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abu_umayza
05-26-2010, 12:43 PM
بسم الله الرحمن الرحيم

REVIVE A SUNNAH

"Help you one another in Al-Birr and Taqwa; but do not help one another in sin and transgression." [trans of Al Qur'an 5:2]

“Whoever revives an aspect of my Sunnah that is forgotten after my death, he will have a reward equivalent to that of the people who follow him, without it detracting in the least from their reward.” [trans from Sunan Tirmidhi]

“May Allah brighten the face of the person who hears what I say and retains it, then conveys it to others...” (trans from Ahmad and Tirmidhi)

“Convey from me, even if it is only one verse.” (trans from Saheeh Al Bukhari)


This thread has been created for the specific purpose of sharing information and knowledge about Sunnah that people feel has been forgotten, neglected, abandoned, rarely practised etc. Through this thread et al, I hope that we can all command the good and forbid the evil; and partake in the rewards that have been mentioned in the above ahadeeth 'insha Allah.

To make this thread easy to read and understand, I propose the following format:

- A title
- Text of the Hadeeth in Arabic (where possible)
- Translation of the Hadeeth in English
- Reference for the Hadeeth
- Classification of the Hadeeth (please refrain quoting narrations that are classed as severely weak, fabricated, batil etc.)
- Explanation of the Hadeeth according to the scholars of Ahl al Hadeeth

For a working example, please see the following posts, which I have taken from various online sources (may Allah greatly reward the translator/s and contributors).

And with Allah alone is success...

abu_umayza
05-26-2010, 12:45 PM
Protection from Harm

:عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ

إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَصَلِّ رَكْعَتَيْنَ يَمْنَعَانِكَ مِنَ مَخَْرَجِ السُّوءِ ، وَ إِذَا دَخَلْتَ إِلَى مَنْزِلِكَ

فَصَلِّ رَكْعَتَيْنَ يَمْنَعَانِكَ مِنَ مَدْخَلِ السُّوءِ " .

Abu Hurayrah (May Allaah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: "Whenever you intend to leave your house you should pray two rak’ah right before you leave. These rak’ah will protect you from harm while outside. And when you come back home you should pray another two rak’ah. They will safeguard you from harm in your house.”

Al-Albani (may Allah have mercy on him) said in his Silsilah Saheehah 3/315: The isnad of this hadeeth is acceptable and the narrators are trustworthy men used by Bukhari. This hadeeth is mentioned in Al- Muntaqah (12/69/1), Al-Bazaar in his Musnad(81), Ad-Daylamee in his Musnad (1/1/108), and Abdul-Ghani in Akbar-As-Salaah(1/67 and 2/68)

Al-Allamah Muhammad Abdur-Rau’f Al-Manaawee said in Faydul Qadir: If a person intends leave his home it is recommended that he prays two rak’ah which are considered sunnah. These rak’ah should be short (i.e recite a small Surah after Fatihah...)

And Allaah the Most High knows best.

abu_umayza
05-26-2010, 12:46 PM
When Times Get Hard, Pray

حُذَيْفَةَ قَالَ : كَانَ النَّبِىُّ -صلى الله عليه وسلم- إِذَا حَزَبَهُ أَمْرٌ صَلَّى

Hudhayfah (may Allah be pleased with him) said: “Whenever the matter became serious the Prophet (peace and blessings be upon him) would pray.”

Collected by Abu Dawud (1319) and others. Graded as being Hasan by Shaykh Al-Albani (May Allah have mercy on him)

1. Muhammad Abdur-Rauf Al-Manaawee (may Allah have mercy on him) commented on this hadeeth. He wrote the words” Whenever the matter became serious” means- If the Prophet was attacked by surprise, on the verge of being subdued or an important matter aroused which caused him to worry or feel sad.

“He (peace and blessings be upon him) would pray.” Means - He’d pray because prayer helps against the removal of all heavy blows, disasters and misfortunes. Through prayer one is seeking the assistance of the Creator who allowed it to happen. Prayer is a means to draw nearer to Allah and whoever resorts to prayer to his lord will be protected and averted from all evil. [Faydul Qadir, #6641]

2. Al-Mulla Ali Qari 1014H (may Allah have mercy on him) said: “The meaning for this Hadeeth is derived from the verse “Seek help in patience and prayer” Al-Baqarah 45. [Sharh Musnad Abu Haneefah page 342 printed by Darul Kutubul Ilmeeyah Beriut Lebanon.]

3. Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah have mercy on him) commented on this issue in his Tafseer for Surahtul Baqarah. He wrote: “The excellence of prayer is that it’s one of the things a person can seek assistance in for all matters and worldly affairs. Allah mentioned prayer and we believe with certainty that this speech is the truth. It’s been reported that the Prophet (peace and blessings be upon him) would pray whenever the matter became serious. Also this is supported by the Prophet’s action during the Battle of Badr. He prayed in the shade and appealed to his Lord for help. [Tafseerul Quran Al-Kareem Al-Fateehah-Baqarah vol 1 page 163-164]

abu_umayza
05-26-2010, 12:48 PM
Two Rak'ah for Repentance

أبي بكر الصدِّيق - رضي الله عنه - ، عن النَّبيِّ - صلى الله عليه وسلم - قال : « مَا مِنْ رَجُلٍ يُذْنِبُ ذَنْبًا ثُمَّ يَقُومُ فَيَتَطَهَّرُ ثُمَّ يُصَلِّى ثُمَّ يَسْتَغْفِرُ اللَّهَ إِلاَّ غَفَرَ اللَّهُ لَهُ ». ثُمَّ قَرَأَ هَذِهِ الآيَةَ (وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلاَّ اللَّهُ وَلَمْ يُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ يَعْلَمُونَ )

Abu Bakr As-Siddiq (may Allah be pleased with him) said the Prophet (peace and blessings be upon him) said, “Any person who sins then performs wudu correctly and prays and afterward seeks Allah’s forgiveness Allah forgives him.” Then As-Siddiq (may Allah be pleased with ) recited the verse” And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults - and who forgives the faults but Allah, and (who) do not knowingly persist in what they have done. {Al-Imran: 135}

Collected by Abu Dawud (1521) At-Tirmithi (406) Ibn Majah (1395) and Ahmed (1/2-8-9-10) graded as being Hasan by At-Tirmithi, Ibn ‘Adee, Ibn Kathir, At-Thahabee and Al-Albani (may Allah have mercy on them all)

Ibn Taymiyyah (may Allah have mercy on him) said,” It is a recommended act for every person who sinned to perform Wudu then pray two Rak’ah [Majmu' Fatawaa vol 21 / 139]

Ibn Al-Arabee (may Allah have mercy on him) mentioned some beneficial remarks about this hadeeth He wrote the following in ‘Aaridatul Ahwathi Bi Sharh Sunnan At-Tirmithi [vol 2 page 167 . Printed by Darul Kitabul Ilmeeyah]

- This hadeeth shows the superiority of the Wudu, the prayer and the act of seeking Allah’s forgiveness
- This hadeeth explains verse 135 in surah Al-Imran.
- This hadeeth shows how the servant carries out acts of obedience in repenting. First the servant feels regret which purifies him internally. Then he makes wudu. Next he prays. And after he finishes praying he seeks the Most Merciful’s forgiveness.

abu_umayza
05-26-2010, 12:50 PM
Wudu for Every Salah

أَنَسٍ أَنَّهُ ذَكَرَ أَنَّ النَّبِىَّ -صلى الله عليه وسلم- أُتِىَ بِإِنَاءٍ صَغِيرٍ فَتَوَضَّأَ. قُلْتُ أَكَانَ النَّبِىُّ -صلى الله عليه وسلم- يَتَوَضَّأُ لِكُلِّ صَلاَةٍ قَالَ نَعَمْ. قَالَ فَأَنْتُمْ قَالَ كُنَّا نُصَلِّى الصَّلَوَاتِ مَا لَمْ نُحْدِثْ قَالَ وَقَدْ كُنَّا نُصَلِّى الصَّلَوَاتِ بِوُضُوءٍ.

Anas (may Allah be pleased with him) mentioned: The Messenger of Allah was given a small vessel of water and he made wudu.” I said: “Did the Messenger of Allah (peace and blessings be upon him) make wudu for every prayer?” He said “Yes” Then he was aksed: “What about you?” He said: “We used to pray all the prayers as long as we did not break our wudu, and we used to pray all the prayers with one wudu.

Collected by Bukhari 214

1. Muhammad Adam Al-Ethiopee commented on this hadeeth in his explanation for Sunnan An-Nisa’i. He wrote:

- The hadeeth proves that it’s legislated to make wudu for every prayer, regardless if a person needs to or not.
- It’s permissible to pray the five daily prayers with only one wudu.
- Ibn Seereen narrated that Abu Bakr, Umar and Uthman used to make wudu for every prayer.” [Musanaf Ibn Abee Shaybah]
- Making wudu without invalidating it is a recommended act. Reason being, wudu is an act that wipes away sin.
- This hadeeth shows that wudu is a must for the person who intends to pray and has broken his/her wudu.
- The Prophet (peace and blessings be upon him) said: “Only the believer maintains himself in the state of wudu.” [Ibn Majah and others with an authentic chain of narration]

[Taken from Sharhu Sunnan An-Nisa’I vol 3/176]

abu_umayza
05-26-2010, 12:51 PM
Du'a during Recitation

عَنْ ‏ ‏حُذَيْفَةَ قَالَ: ‏
نَّ النَّبِيَّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏كَانَ ‏ ‏ إِذَا مَرَّ بِآيَةِ خَوْفٍ تَعَوَّذَ وَإِذَا مَرَّ بِآيَةِ رَحْمَةٍ سَأَلَ قَالَ وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏إِذَا رَكَعَ قَالَ سُبْحَانَ ‏ ‏رَبِّيَ الْعَظِيمِ وَإِذَا سَجَدَ قَالَ سُبْحَانَ ‏ ‏رَبِّيَ الْأَعْلَى

Hudhayfah (may Allah be pleased with him) narrated that,” Whenever the the Prophet (peace and blessings be upon him) read a verse about Allah’s punishment , he would seek refuge in Allah. And whenever He read a verse mentioning Allah’s mercy , he would ask Allah for His mercy. Hudhayfah said, “ Whenever the Prophet (peace and blessings be upon him) bowed he would say, “ Subhana Rabbil Atheem.” and when He prostrated He’d say ,” Subhana Rabbil ‘Ala.”

Collected by Ahmed 6/ 24 , Abu Dawud 873, and others. Graded as being Hasan by Al-Albani

Shaykh Abdul Azeez bin Baz (may Allah have mercy on him) said:

It’s Sunnah for every muslim who reads the Quran during prayer or elsewhere to ask Allah for His bounty at the verses of mercy. And when the Muslim reads a verse mentioning Allah’s punishment, he seeks refuge from the Hell-fire. Furthermore when a Muslim reads an ayah that deems Allah above something he declares it. He declares it by saying, “ Subhanahu wa Ta’ala.”

It’s recommended for every Muslim who reads : Is not Allah the Best of judges? [At-tin 8] to say ,” Indeed! : I believe that to be true.” Moreover when he reads, “ Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things).[ Al-Qiyamah 40], he says, “ Indeed!: I bear witness to this.” The servant should say, “ I believe in Allah.” when he reads ,” Then in what statement after this (the Qur'an) will they believe? [ Al-Mursaalat 50].

After the slave recites the verse, “ Then which of the Blessings of your Lord will you both (jinns and men) deny? [ Ar-Rahman 13] He says, “ We don’t deny any verses from our Lord. And after reading ,” Glorify the Name of your Lord, the Most High,”[Al-A’la 1], he says,” Subhana Rabbil ‘Ala”

All of these acts are recommended for the Imam, followers , and individual reciting the Quran. These words are dua, and dua is wanted from the Muslim. This resembles the saying, “ Ameen” after Fatihah: and Ameen should be said in prayer and elsewhere after Fatiha. [Majmu’ Fataawa Bin Baz vol 26 page 62-63]

abu_umayza
05-26-2010, 12:54 PM
Praying two Rak'ah after Quarrelling

عَنْ أبي هريرة، قَالَ: قَالَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ، يَقُولُ:"تَكْفِيرُ كُلِّ لِحَاءٍ رَكْعَتَانِ"

Abu Hurayrah (may Allah be pleased with him) narrated the Prophet (peace and blessings be upon him) said, “Performing two raka’h is an expiation for any quarrel.”

Collected by Ibn Al-Arabee in his Mu’jam (2 /178) Ar-Razi (1/141) in Al-Fawa’id. Al-Albani (may Allah have mercy on him) graded this hadeeth as being Hasan. This is based on the Isnad that leads to Abu Hurayrah (may Allah be pleased with him). The Narration collected by At-Tabarani (may Allah have mercy upon him) in his Kubara which leads up to Abu Bahelee (may Allah be pleased with him) has a weakness in it as stated by Al-Haythamee (may Allah have mercy on him) [Silsilah Saheehah #1789]

Al-Allamah Muhammad Abdur-Ra’uf Al-Manawee (may Allah have mercy on him) commented on this hadeeth saying, “First a person should perform wudu which diminishes the anger. Then he should pray the two rak’ah. [Faydul Qadir hadeeth # 3355]

* The word لحاء refers to an argument which includes insulting, abusing or name-calling etc.

abu_umayza
05-26-2010, 12:58 PM
Prayer between Maghrib and Isha

عن حذيفة بن اليمان (رضي الله عنه ) قال :

فَصَلَّيْتُ مَعَهُ الْمَغْرِبَ فَلَمَّا قَضَى الصَّلاَةَ قَامَ يُصَلِّى فَلَمْ يَزَلْ يُصَلِّى حَتَّى صَلَّى الْعِشَاءَ ثُمَّ خَرَجَ .

