The Most Important, Basic And Fundamental Thing In Islaam Is Tawheed

Without tawheed one can perform Haj every year, fast every day, give thousands to charity, do as many prayers as you can. But it will all count to zero and you will end up in hell, if your belief, aqeedah, is not upon tawheed, but instead is mixed with shirk i.e. associating partners with Allah.

“Verily, Allah does not forgive that partners be ascribed to Him in worship, but He forgives what is less than that to whom He wills.” al Quran An-Nisaa 116.

“Had you committed Shirk, we would have surely cancelled out your deeds and you would have indeed been one of the losers.” al Quran Az-Zumar 65.

“And those who disbelieve and reject Our signs (i.e. verses) they are the inhabitants of the Hellfire, wherein they will reside forever- what an evil destination.” al Quran At-Taghaabun 10.

Then at this point it will become clear that the most important thing that is obligated on the servant is that he knows how to single Allah out solely for worship and how to avoid Shirk. This will ultimately determine whether you enter heaven or hell.

It is up to you to find out, research and learn the various aspects of tawheed, and what constitutes shirk.

Following The Sunnah

‘Abd-Allah ibn ‘Umar (Allah be pleased with him) said: “People will continue to adhere to the correct way so long as they follow the footsteps [of the Prophet (peace and blessings of Allah be upon him)].” [Al-Laalkaa’i in Sharh Usool I’tiqaad Ahl as-Sunnah wal-Jamaa’ah]

Abu ad-Darda’ (Allah’s blessings be on him) said: “You will never be misguided so long as you follow the footsteps [of the Prophet (peace and blessings of Allah be upon him)].” [Ibn Battah in Al-Ibaanah]

Aboo Bakr said: “I am not going to leave anything that the Messenger of Allaah (peace and blessings of Allah be upon him) used to do but I will do it too, because I am afraid that if I leave anything that he used to do, I will go astray.” [Saheeh Muslim, 1759]

‘Abdullaah Ibn Mas’ood (Allah’s blessings be on him) said: “Whoever wants to follow an example let him follow the example of those who have passed away, the Companions of Muhammad (peace and blessings of Allah be upon him). They were the best of this ummah, the purest in heart, the deepest in knowledge, the least in sophistication. They were people whom Allah chose to be the Companions of His Prophet (peace and blessings of Allah be upon him) and to convey His religion, so imitate their ways and behaviour, for they were following the Straight Path.” [Al-Baghawi in Sharh as-Sunnah]

Ibn Mas’ood (d. 32H) said: “The jamaa’ah is whatever agrees with the truth – even if you are alone.” [Reported in Taareekh Dimashq with an authentic chain of narration]

Sufyaan Ath-Thawree (d. 161H) said: “No word or action will be correct until it conforms with the Sunnah.”

Abul-’Aaliyah (d. 90H) said: “You must stick to the original state of affairs which they were upon, before they divided.”

Imaam Az-Zuhree (d. 124H) said: “The people of knowledge who came before us used to say, ‘Salvation lies in clinging to the sunnah.’ ” [Ad-Daarimee, 96]

Ishaaq Ibn Raahawaih (d. 238H), (the teacher of Imaam Bukhaaree) said: “If you were to ask the ignorant people about the ‘Main Body’ they would say, ‘The majority of people.‘ they do not know that the jamaa’ah is the scholar who clings to the narrations from the Prophet (peace and blessings of Allah be upon him) and his way. So whoever is with him (the scholar) and follows him, then he is the Jama’ah.” [Aboo Nu’aym in Hilyatul Awliyaah]

Sufyaan Ath-Thawree said: “Treat Ahlus Sunnah well, for they are the strangers.” [Laalikaa’ee, #49]

Imaam Maalik (d. 179H) said:“The sunnah is like the ark of Noah. Whoever embarks upon it reaches salvation and whoever refuses is drowned.” [Majmoo’ Al-Fataawee 4/57]

‘Abdullah ibn ‘Amr ibn al-’Aas said: “No bid’ah is introduced but it will spread further and no Sunnah is neglected but it will dimminish further.” [Ibn Battah in Al-Ibaanah]

Asking For Forgiveness

Allah Almighty says, “Turn towards Allah, O believers, every one of you, so that perhaps you will have success,” (24:31)

and the Almighty says, “Ask your Lord for forgiveness and then turn in repentance to Him,” (11:3)

and the Almighty says, “O you who believe! Turn in sincere repentance to Allah.” (66:8)

Abu Hurayra said, “I heard the Messenger of Allah, may Allah bless him and grant him peace, say, ‘By Allah, I ask Allah’s forgiveness and turn towards Him in repentance more than seventy times a day.”

Al-Agharr ibn Yasar al-Muzani said that the Messenger of Allah, may Allah bless him and grant him peace, said, “O people! Turn in repentance towards Allah and ask His forgiveness. I turn towards Him a hundred times a day.”[Muslim]

Abu Hamza Anas ibn Malik al-Ansari, the servant of the Messenger of Allah reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “Allah is happier about the repentance of one His slaves than one of you would be about finding your camel which had strayed away from you in the middle of the desert.”[Agreed upon]

In the variant of Muslim, “Allah has greater joy at the repentance of one His slaves when he turns towards Him than one of you would have over his mount, which, having escaped from him with his food and drink in the middle of the desert so that he has despaired of finding it and gone to a tree to lie down in its shade, suddenly appears standing by him while he is in that state, so that he takes its reins and then says out of the intensity of his joy, ‘O Allah, You are my slave and I am Your Lord!’ getting confused because of his intense joy.'”

99 Scrolls

Abdullah ibn Amr ibn Al-Aas narrated that the Messenger of Allah (salallahu alaihi wasallam) said: “Indeed Allah will distinguish a man from my Ummah before all of creation on the Day of Judgement.

Ninety-nine scrolls will be laid out for him, each scroll is as far as the eye can see, then He will say: ‘Do you deny any of this? Have those who recorded this wronged you?’ He will say: ‘No, O Lord!’

So He will say: ‘Do you have an excuse?’ He will say: ‘No, O Lord!’ So He will say: ‘Rather you have a good deed with Us, so you shall not be wronged today.”

Then He will bring out a card (Bitaaqah); on it will be: ‘Ash-hadu an laa ilaaha illallah wa ash-hadu anna Muhammadan abduhu wa rasooluh’ (I testify that there is none worthy of worship except Allah and I testify that Muhammad is the His slave and His Messenger).

He will say: ‘Bring your scales.’ He will say: ‘O Lord! What good is this card next to these scrolls?’

He will say: ‘You shall not be wronged.’ He said: ‘The scrolls will be put on a pan (of the scale) and the card on (the other) pan; the scrolls will be light, and the card will be heavy, nothing is heavier than the name of Allah.’”

[Sunan At-Tirmidhi, Hadeeth No. 2639. Graded “saheeh” by Shaikh Al-Albani in Sahih Sunan At-Tirmidhi, Hadeeth No. 2639.]

Please note: The card was heavy because he applied the Shahaadah (at least on a basic level) and fulfilled its conditions. Otherwise, such merits are not attained merely by uttering this statement and then acting in a manner contrary to it!

So, let’s take this as an incentive to learn about tawheed and apply it because it counts for a lot on the Day of Judgment.

Abu Ayyub Al Ansari (radiyallahu ‘anhu) narrates: I heard Rasulullah (sallallahu ‘alaihi wasallam) saying: Anyone who takes a bath on Friday, and uses perfume if he has any, and wears his best clothes and then comes out until he reaches the masjid and offers the prescribed Salat and does not hurt anyone, and keeps silent from the time the Imam comes out for the Khutbah (sermon) till he finishes the Salat, it is an atonement for his sins from this Friday to the last one. (Musnad Ahmad)

Dhua

I ask Allah, the Most Generous, Lord of the Great Throne to befriend you in this world and the Hereafter, and to make you blessed wherever you may be. And (I ask) that He make you from those who when they are given, are thankful; when they are tested, are patient; and when they sin, seek forgiveness (from Allah). For indeed these three characteristics are the true signs of happiness.

Taken from “Explanation of The Four Rules Regarding Shirk” by Muhammad bin Abdil Wahhaab

YA ALLAH..

Enlighten what is Dark in Me,

Strengthen what is Weak in Me,

Mend what is Broken in Me,

Bind what is Bruised in Me,

Heal what is Sick in Me,

Straighten what is Crooked in Me

and

Revive whatever Peace and Love has Died

in Me

Oh Allah the Merciful bring happiness to our beloved families..Ameen

Life Is One Big Test

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits. (al-Quran 2:155)”

So how do we pass life’s test? “But give glad tidings to the patient ones. (al-Qur’an 2:155)”. “But if you persevere patiently, and guard against evil, then that will be a determining factor in all affairs. (al-Qur’an 3:186)”

So life is a test. We pass it with being patient, and remembering Allah much.

“Verily in the remembrance of Allah do hearts find rest/contentment. (al-Quran 13:28)”

Why? “That He might try you, which of you is the best in deeds. (al-Quran 11:7)”

Your Kindness

Your “kindness” may be treated as your weakness. “Still be kind”. Your help to others may go unneeded & unnoticed. “Still be helpful”.  “IF YOU ARE HONEST & FRANK”, people may cheat you. “Still be honest”. If you find happiness, some may be jealous. “Still be happy”.  The good you do today, people will often forget tomorrow. “Do good anyway”. Because in the final analysis it’s always between You & ALLAH. It was never between you and them!

The Ramadaan Fast Is Not Accepted If You Do Not Pray

The Ramadaan fast is not accepted if you do not pray. That is because not praying constitutes kufr as the Prophet (peace and blessings of Allaah be upon him) said: “Between a man and shirk and kufr there stands his giving up prayer.” Narrated by Muslim, 82.

No righteous deed is accepted from the him because Allaah says “And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust”

[al-Furqaan 25:23]

Telling Lies About The Prophet (peace and blessings of Allaah be upon him)

Sometimes we receive “religious” text messages and we pass them on without thinking about how truthful they may be.

One has to be very careful to check the authenticity of a story or hadith, and contributing it to our Prophet, peace and blessings of Allah be upon him.

Any false hadith we pass onto others is in fact telling a lie against our Prophet, peace and blessings of Allah be upon him; because we are claiming these words were said by them, when in reality they were not.

Telling lies about the Prophet (peace and blessings of Allaah be upon him) is a great evil and a serious sin, because the Prophet (peace and blessings of Allaah be upon him) said:

“Telling lies about me is not like telling lies about anyone else. Whoever tells lies about me deliberately, let him take his place in Hell.”

Narrated by al-Bukhaari, chapter 23, hadith no378.

The 3 Knots Of Satan

Narrated Abu Huraira (may Allah be pleased with him)

Allah’s Apostle (peace and blessings of Allah be upon him) said, “Satan puts three knots at the back of the head of any of you if he is asleep. On every knot he reads and exhales the following words, ‘The night is long, so stay asleep.’ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone and one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.”

Sahih al-Bukhari vol 2 Hadith no243

The Angel Jibraeel (upon whom be peace) Has Cursed 3 Types Of People

Kaab Ibn Ujrah (may Allah be pleased with him) relates that Rasulullah (peace and blessings of Allah be upon him) said, Come near to the mimbar and we came near the mimbar. When He (peace and blessings of Allah be upon him ) climbed the first step of the mimbar, He (peace and blessings of Allah be upon him) said “Aameen”, When He (peace and blessings of Allah be upon him) ascended the second step, He (peace and blessings of Allah be upon him ) said “Aameen”, When He (peace and blessings of Allah be upon him ) climbed the third step, He (peace and blessings of Allah be upon him ) said “Aameen” When He (peace and blessings of Allah be upon him ) came down, We said “O Rasool of Allah (peace and blessings of Allah be upon him), we have heard from you today something which we never heard before” He (peace and blessings of Allah be upon him) said When I climbed the first step, the angel Jibraeel (alaihi as-salaam) appeared before me and said

“Destruction to him who found the blessed month of Ramadhan and let it pass by without gaining forgiveness”

upon that I said ‘Aameen’. When I climbed the second step, he said,

“Destruction to him before whom thy name is taken and then he does not make Dua for Allah’s blessing on me (by saying, for example, Sallallaahu alaihi wa sallam).”

I replied ‘Aameen’. When I climbed the third step, he said

“Destruction unto him in whose lifetime his parents or either one of them reaches old age, and (through failure to serve them) he is not allowed to enter Jannah”.

I said ‘Aameen’. (Hakim, Baihaqi)

May Allah (Subhanahu wa Taala) in His infinite mercy grant us His help and save us from these three dangers. Ameen

Don’t Look Down At People

A statement written in ink of gold

Ibn al-Qayyim (may Allah be pleased with him) said:

“If Allaah opens for you (gives you success to doing that action) the door of standing for the night prayer then DO NOT look at those who are sleeping with a look of disdain.

And if Allaah opens for you the door of fasting then DO NOT look at those who break their fast with a look of disdain.

And if Allaah opens for you the door of jihad then DO NOT look at those who sit and do not participate with a look of disdain.

Maybe the one who sleeps, breaks his fast and sits is CLOSER to Allaah than you!

Ibn al-Qayyim said: “And indeed that you spent the night sleeping and woke up regretful is BETTER than the one who spent the night standing and woke up admiring himself for indeed the one who admires himself actions are not accepted”

Madaarij as saalikeen 1/177

Asking For Forgiveness

From Anas, radiyallahu ‘anhu, who said: I heard the Messenger of Allah, sallallahu ‘alayhi wasallam, say:

“Allah the Almighty has said: ‘O son of Adam, so long as you call upon Me, and hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Adam, were your sins to reach the clouds in the sky and were you then to ask forgiveness of Me, I shall forgive you. O son of Adam, were you to come to Me with an earthful of sins and were you then to face Me, without having associated anything with Me, I shall grant you an earthful of pardon.'” (al-Tirmidhi). Subhaan Allah.  May Allah forgive us and have special Mercy on us.  Aameen thumma Aameen.

Preparing For Jumu’ah Prayer

Al-Bukhaari (883) and Muslim (657) narrated that Salmaan al-Faarisi said: The Prophet (blessings and peace of Allah be upon him) said: “Whoever does ghusl on Friday, purifies himself as much as he can, uses (hair) oil or perfumes himself with the perfume of his house, then goes out (for the Jumu‘ah prayer) and does not separate between two (persons sitting together in the mosque), then prays as much as is decreed for him, then remains silent whilst the imam is speaking, his sins between the present and the last Friday will be forgiven for him.”

Secrets Of Surat al-Kahf

Ever wondered why Prophet Muhammad (peace and blessings of Allah be upon him) asked us to recite Surat Al-Kahf every Friday?

