Umar Quinn

Detailed chapter by chapter summary of the book: “Before the Waters Rise: Navigating a Detailed World through the Story of Nuh.” Ideal for readers of all levels and families. https://salaficulture.com/before-the-waters-rise

📖Night and Day 24 suggested Qur’ān reading summary: https://salaficulture.com/contemplating-the-quran/cotq-day24

Night and day 22 suggested reading: https://salaficulture.com/contemplating-the-quran/cotq-day22

Night & day 21 suggested portion of Qur’ān for monthly completion: https://salaficulture.com/contemplating-the-quran/cotq-day21

Night & day 21 suggested portion of Qur’ān for monthly completion: https://salaficulture.com/contemplating-the-quran/cotq-day21

Today's recommend Qur’ān reading (Day 20): https://salaficulture.com/contemplating-the-quran/cotq-day20

https://salaficulture.com/contemplating-the-quran/cotq-day19 Today’s reading (Day 19) وفق الله الجميع

🆕New interactive free summaries of daily Qur’ān readings. Bookmark and share to spread the benefit: https://salaficulture.com/contemplating-the-quran#card-6rplpqtpzydleyc

‎⭐️[[Between Maghrib and ʿIshāʾ ‎An Underappreciated Time of Blessing]] ‎Many scholars mention the early Muslims' habit of praying between Maghrib and ʿIshāʾ, linking it to the description of the believers (Qur'an 32:16)—"Their sides forsake their beds, calling upon their Lord in fear and hope." ‎•Ḥudhayfah (رضي الله عنه) says he prayed Maghrib with the Prophet ﷺ, and the Prophet ﷺ continued praying until ʿIshāʾ, showing the virtue of reviving this interval with ṣalāh.¹ ‎•al-Shawkānī concludes the reports about the topic establish the legitimacy of increasing prayer between Maghrib and ʿIshāʾ; even if many of the individual reports are weak, their combined weight supports the legitimately established practice, especially in faḍāʾil al-aʿmāl.² ‎•al-ʿIrāqī (as cited by al-Shawkānī) notes that many Ṣaḥābah and Tābiʿīn regularly prayed then—among them Ibn Masʿūd, Ibn ʿUmar, Salmān, and numerous later exemplars—followed by imams such as Sufyān al-Thawrī.² ‎•In the Ḥanbalī school, the night legally begins at Maghrib and continues until true dawn (al-fajr al-thānī); therefore, prayer after Maghrib (including between Maghrib and ʿIshāʾ) falls under “qiyām al-layl” in the broad juristic sense.³ ‎Keep it flexible—pray whatever you can (no fixed number), aiming simply to fill the space with ṣalāh and goodness. This brief window between the two night prayers holds a missed opportunity for reward. It represents what the scholars call "easy gain"—a short period of worship that yields immense benefit. ‎For someone who cannot carry long night prayer or struggles to wake before Fajr, this window becomes a precious opportunity. ‎Ways to Fill This Time ‎•Voluntary prayer ‎•Qur'an recitation ‎•Dhikr and tasbīḥ ‎•Personal duʿāʾ ‎•Seeking knowledge ‎📚Sources: ‎¹ Muḥammad Nāṣir al-Dīn al-Albānī, Ṣaḥīḥ al-Targhīb wa-l-Tarhīb, 1:382 (Riyadh: Maktabat al-Maʿārif li-l-Nashr wa-l-Tawzīʿ, 1st ed., 1421/2000), from Ḥudhayfah رضي الله عنه. ‎² Muḥammad b. ʿAlī al-Shawkānī, Nayl al-Awṭār, citing al-ʿIrāqī on the cumulative strength of the reports and listing the Salaf known for this practice. ‎³ Manṣūr ibn Yūnus al-Buhūtī, Kashshāf al-Qināʿ ʿan Matn al-Iqnāʿ, vol. 1, p. 530; Muṣṭafā ibn Saʿd al-Ruḥaybānī, Maṭālib Ūlī al-Nuhā fī Sharḥ Ghāyat al-Muntahā, vol. 1, p. 567; ʿAbd al-Raḥmān ibn Ḍiyāʾ al-Dīn Ibn Ḍuwayyān, Manār al-Sabīl fī Sharḥ al-Dalīl, vol. 1, p. 113

Repost of an article from two years ago about the best way to make dua in Ramadan.

تهذيب السيرة (مكتمل) https://archive.org/details/arafatbinhassan-Tahzib_Sirah

These recordings are from last year.