Huthayfah ibn Yaaman (may Allah be pleased with him) said: “I prayed Maghrib with the Prophet (peace and blessings be upon him) and when he finished he stood up and prayed. He continued to pray until Isha. Then he left. “

Collected by Ahmed in his Musnad 5/392 and Tirmithi in his Sunnan 3781.Shaykh Al-Albani graded this hadeeth as being Saheeh.

Shaykh Zayd ibn Muhammed Al-Madkhalee (may Allah preserve him) commented on this subject in his book titled “Al-Afnanu Nadeeya". Al-Afnanu Nadeeya is an explanation for a fiqh poem that Hafith Al-Hakeemee (may Allah have mercy on him) wrote. Hafith Al-Hakeemee acknowledged this prayer as being a sunnah.

He wrote that among the prayers which are recommended to perform, but aren’t stressed is the prayer between Maghrib and Isha. It’s recommended as it has a great reward in performing it.

There has been verses and athar which support and explain the virtue in praying at this time. One narration is reported from Anas (may Allah be pleased with him) He commented on the verse “They used to sleep but little by night [invoking their Lord (Allah) and praying, with fear and hope].”[ Adh-Dhariyat 17] Anas said : The companions used to pray between Maghrib and Isha.” [Abu Dawud 1322 Al-Iraqee graded the isnad as being authentic.]

In another narration Anas ibn Malik (may Allah be pleased with him) said the same thing about the verse "Their sides forsake their beds, to invoke their Lord in fear and hope, and they spend (charity in Allah's Cause) out of what We have bestowed on them " {As-Sajdah 16}

This prayer has been established in the Sunnah. Many of the companions used to practice it. Companions like Ibn Abbaas , Ibn Mas’ud, Ibn Umar, Anas ibn Malik, and Salman (may Allah be pleased with them all).

The Tabi’oon used to practice this Sunnah as well. Tabee’oon like Al-Aswad ibn Yazeed, Abu Uthman An-Nahdee, and Sa’eed ibn Jubair.. And from the Imams who prayed during this hour was Sufyan Ath-Thawri.

These verses, their meanings, Hadeeth and acts of the Salaf encourage and guide people to offer many supererogatory prayers between Maghrib and Isha. [Al-Afnanu Nadeeya vol 2 page 187]

abu_umayza
05-26-2010, 01:02 PM
Read Some Ayat Audibly in Dhuhr and Asr Salah

‏عَبْدُ اللَّهِ بْنُ أَبِي قَتَادَةَ ‏ ‏قَالَ حَدَّثَنَا ‏ ‏أَبِي ‏
‏أَنَّ رَسُولَ اللَّهِ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏كَانَ ‏ ‏يَقْرَأُ ‏ ‏بِأُمِّ الْقُرْآنِ ‏ ‏وَسُورَتَيْنِ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ مِنْ صَلَاةِ الظُّهْرِ وَصَلَاةِ الْعَصْرِ وَيُسْمِعُنَا الْآيَةَ أَحْيَانًا وَكَانَ يُطِيلُ فِي الرَّكْعَةِ الْأُولَى

Abdullah ibn Abu Qatada said: "My father told us the Messenger of Allah (peace and blessings be upon him) used to recite Umm Al-Quran and two soorahs in the first two Rak'ah of Dhuhr and Asr. Sometimes he would make us hear a verse and he used to make the first Rak'ah lengthy."

Collected by Bukhari 759 and Muslim 451

‏الْبَرَاءِ ‏ ‏قَالَ ‏
‏كُنَّا ‏ ‏نُصَلِّي خَلْفَ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏الظُّهْرَ فَنَسْمَعُ مِنْهُ الْآيَةَ بَعْدَ الْآيَاتِ مِنْ سُورَةِ ‏ ‏لُقْمَانَ ‏ ‏وَالذَّارِيَاتِ

Al-Bara' said: "We used to pray Dhuhr behind the Prophet (peace and blessings be upon him) and we heard some of the verses from Surah Luqman and Dhariyat."

Collected by An-Nasa'I 972 . Shaykh Muhammad Adam Al-Ethiopee (may Allah preserve him) graded this Hadeeth as being " Saheeh Lee Ghayreehee"

1. Qadee 'Iyaad (may Allah have mercy on him) said: " This hadeeth proves there is no harm in reading some verses aloud in the silent prayers. [Sharh Saheeh Muslim for the above hadeeth]

2. Ibn Hajr Al-Asqalanee (May Allah have mercy on him) said: " Some ulema hold that if the Imam intentionally or unintentionally reads some verses audibly during Dhuhr and Asr, he should make the prostration for forgetfulness. However we don't hold this opinion. There is no harm in reciting some verses audibly during those prayers. In fact it's Sunnah. [ Fathul Bari 3/217]

3. Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah rest him in Jannah) said about the words "Sometimes he would make us hear a verse…" applies to Dhuhr and Asr. Sometimes he would recite a verse or so aloud in the silent prayers. Perhaps he (peace and blessings be upon him) would do this to liven up the people behind him, himself, or inform them that he's reading Quran and isn't just standing silently.

Occasionally reading some verses audibly during Dhuhr and Asr is Sunnah [Sharh Saheeh Muslim]

4. Shaykh Muhammad Ameen Al-Ethiopiee (may Allah preserve him) said about the words " Sometimes he would make us hear a verse…" applies to verses from Fatihah, a surah, or two verses from any chapter. [Sharh Saheeh Al-Muslim vol 7 page 288]

5. Shaykh Muhammad Adam Al-Ethiopee (may Allah preserve him) said: The hadeeth in this section proves its permissible to read some verses aloud during Dhuhr and Asr ; and it isn't disliked to read both silently and aloud now and again. Furthermore this hadeeth shows its recommended to read Luqman and Dhariyat in Dhuhr prayer [Sharh Sunnan An-Nisa' vol 12 page 234]

abu_umayza
05-27-2010, 12:37 PM
Between the Jumu'ah and Sunnah Prayer

عُمَرُ بْنُ عَطَاءِ بْنِ أَبِي الْخُوَارِ أَنَّ نَافِعَ بْنَ جُبَيْرٍ أَرْسَلَهُ إِلَى السَّائِبِ ابْنِ أُخْتِ نَمِرٍ يَسْأَلُهُ عَنْ شَيْءٍ رَآهُ مِنْهُ مُعَاوِيَةُ فِي الصَّلَاةِ فَقَالَ نَعَمْ صَلَّيْتُ مَعَهُ الْجُمُعَةَ فِي الْمَقْصُورَةِ فَلَمَّا سَلَّمَ الْإِمَامُ قُمْتُ فِي مَقَامِي فَصَلَّيْتُ فَلَمَّا دَخَلَ أَرْسَلَ إِلَيَّ فَقَالَ لاَ تَعُدْ لِمَا فَعَلْتَ إِذَا صَلَّيْتَ الْجُمُعَةَ فَلاَ تَصِلْهَا بِصَلَاةٍ حَتَّى تَكَلَّمَ أَوْ تَخْرُجَ

فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَنَا بِذَلِكَ أَنْ لا تُوصَلَ صَلَاةٌ بِصَلَاةٍ حَتَّى نَتَكَلَّمَ أَوْ نَخْرُجَ

‘Umar ibn ‘Ata bin Abi Al-Khuwar narrated that Nafi bin Jubair sent him to As-Sa’ib bin Yazid,the maternal nephew of Namir, asking him regarding something Mu’awiyah had seen him do in the prayer. He said: “ I prayed Jum’uah with Mu’awiyah in his enclosure and when he finished, I stood up in my place and prayed. When he went inside he sent for me and said” Do not repeat what you have just done. If you pray Jum’uah don’t join it with another prayer until you speak or exit the masjid. The Prophet (peace and blessings be upon him) ordered us to separate between prayers. One prayer mustn’t be joined with another until you speak or exit.

Collected by Muslim (883)

1. Ibn Mundhir [318 H] (may Allah have mercy on him) narrated an athar in his Awsat about this hadeeth from the acts of our Salaf. He wrote, “ Ibn Umar saw a man pray two rakah after Jum’uah and he stopped him. Ibn Umar asked the man,” Are you praying four rakah for Jum’uah!” It was Ibn Umar’s practice to pray the two sunnah prayers for Jum’uah in his home. He said, “ This was the way of our Prophet (peace and blessings be upon him) [ Al-Awsot vol 4 /136]

2. Shaykh Al-Uthaymeen (may Allah have mercy on him) said “There are numerous lessons derived from this hadeeth.” Some of those lessons are:

a. A person doesn’t join one prayer with another until he speaks between them. No Fard prayer with a Sunnah. On the other hand the Prophet (peace and blessings be upon him) used to pray the Nawafil prayers at night in two rakah, two rakah with no separating between them.

b. The shar’iah places importance in differentiating between Fard and Nafil. This hadeeth proves it.

c. It’s mentioned in the hadeeth “ Until you speak” Does making Thikr after prayer suffice as speech, or must it be dialogue ,whereas it’s clear a person isn’t praying?

Answer: It’s apparent from this hadeeth that it must be speech which establishes a person isn’t praying. Whether Thikr or any other act. For example after the prayer a person says to the person next to him As-Salaamu Alaykum, How are you doing? And after that he stands up and offers his Nafil [Sharh Saheeh Muslim]

3. Al-Muhadith Muhammad Al-Ameen Al-Hurraree Al-Ethiopee* (may Allah preserve him) said,” This hadeeth proves that it’s Sunnah to pray the Nafil prayers in a place other than the place where the Fard prayer is prayed. And the best place for this is in the home.

Otherwise a person can pray it in another spot in the masjid or elsewhere. He does this in order to increase the places he’s made sajdah and separate between Fard and Nafil. The wording “Until you speak” proves that the Fard and Nafil are divided by speech..[ Al-Kawkibal Wahaj wa Rawdal Bahhaj fee Sharhee Saheeh Muslimee ibn Al-Hajjah Vol 10/ 384]

(*Translator’s comment : Al-Muhaadith Muhammad Al-Ameen Al-Hurraree Al-Ethiopee isn’t the same person as Muhammad Adam Al-Ethiopee. They are two separate scholars in Hadeeth. Many people confuse their names and think that because they share the same first name and are from the same country they are one).

abu_umayza
05-29-2010, 08:17 AM
Wiping Sleep from the Face

عَنْ كُرَيْبٍ مَوْلَى ابْنِ عَبَّاسٍ أَنَّ ابْنَ عَبَّاسٍ أَخْبَرَهُ أَنَّهُ بَاتَ لَيْلَةً عِنْدَ مَيْمُونَةَ أُمِّ الْمُؤْمِنِينَ - وَهِىَ خَالَتُهُ - قَالَ فَاضْطَجَعْتُ فِى عَرْضِ الْوِسَادَةِ وَاضْطَجَعَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- وَأَهْلُهُ فِى طُولِهَا فَنَامَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- حَتَّى انْتَصَفَ اللَّيْلُ أَوْ قَبْلَهُ بِقَلِيلٍ أَوْ بَعْدَهُ بِقَلِيلٍ اسْتَيْقَظَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- فَجَعَلَ يَمْسَحُ النَّوْمَ عَنْ وَجْهِهِ بِيَدِهِ..

Ibn Abbass (may Allah be pleased with them) narrated that he spent the night at his aunt’s [Maymunah] house (may Allah be pleased with her). He said, “I lied across the pillow while my aunt and Allah’s messenger both lied on the pillow. The Prophet (peace and blessings be upon him) slept until a little before or after the middle of the night. He (peace and blessings be upon him) woke up and began to wipe the sleep from his face with both his hands…”

Collected by Bukhari (183) and Muslim (763)

Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah have mercy upon him) commented on this hadeeth saying: This hadeeth shows it’s permissible to spend the night in a house with a man and his wife under two conditions:

1. Permission is granted from both spouses.
2. No hardship results from this action.

The Prophet (peace and blessings be upon him) used to wake up early at night, before the middle part. He would stay awake until about a sixth of its part remained, then go back to sleep until the call for Fajr. This is what he did most of the time, and sometimes he remained awake from the middle of the night until Fajr.

It is a legislated (recommend) act to wipe the sleep from the face when waking up. By doing so you’ll find energy.“ [Sharh Saheeh Bukhari By Shaykh Al-Uthaymeen Hadeeth # 183]

abu_umayza
05-30-2010, 06:41 AM
Rinsing the Mouth after Drinking Milk

عن ابنِ عَبَّاسٍ : أنَّ النَّبِيَّ (صلى الله عليه و سلم ) شَرِبَ لَبَناً فَدَعاَ بِمَاءٍ فَتَمَضْمَضَ ثُمَّ قَالَ : إِنَّ لَهُ دَسَمًا

Ibn Abbas (may Allah be pleased with him) narrated the Prophet (peace and blessings be upon him) drank some milk then called for some water. Once he got the water he rinsed his mouth then said, “It has fat.”