Let’s ?nd out today inshaAllah…

This Surah has Four stories in it, having some morals, let us see them and understand what they are saying to us:

1) The People Of The Cave

It is the story of young men who lived in a disbelieving town, so they decided to migrate for the sake of Allah and run away. -Allah rewards them with mercy in the cave and protection from the sun – They woke up and found the entire village believers.

MORAL: TRIAL OF FAITH.

2) The Owner Of Two Gardens

A story of a man whom Allah blessed with two beautiful gardens, but the man forgot to thank the One who blessed him with everything and he even dared to doubt Allah regarding the afterlife. So His garden was destroyed – He regretted, but was too late and his regret did not bene?t him.

MORAL: TRIAL OF WEALTH.

3) Musa (alaihi salaam) and Khidr (alaihi salaam)

When Musa (alaihi salaam) was asked-“Who’s the most knowledgeable of the people of earth?”” Musa (alaihi salaam) said: Me…,but Allah revealed to him that there’s someone who Knows more than him. Musa (alaihi salaam) travelled to the man and learnt how the Divine Wisdom can sometimes be hidden in matters which we perceive as bad.

MORAL: TRIAL OF KNOWLEDGE.

4) Dhul-Qarnayn

It is a story of the great King that was given knowledge and power and was going around the world helping people, and spreading all that’s good. He was able to overcome the problem of Yajooj-Majooj and build a massive dam with the help of people whom he could not even understand.

MORAL: TRIAL OF POWER

In the middle Allah mentions Iblees as the one who stirs these trials:

Behold! We said to the angels “Bow down to Adam”: they bowed down except Iblis. He was one of the Jinn’s, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrongdoers!

Now let us see what’s the relationship between Surat Al-Kahf and the Dajjal (Anti-Christ)?

Dajjal will appear before Day of Judgement with the 4 trials:

***He’ll ask people to worship him and not Allah:

Trial of Faith.

***He’ll be given powers to start/stop rain and tempt people with his wealth:

Trial of with his wealth.

***He’ll trial people with the “knowledge” and news he gives them:

Trial of Knowledge.

He’ll control huge parts of the Earth.

Trial of Power.

How to survive these trials? The answers are in Surat Al-Kahf

# Survival Kit 1: Good companionship.

“And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.” (Surat Al-Kahf, verse 28)

# Survival Kit 2: Knowing the Truth of this World.

“Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth’s vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things” (Surat Al-Kahf, verse 45)

# Survival Kit 3: Humbleness.

“Moses said: “Thou wilt ?nd me, if Allah so will, (truly) patient: nor shall I disobey thee in aught.””(Surat Al-Kahf, verse 69)

# Survival Kit 4: Sincerity.

“Say: “I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah. Whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.” (Surat Al- Kahf, verse 110)

# Survival Kit 5: Calling to Allah.

“And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou ?nd as a refuge other than Him.” (Surat Al-Kahf, verse 27)

# Survival Kit 6: Remembering the HereAfter.

“One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them. And they will be marshalled before thy Lord in ranks, (with the announcement), “Now have ye come to Us (bare) as We created you ?rst: aye, ye thought We shall not ful?l the appointment made to you to meet (Us)!”: And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, “Ah! Woe to us! What a Book is this! It leaves out nothing small or great, but takes account thereof!” They will ?nd all that they did, placed before them: And not one will thy Lord treat with injustice.” (Surat Al-Kahf, verses 47-49)

Praying For The Muslim Ruler

It is reported that Al-Fudayl b. ‘Ayyâd – Allah have mercy on him – said, “If I had one supplication that was going to be answered I would make it for the Muslim ruler (imâm), for the wellbeing and righteousness of the imâm means wellbeing for the land and its people.”

Al-Dhahabî, Siyar A’lâm Al-Nubalâ in his biography of Al-Fudayl b. ‘Ayyâd.

Points to note

Wanting good for the Muslim rulers and supplicating to Allah for them features as an important aspect of the creed of Ahl Al-Sunnah wa Al-Jamâah, and distinguishes them from the extremist ideology of the Khawârij sect. This has been recorded in the classical works of Sunni ‘aqîdah, for example:

Al-Barbahârî (Sharh Al-Sunnah p113, 114) states, “If you see a man supplicating against the ruler, know that he is a heretic (sahib hawâ), and if you see a man supplicating for the ruler, know that he is a Sunni – inshâ Allah.”

Al-Imâm Al-Âjurrî (d360H) states (Al-Sharî’ah Vol.1 p371), “I have mentioned warnings against the ways of the Khawârij that convey the message for everyone who Allah protects against the ways of the Khawârij, and who does not hold the views of the Khawârij, but is [instead] patient over the injustice of the rulers … and who prays for the wellbeing and righteousness of the rulers, and who does Hajj and Jihad behind the rulers against every enemy of the Muslims, and who prays the Jumu’ah and ‘Eid prayers behind the rulers. Whoever fits this description is upon the Straight Path – inshâ Allah.”

Suwayd b. Ghaflah reports that ‘Umar b. Al-Khattâb – Allah be pleased with him – once took him by the hand and said:

O Abû Umayah, by Allah, I know not if we will meet again after today. Fear and obey Allah your Lord until the Day of Resurrection, as if you see Him, and obey the ruler (imâm) even if he is a cut-nosed Abyssinian slave: if he beats you, be patient; if he robs you, be patient and if he belittles you, be patient. And if he tells you [to do something] to the detriment of your religion (to sin), say: “I hear and obey, [but] my blood goes before my religion.” Never leave the Main Muslim Body (Al-Jamâ’ah).

Ibn Zanjawayh, Kitâb Al-Amwâl article 30; Ibn Abî Zamanîn, Usûl Al-Sunnah article 205 with a slight variation in wording. Also recorded in other collections.

Abul-Hârith Ahmad b. Muhammad Al-Sâ`igh, the close and respected friend of Imâm Ahmad, reports:

I asked Abû ‘Abdillâh (Imâm Ahmad) about something that had occurred in Baghdâd, and [because of which] some people were considering revolting [against the ruler]. I said, “O Abû ‘Abdillâh, what do you say about taking part in the revolt with these people?” He decried it and started saying, “Subhânallâh! The blood [of the people], the blood [of the people]! I do not believe in this and I do not tell others to do it. For us to suffer our situation in patience is better than the fitnah (tribulation) in which blood is spilt, property is taken, and the prohibited are violated (e.g. the honour of women). Do you not know what happened to the people (in the days of the previous fitnah)?” I said, “And the people today, Abû ‘Abdillâh, are they not in fitnah [because of the ruler]?” He replied, “If so, it is a limited fitnah, but if the sword is raised, the fitnah will engulf everything and there will be no way to escape. To suffer patiently this [current difficulty], where Allah keeps your religion safe for you is better for you.” I saw him decry revolting against the leaders, and say, “[Do not spill the people’s] blood. I do not believe in this and I do not command it.”

Abû Bakr Al-Khallâl, Al-Sunnah article 89.

It is reported that Al-Hasan Al-Basrî – Allah have mercy on him – said:

If people called on Allah when put to trial because of their rulers, Allah would relieve their suffering; but instead they resorted to the sword, so they were left to it. And not one day of good did they bring.

Then he recited (Quran 7: 137):

And the good word of your Lord was fulfilled for the Children of Israel, for the patience and perseverance they had, and We destroyed the works of Pharaoh and his people and what they had erected.

Ibn Abî Hâtim, Al-Tafsîr no. 8897.

For Those Who Fight Or Oppose Their Rulers And Leaders

The Prophet (peace and blessings of Allah be upon him) said: Whosoever sees something from his leader of sin, then let him hate whatever occurs from sin. And let him not remove his hand from obedience, since whoever removes his hand from obedience and splits off from the Jamaa’ah (united body), then he dies the death of Jaahiliyyah (pre-Islamic times of ignorance).’’ Related by al-Bukhaaree (13/5) and Muslim (no. 1849) The Companions asked him: O Messenger of Allaah (peace and blessings of Allah be upon him) When you mentioned that there will be rulers, ‘you will approve of some things from them, and disapprove of others things.’ They said: So what do you command us to do? He said: ‘‘Give them their right, and invoke Allaah, since He is with you.’’ ’Ubaadah (radiyallaahu ’anhu) said: ‘‘ We gave the oath of allegiance to the Messenger of Allaah that we would not oppose the command, nor its people.’’ He said: ‘‘Except if you were to see clear disbelief (kufran bawaahan) about which you have a proof from Allaah.’’ Related by Muslim (6/17)

The Messenger of Allaah (peace and blessings of Allah be upon him) said: “Whoever disapproves of something done by his ruler then he should be patient, for whoever disobeys the ruler even a little will die as those who died in the Pre-Islamic Period of Ignorance (i.e. as rebellious Sinners).” (Al-Bukhaaree and Muslim)

Sahih Muslim Hadith Hadith 4554

Hudhaifah (radhiAllaahu anhu) narrated in a long hadeeth that the Messenger of Allaah (sallAllaahu ‘alaihi wa salaam) said, “There will come leaders who will not follow my guidance nor will they follow my Sunnah. There will be amongst them men who will have the hearts of devils in the bodies of humans.” He (Hudhaifah) asked, “What should I do O Messenger of Allaah (peace and blessings of Allah be upon him)if I reach that?” He replied, “You should hear and obey the ruler. Even if he flogs your back and takes your wealth you should still hear and obey.”

Sahih Muslim Hadith

Hadith 4573 Narrated by Awf ibn Malik

The Messenger of Allah (peace and blessings of Allah be upon him ) said: The best of your rulers are those whom you love and who love you, who invoke God’s blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn’t we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them, you should hate their administration, but do not withdraw yourselves from their obedience.

Sahih Al-Bukhari Hadith

Hadith 9.179 Narrated by Usaid bin Hudair A man came to the Prophet (peace and blessings of Allah be upon him)and said, “O Allah’s Apostle (peace and blessings of Allah be upon him) You appointed such-and-such person and you did not appoint me?” The Prophet (peace and blessings of Allah be upon him)said, “After me you will see rulers not giving you your right (but you should give them their right) and be patient till you meet me.”

Sahih Al-Bukhari Hadith

Hadith 9.175 Narrated by Abdullah

Allah’s Apostle (peace and blessings of Allah be upon him) said to us, “You will see after me, selfishness (on the part of other people) and other matters that you will disapprove of.” They asked, “What do you order us to do, O Allah’s Apostle (peace and blessings of Allah be upon him) (under such circumstances)?” He said, “Pay their rights to them (to the rulers) and ask your right from Allah.”

Sahih Muslim Hadith

Hadith 4524 Narrated by AbuHurayrah

The Messenger of Allah (peace and blessings of Allah be upon him) said: It is obligatory for you to listen to the ruler and obey him in adversity and prosperity, in pleasure and displeasure, and even when another person is given (rather undue) preference over you.

70 Thousand Will Enter Paradise

Information in a report narrated in the Musnad of Imaam Ahmad and the Sunan of al-Tirmidhi and Ibn Maajah, where Abu Umaamah is reported to have said that the Prophet (peace and blessings of Allaah be upon him) said:

“My Lord promised me that seventy thousand of my ummah will enter Paradise without being brought to account or being punished; with each thousand of them will be another seventy thousand, plus three handfuls of the handfuls of my Lord, may He be glorified.”

We ask Allaah to make us among them.

Just imagine: seventy thousand, with each thousand of whom is another seventy thousand – how great will be the total number of people who will enter Paradise without being brought to account? How many will be in each handful “scooped up” by the Merciful, Compassionate, Generous Almighty Lord?

We ask Allaah to make us among that number. Ameen

But this is only for those who stick to the Qur’an and Sunnah and stay away from shirk and other innovations and desires. It’s our job to find out what the right path is.

Don’t Leave Istighfar

A man once came to al-Hasan al-Basri and complained to him: “The sky does not shower us with rain.” He replied: “Seek Allah’s forgiveness (i.e. say astaghfirullah).”

Then another person came to him and said, “I complain of poverty.” He replied: “Seek Allah’s forgiveness.”

Then another person came to him and complained, “My wife is barren; she cannot bear children.” He replied: “Seek Allah’s forgiveness.”

The people, who were present, said to al-Hasan: “Every time a person came to you complaining, you instructed them to seek Allah’s forgiveness?”

Al-Hasan al-Basri said, “Have you not read the statement of Allah? ‘I said “Ask forgiveness of your Lord. Truly He is Oft-Forgiving. He will send rain to you in abundance; increase you in wealth and children; grant you gardens and bestow on you rivers.”‘” [Nuh (71):10-12]

There are two things in the earth that give a person safety and security from the punishment of Allah. The first has been removed, whilst the second still remains. As for the first, it was the Messenger of Allah (peace and blessings of Allah be upon him).

“Allah would not punish them while you were among them.” [al-Anfal (8):33]

As for the second, it is istighfar. “Allah would not punish them as long as they sought forgiveness.” [al-Anfal (8):33]

Do not ever leave istighfar!

Fasting On Monday And Thursday

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Prophet (peace and blessings of Allaah be upon him) was keen to fast on Mondays and Thursdays. Narrated by al-Tirmidhi, 745; al-Nasaa’i, 2361; Ibn Maajah, 1739; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1044.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Deeds are shown (to Allaah) on Mondays and Thursdays, and I like my deeds to be shown when I am fasting.” Narrated by al-Tirmidhi, 747; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1041.

 Take Benefit of Five Before Five

The Prophet (peace and blessings of Allah be upon him) advised to: “Take benefit of five before five: Your youth before your old age, your health before your sickness, your wealth before your poverty, your free time before you are preoccupied, and your life before your death” (Narrated by Ibn Abbas and reported by Al Hakim)

Using A False Oath To Take Property

Reported the Prophet (peace and blessings of Allah be upon him) as saying: “If anyone consumes by his oath what rightly belongs to a Muslim, Allah has made Hell necessary for him and deprived him of Paradise.”

A Man asked Him (peace and blessings of Allah be upon him) whether that applies even if it were a small amount, and He (peace and blessings of Allah be upon him) said, “Even if it were a stick from an ark tree.

(Muslim)

The hadith tells us the punishment of using a false oath to obtain someone else’s property by deception, Prophet (peace and blessings of Allah be upon him) tells us in the above hadith that such – a- person will be in Hell.

How To Help Someone Who Has Passed Away Within Your Family

Prayers for forgiveness offered by both sons and daughters of the deceased bring great benefits, as the Prophet (peace and blessings of Allaah be upon him) said: “A man’s status will be raised in Paradise and he will ask, ‘How did I get here?’ He will be told, ‘By your son’s dua’s, no 3660; see also Saheeh al-Jaami’, 1617)

Another thing that may reach the deceased is sadaqah (charity) given on his behalf, because ‘Aa’ishah (may Allaah be pleased with her) reported that a man said to the Prophet (peace and blessings of Allaah be upon him): “My mother has passed away, and if she could have spoken, she would have given something in charity. Will she receive a reward if I give something on her behalf?” He said, “Yes.” (Reported by al-Bukhaari, Fath, 1388)

Other deeds that may also benefit the deceased are Hajj and ‘Umrah on their behalf, after the living person has first performed Hajj and ‘Umrah on his or her own behalf.

