The Ruling on Cutting Off Voluntary Prayers, Making Up Defective Hajj and 'Umrah, and the Preference of the Night of Decree

The questioner:
And whoever enters into an obligatory act that has a wide time frame, it is forbidden for him to cut it off, and it is not obligatory to make up a defective voluntary act, except

The Shaykh:
And it is not obligatory to conceal a voluntary act as mentioned previously; rather, it is permissible to cut off a voluntary act. If a voluntary act becomes defective, such as if he has intercourse during it and thereby invalidates it, or if he eats or drinks intentionally and thereby invalidates it, it is not obligatory to make up the voluntary act. It is not obligatory to make up a defective voluntary act, except for Hajj, except for Hajj if he invalidates it, and voluntary Hajj, and voluntary 'Umrah; if he invalidates them, he must make them up. This is based on the saying of Allah the Exalted: .
The saying of the Exalted, "So whoever has dedicated himself to the pilgrimage," means whoever has entered the state of ihram; the word "faraḍa" here means "entered the state of ihram." Regarding the pilgrimage, there is no assistance or excess. Once a person enters the state of ihram for Hajj, he is required to complete it, and it is not permissible for him to abandon the ihram, as some ignorant people do, whether it is for Hajj or 'Umrah. If a person enters the state of ihram for a ritual, it is obligatory for him to complete it, except in the case of being prevented (iḥṣār). If he is prevented, meaning if he is hindered from reaching the goal, then he may exit the state of ihram. However, if he is not prevented, he is required to complete it. If he invalidates the Hajj through sexual intercourse, or invalidates the 'Umrah through sexual intercourse, he is required to continue with them and complete them, even if they are invalid. He must pay the expiation (fidyah), and he must make up the missed ritual. There are three things required of him if he invalidates the Hajj and the 'Umrah. The first is to continue and complete the ritual, even if it is invalid. The second is the expiation in the case of Hajj...

The questioner:
A camel, and a sheep for the 'Umrah.

The Shaykh:
The third requirement is that he enters the state of ihram from the same miqat (boundary) from which he entered it previously. First, he performs Fajr and the 'Umrah, then he completes both of them. They are valid as making up for what he had invalidated. This applies to Hajj as well, if Allah wills. Yes.
It is hoped for on the last ten nights of Ramadan. And its odd nights are captivating. It is hoped for on the Night of Decree. Allah, Glorified and Exalted is He, drew attention to the Night of Decree. He, the Exalted, said: meaning the Qur'an. Allah revealed it on the Night of Decree.
But how is this when the Qur'an was revealed in parts to the Prophet (peace and blessings be upon him)? Allah, Glorified and Exalted is He, says, "And We sent it down in stages," meaning We revealed it in parts. And He, the Exalted and Mighty, says: meaning little by little. So the evidence indicates that the Qur'an was revealed in parts over the twenty-three years of the prophetic mission.
And Allah, Glorified and Exalted is He, says in this verse, "We sent it down," and the apparent meaning of the verse is that it was sent down all at once as a single unit. Allah, Glorified and Exalted is He, rebuked the disbelievers when they said: meaning We sent it down in its complete form. Tartil is the arrangement, so how is this reconciled?
The reconciliation is that they said the meaning is that Allah sent down the Qur'an on the Night of Decree, meaning He began its revelation on the Night of Decree. And some of the Qur'an is called the Qur'an even if it is only one verse. So the meaning of "We sent it down" is "We began its revelation." And the one to whom it was sent down on the Night of Decree is called the Qur'an even if it is only part of the Qur'an. This is the reconciliation between the evidences. The point is that this night is a great night because Allah named it the Night of Decree. It is said that it is called the Night of Decree because the deeds of the year are decreed in it, as He, the Exalted, said: the deeds of the year are decreed in it, taken from the prior decree in the Preserved Tablet. It is also said that it is called the Night of Decree because it has worth, value, and status with Allah, the Exalted and Mighty. Then He said: This is an exaltation and magnification of it. , It is equivalent to righteous deeds in a thousand months. One night is equivalent to eighty-three years and a few months. It is a great night, and it is certainly in Ramadan, because Allah said: And He said in the other verse: So this indicates that the Night of Decree is in Ramadan. And the Prophet (peace and blessings be upon him) used to seek it out in Ramadan, as in the authentic hadiths that he used to seek it out in Ramadan. So this indicates that it is certainly in Ramadan, and it is not the middle night of Sha'ban as some of the close ones say. What is the middle night of Sha'ban? The Night of Decree is in Ramadan, not in Sha'ban.
This night was not specified by Allah in any particular month so that the Muslim would strive in all the nights of the month, thereby increasing his reward and magnifying his recompense. Thus, he would have stood in prayer on the Night of Decree and also on all the nights of Ramadan. The Prophet (peace and blessings be upon him) said: .
If the Muslim stands in prayer for all the nights of Ramadan, he has certainly caught the Night of Decree, because it is in the nights of Ramadan. And he has added to that by standing in prayer on the remaining nights, so his reward is greater. This is the wisdom in concealing it in Ramadan. But it is in the last ten nights, at the end.
Because the Prophet (peace and blessings be upon him) used to perform i'tikaf (spiritual retreat) in the middle ten nights seeking the Night of Decree. Then it became clear to him that it was in the last ten nights, so he postponed his i'tikaf. He then used to perform i'tikaf in the last ten nights until Allah took him to Himself. So this indicates that it is in the last ten nights, and in the odd nights of the last ten.
And these are the numbers that are not divisible by two: the night of the twenty-first, the night of the twenty-third, the night of the twenty-fifth, the night of the twenty-seventh, the night of the twenty-ninth. These are the odd nights of the ten. And it is in the secret of the twenty-seventh, which is the most likely. And this is what Imam Ahmad (may Allah have mercy on him) preferred, as he held that

The questioner:
It is a night.

The Shaykh:
Some scholars hold that it is the twenty-third night, but the stronger position is that it is the twenty-seventh night, based on reports indicating this and the statements of many of the Companions that it is the twenty-seventh night. So it is coming.

The presenter:
The Night of Decree is hoped for in the last ten nights of Ramadan, and its odd-numbered nights are coming.

The Shaykh:
Its odd-numbered nights are the twenty-first, twenty-third, twenty-fifth, twenty-seventh, and twenty-ninth. It is in these odd-numbered nights, and otherwise it is possible that it is in the whole month or that it is in the whole ten nights; it is possible. And Allah has wisdom in that in His decree. The twenty-seventh night is the most prominent, and they say it is like exams: the student does not know where the question will be, so he reads the whole book in order to benefit. If he knew the question, he would only study the place of the question and leave the book, so he would not benefit. This is in the deeds of people. This is in the deeds of people.