Collected by Bukhari, 211 and Muslim, 358

1. Imam An-Nawwawee said,” This hadeeth confirms it’s recommended to rinse the mouth after drinking milk. [Sharh Saheeh Muslim]

2. Abu Dawud mentioned this hadeeth in his Sunnan. He wrote the chapter 'Wudu from Milk'. However he didn’t intend the technical meaning for wudu, but rather he meant the linguistic meaning for wudu. (Bathul Majhud fee halee Sunnan Abi Dawud)

3. Shaykh Al-Uthaymeen said, “The reason why the Prophet (peace and blessings be upon him) rinsed his mouth was because of the fat. It can be understood from this action that it’s legislated to rinse the mouth from all foods which contain fat, regardless whether drank or chewed. Its good manners to rinse the mouth afterwards to remove the fat. If the substance is heavy in fat, then it’s better to use siwak. For this reason the scholars say: it’s sunnah to use siwak to remove any fat after eating if the smell of the mouth changed. (Sharh Saheeh Al-Bukahri)

abu_umayza
05-31-2010, 06:49 AM
Lying down after Praying 2 Sunnah Rak'ah of Fajr

A’ishah (may Allaah be pleased with her) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to lie down on his right side, after offering two Rakah (sunnah) of the Fajr Salah."

A’ishah (may Allaah be pleased with her) narrated that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray eleven raka'at at night and that was his night prayer and each of his prostrations lasted for a period enough for one of you to recite fifty verses before the Messenger of Allaah (peace and blessings of Allaah be upon him) raised his head. He also used to pray two Rakah (sunnah) before the (fard) Fajr prayer and then lie down on his right side till the muezzin came (to him to recite the iqaamah)."

Recorded in Saheeh al-Bukhari (21/257 and 16/108)

1. Imam An-Nawawi (may Allaah have mercy on him) said in his commentary on Saheeh Muslim: "What is correct is that he lay down after the Sunnah of Fajr, because of the hadeeth of Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you has prayed two rak’ahs of Fajr, let him lie down on his right side.” (Narrated by Abu Dawood and al-Tirmidhi with an isnaad which is saheeh according to the conditions of al-Bukhaari and Muslim. Al-Tirmidhi said it is a saheeh hasan hadeeth). This saheeh hadeeth is clear about the matter of his lying down. With regard to the hadeeth of ‘Aa’ishah which says that he lay down before and after Fajr, and the hadeeth of Ibn ‘Abbaas which says that he lay down before, there is no contradiction, because the fact that he lay down before does not mean that he did not lie down afterwards as well. There are some reports which say that on some occasions he (peace and blessings of Allaah be upon him) did not lie down afterwards, which could be taken to demonstrate that it is permissible not to do it. That would apply if it were proven that he did not do it but it was not proven. Perhaps he used to lie down both before and after. If the ahaadeeth say that he told them to lie down after praying and that he himself did that, this proves the point. If it is possible to reconcile the ahaadeeth, it is not permissible to reject any of them, and it is possible to reconcile them in two ways, one of which we have mentioned, which is that he lay down both before and afterwards. The second is that he did not lie down afterwards on some occasions, to demonstrate that it is permissible not to do so. And Allaah knows best."

2. Al-Haafiz said: "Some of the salaf were of the view that this is permissible at home but not in the mosque. This was narrated from Ibn ‘Umar, and was regarded as a strong opinion by some of our shaykhs, because it is not narrated that the Prophet (peace and blessings of Allaah be upon him) did this in the mosque. It was narrated that Ibn ‘Umar used to throw pebbles at those who did this in the mosque; this was narrated by Ibn Abi Shaybah."

3. Shaykh Ibn ‘Uthaymeen said, after discussing the differences of scholarly opinion concerning this lying down: "The correct view is that which was expressed by Shaykh al-Islam [Ibn Taymiyah], that if a person is tired after his tahajjud (prayers at night), he may rest by lying down on his right side. This is on condition that there is no fear of his being overtaken by sleep that will make him miss the prayer. If there is such a fear then he should not sleep." [Sharh Riyaadh al-Saaliheen, 3/287]

The reason for this lying down is to rest if one is tired after praying qiyaam al-layl (naafil prayers at night), so that one's energy will be renewed for Fajr prayer. Based on this, what some people do by lying down for less than a minute, as mentioned in the question, do not achieve the purpose, and it goes against the Sunnah because the Prophet (peace and blessings of Allaah be upon him) used to lie down until the muezzin came to him to say the iqaamah just before the prayer.

abu_umayza
06-01-2010, 01:03 PM
Making Du'a on Wednesday

جابر بن عبد الله يقول : دَعَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا المَسْجِدِ ، مَسْجِدُ الفَتْحِ ، يَوْمَ الاثْنَيْنَ وَيَوْمَ الثَلاَثَاءِ وَيَوْمَ الأَرْبَعَاءِ ، فَاسْتَجَيْبَ لَهُ بَيْنَ الصَّلاَتَيْنَ مِنْ يَوْمَ الأَرْبَعَاءِ قَالَ جَابِرُ : وَلَمْ يَنْزِلْ بِي أَمْرٌ مُهِّمٌ غَائِظٌ إِلاَ تُوَّخَيْتُ تِلْكَ السَّاعَةَ ، فَدَعَوتُ اللهَ فِيهِ بَيْنَ الصَّلاَتَيْنَ يَومَ الأَرْبَعَاءِ فِي تِلْكَ السَّاعَةَ ، إِلاَ عَرَفْتُ الإِجَابَةَ

“Jabir Ibn ‘Abdullah (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings be upon him) supplicated to Allaah in this masjid (Masjid Al-Fath) on Monday, Tuesday and Wednesday. His Dua was answered on Wednesday between the prayers of Dhuhr and Asr. Jabir (may Allaah be pleased with him) said: ”There wasn’t anything that was crucially important for me to have solved, except I called on Allaah during that hour of the day between Dhuhr and Asr knowing He would answer.”

Graded Hasan by Shaykh Al-Albani (may Allaah have mercy upon him) in Saheeh Adab Al-Mufrad.

1. Shaykh Hussain al Awaiysha (may Allah preserve him) said in his explanation of Saheeh Adab Al-Mufrad: “The Messenger of Allaah (peace and blessings be upon him)supplicated to Allaah in this masjid(Masjid Al-Fath )on Monday, Tuesday and Wednesday” Masjid Al-Fath: is a masjid located on the eastside at the top of a mountain stump. A person can ascend to this masjid by two routes; one on the east and the other on the north side. This is the general meaning of Masjid al-Fath. It has also been said that Masjid Al-Fath is Masjid Ahzab or a Masjid on High ground. [Fadl 2/174]

“His Dua was answered on Wednesday between the prayers of Dhuhr and Asr”. Shaykh Al-Albani (may Allaah shower him with mercy) commented on this saying: If this companion wouldn’t have narrated to us that the Prophet (peace and blessings be upon him) made Dua to Allaah during this hour we wouldn’t have known. The person present witnesses what the absent person doesn’t. This hadeeth has significant meaning; since Jabir narrated the information when exactly his Dua was answered. And this shows that the Dua for the Messenger (peace and blessings be upon him) was answered at that hour during Wednesday. Consequently Jabir began to do that same thing he saw Muhammad (peace and blessings be upon him) do on Wednesday between Dhuhr and Asr" (end of Quote from the book).

2. Shaykh al Islam Ibn Taymiyyah said in his book “Iqtidah as-Siratul Mustaqeem (1/433)”: A group of our companions and other people act by this hadeeth. They see to it that they call on Allaah during this time; as narrated by Jabir (may Allaah be pleased with him). The place where Jabir made Du'a to Allaah isn’t mentioned, but the time period in which he did is mentioned."

* Note: Du'a should be made regularly and everyday; we must also single out days and times in which it is more rewarding and recommended do so based on authentic texts.

abu_umayza
06-04-2010, 06:05 AM
Using Kohl regularly

Anas narrated that the Prophet (peace and blessings of Allaah be upon him) used to apply kohl to his right eye three times, and to his left eye twice.

Sunan al-Nasaa’i (5113) and Sunan Abi Dawood (3837). Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah no. 633.

1. Ibn al-Qayyim (may Allaah have mercy on him) said: Kohl protects the health of the eyes and gives strength and clarity of vision, and cleanses they eye of bad substances. In addition to that some types of kohl also serve as an adornment and if it is applied before going to bed this is even better. And ithmid is more efficacious than other types of kohl. [Zaad al-Ma’aad, 4/281]

2. It says in al-Mughni: It is mustahabb to use kohl an odd number of times. (al-Mughni, 1/106).

3 And it was said of Zarqa’ al-Yamaamah, who could see as far as three days, that when she was killed, they saw that all the veins of her eyes bore traces of this ithmid. [Majmoo’ al-Fataawa, vol. 17; Chapter on medical treatment and visiting the sick]

4. Shaykh Ibn ‘Uthyameen (may Allaah have mercy on him) was asked: "Some eye doctors say that kohl is harmful to the eyes and they advise not using it. What do you say to them?" He replied: "Ithmid (antimony) is known to be very good for the eyes. I do not know anything about other types of kohl*. Trustworthy doctors are the ones whom we should consult on this matter."

* Note: There are some kohl that are mass-produced and manufactured and contain some chemical ingredients which may cause physical damage and remove some of the benefits of kohl. Hence people nowadays should look for pure kohl and not regard every type of kohl available nowadays as beneficial. And Allaah knows best.

abu_umayza
06-06-2010, 09:22 AM
Using the Miswak every day

The Prophet (peace and blessings of Allaah be upon him) said: “Siwaak is purifying for the mouth and pleasing to the Lord.”

Bukhaari in his Saheeh, 2/274; Ahmad, 6/47 and al-Nisaa’i, 1/50. It was classed as saheeh by al-Mundhiri in al-Targheeb wa’l-Tarheeb (1/133) and classed as hasan by al-Nawawi in al-Majmoo’ (1/267). Its isnaad is saheeh, see al-Irwa’ 1/105.

1. The Prophet (peace and blessings of Allaah be upon him) said: “Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwaak at every time of prayer.” (Reported by al-Bukhaari, 2/299 and Muslim, 1/151). According to another report narrated by al-Bukhaari, he said: “…at every time of making wudoo’.”

2. ‘Aa’ishah was asked what the Messenger of Allaah (peace and blessings of Allaah be upon him) did when he first came home. She said, “When he entered his house, the first thing he would do was to use the siwaak.” (Reported by Muslim, 1/220)

3. Hudhayfah ibn al-Yamaan (may Allaah be pleased with him) reported that when the Prophet (peace and blessings of Allaah be upon him) got up during the night, he would clean his mouth thoroughly with the siwaak. (Reported by al-Bukhaari, 1/98 and Muslim, 1/220)

4. Imaam al-Nawawi reported that the respectable scholars were agreed that use of the siwaak is sunnah and is encouraged (mustahhab). One of the signs of its importance is the fact that some of the salaf such as Ishaaq ibn Raahawayh, thought that it was fard.

5. Prof. Dr. Muhammad Sa’eed al-Jareedli – head of the Mouth Disease department at Cairo University – said: "The siwaak is many times better than the toothbrush and toothpaste in chemical and mechanical terms.

After carrying out research he found that the substance which is in the siwaak kills germs and heals our mouths from disease. By itself it can take the place of the toothbrush and toothpaste because of the numerous substances it contains which are superior to those contained in toothpaste. Similarly, strong, gentle natural fibres work better than the fibres of the toothbrush and do not damage the gums. They also effectively remove what is left in our mouths and clings to our teeth of leftover food, which can cause disease and damage to the mouth and teeth. Up until today, in our civilised world, there is no toothpaste that contains the substances contained in the siwaak. Similarly, it says in the weekly magazine American Dentist that most of the toothpastes used in the United States of America are not good or healthy..."

For further details on the etiquette of using the siwak, visit: http://www.islam-qa.com/en/ref/2577/miswak

abu_umayza
06-10-2010, 10:12 PM
Perform Hijamah / Cupping

Sa’eed ibn Jubayr narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Healing is in three things: drinking honey, the incision of a cupper, and cauterizing with fire, but I forbid my ummah to use cauterizing.”

Saheeh al Bukhari, 5269

The Prophet (peace and blessings of Allaah be upon him) said: “The best medicine with which you treat yourselves is Hijama, or it is one of the best of your medicines,” or “The best treatment you can use is Hijama.”

Saheeh al Bukhari, 5371

1. In the narration reported by Abdullah ibn Mas’ud (may Allaah be pleased with him) the angels said, “Oh Muhammad, order your Ummah (nation) with cupping.” (Saheeh Sunan Tirmidhee (3479).

2. It was reported from Ibn ‘Abbaas (may Allaah be pleased with them both) that the Prophet (peace and blessings of Allaah be upon him) said: “The best times to be treated with cupping are the seventeenth, nineteenth or twenty-first [of the month].” (Reported by al-Tirmidhi, 2054; the isnaad is da’eef).

3. It was reported from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever wants to be treated by cupping, let him do it on the seventeenth, nineteenth or twenty-first, lest the blood flow too copiously and kill him.” (Reported by Ibn Maajah, 3489; there is some weakness in the report).

4. Abu Hurayrah (may Allaah be pleased with him) reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever is treated with cupping on the seventeenth, nineteenth or twenty first, will be healed from all diseases.” (Reported by Abu Dawood, 3861, and al-Bayhaqi, 9/340. The isnad is hasan).

(Although the latter 3 ahaadeeth quoted above are from different sources and may be weak to some extent, they give strength to one another).