‘Abdullaah ibn Buraydah reported that his father (may Allaah be pleased with him) said: “While I was sitting with the Messenger of Allaah (peace and blessings of Allaah be upon him), a woman came to him and said: ‘I gave my mother a slave-woman in charity, and now my mother has died.’ He said: ‘You have got your reward, and your right of inheritance has brought your gift back to you.’ She said, ‘O Messenger of Allaah, she still had one month to fast – can I fast it on her behalf?’ He said, ‘Fast it on her behalf.’ She said, ‘She never went to Hajj – can I perform Hajj on her behalf?’ He said, ‘Perform Hajj on her behalf.’” (Reported by Muslim, may Allaah have mercy on him, in his Saheeh, no. 1149)

This shows that it is also permissible to fast on behalf of the deceased.

Another thing that may benefit the deceased is to fulfil their nadhr (vow), because Ibn ‘Abbaas (may Allaah be pleased with him and his father) reported that a woman came to the Prophet (peace and blessings of Allaah be upon him) and said: “My mother made a vow to perform Hajj but she died before she could do it. Can I perform Hajj on her behalf?” He said, “Yes, perform Hajj on her behalf. Don’t you think that if your mother owed a debt you would pay it off?” She said, “Yes.” He said, “Then pay off what is owed to Allaah, for Allaah is more deserving of having vows fulfilled.” (al-Bukhaari, al-Fath, 7315)

Another thing that may benefit the deceased is if his relative devotes a share to him of a sacrifice he offers. When the Prophet (peace and blessings of Allaah be upon him) offered a sacrifice, he said: “In the name of Allaah, O Allaah, on behalf of Muhammad and the family of Muhammad” (reported by Muslim, no. 1967) – and the family of Muhammad included both the living and the dead.

One should avoid forbidden innovations (bid’ah) such as marking the fortieth day after death, or the passing of one year since the death, or gatherings for reciting al-Faatihah (the first chapter or soorah of the Qur’aan), doing forbidden acts at graves, and so on.

BEWARE OF MISGUIDED SCHOLARS AND WHO YOU TAKE YOUR KNOWLEDGE OFF

Abu Dhar said, “I was with the Prophet (peace and blessings of Allah be upon him) one day and I heard him saying: “There is something I fear for my Ummah than the Dajjal.” It was then that I became afraid, so I said:

“Oh Rasool Allah! Which thing is that?” He (peace and blessings of Allah be upon him) said; “Misguided and astray scholars.”

[Musnad Ahmad (5/145) No. 21334 and 21335]

Regarding the difficulty of criticizing innovators, Ibn Taymiyyah

(rahimahullaah) relayed the following quote:

“When some people said to Imaam Ahmad Ibn Hanbal (rahimahullaah) that they felt uneasy about criticizing people, he replied, ‘If you remain silent and I remain silent, then who will make the ignorant person aware of the authentic from the defective?'”

[Majmoo’-ul-Fataawaa of Ibn Taimiyyah (28/231)]

Ibn Al-Qayyim reported: Umar ibn Al-Khattab (may Allah be pleased with him) said, “The people who follow their opinions are opponents of the Sunnah. They failed to memorize the prophetic traditions and they desired to be free from faltering and feeling ashamed when they are asked and they do not know, so they turned away from the Sunnah in favour of their opinions. Beware of them!”

Source: I’lam Al-Muwaqi’een 1/44

Dhikr After Every Prayer

Reported by Abu Hurairah (may Allah be pleased with him): The Messenger of Allah (sallallahu alaihi wa sallam) said, “He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes the hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa ‘ala kulli shai’in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as large as the foam on the surface of the sea.”

(Muslim)

Envy Is Justified In 2 Cases

Abdullah Ibn Umar (May Allah be pleased with him) reported: Messenger of Allah (peace and blessings of Allah be upon him) said:

“Envy is justified in regard to two types of persons only: a man whom Allah has given knowledge of the Qur’an, and so he recites it during the night and during the day; and a man whom Allah has given wealth and so he spends from it during the night and during the day.”

(Bukhari and Muslim)

Virtues Of Knowledge Which Is Learnt And Taught For The Sake Of Allah

Mu`awiyah (May Allah be pleased with him) reported: The Messenger of Allah (peace and blessings of Allah be upon him) said, “When Allah wishes good for someone, He bestows upon him the understanding of Deen.”[Al-Bukhari and Muslim].

Commentary:

Knowledge and understanding of Deen (religion) here stands for the understanding of the Qur’an and Hadith, religious injunctions, and knowledge of the lawful and the unlawful. This Hadith highlights the excellence of knowledge and the fact that it is a sign of Allah’s Help to the person who possesses it and acts upon it.

241/1376-Riyad Us Saliheen (Gardens of the Righteous)

Do These Four Things In One Day And Enter Paradise

The Messenger (sal Allahu alaihi wa sallam) asked, “Who is fasting today?” Abu Bakr (radi Allahu anhu) replied, “Me”. The Messenger (sal Allahu alaihi wa sallam) asked, “Who has followed a funeral procession today?” Abu Bakr (radi Allahu anhu) replied, “Me”. The Messenger (sal Allahu alaihi wa sallam) asked, “Who has fed a poor person today?” Abu Bakr (radi Allahu anhu) replied, “Me”. The Messenger (sal Allahu alaihi wa sallam) asked, “Who has visited a sick person today?” Abu Bakr (radi Allahu anhu) replied, “Me”. The Messenger (sal Allahu alaihi wa sallam) then said, “Any person that has done these four things in one day will enter Paradise.”

[Sahih Muslim Book 31 number 5880]

The Middle Prayer

“Guard strictly the daily prayers and especially the middle prayer, and stand before Allah with obedience.”

(al-Qur’an 2:238)

The middle prayer referred to here is the Asr prayer. The Messenger of Allah, peace and blessings of Allah be upon him stated:

“Whoever misses the Asr prayer, then it is as if he has lost his family and property.”

al-Bukhari no543

How To Protect Yourself From Fitnah (trials/tribulations)

“In times of Fitnah, it is obligatory on the Muslim to:

1- Busy himself with seeking knowledge of the religion.

2- Busy himself with the worship of Allah, and these things will protect him from the fitnah.

Also protection from fitnah comes by way of:

1-Sticking to the Quran and the Sunnah,

2- Staying busy with the worship of Allah.

3- Surrounding oneself with righteous people.

4- Staying away from evil people.

5- Staying away from evils places as well as staying away from those things that lead to evil…”

-Sharh Usool As-Sunnah, pg. 147 by Shaykh Abdul-Azeez Ar-Rajihi (Hafithahullah).

We seek Allah’s protection from all kinds of fitnah and ask Him to increase us in knowledge of His religion and righteous actions, ameen.

Writing The Name Of The Deceased Person On A Gravestone

Ref: www.madeenah.com

Question: What is the ruling on placing two gravestones made from cement on the grave; then the name of the deceased person is written on one of them so that his grave is not confused with another grave. May Allaah bless you.

Response: All praise is due to Allaah, Lord of the Worlds. May peace and blessings be upon he whom Allaah sent as a mercy to the Worlds. Upon his family, companions and brothers until the day of judgement. Thereafter:

The base ruling here is that it is not permissible to build upon graves, cement them, write upon them or sit on them. This is due to the Hadeeth:

The Messenger of Allaah (sal allaahu alayhi wa sallam) forbade that the graves should be plastered, sat upon, built upon, added to them or written upon. [1]

Also the hadeeth of Abu Al-Hayyaaj al-Assadi who said, Alee Ibn Abee Taalib (May Allaah be pleased with him) said to me, “Should I not send you upon the instructions that the Messenger of Allaah (sal Allaahu alayhi wa sallam) sent me with?

That you should not leave any image in a house except that you should deface it, nor a raised grave except that you should level it. [2]

Although the people of knowledge forbid all types of writing on the grave, they exempt what is required due to a necessity such as knowing the grave. This is done by merely writing the name of the deceased but not for beautification. This ruling is analogically proven, due to the Prophet (sal Allaahu alayhi wa sallam) placing a stone on the grave of Uthmaan bin Madh’oon. [3]

So this is an exemption from the general prohibition by way of analogy, and this is permissible according to the majority of scholars.

However, this is restricted to the minimal amount of writing by which the deceased will be known, in case it is feared that it will be removed or forgotten. This can be done via writing his name or an identification number but without building upon a grave.

This is in implementing the principle: ”whatever is permitted due to a necessity, its allowance is removed when the necessity is removed.”

So this is in the case where a grave cannot be identified by simply placing a stone near it. This is all due to actualising the objective for which the Prophet (sal Allaahu alayhi wa sallam) placed a stone on the grave of ‘Uthmaan ibn Madh’oon (may Allaah be pleased with him), he said:

I know (by it) the grave of my brother and I will bury near it those who die from my family [4]

All Knowledge is with Allaah (the Most High); our last call is that all praise is for Allaah the Lord of the Worlds and may peace and blessings be upon our Prophet Muhammad, his family, companions and brothers until the Day of Judgement.

Footnotes

[1] Narrated by Jaabir; Collected by Muslim, Abu Dawood & an-Nisaa.ee
[2] Narrated by Abul Hayyaaj; Collected by Muslim, Abu Dawood & at-Tirmidhi
[3] Narrated by Anas; Collected by Ibn Maajah
[4] Narrated by al-Matlabb ibn Abdillah: Collected by Abu Dawood

Sujood ash-Shukr: Rules, Regulations & Innovations

In the name of Allaah, the Most Merciful, the Bestower of Mercy.

Sujood ash-Shukr is a prostration which is performed for Allaah, in order to show Shukr (thanks and gratitude) to Him for a specific blessing.

When is it performed?

No doubt every blessing is from Allaah. He said,

{Whatever you have of blessing – it is from Allah} [16:53]

However Sujood ash-Shukr is not performed for blessings in general, rather it is only performed for a specific blessing at a specific time – such as a person being blessed with the birth of their child, getting a job or passing an exam. It can also be performed when a specific harm is alleviated from a person – such as being cured from an illness or being saved from  calamity.

Evidence from the Sunnah

Upon the authority of Abu Bakrah (may Allaah be pleased with him),

“
Whenever the Prophet (sal Allaahu alayhi wa sallam) was pleased by a matter or was given the glad tidings of a matter, he would go into prostration as a form of Shukr to Allaah. [1]

It has also been narrated about Ka’ab ibn Maalik (may Allaah be pleased with him), when his repentance was accepted by Allaah and the Prophet (sal Allaahu alayhi wa sallam) stopped boycotting him, he prostrated to Allaah. [2]

“The fact that Ka’ab ibn Maalik prostrated when he heard the glad tidings [of his sin being forgiven] is a clear evidence that this act was a common practice of the companions.

Abu Bakr as-Siddeeq prostrated when news reached him that Musaylamah the Liar had been killed. Alee’ prostrated when Dhul Thadiyyah had been killed among the Khawaarij. The Prophet (sal Allaahu alayhi wa sallam) also prostrated when Jibreel gave him the glad tidings that whoever sends salutations upon the Prophet once, Allaah will send salutations on that person ten fold…” [3]

How it is performed

As soon as a person hears of a specific blessing, it is recommended for him to immediately prostrate to Allaah. This is a prostration like any other prostration – in terms of prostrating on seven limbs [4] and saying:

????? ??? ??????
Glorified is my Lord, the Most High

A person should then also thank Allaah for the blessing.

There is no evidence however, for a person to say Takbeer at the beginning of the prostration, nor Tasleem after it.

Does a person have to be in a state of Wudhu?

“The correct opinion is that it is not obligated upon a person to be in a state of Wudhu when performing Sujood ash-Shukr. This is because the reason for performing it is due to an occurrence of a blessing or removal of a harm, and there is no specific time for this in which a person can prepare for it. In such a case, whenever a person is blessed, he should immediately perform Sujood ash-Shukr in whatever state he is in.” [5]

Innovations

There are a number of innovations and fabricated narrations which are occurring in relation to Sujood ash-Shukr:

1. Salaat ash-Shukr

It has not been narrated that the Prophet (sal Allaahu alayhi wa sallam) dedicated a specific prayer called Salaat ash-Shukr. The only act of worship established is Sujood ash-Shukr – as mentioned above.

2. Performing Sujood ash-Shukr after each prayer or after reciting Qur’an

As mentioned previously in the Hadeeth, the Prophet (sal Allaahu alayhi wa sallam) would only perform Sujood ash-Shukr on specific instances of good news or being saved from calamity. Therefore to introduce a new practice of performing a separate Sujood after each prayer is blameworthy and  is a Bid’ah (an innovation).

3. Saying Alhamdulillah 3 times, or Shukr Lillah 3 times

To specify a saying or Du’aa in Islaam requires evidence that it was done by the Prophet (sal Allaahu alayhi wa sallam) and his companions. It is not known that the above statements were specified to be said during Sujood ash-Shukr.

La hawla wa laa quwwata illa billaah is a weighty phrase

Hasbuna Allah wa ni’amal wakeel

Allah is Sufficient for us, and He is the Best Disposer of affairs Al Hawqalah: Laa hawla wa laa quwwata illa billaah The Four Phrases (SubhaanAllaah, alhamdulillaah, laa illaaha illAllaah, Allaahu akbar) and the hawqalah (la hawla wa laa quwwata illa billaah) together encompass tawheed (worshipping Allaah alone) and qadr (Pre- Decree).

• Ibn Abee Awfaa said, a man came to the Prophet (Sallalaahu Alahi wa Sallam) and said, “I cannot learn the Qur’aan, so teach me something that will suffice me. He said, SubhaanAllaah, wal hamdulillaah, wa laa illaaha illAllaah, wAllaahu akbar, wa la hawla wa laa quwwata illa billaah.”

(Aboo Daawood 832; Nisaa’ee 2/143; Daarqutnee 1/313-314).

Aboo Hurayrah (Radhi Allaahu Anhu) “Shall I inform you of a phrase which is under the throne and from amongst the treasures of Paradise? Say,’la hawla wa laa quwwata illa billaah’. Allaah will say, ‘My servant has submitted himself in intention, action and worship. (aslama wastaslama) (Haakim; Dhahabee. Saheeh) Similar narration in Fath al Baari (11/501).

