr twice in one Ramadan when traveling between two countries where the moon sighting differs, and two consecutive odd nights happen to be Laylat al-Qadr in them? And how are the odd and even nights determined in the last ten nights?
Which of the scholars' opinions is most preponderant regarding the determination of Laylat al-Qadr, and is it absolutely the best of nights, and what is the view on those who prefer the night of Isra' over it?
Is Iʿtikāf observed at any time or only during Ramadan?