5. Imaam Ibn al-Qayyim (may Allaah have mercy on him) said: “These ahaadeeth coincide with what the doctors agree on, that cupping should be done in the second half of the month, and that the third quarter of the month is better than the beginning or the end. But if cupping is done out of necessity it is beneficial at any time, even at the beginning or end of the month. Al-Khallaal said: ‘Ismah ibn ‘Isaam told me: Hanbal told me: Abu ‘Abd-Allaah Ahmad ibn Hanbal would be treated with cupping whenever his blood increased, no matter what time it was… They disliked having cupping done on a full stomach, because that could lead to obstruction and grievous diseases, especially if the food was heavy and bad… Choosing the times mentioned above for cupping is an extra precaution, to be on the safe side and to protect one’s health, but when it comes to treating disease, whenever it is necessary it should be used.

6. Al-Hafidh ibn Hajar (may Allaah have mercy on him) said: “According to the doctors, the most efficacious cupping is that which is done at the second or third hour, after having intercourse or taking a bath, etc., and neither on a full nor empty stomach. With regard to specific days for administering cupping, it was reported in a hadeeth narrated from Ibn ‘Umar by Ibn Maajah that the Prophet (peace and blessings of Allaah be upon him) said: ‘Administer cupping, may Allaah bless you, on Thursdays, and administer cupping on Mondays and Tuesdays, but avoid cupping on Wednesdays, Fridays, Saturdays and Sundays.’ It was reported with two da’eef isnads, and there is a third version, also da’eef, reported by al-Daaraqutni in al-Afraad. He also reported it with a jayyid isnaad from Ibn ‘Umar but it is mawqoof (the isnad stops at the Sahaabi). Al-Khallaal reported that Ahmad disliked cupping on the days mentioned, even though the hadeeth was not proven. It was said that a man was treated with cupping on a Wednesday and he developed leprosy because he ignored the hadeeth. Abu Dawood reported from Abu Bakrah that he disliked cupping on Tuesdays, and said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Tuesday is the day of blood, and on that day there is an hour when blood does not stop.’ The doctors are agreed that cupping in the second half of the month, especially in the third quarter, is more beneficial than cupping at the beginning or end of the month. Al-Muwaffaq al-Baghdaadi said: The body fluids (humours) flow heavily at the beginning of the month and calm down at the end, so the best time to let the blood flow is in the middle of the month.”

See: Fath al-Baari by Ibn Hajar, 10/149; Sharh al-Zarqaani ‘ala al-Muwatta’, 2/187; al-Mughni by Ibn Qudaamah, 1/184; al-Ma’aad by Ibn al-Qayyim, 4/60.

7. Benefits of cupping:

Cupping has real benefits in treating many diseases, past and present. The diseases which have been treated by cupping and for which it has been of benefit by Allaah’s Leave include the following:

1- Circulatory diseases
2- Treating blood pressure and infection of the heart muscle
3- Diseases of the chest and trachea
4- Headache and pains in the eyes
5- Pain in the neck and stomach, and rheumatic pain in the muscles
6- Some diseases of the heart and chest, and pain in the joints

...and many more. In addition, cupping may offer a unique treatment which may reduce pain, and it does not have any side-effects.

For more information on the benefits of cupping see Zaad al-Ma’aad by Ibn al-Qayyim, 4/125-126, 4/52, and al-Hijaamah: Ahkaamuha wa Fawaa’iduha by Ibraaheem al-Haazimi.

* For further benefits of cupping, please see attachment.

** For a full practical video illustration of Hijamah, visit: http://www.youtube.com/watch?v=qeQGpQ2ZGxc

abu_umayza
06-17-2010, 09:59 AM
Ghusl During the Last Ten Days of Ramadan

عائشة : كان رسول الله صلى الله عليه و سلم إذا كان رمضان قام و نام فإذا دخل العشر شد المئزر و اجتنب النساء و اغتسل بين الأذانين و جعل العشاء سحورا

'Aisha (may Allah be pleased with her) said ,” That during Ramadan Allah’s messenger would sleep , wake up and pray. However when the last ten days came he would burn the midnight oil, avoid relations with his wives, perform a Ghusl between Maghrib and Isha and have dinner at the time of Sahur.”

Collected by : Ibn Abee ‘Asim. Ibn Rajab Al-Hanbali (795 H) graded the isnad for this hadeeth as being Hasan.

1. Ibn Rajab Al-Hanbali mentioned his book “Taif Al-Mu'arif” hat performing Ghusl between Maghrib and Isha is a Sunnah to be performed during the last ten days of Ramadan.

2. Ibn Jarir said about this hadeeth, “ The Salaf used to considered it Sunnah to take Ghusl every night during the last ten days of Ramadan .An-Nakhaee used to wash every night, while others used to wash and dap cologne on their bodies on the night they hoped was Laylutul Qadr. It has been reported that Anas ibn Malik (may Allah be pleased with him) on the 24th night of Ramadan took a bath, put on some nice fragrance, and wore his best izar. The next morning he took it off, folded it up and didn’t wear it again until next Ramadan on the same occasion.

3. Ayyub As-Sakhtayanni (may Allah be pleased with him) used to bathe on the 23rd and 24th night , wear new clothes and burn incense to perfume his clothes.

4. Hamad ibn Salamah (may Allah be pleased with him) said, “ Thabit Bananee and Humayd At-Tawheel used to wear their best clothes, best fragrance and burn incense and spray aroma in the masjid during the night in which the hoped to be Laylutul Qadr.

5. Tameem Ad-Daree (may Allah be pleased with him) bought an Izar for 1,000 Dirhams. He used to wear it on the night in which he anticipated was Laylutul Qadr.

6. Ibn Jarir-said,” Therefore based on these acts from the Salaf, it establishes that it is recommended for the night in which a person thinks is Layultul Qadr to dress up, wear nice fragrance, and take a bath. This is similar to the Sunnah for Jumu’ah and both Eed.

abu_umayza
06-29-2010, 04:45 AM
Singling out Yawmul Jumu'ah to send more salutations on the Prophet (peace and blessings be upon him).

أكثرُوا الصَّلاةَ عَلَيَّ يَومَ الجمعةِ وَليلةَ الجمعةِ فَمَنْ صَلى عليَّ صلّى صلاةً صلّى اللهُ عَلَيهِ عشراً

The Prophet (peace and blessing be upon him) said: Frequently send salutations to me on Friday during the day and night. Whoever sends one salutation to me, Allah will send ten to him.”

Collected by Al-Bayhaqi in his Sunnan. Al-Albani graded this hadeeth as being Hasan in Saheehah #1407.

1. Ibn Qayyim Al-Jawziyah (may Allah rest him in al Firdous) wrote an entire book about the virtues of sending salutations on Prophet Muhammad entitled "Jala ul-Afham fi Fadlees Salat wa Salaam 'ala Khayri An-Nam”. In this book Ibn Qayyim compiled various ahadeeth and athar showing the virtues of salawat.

Some of the benefits he wrote for practicing this hadeeth are:

- This is an act of worship and following of Allah's Order.
- Sending Salutations on the Prophet agrees with Allah’s. And if they differ then our salutations are du'a and request. Allah’s salutation raises the Prophet’s rank and is a praise for him.
- Sending salutations on the Prophet (peace and blessings be upon him) is an act the Angels do.
- Sending salutations on the Prophet (peace and blessings be upon him) raises your rank ten levels.
- Sending salutations on the Prophet (peace and blessings be upon him) removes ten bad deeds and adds ten good deeds to your record.
- Sending salutations on the Prophet (peace and blessings be upon him) is a means to draw you closer to the Prophet (peace and blessings be upon him) on the Day of Judgment.
- Sending salutations on the Prophet (peace and blessings be upon him) allows him to return the salutation to you.
- Sending salutations on the Prophet (peace and blessings be upon him) is a way to earn Allah’s Mercy.
- Sending salutations on the Prophet (peace and blessings be upon him) saves you from being stingy in giving him salutations.
- Sending salutations on the Prophet (peace and blessings be upon him) with the du'a after the Adhan earns you the right for his intercession on the Day of Judgment. [End of Ibn al-Qayyim’s comments]

2. Al-Manaawee said: There are lots of words and phrases for sending salutations on the Prophet (peace and blessings be upon him). The most famous and best is:” Allahumma salli ala Muhammadin wa ala ali Muhammadin, kama sallayta ala Ibraheem wa ala ali Ibrahim.” [Faydul Qadeer #1403]

3. These salutations on the Prophet (peace and blessings be upon him) should be done individually, not in a group unison as is the practice of some before, during or after Jumu’ah.

abu_umayza
07-10-2010, 12:07 PM
Offering Nawafil and Sunnah/Rawatib Salah, Two-by-Two Raka'at

Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (peace and blessings of Allah be upon him) said: “The prayers of the day and night are to be offered two by two.”

Narrated by al-Tirmidhi, 597; Abu Dawood, 1295; al-Nasaa’i, 1666; Ibn Maajah, 1322. This hadeeth was classed as saheeh by Al-Albani in 'Tamaam al-Mannah', p. 240.

In Saheeh Muslim it is narrated that ‘Uqbah ibn Hurayth said: I asked Ibn ‘Umar: “What does two by two mean?” He said: “Saying the tasleem after each two rak’ahs.”

1. The majority of scholars are of the view that it is better to offer the naafil prayers of both day and night two by two. Some scholars – such as Imam Ahmad – were of the view that it is obligatory to do it this way, and that these prayers are not valid if more than two rak’ahs are done with one tasleem (except for Witr).

2. In his Saheeh (2/214), Ibn Khuzaymah included the hadeeth of Ibn ‘Umar in a chapter which he called Baab al-Tasleem fi kulli Rak’atayn min Salaat al-Tatawwu’ Salaat al-Layli wa’l-Nahaari jamee’an (Saying the tasleem following each two rak'ahs of voluntary prayer during both the night and the day). He followed this with a chapter entitled Baab Dhikr al-Akhbaar al-Mansoosah wa’l-Daallah ‘ala Khilaaf Qawli man za’ama anna tatawwu’ al-Nahaar arba’an la mathna (Reports which indicate the opposite of the view of those who claim that the voluntary daytime prayers are to be offered four by four not two by two), in which he quoted a great deal of evidence to show that the voluntary daytime prayers are to be offered two by two.

3. The hadeeth, “May Allaah have mercy on those who pray four (rak’ahs) before ‘Asr” is to be understood in the manner explained above, which is that they are to be offered two by two.

Ibn Hibbaan said: "When the Prophet (peace and blessings of Allaah be upon him) said “Four”, he meant with two tasleems, because in the report of Ya’la ibn ‘Ata’ from ‘Ali ibn ‘Abd-Allaah al-Azdi from ‘Ibn ‘Umar, it says that the Prophet (peace and blessings of Allaah be upon him) said: “The prayers of the night and the day are (to be offered) two by two.” [Saheeh Ibn Hibbaan, 6/606. He also said something similar – in 6/631 – regarding the four rak’ahs which are to be offered after Jumu’ah prayer].

4. Shaykh Ibn Baaz (may Allaah have mercy on him) said: "What is prescribed is for the Muslim to offer the naafil prayers of the day and the night two by two, because the Prophet (peace and blessings of Allaah be upon him) said: “The night prayers are (to be offered) two by two” (saheeh – agreed upon). And according to a saheeh report he said: “The prayers of the night and the day are (to be offered) two by two.” Narrated by Imam Ahmad and the authors of al-Sunan with a saheeh isnaad. [Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/390]

5. Shaykh Muhammad ibn Saalih al-‘Uthaymeen said: "The words two by two mean that you should not pray all four rak’ahs together, rather you should pray them two by two, because it is proven in Saheeh al-Bukhaari and Saheeh Muslim from Ibn ‘Umar that a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him): “What do you think about the night prayers?” He said: “Two by two, then if any one of you fears that dawn will come, let him pray one rak’ah and that will make what he has prayed odd-numbered for him.”

With regard to the word al-nahaar (day), this was narrated by the authors of al-Sunan, and the scholars differed to whether it is saheeh or not. The correct view is that it is proven, as it was deemed to be saheeh by al-Bukhaari.

Based on this, the nighttime prayers and the daytime prayers should both be offered two by two, saying the tasleem after each two rak’ahs. Every hadeeth which mentions four rak’ahs without clearly stating that the tasleem should not be said should be interpreted in this manner, i.e., it should be understood as meaning that the tasleem should be said after each two rak'ahs, because this is the principle, and minor issues are to be understood in the light of the basic principles.

‘Aa’ishah (may Allah be pleased with her) said that when she was asked about how the Prophet (peace and blessings of Allaah be upon him) prayed in Ramadaan, she said: “In Ramadaan and at other times he did not pray more than eleven rak’ahs. He would pray four, and do not ask how beautiful and how long they were.” This would appear to mean four rak’ahs with one salaam, but it should be interpreted according to the general principle, which is that the nighttime prayers are offered two by two, as that was proven from the Messenger of Allaah (peace and blessings of Allaah be upon him). It may also be said that she mentioned four on their own, then four on their own, because he would pray four and then rest, as is indicated by the word thumma (then) which is indicative of the sequence of events and also suggests a slight pause between the events described." [Al-Sharh al-Mumti’, 4/76, 77]

And Allah knows best.

al-Bakistaaniyyah
07-10-2010, 04:58 PM
salaamu'alaikum, i wish someone could provide the evidence hanafis use when they pray all 4 together, instead of 2 by 2? and i mean the sunnah during the day, not the night.

Ahmad ibn Philip
07-10-2010, 05:34 PM
wa 3laykum assalam,

There is no explicit evidence for them. Rather the ahnaaf consider the hadeeth of Aishah to mean 4 altogether.