A servant does not control any of his affairs. He does not have the means to repel harm or the ability to attain goodness except by Allah’s Will. A servant cannot change disobedience to obedience, sickness to health, weakness to strength, deficiency to perfection except by Allah’s Help. He does not have the ability to take care of his affairs or realize any of his goals except by Allah’s help. What Allaah Wills will happen and what He does not Will will not happen. The affairs of creation are tied to His Decree and Pre-Destination.

La hawla wa laa quwwata illa billaah is a weighty phrase which means being sincere to Allaah alone in asking for help. Just as the phrase of tawheed: laa ilaaha illAllaah means being sincere to Allaah in worship.

• In Soorah al Faatihah: “iyyaaka na’budu wa iyyaaka nasta’een” You alone we worship (This phrase is tawheed al ibaadah. Distancing oneself from shirk) and You alone we ask for help (sincerely asking Allaah alone and referring all power and might to Allaah). Worship is the goal which is connected to Allah’s Worship (Uloohiyyah) and asking for help is the means which is connected to Allah’s Lordship (Ruboobiyyah).

• Ibn Taymiyyah mentions in Istiqaamah (2/81) that many people wrongly use la hawla wa laa quwwata illa billaah in situations of calamity and say it out of fear not out of patience. The hawqalah is a phrase to seek help and not a phrase of calamity (innaa lilaahi wa innaa ilayhi raaji’oon).

• Ibn Abbaas (Radhi Allaahu Anhu) defined la hawla wa laa quwwata illa billaah as:

“We have no ability to act in obedience except through Allaah and we have no power to leave disobedience except through Allaah.”

• Zaheer bin Muhammad defined it as: “You cannot take what you like except by Allaah and you cannot be prevented from what you dislike except by Allah’s help.”

• Ibn Taymiyyah mentions that the reason behind saying the hawqalah after the mu’aththin says ‘come to prayer/come to success’ is to seek Allah’s help in performing the salaah.

WINTER, THE BELIEVER’S SEASON

“It is said that winter is a time when people suffer from Seasonal Affective Disorder, also known as ‘the Winter Blues’ or winter depression. However, it is interesting to see how the early Muslims welcomed winter, as it is clear that they saw it in a totally different light.

[One of the ways] they would benefit from winter is through [Qiyamul-Layl and Siyam]

It was reported by al-Haythami in ‘Majma’ az-Zawa’id’ (3/203) with a hasan chain that the Prophet (peace and blessings of Allah be upon him) said: “Winter is the best season for the believer. Its nights are long for him to pray in, and its days are short for him to fast in.”

And Ahmad reported in ‘az-Zuhd’ (p. 118) with an authentic chain that ‘Umar bin al-Khattab said: “Winter is the prize (Ghaneema) of the worshippers.”

Ibn Rajab al-Hambali said in ‘Lata’if al-Ma’arif’ (p. 276):

“Winter is the best season for the believer because…Allah strengthens his practice in it by making worship easy for him. This is because in winter, the believer can fast during the day with ease without suffering from hunger and thirst. The days are short and cold, and he therefore doesn’t feel the hardship of fasting…

As for praying at night in the winter due to its long nights, one can have his share of sleep and then get up to pray afterwards and recite all that he usually recites of the Qur’an while he has had enough sleep. So, he can combine between the sleep that he needs and the usual amount of recitation of the Qur’an that he completes in a day. So, he fulfills the interests of both his religion and the comfort of his body…

And it was narrated that Ibn Mas’ud said: “Welcome to winter! Blessings descend in it, its nights are long to pray in, and its days are short to fast in.” It is also narrated from him and al-Hasan: “Winter is a wonderful time for the believer. Its nights are long to pray in, and its days are short to fast in.” When it was winter time, ‘Ubayd bin ‘Umayr would say: “O people of the Qur’an! Your nights are now long for you to recite in. So, recite! Your days are now short for you to fast in. So, fast! Night prayer in the winter equals fasting during the day in the summer.” This is why Mu’adh wept on his deathbed and said: “I weep because I will miss the thirst I felt when I fasted, praying at night during the winter, and sitting knee to knee with the scholars during the gatherings of knowledge.””

It was reported by Ahmad (4/335) with a chain authenticated by al-Albani in ‘as-Silsilah as-Sahihah’ (1922) that the Prophet said: “Fasting in the winter is the easy prize.”

Ibn Rajab commented on this in ‘Lata’if al-Ma’arif’ (p. 276):

“And the meaning of it being an easy prize is that it is a prize obtained without any battle or effort or hardship. So, the owner of this prize has been given it as a favour without any effort on his part.”

– Abu Sabaaya

*Qiyamul layl means night prayer.

*Tahhajud is when you leave for bed for Salah.

*If you cannot wake up for Tahhajud, than pray in the middle of start (It is not12:00am, its middle of night between Maghrib and Fajr). If that is difficult, pray before you sleep or after Esha.

May Allah give us the ability to pray in these long nights and fast in these short days. [Ameen]

Is The Truth With The Majority And Do We Follow The Crowd?

Allah Says:

“And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie.

Verily, your Lord! It is He Who knows best who strays from His Way, and He knows best the rightly guided ones.”

Surah Al An’aam 116-117.

Ibn Kathir says in his Tafseer:

“Allah The Most High informs us about the state of most of the people of the earth from the children of Aadam; That they are in a state of misguidance.”

Witchcraft coming Between a Man and His Wife

Witchcraft or magic is real and that it can have an effect – if Allah wills and decrees it – on the body of the one against whom it is directed, and it can even kill him.

Imam al-Qurafi said:

“Witchcraft is real and the person against whom it is directed could die, or his mood and habits could be changed … This was also the view of al-Shafi’i and Ibn Hanbal…”

The Mu’tazilah and Qadariyyah (two deviant sects) did not agree with this… but that is of no significance. Al-Qurafi and others mentioned that the sahabah (companions) agreed that it (witchcraft) is real, before there emerged anybody who denied this.

Among the evidence of Ahl al-Sunnah is:

The ayah/verse (interpretation of the meaning):

“… but the shayateen (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, “We are for trial, so disbelieve not (by learning this magic from us).” And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah’s leave. And they learn that which harms them and profits them not.”

Al  –  Qur’an  [2:102]

This ayah clearly indicates what is being asked about here, which is that witchcraft is real and that the practitioner of witchcraft can cause separation between a man and his wife and that he can cause harm to people by his witchcraft – if that is decreed by the universal will of Allah.

The ayah (interpretation of the meaning):

“And from the evil of the witchcrafts when they blow in the knots.”

al-Qur’an  [113:4]

‘… the witchcrafts when they blow in the knots,’ refers to witches or female practitioners of witchcraft who tie knots as part of their magic and blow on them. If witchcraft were not real, Allah would not have commanded us to seek refuge from it.

Further proof is to be seen in the fact that witchcraft was directed against the Prophet (peace and blessings of Allah be upon him) by the Jew Labeed ibn al-A’asam. This is a saheeh hadeeth (authentic narration) which was narrated by al-Bukhari and Muslim.

Further evidence is to be seen in the real-life experiences of many people, which cannot be overlooked.

Ibn al-Qayyim said:

the witchcraft which causes people to be sick or to feel depressed, or which makes them love or hate, exists and is well known to all people. Many people have experienced what it can do to them.”

Ibn Qudamah said:

“It is well known among people that a man can be separated from his wife (by witchcraft) when he gets married, so that he is unable to have intercourse with her, but when the spell is lifted, then he is able to have intercourse with her. This is so commonly known that it cannot be denied. There are so many reports of witchcraft that it is inconceivable that so many people would agree on a lie.”

There are many ways of protecting oneself against witchcraft:

The best way is to fear Allah, obey His commands, put one’s trust in Him, seek refuge with Allah, and start each morning by eating seven dates. All of these were narrated in saheeh ahadeeth (authentic reports).

There are many ways of removing the effects of witchcraft, including:

1) Ruqyah [prayers, supplications], the best of which is supplications from the Quran, then du’as (supplications) narrated in saheeh ahadeeth.

2) Finding the objects used for witchcraft purposes and doing something to neutralize them.

Ibn al-Qayyim (may Allah have mercy on him) said:

the sunnah (prophetic teaching) for treating this sickness – two kinds were transmitted from him:

One of them – which is the best – is to locate and neutralize the object, as it was reported in a saheeh hadeeth that he (peace and blessings of Allah be upon him) asked his Lord about this, and He directed him to a well where he found a comb, some hairs that had fallen when he combed his hair. When he removed these things from the well, he felt better, as if he had recovered from an illness. This is the best way of dealing with this problem, and is like removing something bad from the body by expelling it.

3) Cupping, induced vomiting and surgery.

Ibn al-Qayyim said – continuing what he said in the words quoted above:

“The second kind is by physically removing the place affected by the witchcraft, because witchcraft has an effect on human nature and the bodily humours, and can affect moods. If its effects are noted in any part of the body and it is possible to remove the bad material, this will be very beneficial.”

What Are The Prescribed Means Of Warding Off Sihr (Witchcraft) Before It Happens?

Praise be to Allaah.

Among the most important means of warding off the danger of sihr before it happens is seeking protection through the adhkaar (dhikr) prescribed in Islam, making du’aa’ and reciting prayers seeking refuge that were narrated from the Prophet (peace and blessings of Allaah be upon him). These include:

1 – Reciting Aayat al-Kursiy

Al- Qur’an   [al-Baqarah 2:255]

after every prescribed prayer, after reciting the adhkaar which are prescribed after the salaam.

2 – Reciting Aayat al-Kursiy when going to sleep. This is the greatest ayah in the Qur’aan, in which Allaah says (interpretation of the meaning):

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great”

Al-Qur’an [al-Baqarah 2:255]

3 – Reciting “Qul huwa Allaahu ahad”, “Qul a’oodhu bi Rabb il-Falaq” and “Qul a’oodhu bi Rabb il-Naas” [i.e., the last three soorahs of the Qur’aan] following every prescribed prayer, and reciting these three soorahs (three times) at the beginning of the day after Fajr prayer, and at the beginning of the night after Maghrib prayer.

4 – Reciting the last two aayahs of Soorat al-Baqarah at the beginning of the night. These are the aayahs in which Allaah says (interpretation of the meaning):

“The Messenger (Muhammad, peace and blessings of Allah be upon him) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allaah, His Angels, His Books, and His Messengers. (They say,) ‘We make no distinction between one another of His Messengers’ — and they say, ‘We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).’

Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawlaa (Patron, Supporter and Protector) and give us victory over the disbelieving people”

Al-Qur’an [al-Baqarah 2:285-285]

And it was narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites Aayat al-Kursiy at night will have ongoing protection from Allaah and no devil will come near him until morning comes.” And it was also narrated in a saheeh report that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever recites the last two aayahs of Soorat al-Baqarah at night that will suffice him.” The meaning – and Allaah knows best – is that that will be sufficient protection for him against all evil.

5 – Seeking refuge in the perfect words of Allaah from the evil of that which He has created, night and day and when stopping to rest anywhere, be it in the city, in the desert, in the air or on the sea. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever stops to rest and says, ‘A’oodhu bi kalimaat Allaah il-taammah min sharri ma khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created),’ nothing will harm him until he moves on from that place.”

6 – The Muslim should say at the beginning of the day and the beginning of the night (three times):

“Bismillaah alladhi laa yadurr ma’a ismihi shay’un fi’l-ardi wa laa fi’l-samaa’i wa huwa al-samee’ al-‘aleem.

(In the name of Allaah with Whose name nothing on earth or in heaven can cause harm, and He is the All-Hearing, All-Knowing).”

According to saheeh reports, the Messenger of Allaah (peace and blessings of Allaah be upon him) urged us to recite this, and this is a means of keeping safe from all evil.

These adhkaar and prayers for refuge are among the greatest means of warding off the evil of sihr (witchcraft) and other evils, for the one who recites them regularly with sincerity and faith, putting his trust in Allaah and depending upon Him, and being content with that.

They are also some of the most effective weapons for warding off sihr after it has happened, along with humbly beseeching Allaah constantly and asking Him to remove the harm and relieve the distress. Among the du’aa’s which have been narrated from the Prophet (peace and blessings of Allaah be upon him) to treat diseases such as sihr and other things is the ruqyah by means of which he (peace and blessings of Allaah be upon him) used to treat his companions:

“Allaahumma Rabb al-naas, adhhib il-ba’s, washfi anta al-Shaafi laa shifaa’a illa shifaa’uka shifaa’an laa yughaadir saqaman.

(O Allaah, Lord of mankind, remove the harm and heal him, for You are the Healer and there is no healing except Your healing, with a healing which does not leave any disease behind).”

There is also the ruqyah by means of which Jibreel treated the Prophet (peace and blessings of Allaah be upon him):

“Bismillaah urqeeka min kulli shay’in yu’dheeka, wa min sharri kulli nafsin aw ‘aynin haasid Allaah yashfeek, bismillaah urqeek.

(In the name of Allaah I perform ruqyah for you, from everything that is harming you, from the evil of every soul or envious eye may Allaah heal you, in the name of Allaah I perform ruqyah for you).”

This should be repeated three times.

And Allaah knows best.

Im?m al-Qurtubi:

“It was said to Ibrahim ibn Adham: Why is it that we supplicate and receive no response?

He said:

“Because you know Allah but you do not obey Him, and you know the Messenger but you do not follow his Sunnah, and you know the Qur’?n but you do not act in accordance with it, and you eat from the blessings of Allah but you do not give thanks for them, and you know Paradise but you do not seek it, and you know Hellfire but you do not flee from it, and you know Shayt?n but you do not fight him rather you agree with him, and you know death but you do not prepare for it, and you have buried the dead but you do not learn a lesson from that, and you ignore your own faults and are preoccupied with other people’s faults.””

Tafseer al-Qurtubi (2/312)

As Long As You Are Upon The Truth Then Be Firm

Sheikh Muhammad bin Saalih al-Uthaimeen (hafidhahullaah)

“Be FIRM, and DO NOT change (your stance) because of the large number of attacks on you nor due to (their) being offended by your words. As long as you are upon the TRUTH then be firm, for truth is never budged (by falsehood). Thereafter, defend (the truth) if you are in a weak position. There is nothing lesser than defending (the truth). But if you are in a strong position, then upon you is to attack (the falsehood). For the days take turns (sometimes in your favour and sometimes otherwise).

But (remember) the most important thing is that even if you are in a weaker position, then you should remain firm. And never say: ‘Oh, all the people are in opposition to this.’ Rather, be firm, for Allaah aids His Deen, His Book, His Messenger throughout the ages.

No doubt that you will face harm (from the people). Here is Imaam Ahmad (hafidhahullaah), he was dragged by a mule in the market and was whipped. But he was patiently firm.