Ayman bin khaled
07-10-2010, 06:03 PM
salaamu'alaikum, i wish someone could provide the evidence hanafis use when they pray all 4 together, instead of 2 by 2? and i mean the sunnah during the day, not the night.

Their point is valid and one has the choice either to pray it 2 by 2 or 4 all together.

al-Bakistaaniyyah
07-10-2010, 06:12 PM
jazakAllahu khayr

abu_umayza
07-11-2010, 12:37 AM
Fasting on Mondays and Thursdays; 3 Days every Month; and the Ayyam al Beed (13th, 14th and 15th of each month)

It was narrated that `Aishah (may Allah be pleased with her) said: “The Prophet (peace and blessings of Allah be upon him) was keen to fast on Mondays and Thursdays.” [Tirmidhi, 745; al-Nasaa’, 2361; Ibn Maajah, 1739; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1044]

The Messenger of Allah (peace and blessings of Allah be upon him) was asked about fasting on Mondays. He said: “On that day I was born, and on it the Revelation came to me.” [Muslim, 1162]

The Prophet (peace and blessings of Allah be upon him) mentioned that: “The deeds of the worshipers are presented before Allah on Monday and Thursday, I like my deeds to be presented while I am fasting.” [Nasa’i]

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

The Messenger of Allah (peace and blessings of Allah be upon him) said to me: “If you fast any part of the month, then fast the thirteenth, fourteenth and fifteenth (i.e. the ayyam al-beed).” [Tirmidhi, 761; Nasaa’i, 2424 - classed Hasan by Tirmidhi and Albani in 'Irwa’ al-Ghaleel', 947 and Saheeh in 'Saheeh al-Targheeb', 1038]

It was narrated that Abu Dharr (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said to me: “If you fast any part of the month, then fast the thirteenth, fourteenth and fifteenth.” [Tirmidhi, 761; al-Nasaa’i, 2424; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1038]

It was narrated from Jareer ibn ‘Abd-Allah (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said: “Fasting three days of each month is fasting for a lifetime, and ayaam al-beed are the thirteenth, fourteenth and fifteenth.” [Nasaa’i, 2420; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 1040]

Abu Hurayrah (may Allah be pleased with him) said: My close friend [the Prophet (peace and blessings of Allah be upon him)] advised me to do three things which I will not give up until I die: fasting three days of each month, praying Duha and going to sleep after Witr." [Bukhari, 1124; Muslim, 721]

‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said to me: “It is sufficient for you to fast three days every month, because for every good deed you will have (the reward of) ten like it, so that will be like fasting for a lifetime.” [Bukhaari, 1874; Muslim, 1159]

1. Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Alaah have mercy on him) said: "It is permissible to fast these days (i.e. the 3 days a month) one after the other or separately, and they may be at the beginning of the month, or in the middle, or at the end. The matter is broad in scope, praise be to Allah, because the Messenger of Allah (peace and blessings of Allaah be upon him) did not state any specific days. ‘Aa’ishah (may Allah be pleased with her) was asked: Did the Messenger of Allah (peace and blessings of Allah be upon him) fast three days of each month? She said: Yes. It was asked: In which part of the month did he fast? She said: He would not bother in which part of the month he would fast. Narrated by Muslim, (1160). But the 13th, 14th and 15th are better, because these are al-ayyaam al-beed." [Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 10/#376]

abu_umayza
07-12-2010, 02:33 PM
Going to Sleep in a State of Wudu'

Sa'd ibn 'Ubayd (may Allah be pleased with him) said that al-Bara' ibn 'Azib (may Allah be pleased with him) had related to him, "The Messenger of Allah, (peace and blessing of Allah be upon him), told me, 'Whenever you go to bed, do wudu' as you do wudu' for the prayer and then lie down on your right side. Then say, "O Allah, I have surrendered myself to You, entrusted my affair to You and relied on You in hope and fear of You. There is no refuge nor rescue from You except in You. O Allah, I have believed in Your Book which You sent down and in Your Prophet whom You sent." If you die that night, then you will be in a state of pure human nature, i.e. Islam. Make that the last of the words that you utter.' I repeated this and when I reached, 'Your Messenger whom You sent' [instead of the Prophet], he said, 'No - "Your Prophet whom You sent."'

Recorded by Al Bukhari, 247 / 5952; Muslim, 2710

1. Umar (may Allah be pleased with him) said that the Messenger of Allah (peace and blessing of Allah be upon him) said: "Whoever spends the night in a state of purity, spends the night with an angel close to him. He does not wake up without the angel saying to him, 'Oh Allah forgive Your slave so-and-so, he has spent the night in a state of purity.'"

[Ibn Hibban collected it in his Saheeh; Al-Mundhiri mentioned it in at-Targhib wa't-Tarhib]

2. Ibn Abbas (may Allah be pleased with him) and his father said that the Messenger of Allah (peace and blessing of Allah be upon him) said: "Purify these bodies of yours and Allah will purify you. There is no slave who spends the night in a state of purity but that an angel remains close to him. He does not pass an hour of the night without saying, 'Oh Allah forgive Your slave. He spent the night in a state of purity.'"

[At-Tabarani related in Al-Awsat and al-Mundhiri said it's isnad is good]

3. Ibn Hajar said; The apparent meaning is that it is mustahabb (highly recommended) for everyone who wants to go to sleep to renew his wudu', even if he already has wudu' - It may be interpreted as applying only to the one who has broken his wudu'.

4. Al-Nawawi said: if a person has wudoo’, that is sufficient for him, because the point is to go to sleep having wudu', lest he die in his sleep, and so that he dreams will be more true, and so that the Shaytaan will be less likely to play with his dreams and terrify him.

And Allah knows best.

abu_umayza
07-15-2010, 07:11 AM
It is Recommended to Fast a Great Deal in the Month of Sha’baan

سَامَةُ بْنُ زَيْدٍ قَالَ قُلْتُ يَا رَسُولَ اللَّهِ لَمْ أَرَكَ تَصُومُ شَهْرًا مِنَ الشُّهُورِ مَا تَصُومُ مِنْ شَعْبَانَ . قَالَ « ذَلِكَ شَهْرٌ يَغْفُلُ النَّاسُ عَنْهُ بَيْنَ رَجَبٍ وَرَمَضَانَ وَهُوَ شَهْرٌ تُرْفَعُ فِيهِ الأَعْمَالُ إِلَى رَبِّ الْعَالَمِينَ فَأُحِبُّ أَنْ يُرْفَعَ عَمَلِى وَأَنَا صَائِمٌ ».

Usamah ibn Zayd (may Allah be pleased with him) said, "I asked the Messenger of Allah (may the peace and blessings of Allah be upon him) a question.” I asked why do you fast in Sha’ban more than any other month? He (peace and blessings of Allah be upon him) replied saying; 'People are negligent between Rajab and Ramadan. During Sha’ ban the deeds are presented to the Lord of all the worlds. Therefore I desire to be fasting when my deeds are lifted.”

Collected by Ahmad; 5/200); An-Nisa’i, 2357; Al-Bayhaqee in Shub Al-Iman, 3820; and Ibn Abi Shaybah in his Musanaf, 9765. Al-Albani (may Allah grant him al Firdaus) and Muhammad Adam (may Allah preserve him) both graded this hadeeth as Hasan (see Saheeh al-Nasaa’i, 2221)

1. It was narrated that the Prophet (peace and blessings of Allaah be upon him) used to fast the whole of Sha’baan.

Ahmad (26022), Abu Dawood (2336), al-Nasaa’i (2175) and Ibn Maajah (1648) narrated that Umm Salamah (may Allaah be pleased with her) said: “I never saw the Messenger of Allaah (peace and blessings of Allaah be upon him) fast two consecutive months apart from the fact that he used to join Sha’baan and Ramadaan.”

According to a version narrated by Abu Dawood: “The Prophet (peace and blessings of Allaah be upon him) never used to fast any complete month in the year, apart from Sha’baan, which he used to join to Ramadaan.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 2048.

The apparent meaning of this hadeeth is that the Prophet (peace and blessings of Allaah be upon him) used to fast the entire month of Sha’baan.

2. It is also narrated that the Prophet (peace and blessings of Allaah be upon him) used to fast all of Sha’baan apart from a few days.

Muslim (1156) narrated that Abu Salamah said: “I asked ‘Aa’ishah (may Allaah be pleased with her) about the fasting of the Messenger of Allaah (peace and blessings of Allaah be upon him), and she said: ‘He used to fast until we thought that he would always fast, then he would not fast until we thought that he would always not fast, but I never saw him fast in any month more than he fasted in Sha’baan. He used to fast all of Sha’baan, and he used to fast all of Sha’baan apart from a few days.’”

3. The scholars differed as to the way of reconciling between these hadeeths.

Some of them said that this had to do with differences of time – in some years the Prophet (peace and blessings of Allaah be upon him) fasted all of Sha’baan, and in other years he fasted all of that month apart from a few days. This was the view favoured by Shaykh Ibn Baaz (may Allaah have mercy on him). See Majmoo’ Fataawa al-Shaykh Ibn Baaz, 15/416.

Others said that the Prophet (peace and blessings of Allaah be upon him) never fasted any month in full apart from Ramadaan, and they interpreted the hadeeth of Umm Salamah as meaning that he fasted all of Sha’baan apart from a few days. They said that this is possible from a linguistic point of view, that if a man fasts for most of a month it may be said that he fasted the whole month.

4. Al-Haafiz said: "The hadeeth of ‘Aa’ishah explains what was said in the hadeeth of Umm Salamah, which says that he did fast any month of the year in full apart from Sha’baan which he used to join to Ramadaan; this means that he used to fast most of it. Al-Tirmidhi narrated that Ibn al-Mubaarak said: It is possible in the language of the Arabs, if a person fasts most of a month, to say that he fasted the whole month…"

5. Al-Teebi said: It may be interpreted as meaning that he used to fast all of Sha’baan sometimes and most of Sha’baan at other times, lest people think that it is obligatory to fast the entire month, like Ramadaan.

Then al-Haafiz said: The former is the correct view – in other words, that the Prophet (peace and blessings of Allaah be upon him) did not fast all of Sha’baan. He quoted as evidence for that the report narrated by Muslim (746) from ‘Aa’ishah (may Allaah be pleased with her) who said: “I do not know that the Prophet of Allaah (peace and blessings of Allaah be upon him) recited the entire Qur’aan in one night, or spent an entire night in prayer until dawn, or fasted an entire month apart from Ramadaan.”

And he quoted the report narrated by al-Bukhaari (1971) and Muslim (1157) from Ibn ‘Abbaas (may Allaah be pleased with him) who said: “The Prophet (peace and blessings of Allaah be upon him) never fasted any month in full apart from Ramadaan.”

6. Al-Sindi said in his commentary on the hadeeth of Umm Salamah:

“He joined Sha’baan to Ramadaan” means that he fasted them both together. The apparent meaning is that he fasted all of Sha’baan… but there are reports which indicate something different. Hence it is to be understood as meaning that he used to fast most of it, so it was as if he fasted all of it and joined it to Ramadaan.

And Allah knows best.

abu_umayza
07-16-2010, 11:45 AM
Appointing a Leader When Traveling

It is narrated on the authority of Abu Sa'eed and Abu Hurayrah (may Allah be pleased with them both) who said that the Messenger of Allah (may peace and blessings of Allah be upon him) said: "If three persons set out on a journey, they should appoint one of them as their ameer (leader).''

Collected by Abu Dawood, 2608; classed Hasan by Albani in At-Taleeqatal al-Mishkat, 2/1145

1. There is also a hadeeth in Musnad Ahmad that states that Abdullah ibn 'Umar (may Allah be pleased with him) narrated that the Messenger of Allah (may peace and blessings of Allah be upon him) said: "It is not lawful for three people to be in a desert, except that they select one of them as a leader."

2. The Prophet (peace and blessings of Allah be upon him) himself appointed ameers for the parties he sent out.

3. Al Iraqi said the command to take an ameer in one's journeys and obedience to such an ameer are both recommended. [Tarh al-Tathreeb, 6/9]

And Allah knows best.

abu_umayza
07-17-2010, 06:04 AM
Starting Your Day with Four Rak'at

وَأَبِى ذَرٍّ عَنْ رَسُولِ اللَّهِ -صلى الله عليه وسلم- « عَنِ اللَّهِ عَزَّ وَجَلَّ أَنَّهُ قَالَ ابْنَ آدَمَ ارْكَعْ لِى مِنْ أَوَّلِ النَّهَارِ أَرْبَعَ رَكَعَاتٍ أَكْفِكَ آخِرَهُ

Abu Dharr (may Allah be pleased with him) narrated:

The Messenger of Allah (peace and blessings be upon him) narrated that Allah the Most High said: “Son of Adam perform four Rak’at for Me in the beginning of the day; they will suffice you for the latter part of the day.”

Collected by At-Tirmidhi, 475; Abu Dawud, 1291; and Ahmad, 2/235 - Tirmidhi classed it as Hasan.

1. Al-Mubarakfuri (may Allah have mercy upon him) said: “Rak’at for Me in the beginning of the day… Means: Salatul Duha, Salatul Ishraq, and Sunnatus Subh. These are the names for this prayer.

2. At-Taybee said, “These four Rak’at are enough for your affairs and needs throughout the day [to be made easy]. These four Rak’at repel from you whatever you dislike right through the day. [Tuhfatul Ahwadhee]

3. Ibn Al-Arabee (may Allah have mercy on him) said, “Salatul Duha is the prayer of the Prophets before Muhammad (peace and blessings be upon him). Allah says, 'Our Praises with him [Dawud] in the Ashi [after the midday until sunset] and Ishraq [sunrise till mid-day]“ (38:18) - [Shark al Jam’i At-Tirmidhi]

And Allah knows best.

abu_umayza
07-23-2010, 12:14 PM
Reading Surah Bani Isra'eel and Az-Zumar Before Sleeping

قَالَتْ عَائِشَةُ رضى الله عنها كَانَ النَّبِىُّ -صلى الله عليه وسلم- لاَ يَنَامُ حَتَّى يَقْرَأَ الزُّمَرَ وَبَنِى إِسْرَائِيلَ

Aisha’ (May Allah be pleased with her) said, “The Prophet (peace and blessings be upon him) wouldn’t go to sleep until he read Az-Zumar and Bani Isra’eel."

Collected by At-Tirmidhi (3405); Ibn Khuzaymah (1/126/2); Al-Hakim (2/434) Ahmed (2/68/122); Tirmidhi graded it 'Hasan Ghareeb'. Al-Albani said “The men in the isnad are trustworthy." (Silsilah Saheehah, #641)

1. Ibn Khuzaymah entitled a chapter in his Saheeh “The Recommendation for Reading Bani Israil”.

2. Imam At-Tibi (may Allah have mercy on him) commented on this hadeeth in his explanation for Mishkat Al-Masabih: “The meaning of this hadeeth could be that when it came time to sleep (at night) or any time he wanted to go to sleep, it was his habit to read these two chapters. It was his practice to read these chapters anytime before going to sleep. We can’t say that this practice only applies to sleep at night (from the wording) in the hadeeth.”

And Allah knows best.

abu_umayza
07-31-2010, 08:06 AM
Recommended Etiquettes at Maghrib Time

Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:

“When the wings of the night spread – or when evening comes – keep your children in, for the devils come out at that time. Then when part of the night has passed, let them go. And close the doors and mention the name of Allaah, for the shaytaan does not open a closed door. And tie up your waterskins and mention the name of Allaah, and cover your vessels and mention the name of Allaah, even if you only put something over them, and extinguish your lamps.”

Narrated by al-Bukhari, 3280; and Muslim, 2012.

1. Al-Haafidh ibn Hajar (may Allaah have mercy on him) said concerning the first hadeeth:

“The wings of the night” refers to when night comes after the sun has set.

The words “then let them go” – Ibn al-Jawzi said: Rather there is fear for children at that hour, because the najaasah that the shayaateen seek is usually present with them at that time, and the dhikr that would protect them is usually absent from children, and when the shayaateen spread out they hang on to whatever they can hang on to. Hence there is fear for children at that time.

The reason why they spread out at that time is that they are more able to move about at night than during the day, because darkness is more conducive to devil forces coming together than any other time." [Fath al-Baari, 6/341]

2. Imam Muslim (#2013) also narrated from Jaabir (may Allaah be pleased with him) that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not let your animals and children go out when the sun has set, until the first part of the night is over, for the devils come out when the sun sets, until the first part of the night is over.”

3. Imam an-Nawawi (may Allaah have mercy on him) said:

This hadeeth includes a number of types of goodness and etiquette which combine the interests of both this world and the Hereafter. The Prophet (peace and blessings of Allaah be upon him) enjoined these etiquettes which are the cause of safety from the harm of the shaytaan, and Allaah has made all of these means causes of being safe from his harm. He is not able to uncover vessels or untie waterskins or open doors or harm children or others if these means are followed. This is like what it says in the saheeh hadeeth, that if a person says Bismillah when entering his house, the shaytaan says “No place to stay” i.e., we have no authority to stay overnight with these people. And if a man says when having intercourse with his wife, “O Allaah, keep the shaytaan away from us and keep the shaytaan away from what You bestow upon us (of offspring),” that will be a cause of the child being kept safe from the harm of the shaytaan. This is similar to this hadeeth, which is well known among saheeh ahaadeeth.

This hadeeth encourages us to remember Allaah in these cases and other similar situations. Our companions said: It is mustahabb to mention the name of Allaah over everything that matters, and to praise Allaah at the beginning of everything that matters, because of the well known hasan hadeeth.

The words “wings of the night” is a well known phrase that refers to the darkness of the night. And it was said that it refers to when the darkness of night comes.

The words of the Prophet (peace and blessings of Allaah be upon him) “Keep your children in” mean: prevent them from going out at that time.

The words “for the devils come out at that time” mean that there is the fear at this time that children may be subjected to the devils’ harm because there are so many of them at that time. And Allaah knows best." [Sharh Muslim (13/185)]

4. The Standing Committee for Issuing Fatwas was asked the following question:

In the saheeh hadeeth narrated by al-Bukhaari, it says: “When the wings of the night spread, or when evening comes, keep your children in.” Then it says: “And extinguish your lamps.” Does this command mean that it is obligatory? If it is mustahabb, what is the evidence to show that it is not obligatory?

They replied: "The commands mentioned in this hadeeth are to be understood as recommendations and advice, according to most scholars, as was stated by a number of scholars, such as Ibn Muflih in al-Furoo’ (1/132), al-Haafidh Ibn Hajar in Fath al-Baari (11/97). And Allaah knows best." [Fataawa al-Lajnah al-Daa’imah (26/317)]

abu_umayza
08-11-2010, 09:09 AM
Delaying the Suhoor

The Prophet (peace and blessings of Allah be upon him) said: “If one of you hears the call to prayer (Adhan) and the vessel is in the hand of one of you, then let him not put it down until he fulfils his need from it.”

Reported by Abu Daw'ud.

1. Al-Albani (may Allah grant him Al-Firdaus) said: "And what is meant here by the call is the second call, the second Adhaan. It is not the first Adhaan, which they wrongly call the Adhaan for withholding (al-Imsaak). We must know that there is no basis for calling the first Adhaan the Adhaan for withholding (imsaak)."

2. The second Adhaan is when we are to withhold, and this is clearly stated in the Qur'an, since Allah, the Mighty and Majestic, says: "And eat and drink until the white thread of dawn becomes clear to you from the black thread of the night."

3. There occurs in the hadeeth agreed upon by al-Bukharee and Muslim, from the hadeeth of Abdullaah ibn Umar (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) said, "Let not the Adhaan of Bilaal deceive you," meaning, the first Adhaan, "because he gives the Adhaan in order to awaken the person who is sleeping, and so that the person who wishes to eat the pre-dawn meal can do so. So eat and drink until Ibn Umm Maktoon gives the Adhaan."

4. It is opposition to Allah and to the Messenger that a person says that one who hears the adhaan whilst he has food in his mouth must spit it out upon the ground. This is not from the Sunnah. Rather this is contrary to the Sunnah, and is contrary to the clear command of the Messenger (peace and blessings of Allah be upon him).

[Taken from "Silsilah al-Hudaa wan-Noor, Tape No. 590 "]

The Neglect: What happens today is totally contrary to this. Many people eat their Suhoor an hour before Fajr or withhold from food and drink 15 minutes or so before dawn. This is not befitting. This is contrary to the Sunnah – the saying of the Prophet (peace and blessings of Allah be upon him) and his practice.

The Sunnah: The companions of the Prophet (peace and blessings of Allah be upon him) used to eat the Suhoor so late that one of them would almost hear the Adhan and he would still be eating because he had delayed the Suhoor.

Neglected Sunnah in Ramadan (http://maktabah2.multiply.com/journal/item/50)

abu_umayza
08-14-2010, 11:11 AM
Prostration of Gratitude - Sujood ash-Shukr

أَبِى بَكْرَةَ عَنِ النَّبِىِّ -صلى الله عليه وسلم- أَنَّهُ كَانَ إِذَا جَاءَهُ أَمْرُ سُرُورٍ أَوْ بُشِّرَ بِهِ خَرَّ سَاجِدًا شَاكِرًا لِلَّهِ.

Abu Bakra (may Allah be pleased with him) narrated: When happiness about something reached the Prophet (peace and blessings of Allah be upon him) or good news, He (peace and blessings of Allah be upon him) would prostrate to Allah to show thankfulness.”

Collected by Abu Dawud, 2776; Al-Albani classed it Saheeh.

1. Ibn Al-Qayyim said, “It’s from the guidance of the Prophet (peace and blessings of Allah be upon him) to offer a prostration of thanks to Allah whenever a blessing is granted or a trial and affliction is lifted. [Zaad al Maad, 1/270]

2. The four Imams considered Sujood ash-Shukr as being Sunnah.

-. Abu Bakr As-Siddiq (may Allah be pleased with him) prostrated when Musayleemah the liar was killed.

-. Ka’b ibn Malik (may Allah be pleased with him) prostrated when Allah forgave him.

3. Ibn Taymiyyah said, Purification isn’t a condition to offer Sujudus Shukr. This is derived from the verse about Firawn’s magicians who prostrated after believing in Allah. They didn’t have Wudu prior to their belief. Here we understand that prostration is what Allah loves and is pleased with. Legislation for those before us is legislation for us as long as there’s no contradiction between the two.

4. A person can offer Sujood ash-Shukr whether standing or not.

5. Takbeer: saying “ Allahu Akbar” isn’t mentioned that the Prophet (peace and blessings of Allah be upon him) did it before prostrating.

6. There is no specific Dhikr or supplication for Sujood ash-Shukr. The person should thank Allah, ask forgiveness, and make du'a while prostrating.


Taken from "Sujood ash-Shukr , Its description and verdicts."
Translated by Abu Aaliyah Abdullah ibn Dwight Battle

abu_umayza
08-15-2010, 02:41 PM
Rinsing the Nose after Awaking from Sleep

Abu Hurayrah (may Allah be pleased with him) narrated that Allah's Messenger (peace and blessings of Allah be upon him) said: "When anyone of you wakes up, he should rinse his nose three times. Verily Shaytan spends the night inside a person's nostrils."

Collected by Al-Bukharee, 3121; and Muslim, 23

1. Blowing the nose is an obligation in the Hanbali school of fiqh, and a sunnah with the majority of scholars.

2. This hadeeth shows that Shaytaan can't open what's closed or locked. Furthermore it has been reported that when a person yawns he should cover his mouth, so Shaytan can't enter. [Subulus Salaam]

3. Shaykh ibn Uthaymeen (may Allah have mercy on him) commented on this hadeeth in his explanation of Saheeh Muslim. He said: "This hadeeth proves that Shaytan has the ability to do things and we don't have the ability to perceive it. Shaytan spends the night in our nose and we don't know how. We can't make out how anyone could shape their body for the size of a nostril. However if it was something that crawled the size of an atom we could see how.

Nonetheless the world of the Shayaateen and Jinn is hidden from us. And likewise the world of the Angels is hidden from us. There is an Angel on our right and left side that accompany us. Do we feel them? We don't feel them, but we believe this to be a fact.

The hadeeth proves that Allah has given Shaytan the ability to overpower us. Therefore he (peace and blessings of Allah be upon him) informed us about this act of Shaytan, so we could be aware of his evil and realise our need for Allah." [Explanation of Saheeh Muslim, hadeeth #24]

4. Muhammad Abdur-Rauf Al-Manaawee said: "Shaytan also chooses the nose because the eyes are for looking and pondering over the creations in the heavens and earth. The mouth is for remembering Allah. The ears are for listening to knowledge and Allah's remembrances. However the nose doesn't have any of these traits. Therefore this is an entrance for Shaytan into man's body to whisper to him. [Faydul Qadeer, #436]

Allah knows best.

abu_umayza
08-19-2010, 03:42 AM
Killing the Wazagh

Umm Shurayk (may Allah be pleased with her) relates that the Messenger of Allah (peace and blessings be upon him) ordered the wazagh to be killed, and he said: “It had blown on (the fire) of Ibraheem (peace be upon him).”

Collected by Al Bukhari, 3359; Muslim, 2237; An-Nasai, 2888; and Ibn Majah, 3228.

1. Imam Ahmad narrated from ‘Aa’ishah (may Allah be pleased with her) who said that the Prophet (peace and blessings of Allah be upon him) said; "Kill the house lizard, because it flared up the of Ibraheem." [Musnad Ahmad 6:200]

2. Imam Ahmad related from Nafi, saying that a woman entered upon ‘Aa’ishah (may Allah be pleased with her) and saw an erected spear. She asked: "What is this spear for?" She replied: "We kill the lizards with it." Then she narrated from the Prophet ; "When Ibraheem was thrown into the fire, all animals started to put it out, except the lizard, it started flaring it up." [Ahmad 6:217]

3. Shaikh Saamee al-Maajid said (http://en.islamtoday.net/quesshow-152-607.htm): "The animal in question is a type of house gecko known in Arabic by the name wazagh. It is a common household pest in the Middle East that lives on the walls and in the crevices of people’s homes. The instruction to kill the wazagh is no different than the instruction to kill the scorpion, the poisonous snake, the mouse, and the feral dog that attacks people."

4. There is an authentic hadeeth (Al-Bukhari #1828) that mentions the killing of the “five serious pests” in both normal lands as well as in the sacred precincts, and they are the snake, the scorpion, the feral dog, the fa’rah (rat/mouse), and the kite (a type of bird of prey). The reason these animals may be killed is because they are pests that cause harm to people when they make their homes in places of human habitation. These pests were known in Arabia to cause harm.

The instruction to kill the wazagh is for the same reason – it is a pest that poses harm to people. If a wazagh comes in contact with the skin, it can sometimes induce serious irritation. For this reason, it is also known to Arabs as saamm abras (literally, “the leprosy venom”).