And here is Sheikh-ul-Islaam (Ibn Taymiyyah) who was driven around in the market on a cart and was thrown in the prison, but he remained firm.

It is not possible that the earth will always be a carpet of roses and flowers for a person who clings to the Sunnah (for he will face opposition and will be harmed by the people).”

[Sharh al-Nooniyyah of Ibnul Qayyim by Sheikh Ibn al-`Uthaimeen (3/270)]

Instances In Which Giving The Salaam Is Disliked

Shaikh Saalih bin Fawzaan Al-Fawzaan (hafidhahullaah) said during his explanation of the text of Mandhoomah Al-Adaab:

The first instance: it is disliked to give salaam to the one who is speaking, since he is busy in conversation with other than himself.

The second instance: ‘with regards to the one who is busy with dhikr (remembrance of Allaah)’ – by way of tasbeeh (saying: subhaanallaah) and tahleel (saying: laa ilaaha illallaah) and in the recital of the Qur’aan.

The third instance: with regards to the one who is pre-occupied with the hadeeth from the sayings of Muhammad (sallallaahu ‘alaihi wa sallam).

The fourth instance: giving salaam to the khateeb except during the Friday sermon; since it is forbidden to speak during the Friday sermon; and so giving salaam to the khateeb and to those in attendance is impermissible.

The fifth instance: ‘the one delivering a lecture’ – the one who is delivering a lesson relating to the Qur’aan or relating to hadeeth or Fiqh or in grammar – do not give salaam to him. Some people; when they come to a gathering and the lesson is in progress; he will give the salaam and raise his voice, this is disliked because this distracts the teacher just as it distracts those who are sat listening and so they turn their attention to him.

The sixth instance: ‘those who are researching in the sciences’ – whoever is researching an issue from the issues of knowledge then do not extend the salaam towards him and thus disrupt his research; this is not legislated.

The seventh instance: ‘one who is delivering an admonition’ – whoever is admonishing the people; then do not give the salaam if you approach, rather sit and listen to the admonition. Do not extend the salaam; because you will distract the admonisher as well as distract those that are listening.

The eighth instance: the one who is reiterating/revising in (an issue of) Fiqh; and he is the one who is revising/studying Fiqh.

The ninth instance: the muadhin; if he is giving the adhaan then do not extend the salaam towards him whilst he is giving the adhaan; since you will interrupt him from the adhaan.

The tenth instance: ‘the one who is praying’ – if you arrive and someone is praying; do not extend the salaam towards him until he has concluded his prayer. It has been reported that one of the companions gave the Prophet (sallallaahu ‘alaihi wa sallam) the salaam whilst he was in prayer and so he responded to him with an ishaarah (indication).[1] Therefore is someone gives you salaam whilst you are praying then you should respond to him with an ishaarah.

The eleventh instance: ‘the one who is observing purification’ – the one who is performing the wudhu then do not extend the salaam towards him until he has concluded his wudhu. As for the one who is bathing for other than the purpose of worship; in order to keep cool or to clean himself then there is nothing preventing you from giving him salaam.

The twelfth instance: likewise it is not legislated to give the salaam to the one who is preoccupied with eating.

The thirteenth instance: ‘to the one who is defecating’ – this is more severe; and he is the one who is urinating or defecating – do not give him salaam whilst he is relieving himself. Since it is disliked for the one who is defecating or urinating that he should speak in this situation; so do not give him salaam.

The fourteenth instance: ‘the one who is fighting the enemy in a war’ – the last type is the Mujaahid who is in the instance of fighting; you should not extend salaam to the one who is fighting because he is busied from you in fighting the enemies of Allaah.”

(Taken from: Ithaaf At-Tullaab bi-Sharh Mandhoomah Al-Adaab p.219-221)

Backbiting Is Permitted In Six Occasions

Imam an-Nawawi (hafidhahullaah)

“1. The first is complaining of oppression, so it is permissible for the oppressed person to present his case to the Muslim ruler or Muslim judge or someone of similar stature and authority to assist in removing the oppression. He can say: “I have been wronged by such and such a person.”

2. The second is seeking assistance in changing evil (munkar) and refuting the disobedient until they return to what is correct. So one can say to the one who has the ability to change the evil: “Such and such a person has done this, so advise him.” Or something similar and that he intends to reach this disobedient o­ne by way of removing the evil, so if he intends other than that then it is not permissible.

3. Thirdly when one seeks fatwa. So he says to the mufti: “My father has oppressed me, or my brother, or my husband, or such and such has done this, does he have right to? And what is the way to sincerity (ikhlaas) and obtaining my rights and repelling oppression?” or something along the lines, so this is permissible by necessity. However it is better to say:” What do you say regarding a man, or person, or husband, if his condition is such and such?” So he obtains his purpose without specification, but being specific is permissible, as we will mention in the hadeeth of Hind, Allah willing.

4. The fourth reason is warning the Muslims from evil and advising them and that is from several aspects:

A.) From it is the disparagement of the criticized people by way of the reliable and trustworthy witnesses. That is permissible by consensus of the Muslims rather it is obligatory by necessity.

B.) From it is when a man inquires about someone before marriage, or entering into a business partnership with someone, or safekeeping something with someone or doing business with someone. It is obligatory upon the one advising not to conceal his condition rather he should mention the shortcomings he has with the sole intention of advising him.

C.) From it is if one sees a person of fiqh frequenting an innovator or a faasiq (a person engaged in disobedience) and taking knowledge from him, and he fears that he may affect him (with his innovation or fisq) then it is upon him to advise of his condition on the basis that he intends to advise. And this is where error may occur, the person who speaks of the individual could be envious and Shaytaan (may Allah’s curse be upon him) may deceive him into thinking he is advising with compassion, it is necessary to be aware of this (type of fitnah).

D.) From it is one who has position but he does not establish it, whether it is because he is not fit for it, or he is one who is corrupt, or neglectful, or something similar to these examples. It is obligatory to mention that to the one in authority so as to remove him and replace him with one more befitting. He should make him aware of his condition so he can be dealt with and urge him to improve or be replaced with someone else.

5. The fifth reason is concerning the one who openly commits disobedience or innovation like openly drinking alcohol, taking the property of others, taking taxes not legislated or other issues of falsehood, then it is permissible to mention what he does publicly. It is not permissible to mention other faults he may have except those we have mentioned before.

6. The sixth reason is to describe someone. So if a man is known by a nickname such as “The Weak-eyed”, “The Lame”, “The Deaf one”, “The Blind one”, “The Cross-eyed” and other similar names. It is permissible to describe him for identification but unlawful to indicate his deficiencies. If one can describe him another way then it is best.

[Riyad us Saliheen]

Great Advice From Sufyan Ath-Thauree

My brother, use the TIME you have between dawn and sunrise to contemplate the previous day: Remain STEADFAST on the good deeds you performed the previous day, and abandon anything you did out of disobedience to Allaah (subhaanahu wa ta’aala).

Do not repeat the same mistakes, for you do not know whether or not you will live for the rest of your day! As long as you are alive, the option of REPENTANCE is available to you, but refraining from sinning is easier for you than trying to perform a sincere repentance. A sincere repentance involves regret and a firm resolve never to repeat the same sin again.

Wherever you are, FEAR Allaah. If you perpetrated a sin in secret, then repent to Allaah in secret. And if you perpetrated a sin out in the open, then repent to Allaah out in the open. Do not let one sin lead to another (so that they pile up onto one another). Cry frequently and as much as you are able to, and do not laugh (frequently), for you were not created without purpose. Join ties with and be kind to your family, your RELATIVES, your neighbours, and your brothers.

When you intend to show mercy, show mercy to the poor, to orphans, and to the weak. If you intend to give charity…or to perform a good deed, then do it right away, before the Shaytaan (Devil) positions himself between you and the execution of what you intended to do. Act always on a good intention: eat with a good intention and drink with a good intention.

Do not be miserly, for miserliness corrupts a person’s religion. Do not promise someone something and refrain from fulfilling your promise, for in that case, the love you will have gained through your promise will be replaced by hate. Do not feel rancour in your heart towards your Muslim brother, for Allaah does not accept repentance from a person if there is rancour and malice between him and his Muslim brother. Do not be ANGRY, for anger is like a shaver – just as a shaver shaves off hair, anger shaves off good deeds (unless one becomes angry for the sake of Allaah (subhaanahu wa ta’aala)).

Make it a practice to extend greetings of peace to every Muslim, for if you do so, hatred, deception, and rancour will all be purged from your heart. Shake hands with your Muslim brothers and you will, as a result, become loved by the people. Remain in a constant state of PURITY (by performing ablution whenever you pass wind or empty your bowels) and, as a result, you will be loved by the Al-Hafazah (the angels who record your deeds). LOVE only for the sake of Allaah, and hate only for the sake of Allaah: If you do not possess these two qualities, it means that you have on you the mark of a hypocrite.

Abridged from: The Biography of Sufyaan ath-Thauree (rahimahullaah), p175-176

Question posed to Sheik Salih Fowzan: How to Respond to Those Who Mock the Prophet (peace and blessings of Allah be upon him)

Question: May Allaah Grant you great good – insults upon the Prophet(s) [Peace and Blessings of Allaah be upon him] have become frequent. Their methods of insulting him vary, at times they release films and clips and at other times they insult him in the broader media.

The question is; what should be our stance against those who insult him [Peace and Blessings of Allaah be upon him]?

Connecting to this also; is it permissible for us to be angered by their insults and express our anger via protesting against them?

Shaykh Saaleh bin Fawzaan al-Fawzaan [may Allaah Preserve him] replied by saying:

My brothers! Insulting the Prophet [Peace and Blessings of Allaah be upon him] is not a new phenomenon. They insulted him to his face, calling him ‘a magician’, ‘a liar’, ‘a soothsayer’, ‘a mere poet’ to the end of their degrees of insults.

However, the Prophet [Peace and Blessings of Allaah be upon him] remained patient with their insults and he didn’t hasten to seek revenge. Allaah ordered him to remain patient:

(????????? ????? ??? ?????????? ????????????? ??????? ????????) “And be patient (O Muhammad ) with what they say, and keep away from them in a good way.”

[al-Muzzamil 72:10]

He heard their insults and was affected by them but he remained patient, Peace and Blessings of Allaah be upon him, acting upon the Command of Allaah, [the Glorified and the Exalted]:

(???????? ???????? ??????? ??????? ???????? ????? ??????????* ????????? ???????? ??????? ?????? ???? ?????????????* ????????? ??????? ?????? ?????????? ??????????) “Indeed, We know that your breast is straitened at what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him). And worship your Lord until there comes unto you the certainty (i.e. death).”

[al-Hijr 15: 97-99]

So he remained patient and commanded his Companions [may Allaah be Pleased with them all] to likewise remain patient and not to react to any one of these insults. This was their plight when they were living in Makkah, purely because they were weak and outnumbered, and had they reacted then the Mushriks of Quraysh would have overcome them and al-Islaam would have ended in Makkah (without it spreading).

The command during the Makkan period was to remain patient and invite people to al-Islaam by giving Da’wah. This situation continued until they migrated from Makkah and found those who would help them, the Ansaar.

Thereafter, Allaah Ordered Jihaad against the Mushriks of Makkah, which was the legislated form of Jihaad (and not the killing of innocent people or those bound under treaty, rather legislated Jihaad includes rulings connected to combat between two opposing armies).

Protesting, killing innocent people or destroying their wealth – this includes Muslims or who the Muslims have peace treaties with – and attacking them is a form of treachery and is not permissible.

It is not permissible to killing anyone who is innocent, regardless of if they are Kuffaar or not, it is not permissible:

(???? ??????????????? ??????? ?????? ???? ?????????? ???? ??????????? ?????????? ???? ??????????) “and let not the hatred of some people in (once) stopping you fromAl-Masjid-al-Haram lead you to transgression (and hostility on your part)” [al-Maa’idah 5:2]

It is not permissible to transgress the rights of those who are innocent (or under treaty):

(???? ?????? ????????? ?????? ???????)

“No person’s sin can burden another.”

[al-Israa 17:15]

And,

(?????? ?????? ???? ?????????????? ???????????? ?????????? ?????? ???????? ?????? ??????? ????? ?????????? ??????????) “And if anyone of the Mushrikun (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Qur’an), and then escort him to where he can be secure, that is because they are men who know not.” [at-Tawbah 9:6]

Message carriers from Mushrik and Kuffaar rulers used to come to the Prophet [Peace and Blessings of Allaah be upon him] as ambassadors for their respective countries. They would enter al-Madeenah and at times would even enter the Masjid of the Prophet [Peace and Blessings of Allaah be upon him] and convey the message they had been ordered to carry. Despite the fact that these ambassadors where Mushriks or Kuffaar, they entered with peace and security.

With this, we must all realise that al-Islaam is not a religion of anger and retribution. Rather, it is a religion of spreading guidance, mercy and kindness.

These were the characteristics and practices of the Prophet [Peace and Blessings of Allaah be upon him] and what did having this approach result in? It resulted in the Messenger of Allaah [Peace and Blessings of Allaah be upon him] being supported by Allaah, given honour and the correct representation of al-Islaam spreading.

As for those who mocked him (during the Makkan period), they became from those who were foremost in practicing al-Islaam and spreading it (such as Aboo Sufyaan and the son of Abu Jahl, ‘Ikrimah).

They submitted in al-Islaam and they personified a good display of al-Islaam.

This is all because the Prophet [Peace and Blessings of Allaah be upon him] was patient with them, was kind and gentle with their insults until the Prophet even became more beloved to them more than themselves.

This is how Allaah [the Glorified and the Exalted] said about him:

(????????? ?????? ?????? ???????)

“And verily, you (O Muhammad ) are on an exalted standard of character.”

[al-Qalam 68:4]

This was the noble character of the Messenger of Allaah [Peace and Blessings of Allaah be upon him].

The Kuffaar came to realise this. They only insult the Prophet expecting a reaction from the Muslims so that they can attach something negative against al-Islaam.

Responding to these incidents with violence leads them to point the finger and attach stereotypes to the Muslims; killing diplomats and destroying the houses and wealth of others – this is what the religion of al-Islaam teaches.

This is exactly what the Kuffaar want, so that they can blame the Muslims and stereotype them based on the actions of a few of the ignoramuses from them, stereotyping all Muslims based on the actions of the ignorant and the worst of those from them.

Therefore, it is not permissible to be hasty. When facing such tribulations, rather the command is to be patient.