5. In Saheeh Muslim it is narrated via ‘Abd al-Razzaaq, Mu’ammar told us from al-Zuhri from ‘Aamir ibn Sa’d from his father that the Prophet (peace and blessings of Allah be upon him) said enjoined the killing of lizards and called them mischief doers.

6. In Saheeh Muslim, Khaalid ibn ‘Abd-Allaah narrates from Suhayl ibn Abi Saalih from his father from Abu Hurayrah, that the Prophet (peace and blessings of Allah be upon him) said: “Whoever kills a wazagh with one blow will have such and such hasanah (good deeds); whoever kills it with the second blow will have such and such hasanah, less than the first; and whoever kills it with three blows will have such and such hasanah – less than the second.”

7. Shaikh Sulaymaan al-‘Alwaan said: "Killing the wazagh is prescribed because there is a great deal of evidence to that effect. It should be done with a tool or implement, etc. There is nothing in the reports to specify that they should be killed by hand or to encourage killing them by hand. I do not think that this is correct and there is no report to this effect. That is alien to Islamic teaching and good characteristics."

8. Ibn Majah relates in his Sunan from Saa’ibah the slave woman of al-Faakih ibn al-Mugheerah that she entered upon ‘Aa’ishah (may Allah be pleased with her) and saw a spear sitting there in her house. She said, “O Mother of the Believers, what do you do with this?” She said, “We kill these lizards with it, because the Prophet of Allah (peace and blessings of Allah be upon him) told us that when Ibraaheem was thrown into the fire, there was no animal on earth but it tried to extinguish the fire, except for the wazagh, which was blowing on the fire (to keep it burning). So the Messenger of Allaah (peace and blessings of Allah be upon him) commanded that they should be killed.”

(Sunan Ibn Majah, 3222. He said in al-Zawaa’id, the isnaad of A’ishah’s hadeeth is saheeh, its men are thiqaat (trustworthy).

And Allaah knows best.

abu_umayza
09-15-2010, 07:56 AM
وعن أبِي الدَّردَاءِ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيهِ وَسَلَّمَ:

"مَنْ صَلَّى الضُّحَى رَكْعَتَيْنِ لَمْ يُكْتَبْ مِنَ الغَافِلِينَ وَمَنْ صَلَّى أَرْبَعاً كُتِبَ مِنَ العَابِدِينَ وَمَنْ صَلَّى سِتّاً كُفِىَ ذَلِكَ اليَوْمَ وَمَنْ صَلَّى ثَمَانِياً كَتَبَهُ اللهُ مِنَ القَانِتِينَ وَمَنْ صَلَّى ثِنْتَي عَشْرَةَ بَنَى اللهُ لَهُ بَيْتاً فِي الجِنَّةِ،وَمَا مِنْ يَوْمٍ وَلَيْلَةٍ إِلا لِلهِ مَنٌّ يَمُنُّ بِهِ عَلَى عِبَادِهِ وَصَدَقَةٌ،وَمَا مَنَّ اللهُ عَلَى أَحَدٍ مِنْ عِبَادِهِ أَفْضَلَ مِنْ أَنْ يُلْهِمَهُ ذِكْرُهُ"

ِAbu Darda (may Allah be pleased with him) narrated that Allah’s Messenger (peace and blessings of Allah be upon him) said:

“Whoever prays two rak’ah for Duha will not be recorded as being among the heedless. Whoever prays four rak’ah for Duha will be written as being a servant of Allah, and whoever prays six will be have earned enough for that day. Whoever prays eight rak’ah for Duha, Allah will record him as being among those who are obedient to Him. And whoever prays twelve rak’ah for Duha, Allah will build him a house in Jannah. There isn’t a single day or night that passes except Allah bestows a blessing and charity on His slave. The greatest blessing Allah bestows on His slave is being occupied with the Most High’s remembrance.”

Collected by At-Tabarani in As-Sagheer 1/182 Shaykh Al-Albani graded this hadeeth as being Hasan in Saheeh At-Targheeb 1/279

1. Duha (or Ishraq as it is also known as) is offered at the beginning of it's time. It is called Ishraq because it is done immediately after sunrise (shurooq) when the sun has risen to a certain height.

2. Shaykh Ibn Baaz said: "Ishraaq prayer is Duha prayer done at the beginning of its time." [Majmoo’ Fataawa al-Shaykh Ibn Baaz, 11/401]

3. The time of Duha prayer is from the time when the sun has risen to a certain height, until just before the time for Dhuhr prayer. Shaykh Ibn ‘Uthaymeen defined it as being from a quarter of an hour after the sun has risen until ten minutes before Dhuhr prayer. [see Sharh al-Mumti’, 4/122]

4. All of this period is the time for Duha prayer. It is better to pray it after the sun’s heat has become intense, because the Prophet (peace and blessings of Allaah be upon him) said: “It is preferable to offer Duha prayer when the sun’s heat has become so intense that even the young of the camels feel it.” [Narrated by Muslim, 748]

5. The scholars defined this as being when one quarter of the day has passed, i.e. halfway between sunrise and Dhuhr prayer. [see al-Majmoo’ by al-Nawawi, 4/36; al-Mawsoo’ah al-Fiqhiyyah, 27/224]

6. Should Duha prayer be made up if the time for it has ended? (http://www.islam-qa.com/en/ref/72828/duha)

abu_umayza
09-24-2010, 02:38 PM
Inclining Towards Wearing White Clothes

Ibn Abbas (may Allah be pleased with him) narrated from the Messenger of Allah (peace and blessings of Allah be upon him): "Wear your white garments for they are among your best garments and shroud your dead in them."

Reported by Abu Dawud, Tirmidhi; classed as saheeh by al-Albani in 'Ahkaam al-Janaa’iz'.

1. Samurah (May Allah be pleased with him) reported: Messenger of Allah (peace and blessings of Allah be upon him) said: 'Wear white clothes because they are the purest and they are closest to modesty; and shroud the dead in it.'' [An-Nasa'i and Al-Hakim]

2. Abu Dharr (may Allah be pleased with him) said: “I came to the Prophet (peace and blessings of Allah be upon him) and he was wearing a white garment and was asleep. I came back to him (later), and he had woken up…” [Saheeh al-Bukhari, Baab al-Thiyaab al-Beed (Chapter on white clothes)]

3. Sa’d (may Allah be pleased with him) said: “I saw on the left of the Prophet (peace and blessings of Allah be upon him) and on his right two men wearing white clothes on the day of Uhud. I never saw them before or since.” These two men were Jibreel and Mikaa’eel, as al-Haafidh Ibn Hajar mentioned in al-Fath (10/295).

4. Allah's Messenger (peace and blessings of Allah be upon him) was questioned about Waraqah and Khadijah said to him, "He believed in you, but died before you appeared as a prophet." Allah's Messenger (peace be upon him) then said, "I was shown him in a dream, wearing white clothes, and if he had been one of the inhabitants of Hell he would have been wearing different clothing." [Musnad Ahmad and Tirmidhi, 4623]

5. White is a colour mustahabb (recommended) for the living to wear and for the dead to be shrouded in.

abu_umayza
09-25-2010, 01:11 PM
When Entering an Empty or Vacant House

عن عبد الله بن عمر قال: إذا دخل البيت غير المسكون، فليقل: السلام علينا، وعلى عباد الله الصالحين

Abdullah ibn Umar (may Allah be pleased with him) said: When someone enters a vacant home, he should say, “Peace be upon us and on the righteous salves of Allah.”

Collected by Bukhari in Adab al-Mufrad, 1055; graded as Hasan by Ibn Hajar and Al-Albani.

1. Al-Albani (may Allah grant him Al Firdaus) said: “This narration establishes an Islamic regulation for entering a vacant house. This practice coincides with the order of spreading salaams found in some authentic hadeeth. Furthermore this Athar agrees with the verse, “When you enter your houses greet one another with As-Salamu Alaikum… " [An-Noor: 61]

2. Therefore based on this verse and narration from Ibn Umar (may Allah be pleased with him), Ibn Hajar held it was mustahab (recommended) to say, “Peace be upon us and on the righteous salves of Allah", when entering an empty house as well.

3. The Hadeeth mentioning the saying, "In the name of Allah: when entering the home is authentic on the authority of Jabir (may Allah be pleased with him). It is collected in Muslim. The Prophet (peace and blessings of Allah be upon him) said: إِذَا دَخَلَ الرَّجُلُ بَيْتَهُ فَذَكَرَ اللَّهَ عِنْدَ دُخُولِهِ وَعِنْدَ طَعَامِهِ قَالَ الشَّيْطَانُ لاَ مَبِيتَ لَكُمْ وَلاَ عَشَاءَ

“If a man enters his home and says "in the name of Allah" and before he eats, Shaytan says to his Jinn, "You can’t stay there tonight and you can’t eat there as well." [Saheeh Muslim, 5381]

abu_umayza
09-29-2010, 07:14 AM
Istikharah (seeking Allaah's Counsel)

Jaabir bin Abdullah (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) used to teach us to seek Allaah's Counsel in all matters, as he used to teach us a Surah from the Qur'an. He would say: When anyone of you has an important matter to decide, let him pray two Rak'ahs other than the obligatory prayer, and then say:

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمَكَ، وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ، وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ، وَلَا أَعْلَمُ، وَأَنْتَ عَلَّامُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ- خَيْرٌ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي- عَاجِلِهِ وَآجِلِهِ- فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ، وَإِنْ كُنْتَ تَعْلَمُ أَنَّ هَذَا الْأَمْرَ شَرٌّ لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي- عَاجِلِهِ وَآجِلِهِ- فَاصْرِفْهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِي بِهِ

"O Allah, I seek the counsel of Your Knowledge, and I seek the help of Your Omnipotence, and I beseech You for Your Magnificent Grace. Surely, You are Capable and I am not. You know and I know not, and You are the Knower of the unseen. O Allah, if You know that this matter [then mention the thing to be decided] is good for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then ordain it for me and make it easy for me, then bless me in it. And if You know that this matter is bad for me in my religion and in my life and for my welfare in the life to come, - [or say: in this life and the afterlife] - then distance it from me, and distance me from it, and ordain for me what is good wherever it may be, and help me to be content with it."

Reported by al-Bukhari, 6841; similar reports are also recorded by al-Tirmidhi, al-Nisaa’i, Abu Dawood, Ibn Maajah and Ahmad

1. Salaat al-Istikharah is a means of achieving true submission [‘uboodiyyah] to Allaah and focusing the Muslim’s heart on Allah, and freeing him from feeling attached to other created beings.

2. Ibn Hajar said, commenting on this hadeeth: "Istikharah is a word which means asking Allah to help one make a choice, meaning choosing the best of two things where one needs to choose one of them." [Fath al-Baari, Kitab al-Da’waat and Kitaab al-Tawheed]

3. He also said: "The general meaning includes both major matters and insignificant ones. Perhaps an insignificant matter may result in something major." [Fath al-Baari (11/184)]

4. Al-‘Ayni said: "The words “in all things” are indicative of its general meaning, and that a man should not regard anything as too insignificant because it is small and not pay attention to it, and thus not pray istikhaarah or pray for guidance concerning it. He may regard something as insignificant but doing it or not doing it may lead to great harm. Hence the Prophet (peace and blessings of Allaah be upon him) said: “Let one of you ask his Lord even with regard to his shoelace.” [‘Umdat al-Qaari (7/223)]

5.. Ibn Abi Jamrah said: "It is a general phrase which refers to something specific. With regard to matters that are waajib (obligatory) or mustahabb (liked or encouraged), there is no need for istikharah to decide whether to do them, and with regard to matters that are haraam (forbidden) or makrooh (disliked), there is no need for istikharah to decide whether to avoid them. The issue of istikharah is confined to matters that are mubaah (allowed), or in mustahabb matters when there is a decision to be made as to which one should be given priority.’ I say: it refers to both great and small matters, and probably an insignificant issue could form the groundwork for a big issue."

6. Ibn al-Haaj al-Maliki said: "Some of them pray istikharah as prescribed in sharee’ah and then wait until they see a dream from which they will decide whether they should go ahead and do whatever they prayed istikharah about or not, or until someone else sees a dream for them. This does not count for anything, because the infallible one (peace and blessings of Allaah be upon him) told us to pray istikharah and consult others, not to rely on what is seen in dreams." [Al-Madkhal, 4/37]

7. Ibn Uthaymeen said: "Salaat al-istikhaarah is done when a person is thinking of something and is hesitant about the consequences, so he prays istikhaarah to Allaah, i.e., he asks Allaah for the better of the two options: going ahead with it or not doing it. But he should not pray istikhaarah with regard to everything, meaning that if a person wants to eat lunch he should say, I will pray istikhaarah about it, or if he wants to go and pray with the congregation in the mosque he should say, I will pray istikhaarah about it. Rather he should pray istikhaarah and ask Allaah for guidance about things of which he does not know the consequences..." [Liqaa’aat al-Baab il-Maftooh by Shaykh Ibn ‘Uthaymeen (no. 85, question 1)]

8. Whoever seeks the counsel of the Creator will not regret it and whoever seeks the advice of the believers will feel confident about his decisions . Allah said in the Qur'an: "And consult them in the affair. Then when you have taken a decision , put your trust in Allah."