(???????? ????????? ?????? ???? ???????? ?????????? ????? ??? ????????? ????????? ?????? ????????? ????????? ???? ????????? ??????????? ??????? ???????? ??????? ???? ?????? ??????????????) “Verily, (many) Messengers were denied before you (O Muhammad ), but with patience they bore the denial, and they were hurt, till Our Help reached them, and none can alter the Words (Decisions) of Allah. Surely there has reached you the information (news) about the Messengers (before you).” [al-An’aam 6:34]

This is the guidance that the religion of al-Islaam has come with and the correct response given to those who mock and insult; be kind, practice patience and not to be hasty in seeking retribution.

The Mushriks want for us to fall into the trap they have laid in front of us, taking the example of the actions of some of the ignorant ones – arrogance, violence and killing. To the extent that such notions become widespread and influence the regular Muslim, so that they protest against the actions of one another Muslims, leading to Muslims killing on another. This is precisely what they want.

Adapted from: http://www.alfawzan.af.org.sa

What Is The Meaning Of Silat al-Rahm (upholding the ties of kinship)?

Islam calls for the upholding of the ties of kinship because of the great effect that this has on achieving social cohesion and perpetuating cooperation and love among the Muslims. Upholding the ties of kinship is a duty because Allaah says (interpretation of the meaning):

“… and fear Allaah through Whom you demand your mutual (rights), and (do not cut the relations of ) the wombs (kinship)…”

[al-Nisa’ 4:1]

“And give to the kindred his due and to the miskeen (poor)…”

[al-Isra’ 17:26]

Allaah has warned us against cutting the ties of kinship (interpretation of the meaning):

“And those who break the Covenant of Allaah, after its ratification, and sever that which Allaah has commanded to be joined (i.e., they sever the bond of kinship and are not good to their relatives), and work mischief in the land, on them is the curse (i.e., they will be far away from Allah’s Mercy); And for them is the unhappy (evil) home (i.e., Hell).” [al-Ra’d 13:26]

What punishment could be worse than the curse and the evil home that awaits those who sever the ties of kinship? They deny themselves the reward for upholding the ties of kinship in the Hereafter, in addition to denying themselves much good in this world, which is a long life and ample provision. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever would like his rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.” (Reported by al-Bukhaari, 5986 and Muslim, 2557).

Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Allaah created the universe, and when He had finished, kinship (al-rahm) stood up and said, “This is the standing up of one who seeks Your protection from being cut off.” Allaah said, “Yes, would it please you if I were to take care of those who take care of you and cut off those who cut you off?” It said, “Of course.” Allaah said, “Then your prayer in granted.”’” The Prophet (peace and blessings of Allaah be upon him) said, “Recite, if you wish (interpretation of the meaning): ‘Would you then, if you were given the authority, do mischief in the land, and sever your ties of kinship? Such are they whom Allaah has cursed, so that He has made them deaf and blinded their sight.’ [Muhammad 47:22-23].” (Saheeh Muslim bi Sharh al-Nawawi, 16/112).

Once we understand this, we need to ask: who is the one who upholds the ties of kinship? This was explained by the Messenger (peace and blessings of Allaah be upon him) when he said: “The one who maintains a relationship with his relatives only because they maintain a relationship with him is not truly upholding the ties of kinship. The one who truly upholds those ties is the one who does so even if they break off the relationship.” (Reported by al-Bukhaari, 5645).

If the relationship is merely one of returning favours and giving like in return for like, and not taking the initiative, then this is not upholding the ties of kinship, it is only responding in kind. Some people follow the principle of giving a gift in return for a gift, and visiting in return for a visit, so if someone does not give them a gift, they do not give him a gift, and if he does not visit them, they do not visit him. This is not what is meant by upholding the ties of kinship at all, and this is not what is required by Islam. This is merely responding in kind, it is not the higher degree which Islam urges us to reach. A man said to the Messenger of Allaah (peace and blessings of Allaah be upon him), “I have relatives with whom I try to keep in touch, but they cut me off. I treat them well, but they abuse me. I am patient and kind towards them, but they insult me.” The Prophet (peace and blessings of Allaah be upon him) said, “If you are as you say, then it is as if you are putting hot dust in their mouths. Allaah will continue to support you as long as you continue to do that.”

(Reported by Muslim with commentary by al-Nawawi, 16/115).

Who could bear to put up with hot dust? We seek refuge with Allaah from cutting off the ties of kinship.

Sahih al Bukhari – The Book Of Al-Adab(Good Manners), The Invocation Of The Person Who Is Dutiful To His Parents Is Fulfilled (i.e., accepted by Allâh)

Narrated Ibn `Umar, may Allah be pleased with him: Allâh’s Messenger (peace and blessings of Allaah be upon him) said, “While three persons were travelling, they were overtaken by rain and they took shelter in a cave in a mountain. A big rock fell from the mountain over the mouth of the cave and blocked it. They said to each other, `Think of such good (righteous) deeds which you did for Allâh’s sake only, and invoke Allâh by giving reference to those deeds so that Allâh may relieve you from your difficulty.’ One of them said, ‘O Allâh! I had my parents who were very old, and I had small children for whose sake I used to work as a shepherd. When I returned to them at night and milked (the sheep), I used to start giving the milk to my parents first before giving to my children. One day, I went far away in search of a grazing place (for my sheep), and didn’t return home till late at night and found that my parents had slept. I milked (my livestock) as usual and brought the milk vessel and stood at their heads, and I disliked to wake them up from their sleep, and I also disliked to give the milk to my children before my parents, though my children were crying (from hunger) at my feet. So this state of mine, and theirs, continued till the day dawned. (O Allâh!) If You considered that I had done that only for seeking Your Pleasure, then please let there be an opening through which we can see the sky.’ So Allâh made for them an opening through which they could see the sky. Then the second person said, ‘O Allâh! I had a cousin whom I loved as much as a passionate man loves a woman. I tried to seduce her but she refused till I paid her one hundred Dinâr. So I worked hard till I collected one hundred Dinâr and went to her with that. But when I sat in between her legs (to have sexual intercourse with her), she said: O Allâh’s slave! Be afraid of Allâh! Do not deflower me except legally (by marriage contract)! So I left her. O Allâh! If You considered that I had done that only for seeking Your Pleasure, then please let the rock move a little to have a (wider) opening.’ So Allâh shifted that rock to make the opening wider for them. And the last (third) person said, ‘O Allâh! I employed a labourer for wages equal to a Faraq (a certain measure) of rice, and when he had finished his job, he demanded his wages, but when I presented his due to him, he gave it up and refused to take it. Then I kept on sowing that rice for him (several times) till I managed to buy with the price of the yield, some cows and their shepherd. Later on, the labourer came to me and said: (O Allâh’s slave!) Be afraid of Allâh, and do not be unjust to me and give me my due. I said (to him): Go and take those cows and their shepherd. So he took them and went away. (So, O Allâh!) If You considered that I had done that for seeking Your Pleasure, then please remove the remaining part of the rock.’ And so Allâh released them (from their difficulty) and the rock was removed completely from the mouth of the cave.”

Sunnah Prayer of Wudoo

Bukhari 2.250; Bilal’s footsteps heard in paradise before the Prophet

Abu Harariah (radillahu anhu) reported the Prophet (salallahu alaihi wasalaam) said, “At the time of the Fajr prayer the Prophet asked Bilal, “Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise.” Bilal replied, “I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me.”

Question: What is permissible during travels?

Answer:

There are four things permissible during travels:

1. The prayers consisting of 4 Rakaýhs are shortened to 2 Rakahs.
   ii.Breaking the fast during Ramadhaan, making the same number of days up during other days.
   iii. Wiping over the Khuffs 3 days and nights, beginning from the first time the person wipes over them.
   iv. The recommendation for the Sunnah prayers of Dhuhr, Maghrib, and Ishaa is lifted. As for the Sunnah prayer of Fajr and the rest of the optional prayers, performing those remains legislated and preferred.

So the traveler prays the night prayer, the Sunnah prayer of Fajr, the two Rakahs of Dhuhaa, the Sunnah prayer after making Wudhoo, the two Rakahs of entering the masjid, and the two Rakýahs of arriving from a journey – for surely, from the Sunnah is that when a person arrives from a journey, before he enters his house, he first begins with the masjid, entering it and praying two Rakahs in it. [1]

Likewise, the rest of the optional prayers remain legislated with regards to the traveler except for what I have previously said, and they are: the Sunnah prayers of Dhuhr, Maghrib, and Ishaa because the Prophet (SallAllaahu alaihi wa sallam) used not to pray these three optional prayers (while travelling).

NOTES
[1] This has been reported in the long Hadeeth of Kaab ibn Maalik regarding his repentance with the wording, He used to, when he arrived from a journey, begin with the masjid, praying two Rakýahs in it. Reported by al-Bukhaaree, no. 4418 and Muslim, no. 2769.

Shaykh Muhammad bin Saalih al-`Uthaymeen
Fataawaa Arkaan al-Islaam, Number 315

Source: http://salaf-us-saalih.com/2009/10/13/sunnah-prayer-of-wudoo/

Correct Way of Performing Ablution (Wudhu)

Topic:- Correct way of performing Ablution
Author:- Abu Tahir Zubair Ali Zai
Translated By:- Moin Khan

1. When starting performing Wudhu say “Bismillah(??? ????)”.

Prophet (??? ???? ???? ????) said:-

“He who do not start Wudhu by Allah’s name his Wudhu is invalid” ([1])

He (??? ???? ???? ????) said to his followers:-

“Perform Wudhu: Bismillah” ([2])

2. Wudhu should be performed by clean water ([3])
3. Prophet (??? ???? ???? ????) said:

“If I did not fear of burdening on my Ummah, then I would have ordered them to use MISWAK with every Prayer” ([4])

He (??? ???? ???? ????) waked up in night and used Miswak and performed Wudhu. ([5])

4. First wash your hands three times. ([6])
5. Then rinse three times your mouth and nose. ([7])
6. Then wash your face three times. ([8])
7. Then wash your arms three times upto elbows. ([9])
8. Then wipe over your head (whole head). ([10])

Wipe both of your wet hands over your head. Start from the starting part of head (I.e. forehead) until the end of head and then from there bring it back to the starting part. ([11])

Wipe with your hands over your head once. ([12])

Then wipe interior and exterior part of both ears once. ([13])

9. Then wash both feet up to ankles three times. ([14])
10. During Wudhu wash the space between fingers (of hands and feet). ([15])
11. Wiping of beard is also established. ([16])

Note: – After Wudhu to strike some water over private parts is also allowed (Sunan Abi Dawud : 166 : Hasan). It is the best way of removing doubts (see Musnaf ibn Abi Shaybah: 167/1).

12. After completing Wudhu read following supplications:-

([17]) ???????? ???? ??? ?????? ?????? ??????? ???????? ??? ??????? ???? ? ?????????? ????? ?????????? ???????? ???????????

([18]) ?????? ????? ?????? ???? ?? ?? ??? ??? ??? ??????? ????? ????

13. Some Invalidators of Wudhu are:-

Urine, defecate, sleep (Trimidhi: 3535: and said Hasan Sahih: and it is Hasan), Semen (Sahih Bukhari: 132 and Muslim: 303), Touching private parts (Abu Dawud: 181 & Authenticated by Trimidhi: 82 and it is Hasan), eating flesh of camel (Muslim: 360)

[1] Ibn Majah: 397 chain Hasan, Hakim in Mustadrak: 147/1

[2]  Nisai’: 61/1: H: 78: Chain Sahih, Ibn Khuzaimah: 74/1: H: 144 and Sahih Ibn Hibban (al Ihsan: 6544/6510)

[3]  Allah subhana wata’ala says:
“Trans:- and if you find no water, then perform Tayammum with clean earth (An Nisa: 43, al Ma’idha: 06)
Abdullah ibn Umer (??? ???? ?????) performed Wudhu with warm water (Musnaf ibn Abi Shaybah:25/1: H: 256: Chain Sahih). So it is known that Wudhu can be performed by using warm/hot water.

[Note:- Nabeez, Juice, Milk etc. are not allowed for performing Wudhu]

[4]  Sahih Bukhari: 887 and Sahih Muslim: 252

[5]  Sahih Muslim: 256

[6]  Sahih Bukhari: 226 – Maimoon Taba’ee when performed Wadhhu moved his ring (Musnaf ibn Abi Shayba: 39/1: H: 425 : Chain Sahih) while answering the call of nature removing the ring having something (Islamic) written on it is not established. The Hadith about it is weak because of Tadlees of Ibn Juraij. (See Sunan AbI Dawud: 19: with my (Shaikh Zubair’s) checking.

[7] Sahih Bukhari: (159) Sahih Muslim: (226).

Better is to rinse mouth and nose both together with one handful of water as is proved by the Hadith of Sahih Bukhari: (191) Sahih Muslim (235). But it is also allowed to use one handful of water to rinse mouth and one to rinse nose. (see tarikh al Kabeer of Ibn Khathama: H: 1410: Chain Hasan)

[8]  Sahih Bukhari: 159, Sahih Muslim 226

[9] Sahih Bukhari: 159, Sahih Muslim 226

[10] Sahih Bukhari: 159, Sahih Muslim 226

[11] Sahih Bukhari: 159, Sahih Muslim 226

[12]  Abu Dawud: 111: Chain Sahih

In some narrations wiping over head has been mentioned thrice (see Sunan Abu Dawud: 110, 107: Hasan)

[13] When Abdullah ibn Umer (??? ???? ?????) performed wudhu he used to put both fingers of Shahadha in his ears (and with them) wiped interior of (both the ears) and with thumb wiped the exterior parts. (Musnaf ibn Abi Shayba: H: 173: Chain Sahih)

Note:- With wiping of head and ears, wiping neck with turned hands is not established.

[14]  Sahih Bukhari: 159, Sahih Muslim: 226.

[15] Abu Dawud: 142: chain Hasan [Trimidhi: 39: and said “This Hadith is Hasan Ghareeb”]

[16]  Trimidhi: 31 [and said: “This Hadith is Hasan Sahih”] the chain of this Hadith is Hasan

[17]  Muslim: 234/17 .

Note:- Sunan Trimidhi: (55) has mentioned this Hadith with the addition of

but because its chain is broken it is weak. Abu Idrees al Khulani & Abu Uthman (saeed bin hani/Musnad al Farooq of Ibn Katheer 111/1) both heard nothing from Umar (??? ???? ???). See my (Shaykh Zubair’s) book “Anwar us Saheefah fee Ahadith ad-dhaeefah (T: 55) Ê

Ä After Wudhu pointing towards sky is not established. The Hadith of Abu Dawud: (170) is weak because Ibn um Zahrah is Unknown (Majhool). To read supplications while performing Wudhu is not established.

[18]  As-Sunan al Kubra of Imam Nisa’I: H: 9909 and Amal ul Yawm wa Lailah: H: 80: Chian Sahih. Hakim and Dhahabi authenticated it (Mustadrak al Hakim: 564/1: H: 2072). Hafidh Ibn Hajar said: “Chain of this Hadith is Sahih” (Nataijul Afkaar: 245/1).

Note:- The way of bathing (GHUSUL) Is that, first wash private parts, then perform wudhu (without wiping over head and washing of feet) and then put water over your body so that no part of the body remains dry and then at last wash your feet.

Source: http://moinkhan.webnode.com/news/correct-way-of-performing-ablution/

Correct Way of Salat ul Janazah (Funeral Prayer) Shaykh Zubair Ali Zai Rahimahullaah

Topic: Correct Way of Salat ul Janazah (Funeral Prayer)
Author: ash-Shaykh Hafidh Zubair Ali Zai Rahimahullaah
Translator: Moin Khan

1. Perform Wadhu (Ablution). ([1])
2. Complete conditions of Salah. ([2])
3. Stand towards the direction of Qibla. ([3])
4. Say Takbeer (Allaahu Akbar). ([4])
5. Raise your hands (Rafa ul Yadain) with Takbeer. ([5])
6. Place your right hand on your left Zara’. ([6])
7. Place your right hand on your left hand on the chest. ([7])
8. Read ???? ????? ?????? ?????? ?? ??????? ?????? ?? ????
   ([8])
9. Read
   ([9]) ?????? ??????? ??????????? ?????????? 
10. Read Surah al Fatiha. ([10])
11. Say Ameen. ([11])
12. Read
    ?????? ??????? ??????????? ??????????([12])
13. Read one Surah. ([13])
14. Then say Takbeer and raise your hands (do Rafa ul Yadain). ([14])
15. Read Darood on Prophet (??? ???? ???? ????).  ([15]) For Example:-

?????????? ????? ????? ???????? ??????? ??? ????????? ????? ????????? ???? ???????????? ??????? ??? ???????????? ???????  ??????? ???????

?????????? ??????? ????? ???????? ??????? ??? ???????? ????? ????????? ????? ????????????? ??????? ??? ???????????? ???????  ??????? ???????([16])

16. Then say Takbeer ([17]) and raise your hands (do Rafa ul Yadain). ([18])
17. Read especially dua for the dead. ([19])
    Some Duas are:-
    « ?????????? ??????? ?????????? ???????????? ???????????? ???????????? ???????????? ???????????? ??????????? ???????????? ?????????? ???? ???????????? ?????? ?????????? ????? ???????????? ?????? ????????????? ?????? ??????????? ????? ??????????? » ([20])

« ?????????? ??????? ???? ??????????? ????????? ??????? ?????? ?????????? ???????? ????????? ?????????? ??????????? ?????????? ??????????? ??????????? ????????? ???? ??????????? ????? ????????? ????????? ??????????? ???? ????????? ???????????? ?????? ??????? ???? ??????? ????????? ??????? ???? ???????? ????????? ??????? ???? ???????? ???????????? ?????????? ?????????? ???? ??????? ????????? ???? ???? ??????? ???????? » ([21])

« ????? ?? ???? ?? ???? ?? ???? ? ???? ????? ? ????? ?? ???? ????? ????? ????? ? ???? ??? ?????? ????? ? ????? ???? ?? ? ??? ??? ?????? ?????? » ([22])

 « ?????????? ??????? ???????? ??????? ???????? ??????? ???????? ????? ???????? ???? ??? ?????? ?????? ?????? ??????? ?????????? ???????? ??????????? ???????? ???????? ???? ?????????? ???? ????? ????????? ?????? ??? ??????????? ?????? ????? ???????? ??????????? ???? ???????????? ?????????? ??? ??????????? ???????? ????? ?????????? ???????? » ([23])

?????????? ???????? ???? ??????? ????????? » ([24])

« ?????????? ??????? ?????????? ???????????? ???????????? ???????????? ??????????? ???????????? ???????????? ???????????? ?????????? ???? ???????????? ???????? ??????????? ????? ?????????? ?????? ?????????? ???????? ?????????? ????? ??????????? » ([25])

« ?????????? ??????? ???????? ????????? ??????????????? ????????????? , ???????????? ???? ????????? ??????? ???????????? ????????? , ??????? ??????? ?????????? » ([26])

18. There is no specific Dua to be recited on the Dead. ([27])
19. Then Say Takbeer. ([28])
20. Then Say Salaam towards Right. ([29])

[1]. Hadith: “There is no prayer without Wadhu” Muslim 224/1 (535) also see Sahih Bukhari: 6251.

[2]. Hadith: “Pray as You Have Seen Me praying” related by Bukhari: 631.

[3]. Mawsooa’t al Ijma fee al-fiqhul islamee (Vol. 2 Page: 704) and see Sahih Bukhari: 6251.

[4]. Abdur Razzaq in al Musnaf (489,490/3 Hadith: 6428) chain: Sahih, and Authenticated by Ibn Jarood by the narration in al Musqa (540).

Saying Niyyah (Intention) by tongue for Funeral Prayer is not established.

[5]. From Nafi, he said, “He (Ibn Umer) raised his hands in every Takbeer in Janazah (Funeral Prayer)”. (Ibn Abi Shaybah in al Musnaf 296/3 H: 11380 Chain: Sahih)

[6]. Al Bukhari: 740 and Imam Malik in Mua’tta: 159/1 H: 377

[7]. Ahmad in Musnad: 226/5 H: 223/3 Chain: Hasan, and from Ibn Jawzee in al-Tahqeeq: 283/1 H: 477)

Note: – This Hadith is Mutlaq about Salah and in which Funeral Prayer is also Included because Funeral prayer is also a prayer.

[8]. Sunan Abi Dawud: 775 Chain: Hasan.

[9]. An Nasa’I: 906 Chain: Sahih and Authenticated by Ibn Khuzaimah: 499 and Ibn Hiban al-Ihsan: 1797, and al-Hakim Ala Sharti as-Shaykheen (on the Condition of Two Shaykhs I,e Bukhari & Muslim): 232/1 and Hafidh Adh-Dhahabi Agreed.

[10]. Al-Bukhari: 1335, and Abdur Razzaq in al-Musnaf: 489,490/3 H: 6428 and Ibn al-Jarood: 540.

As Surah Fatiha is Quran so it should be read as Quran.  Those who say in funeral prayer Surah al-Fatiha should not be read as Quran but should be read as dua, there saying is Wrong (Batil).

[11]. An Nasa’i: 906 chian: Sahih, Ibn Hiban al-Ahsan: 1805 chian: Sahih.

[12]. Muslim fee Sahihha: 400/53 and is Sahih and as-Shafi in al-Umm: 108/1 and Authenticated by al-Hakim on the Condition of Muslim: 233/2, and agreed by Adh-Dhahabi and Chain: Hasan

[13]. An-Nisa’i: 74,75/4 H: 1989 chain: Sahih.

[14]. Al-Bukhari: 1334 and Muslim: 952, Ibn Abi Shaybah: 296/3 H: 11380, Chain: Sahih, from Ibn Umer (??? ??? ????? ???).

Besides Ibn Umer (??? ??? ????? ???) from Makhool, Zuhri, Qayes bin Abi Hazim, Nafi bin Jubair, Hasan Basri and others raising hands (Rafa ul Yadain) in funeral prayer is established see al-Hadith (Monthly): 3 (P. 20) and this is the saying of Jamhoor and this is established, also see “Janazeh kya Masa’il” Fiqra No.:3

[15]. Abdur Razzaq in al-Musnaf: 489,490/3 H: 6428, Chain: Sahih.

[16]. Al-Bukhari: 3370, and al Bayhaqee in Sunan al-Kubra 148/2 H: 2856.

[17]. Al-Bukhari: 1334 and Muslim: 952.

[18]. Ibn Abi Shaybah: 296/3 H: 11380, Chain: Sahih.

[19]. Abdur Razzaq in al Musnaf: 6428, Chain: Sahih and Ibn Hiban in Saheeha, al Mawaarid: 754 and Abu Dawud: 3199, Chain: Hasan.

Note: – This means that dua is in the funeral prayer see:  ???? ??? ????? ??? ?????????? ??? ?????????? ????? ???????????? (Ibn Majah: 1497).

[20]. At-Trimidhi: 1024, Chain: Sahih & Abu Dawud: 3201.

[21]. Sahih Muslim: 963/85 accord. To the numbering of Darrusalaam: 2232.

[22]. Ibn al Munzir in a-Awsat 441/5 H: 3173, Chain: Sahih and Abu Dawud: 3202.

[23]. Malik in al-Mua’tta: 228/1, H: 536, Chian: Sahih from Abu Hurairah (??? ??? ????? ???) Mawqoof.

[24]. Malik in al-Mua’tta: 228/1, H: 537, Chain: Sahih from Abu Hurairah (??? ??? ????? ???) Mawqoof. Abu Hurairah recited this dua on the dead body of a small child.

[25]. Ibn Abi Shaybah: 293/3, H: 11361, from Abdullah bin Salaam (??? ??? ????? ???) Mawqoof Chain: Hasan.

[26]. Ibn Abi Shaybah: 295/3, H:  11366, Chain: Sahih and it is Mawqoof on Habeeb bin Muslimah (??? ??? ????? ???).

[27]. Ibn Abi Shaybah: 295/3, H: 11370, from Saeed ibn al Musaib and ash-Shabee: 11371, from Muhammad (bin Sireen) and others from Aathar (narrations) of Taaba’een said: “No Dua is specific for dead” and this is Sahih from them.

[28]. Al-Bukhari: 1334 & Muslim: 952.

[29]. Abdur Razzaq in al-Musnaf: 489/3, H: 6428, Chain: Sahih: and it is Marfoo: Ibn Abi Shaybah: 307/3, H: 11491, from ibn Umer (??? ??? ????? ???), who did this, Chain: Sahih.

Note:- In Funeral Prayer saying Salaam on both sides is not established from Prophet  (??? ???? ???? ????) and Suhaabah (??? ??? ????? ???? ??????).  Sheikh al-Albani has mentioned in Ahkam al Jana’iz (P: 127) narration about saying salaam on both sides from Bayhaqee (43/4) and said it is Hasan. But it is weak due to two reasons:

(I). Hamad bin Abi Sulaiman is Mukhtalit and this narration is not from the narration before Ikhtilaat.

(II). Above mentioned Hamad is Mudalis also see Tabaqaat al Mudalliseen (2/45) and the narration is with Ann.

Imam Abdullah ibn Mubarak said: “The person who says two salaams in funeral prayer is Jaahil”. (Masa’il Abi Dawud: P: 154, Chain: Sahih).

Source: http://moinkhan.webnode.com/news/correct-way-of-salat-ul-janazah-funeral-prayer-/

Ruqyah

What is Ruqyah and How to Perform it

This is a small collection questions and answers on ruqyah taken from www.alifta.com www.alifta.com. Ahaadeeth were added (in the footnotes) and some spacing and headings were added as well.

What is Ruqyah

Q: In the book Fath Al-Bary, it is mentioned that Ruqyah (recitation for healing or protection) has very good effects. Please explain Ruqyah and its good effects? May Allah reward you.

A: Ruqyah means reciting Qur’an and saying supplications reported from the Prophet (peace and blessings of Allah be upon him) over the sick seeking to be cured; in addition to other good and lawful supplications.

It has very good curing effects. The Prophet (peace and blessings of Allah be upon him) used to recite over the sick and so did the Sahabah (Companions of the Prophet). Performing Ruqyah and supplicating for a sick person is one of the means for healing; using the supplications reported from the Prophet (peace and blessings of Allah be upon him) are causes to bring healing.

The Prophet (peace and blessings of Allah be upon him) said as a Ruqyah:Adhhib al-ba’s, Rabb al-nas, wa’shfi, anta Al-Shafiy, la shifa’a illa shifa’uka, shifa’an la yughadiru saqaman [Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind] 11 . This supplication is of great benefit.

Jibril (Gabriel, peace be upon him) performed the following Ruqyah for the Prophet (peace and blessings of Allah be upon him): Bismillaah urqik, min kulli shay’in yu’dhik, wa min sharri kulli nafsin aw `aynin hasidin Allah yushfik, bismillaah urqik [In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you] 22.

This is one of the great Ruqyahs. The Prophet (peace and blessings of Allah be upon him) said to the man who complained to him of pain in his body: Put your hand on the area of pain in your body and say, ‘Bismillah [In the Name of Allah]” three times, then say seven times, ‘`Audhu bi `izzat-illaah wa qudratihi min sharri ma ajid wa uhaadhir [I seek refuge in the Glory and Power of Allah from the evil of what I feel and worry about].’ 33 This is a means for healing. Also, one may ask Allah for healing using good words, such as, “O Allah, cure me of this disease, cure me of any sickness.”

How to perform Ruqyah

Taken from: http://www.alifta.com/Fatawa/ http://www.alifta.com/Fatawa/FatawaChapters.aspx?

Q: An Egyptian residing in Tabuk asks: What are the rules for performing Ruqyah (recitation for healing or protection)? Is it permissible to make Ruqyah for more than one person? What do you advise patients?

A: Ruqyah has to be made using Qur’an and good supplications with the hope that Allah accepts and makes it beneficial.

The person performing Ruqyah should blow breath and recite over the sick Surah Al-Fatihah or some Ayahs (Qur’anic verses), or Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255), Surah Al-Ikhlas or Al-Mu`awwidhatayn (Surahs Al-Falaq and Al-Nas). However, all the Qur’an is a healing. Say: “It is for those who believe, a guide and a healing.”

Ruqyah should be performed by reciting Qur’an and lawful supplications on the area of pain along with blowing breath over it, whether the aching area is the chest, head or leg. Al-Fatihah is to be recited along with as much Ayahs as one can. Then to supplicate to Allah saying:

“Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.”

Or to supplicate saying: “In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.”

This is the Shar`y (Islamically lawful) Ruqyah. This supplication is said along with hope that Allah makes it beneficial, accepts it and heals the patient. The person performing Ruqyah should have faith that Allah is the Healer and these are only means. They should ask Allah to heal this patient, recite Ruqyah and supplicate to Allah to make it beneficial. It is permissible to perform Ruqyah for two or three people at one time. The person may recite and then blow breath over the aching area, whether it is their chest, hand, or head, according to the sickness. There is nothing wrong with that. If more than one person needs to have Ruqyah performed for them, I do not know of anything wrong with reciting over more than one patient.

Q: Which Ayahs did the Prophet (peace and blessings of Allah be upon him) use in performing Ruqyah for patients? How should they be recited? Should they be recited as Ruqyah just at the beginning of sickness or continue to be recited until the sickness is gone? What is your advice to the person performing Ruqyah? May Allah reward you

A: All the Glorious Qur’an is blessed and can be recited as Ruqyah. Al-Fatihah (Opening Chapter of the Qur’an), Ayat-ul-Kursy, Surah Al-Ikhlas and Al-Mu`awwidhatayn can be recited as Ruqyah. The Prophet (peace and blessings of Allah be upon him) is reported to have used all these Ayahs and urged his followers to use them, especially Al-Fatihah because it is the Mother of the Qur’an and is the best Surah. Also, Ayat-ul-Kursy is the best Ayah. The Prophet (peace be upon him) guided us to recite Ayat-ul-Kursy after every Salah (Prayer) and before sleeping. The Prophet (peace be upon him) also used to recite Surah Al-Ikhlas and Al-Mu`awwidhatayn three times before going to sleep. He (peace be upon him) would recite and blow in his hands and pass his hands on his head, face and the front part of his body. The Prophet (peace be upon him) said: “Anyone who recites these three Surahs (Surahs Al-Ikhlas, Al-Falaq, and Al-Nas) at the beginning of the night or day, nothing harmful will touch or befall them.” All this is Mashru` (Islamically permissible). It is also authentically reported that the Sahabah (Companions of the Prophet Muhammad) used only Al-Fatihah for Ruqyah and Allah granted healing.

Q: Your Eminence Shaykh, a lot of people ask about how to perform Shar`y Ruqyah. Please explain.

A: The Shar`y Ruqyah is to recite Qur’an and lawful supplications over the sick seeking healing. That is the Islamic lawful Ruqyah. It consists of reciting Qur’an or good supplications. One may recite over the sick Al-Fatihah, Ayat-ul-Kursy or other Ayahs such Surah Al-Ikhlas, Al-Mu`awwidhatayn or others. Ruqyah may also be performed by reciting this supplication: “Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.” Or: “In the Name of Allah, I perform Ruqyah (reciting Qur’an and saying supplications over the sick seeking healing) for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you.” Or: “O Allah, heal and give health. O Allah, send down healing. O Allah, cure them of their sickness” and any other good supplications.

Q: The Qur’an is a remedy and mercy for people, would you please mention the Ayahs one may recite over the sick and the number of times and how to blow, may Allah reward you. We have a patient and we would like to perform Ruqyah for him.

A: The entire Qur’an, from its beginning to its end, is a remedy. Al-Fatihah is the greatest Surah in the Qur’an. Repeat it as much as you can. The Sahabah passed by a person who was stung (by a scorpion), in some Arab outskirts, they recited Al-Fatihah over him and repeated it and Allah healed him. If one recites Al-Fatihah and along with it Ayat-ul-Kursy and some other Ayahs, that would be good. And if one recites Surahs Al-Ikhlas, Al-Falaq, and Al-Nas three times, that would also be good and would be a means for healing. The entire Qur’an is a healing. One may also recite whatever parts possible of Surah Al-Baqarah, Al-Amran, Al-Nisa’, Al-Ma’idah or any other Surah; all of the Qur’an is a healing. Allah (Glorified be He) says: Say: “It is for those who believe, a guide and a healing.” Allah (Glorified be He) also says: And We send down of the Qur’ân that which is a healing and a mercy to those who believe (in Islâmic Monotheism and act on it) This means that all Ayahs contain healing. If one chooses to recite certain Ayahs, this is all acceptable. But the most important ones to recite are: Al-Fatihah, Ayat-ul-Kursy, Surah Al-Ikhlas and Al-Mu`awwidhatayn. These are the most important to be recited over the sick.

Q: Is it permissible when performing Ruqyah for a Muslim to recite passages of the Qur’an and some Prophetic supplications on water or some olive oil so that the patient drinks the water or bathes with it? If it is not permissible, what is the Shar`y Ruqyah and its conditions?

A: There is nothing wrong with reciting Ruqyah over water which the patient then drinks or washes themselves with. All this is permissible. Ruqyah should be performed for a patient by reciting and blowing over them; it can also be made over water which the patient then drinks or washes with. All this is permissible. It is authentically reported that Prophet Muhammad (peace be upon him) performed Ruqyah for Thabit ibn Qays ibn Shamas by reciting over water and then pouring it on him. If one performs Ruqyah for his brother on water then makes him drink it or pours it on him, it is hoped that Allah will heal him and he will recover thereby. Also, if a patient performs Ruqyah for themselves by reciting over the sick part of the body, whether their hand, leg or chest, then blows over it and supplicates to Allah to heal them, this is all good.

Q: Respected Shaykh, please explain how to perform Ruqyah by saying supplications, what are the supplications that may be recited?

A: One should blow breath over the sick part while supplicating for the patient; to blow some wet breath and recite Al-Fatihah and repeat it seven times. Also, to recite Ayat-ul-Kursy (the Qur’anic Verse of Allah’s Chair, Surah Al-Baqarah, 2:255) and as much as they can of the Qur’an; recite Surah Al-Ikhlas and Al-Mu`awwidhatayn and repeat them three times while blowing. This is the way to perform Ruqyah. One may also supplicate to Allah, saying: “Remove the harm, O Lord of mankind, and heal, You are the Healer. There is no healing but Your healing, a healing that leaves no disease behind.” The Prophet (peace and blessings of Allah be upon him) did that. Another supplication is to say:

In the Name of Allah, I perform Ruqyah for you, from everything that may harm you; from the evil of any soul or envious eye. May Allah heal you. In the Name of Allah I perform Ruqyah for you. This is the Ruqyah that Jibril (Gabriel, peace be upon him) made for the Prophet (peace be upon him).

This is good. Moreover, if one supplicates, saying: “O Allah, heal and restore his health. O Allah, grant him a quick recovery” and other suitable supplications, there is nothing wrong with that. However, the above-mentioned are the supplications authentically reported from the Prophet (peace be upon him). If Ruqyah is performed using other supplications asking Allah to heal the patient, there is nothing wrong with this.

There is no blame if a woman or a man asks another to perform Wudu’…

Taken from: http://www.alifta.com/Fatawa/ http://www.alifta.com/Fatawa/FatawaChapters.aspx?

Q: Respected Shaykh, in brief my problem is: My wife began visiting one of her neighbours as a kind of cordiality and keeping the social ties of neighbourhood. After two visits, her neighbour suddenly asked my wife to perform Wudu’ (ablution) so she could use the water of my wife’s Wudu’ water to wash her leg with, which became swollen, as she thinks she has been afflicted by an evil eye. My wife performed Wudu’ at once as she did not understand what was going on. My wife came home weeping as it was the first time she had been subjected to this. I went to my neighbour and inquired about the matter, he said that his wife had been attacked by an evil eye and she took Wudu’ water from everyone who visited her and mentioned to me the incident of Sahl ibn Hunayf who suffered a seizure after `Amir ibn Rabi`ah looked at him enviously during the time of Prophet Muhammad (peace be upon him). Is it true that the remedy for the evil eye is to take the Wudu’ water of the envier despite the fact that the envier is not known?

Is the manner in which this neighbour dealt with my wife appropriate, especially without my consent? May Allah reward you.

A: The evil eye is real as Prophet Muhammad (peace and blessings of Allah be upon him) told. A man or woman can cast an envious eye. A woman may see something that belongs to her neighbour or other females that she likes and envy occurs. Similarly, a man may cast an envious look at his brother or neighbour or others. There is nothing wrong if a man or a woman is asked to perform Wudu’ for some person to wash with – all praise be to Allah. Moreover, one may unintentionally envy another, so one should not be upset. The evil eye is real, and may be cast on some person without intending to. One may look admiringly at another and envy occurs. They may like a person’s manner of walking, face etc. and so cast an envious eye which may result in harm to the person’s leg, head, or in a seizure, etc.

Therefore, there is no blame if a woman or a man asks another to perform Wudu’ or to wash their face or hands in order to use the water hoping that Allah will grant healing by it. However, one should make the request in a polite manner. A woman may say to her sister: “I fear that something bad has happened to me. I fear that it could be something you did unintentionally. Please perform Wudu’ for my sake. Or wash your face and hands and give me the water, perhaps Allah makes it a means to my recovery.” This occurred with Sah ibn Hunayf Sahl ibn Hunayf and `Amir ibn Rabi`ah during the time of the Prophet (peace be upon him). `Amir was asked by the Prophet (peace and blessings of Allah be upon him) to perform Wudu’ for Sahl and then the water was poured over him, thus, Allah healed him. The evil eye is real and there is no blame if one asks his or her sister to wash their hands, face or perform Wudu’ to pour the water over the area one thinks was affected by an evil eye. The person who is asked to do so should not be upset, as an evil look can be cast unintentionally. May Allah grant us all guidance and success.

(Footnotes)

11 ? ?????? ? ???? ???????? ? ?????? ? ? ???????? ? ??????? ??????? ? ??????? ? ??? ?? ?????? ? ?????? ? ????? ? ???????? ???? ?????? ?? ??? ??????? ? ??? ? ???? ???? ??? ????? ??? ?????

Aisha narrated that whenever a man would complain (of illness or pain), the Messenger of Allah –sallallahu alayhe wa sallam – would touch him with his right hand and then say: ‘Remove the harm, O Lord of mankind, and heal, You (Alone) are the Healer. There is no healing except for Your healing, a healing that leaves no illness behind.‘…

(from Saheeh Muslim, Kitaabus Salaam, chapter –??????? ???? ?????? – the recommendation to do ruqyah for the sick person )

This is one of the authentically reported wordings of this dua. There are other authentically reported wordings.

22 ??? ? ????? ? ?????? ? ?? ????????? ? ????? ? ?? ?????????? ????? ? ?? ????????? ? ??? ? ??? ?? ????? ? ????????? ? ??? ? ??? ?? ??? ?? ??????

This wording (above) was mentioned by Imam al Baghawee in Sharhus Sunnah. There are other authentic wordings as well.

33 There are a couple of authentic wordings. Here is one hadeeth:

?? ??? ? ??? ?? ??? ????? ? ?????????? ??? ? ??? ? ???? : ? ??????? ? ?????? ? ??????????? . ??? : ? ???? ? ? ? ????? . ??? ? ???? ??? ???? ????? ?? ????? ”

???? ?????? ????? ?? ????? ??? ???? . ? ???? ?? ???? ? ?? ???? ?? ? ??? ??? ??? ???? ? ?? ???? ?? ???? ????? ? ????? ?? ????? ? ?? ? ??? ????? ? ??????? ?

On the authority of Uthmaan ibn Abee al-Aas ath-Thaqafee who said that he complained to the Messenger of Allah (sallallahu alayhe wa sallam) of a pain he had had in his body since he became Muslim. So the Messenger of Allah – sallallahu alayhe wa sallam – said to him, ‘Put your hand on the part of your body that hurts and say “Bismillah” three times. Then say seven times, “I seek refuge with Allah and His Power from the evil of what I feel and worry about.’Saheeh Muslim, Kitaab as-Salaam, chapter – ?????? ??? ??????? ??? ??? ??? ???? ???? ?? – the recommendation to place one’s hand on the place of the pain and make dua

And in another hadeeth narrated by the same narrator as the above hadeeth (collected by Ibn Majah): ???? ??? ?????? ? ??? ? ??? ?? ??? ????? ? ?????????? ? ??? ???? ??? ????? ? ?? ??????? ? ??????? ? ?? ???????????? ???? ??? ?????? ???? ???? ??? ??? ?? ??? ?????? ???? ?? ????? ??? ? ???? ???? ??? ????? ??? ? ???? ????

I came to the Prophet – sallallahu alaihi wa sallam –while I was having pain that was almost paralyzing me. So the Prophet – sallallahu alayhe wa sallam –said to me, ‘Put your right hand on it and say,“Bismillah I seek refuge in the Glory and Power of Allah from the evil of what I feel and worry about.” seven times, so I said that and Allah healed me.

(declared Saheeh by Shaikh Albaanee in Saheeh Ibn Majah)

Source: https://sughayyirah.wordpress.com/2012/

Maintaining The Cleanliness Of The Road Is From The Branches Of Faith

Narrated by Abu Hurairah (radiallaahu ‘anhu): The Messenger of Allaah (salallaahu ‘alaihi wa sallam) said, “Eeman has sixty or seventy-odd branches. The least of them is to remove something harmful from the road, and the most lofty of them is the saying: ‘La illaha il Allaah‘ (none has the right to be worshipped except Allaah). And modesty is a branch of Eeman.” [Agreed Upon]

Shaykh Saalih al-Fawzaan (hafidhahullaah) said in his explanation of al Usool uth-Thalaathah :

“Placing that which is harmful upon the path is forbidden because the path is for those who wish to walk upon it, and harmful matters impede those who want to proceed or put them in danger. Such as stopping his car upon the road; this is from harm. And letting water flow out from the house onto the path; this is from harm. And putting rubbish on the path; this is from harm. The adhaa (harmful matter) is anything which causes harm to the people, whether it be thorns or rocks or filthy things or refuse. So placing a harmful matter on the path is from the branches of Kufr, and removing the harmful matter from the path is from the branches of Eemaan.“

Some Hadeeth to further support this:

Narrated by Abu Hurairah: Allaah’s Messenger (salallaahu ‘alaihi wa sallam) said, “There is a (compulsory) Sadaqah (charity) to be given for every joint of the human body (as a sign of gratitude to Allaah) everyday the sun rises. To judge justly between two persons is regarded as Sadaqah, and to help a man concerning his riding animal by helping him to ride it, or by lifting his luggage on to it, is also regarded as Sadaqah, and (saying) a good word is also Sadaqah, and every step taken on one’s way to offer the compulsory prayer (in the mosque) is also Sadaqah, and to remove a harmful thing from the way is also Sadaqah.” [Sahih Bukhari; In the Book of Jihaad]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying, “While a person was going along the path, he found a thorny branch upon it. He pushed it to a side and Allaah approved (this action) of his and (as a mark of appreciation) granted him pardon.” [Sahih Muslim; In The Book of Righteousness, Manners and Joining the Ties of Kinship; Chapter: The Merit of Removing of anything Troublesome From The Path]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying, “A person, while walking along the path, saw the branches of a tree lying there. He said: ‘By Allaah, I shall remove these from this so that these may not do harm to the Muslims,’ and he was admitted to Paradise.”  [Sahih Muslim]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying that he saw a person enjoying himself in Paradise because of the tree that he cut from the path which was a source of inconvenience to the people.  [Sahih Muslim]

Abu Hurairah (radiallaahu ‘anhu) reported Allaah’s Messenger (salallaahu ‘alaihi wa sallam) as saying that there was a tree which caused inconvenience to the Muslims; a person came there and cut that (tree) (and thus entered) Paradise. [Sahih Muslim]

Abu Barza reported: I said: Allaah’s Messenger, teach me something so that I may derive benefit from it. He said, “Remove the troublesome thing from the paths of the Muslims.” [Sahih Muslim]