It is a highly recommended Sunnah to perform istikharah for the one who is contemplating to do something, whether the matter is evidently good or not. (http://islamqa.com/en/ref/11981/istikhaarah)

abu_umayza
10-09-2010, 10:43 AM
Asking Allah for Paradise and Seeking His Protection from Hell-Fire


عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « مَنْ سَأَلَ اللَّهَ الْجَنَّةَ ثَلاَثَ مَرَّاتٍ قَالَتِ الْجَنَّةُ اللَّهُمَّ أَدْخِلْهُ الْجَنَّةَ. وَمَنِ اسْتَجَارَ مِنَ النَّارِ ثَلاَثَ مَرَّاتٍ قَالَتِ النَّارُ اللَّهُمَّ أَجِرْهُ مِنَ النَّارِ

Anas ibn Malik (may Allah be pleased with him) narrated the Messenger of Allah (Peace and Blessings of Allah be upon him) said: "Whoever asks Allah for Jannah three times, Paradise says, “Oh Allah enter him into Jannah. Whoever seeks protection with Allah from Hell three times, Jahanim says, “Oh Allah protect him from the Fire.”

Collected by At-Tirmidhi, 2572 and others; graded Saheeh by Al-Albani in 'Saheeh At-Tirmidhi'.


1. Shaykh Al-Hafidh Al-Mubarkfuri (may Allah have mercy on him) mentioned some valuable information about this hadeeth. He wrote:

- “Whoever asks Allah for Jannah…” This can be said with the following words “Oh Allah, I ask you for Jannah” or “Oh Allah, let me enter Jannah”

- “three times…” This means he repeats that request at one time. Saying it three times is an earnest request. This etiquette of supplication is authentically reported in the Sunnah.

- “Paradise says," This is a petition or with it’s tongue. Allah has the ability to make things that don’t normally speak or are non-living talk.

- “Oh Allah enter him into Jannah…” Allow him to enter with those in the beginning or with those later.

- “Whoever seeks protection…” This refers to the person who seeks guard or protection from the Fire.

- “from Hell…” This can be said with the following words, “Oh Allah, protect me from Hell.”

- “Jahanim says... “ This means that Hell says,” Save him and rescue him.”

“from the Fire…” These words refer to Hell asking Allah to allow the slave to be saved from entering the Fire or residing inside it forever.


Taken from “Tuhfatul Ahwadhee bi Sharhee Jami’ At-Tirmidhi”

abu_umayza
10-23-2010, 08:45 AM
A Frequent Invocation that we Should Remember

لأُمِّ سَلَمَةَ يَا أُمَّ الْمُؤْمِنِينَ مَا كَانَ أَكْثَرُ دُعَاءِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- إِذَا كَانَ عِنْدَكِ قَالَتْ كَانَ أَكْثَرُ دُعَائِهِ « يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ ». قَالَتْ قُلْتُ يَا رَسُولَ اللَّهِ مَا لأَكْثَرِ دُعَائِكَ يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِى عَلَى دِينِكَ قَالَ « يَا أُمَّ سَلَمَةَ إِنَّهُ لَيْسَ آدَمِىٌّ إِلاَّ وَقَلْبُهُ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ اللَّهِ فَمَنْ شَاءَ أَقَامَ وَمَنْ شَاءَ أَزَاغَ

Umm Salamah, Mother of the Believers (may Allah be pleased with her) said the Prophet (peace and blessings of Allah be upon him) used to frequently say "O Changer of the hearts, make my heart stick to Your religion.” So, I asked him, “O Messenger of Allah, why do you often say, “O Changer of the hearts make my heart stick to Your religion ?” He said, “Oh Umm Salamah, every person’s heart is between the two fingers of Allah. Whoever Allah wants to remain guided he’s guided. And whoever Allah wishes to be lead astray deviates."

Collected by At-Tirmidhi, 3522; Al-Albani graded it a Saheeh in his checking of Sunan Tirmidhi.


Notes of Benefit:

Al-Imam, Al-Hafidh Al-Mubarakfuri (rahimahullah) wrote some wonderful words for this hadeeth in his explanation for Jaam’i At-Tirmidhi. He wrote:

1. “O Changer of the hearts…” Sometimes the heart is turned to obedience and other times its led to disobedience. Also there are times when the heart is directed to be attentive of Allah, and other times its diverted to be heedless.

2. “Make my heart stick to Your religion…" This is a request to Allah to make the heart remain solid in Islam, without any deviation from the upright Religion and straight path.

3. “Whoever Allah wants to remain guided he’s guided…” This means everybody’s heart Allah wishes to be guided; He allows it to remain sound and the person obedient.

4. "And whoever Allah wishes to be lead astray deviates." This implies that whoever Allah wants to be lead astray He turns his heart away from the truth, or away from Islam and obedience to the Most Wise.

5. There is another narration where after Mu’adh (may Allah be pleased with him) heard this hadeeth he recited the ayah, “(They say): "Our Lord! Let not our hearts deviate (from the truth) after You have guided us, and grant us mercy from You. Truly, You are the Bestower." [Aal-Imran: 8]

6. Anas (may Allah be pleased with him) also asked the Prophet (peace and blessings of Allah be upon him), “You regularly say, “O Changer of the hearts make my heart stick to Your religion.” Are you afraid for us? He said, “Yes!”. This means Anas (may Allah be pleased with him) knew these words the Prophet (peace and blessings of Allah be upon him) said weren’t for him, because he was protected by Allah from sin and deviation, especially his heart. Rather, He would constantly say these words in order to teach his ummah."


Taken from: “Tuhfatul Ahwathee bi shari Jami’ At-Tirmidhi”
Translated by Abu Aaliyah Abdullah ibn Dwight Battle
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abu_umayza
11-09-2010, 07:20 AM
Getting into the Habit of Giving Food and Returning Salaam to All

عَنْ حَمْزَةَ بْنِ صُهَيْبٍ أَنَّ صُهَيْبًا رَضِيَ الله عَنْهُ كَانَ يُكَنَّى أَبَا يَحْيَى وَيَقُولُ إِنَّهُ مِنْ الْعَرَبِ وَيُطْعِمُ الطَّعَامَ الْكَثِيرَ فَقَالَ لَهُ عُمَرُ رَضِيَ الله عَنْهُ: يَا صُهَيْبُ مَا لَكَ تُكَنَّى أَبَا يَحْيَى وَلَيْسَ لَكَ وَلَدٌ وَتَقُولُ إِنَّكَ مِنْ الْعَرَبِ وَتُطْعِمُ الطَّعَامَ الْكَثِيرَ وَذَلِكَ سَرَفٌ فِي الْمَالِ فَقَالَ صُهَيْبٌ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَنَّانِي أَبَا يَحْيَى وَأَمَّا قَوْلُكَ فِي النَّسَبِ فَأَنَا رَجُلٌ مِنْ النَّمِرِ بْنِ قَاسِطٍ مِنْ أَهْلِ الْمَوْصِلِ وَلَكِنِّي سُبِيتُ غُلَامًا صَغِيرًا قَدْ غَفَلْتُ أَهْلِي وَقَوْمِي وَأَمَّا قَوْلُكَ فِي الطَّعَامِ فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “خِيَارُكُمْ مَنْ أَطْعَمَ الطَّعَامَ وَرَدَّ السَّلَامَ“ فَذَلِكَ الَّذِي يَحْمِلُنِي عَلَى أَنْ أُطْعِمَ الطَّعَامَ


Hamzah ibn Suhayb narrated that Suhayb Al-Rumi (may Allah be pleased with him) used to have the kunya 'Abu Yahya', used to say that he is an Arab and used to give out a lot of food to people. Umar (may Allah be pleased with him) said to him, “O Suhayb! Why is that you are given the kunya “Abu Yahya” (i.e. father of Yahya) while you don’t have a child, you say that you are an Arab, and you give out a lot of food to people while that is excess in wealth?” Suhayb replied, “Without a doubt, the Prophet of Allah (peace and blessings of Allah be upon him) gave me the kunya “Abu Yahya”. As for your statement about my lineage, I am a man from Namir ibn Qasit from the people of Mawsul (one of the tribes of the Arabs (of Iraq) - i.e. my lineage is Arab); but I was captured as a slave when I was a young boy and as a result I surely neglected my family (identity) and people. As for your statement about the food (that I give out), without a doubt the Prophet of Allah (peace and blessings of Allah be upon him) used to say: “The best of you are those who give food to people and those who return the Salaam“, so that is what causes me to give out food to people.”

Collected by Musnad Ahmad and others; classed as saheeh by al-Albani.


1. The Prophet (peace and blessings of Allah be upon him) said: "Feed the people, and greet those whom you know and those whom you do not know." [Al-Bukhari, 12, 28 and 6236; Muslim, 39]

- About this hadeeth, Ibn Rajab said: "The hadeeth makes the connection between feeding others and spreading salaam because this combines good actions in both word and deed, which is perfect good treatment (ihsaan). Indeed, this is the best thing that you can do in Islam after the obligatory duties." [Fath al-Baari, 1/43]

- Al Sanoosi said: "What is meant by salaam is the greeting between people, which sows seeds of love and friendship in their hearts, as does giving food. There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting."

- Ibn Hajar said: [I]"Do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood." [Fath al-Baari, 1/56]

And Tawfeeq is from Allah alone.
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abu_umayza
11-09-2010, 11:10 AM
A Frequent Adhkar During the 10 Days of Dhul Hijjah

عن ابن عمر ، قال : قال رسول الله صلى الله عليه وسلم : « ما مِنْ أيامٍ أَعْظَمَ عِنْدَ الله وَلاَ العَمل فِيهِنَّ أَحَبَّ إِلى الله مِنْ هَذَه الأيامِ فأكثِرُوا فِيهَا مِن التّهليلِ وَ التَكْبيرِ وَالتحميدِ

Ibn Umar (may Allah be pleased with him) said: The Prophet (peace and blessings of Allah be upon him) said, “There isn’t any day better to Allaah when deeds done are more beloved to Him, than in these ten days (i.e. Dhul Hijjah). Therefore, frequently say during them, the Tahleel and Takbeer and Tahmeed (“La-Ila ha Ill Allah and Allahu Akbar and Al-Hamdulilah).”

Collected by Abu Awanah in Mustakraj, 2431; Ahmad, 2/75; At-Tahawi, 2973 in Mushkil - Ahmad Shakir and Shu'aib Arna'oot have graded this hadeeth as Saheeh.


1. Shaykh Abdullah ibn Fawzan said “Remembering Allah during the ten days of Dhul Hijja is among the righteous deeds that can be practiced, along with Du'a, and seeking Allah’s forgiveness. In fact these deeds are legislated to be practiced all the time. The remembrances of Allah can be achieved by saying, “La-Ila ha Ill Allah and Allahu Akbar and Al-Hamdulillah and Subhanallah”

[Majalis Asharah Dhul Hijjaa]
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abu_umayza
11-27-2010, 06:39 AM
Always Maintaining a Truthful Tongue and a Clean Heart

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قِيلَ لِرَسُولِ اللَّهِ -صلى الله عليه وسلم- أَىُّ النَّاسِ أَفْضَلُ قَالَ « كُلُّ مَخْمُومِ الْقَلْبِ صَدُوقِ اللِّسَانِ ». قَالُوا صَدُوقُ اللِّسَانِ نَعْرِفُهُ فَمَا مَخْمُومُ الْقَلْبِ قَالَ « هُوَ التَّقِىُّ النَّقِىُّ لاَ إِثْمَ فِيهِ وَلاَ بَغْىَ وَلاَ غِلَّ وَلاَ حَسَدَ »

Abdullah ibn 'Umar رضي الله عنهما said the Prophet صلى الله عليه وسلم was asked, “Which people are the best? “ He صلى الله عليه وسلم said, ”The best people are those whose tongues are truthful and their hearts are Makhmoom”. They said, “We know the meaning of a truthful tongue, but what is a heart that is Makhmoom?” He said, “It’s a heart that is pious and pure with no sin. This heart has no unfairness, no envy and doesn’t hold malice.”

Ibn Maajah, 4216; graded it as saheeh by Albani


1. Shaykh Muhammad Al-Imam حفظه الله spoke about this hadeeth and commented:

"This hadeeth puts in plain words the person who holds the highest moral excellence among the Muslims. Any person’s heart, which is free from harbouring hatred and envy towards his brother, has achieved an enormous amount of good and he is considered amongst the best people.

Therefore, based on this hadeeth we need to investigate what’s in our hearts. Reason being, Shaytan sows seeds of discord. Furthermore fitan doesn’t leave anyone alone. For example, a person is a caller to Allaah and there might occur between two brothers an argument or a dispute or a difference of opinion. Then after this occurs he neglects what’s in his chest. Following this negligence some disdain or distaste enters his heart. Afterwards, these emotions come in his heart. The person must rid of such feelings.

As you are all aware, the human being is constantly trialled with falling into these types of issues of fitan. Therefore each and every one of us, are in dire need to safeguard our hearts. We need to protect that organ so that it remains full with Allaah’s remembrance, fear of Him, aware of His supervision over us, etc. And likewise our hearts need to constantly hold the love of brotherhood. The love of brotherhood must contain love, respect, and loving good for your fellow Muslim, giving him advice and working with him in righteousness and piety. All of these actions are from Islamic legislation.

It’s required that we all examine our hearts. We are human beings and things can enter our chest. We need to protect our hearts against such emotions, especially when issues arise and Shaytan wants to sow discord."

[Translated by Abu Aaliyah Abdullah, Doha, 1431]

The entire advice can be found at: http://www.olamayemen.com/show_sound3208.html

2. Ibn Abbas رضي الله عنهما said concerning Allaah’s words: مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ -:
"Shaytan is squatting (ever-perched) upon the heart of the son of Adam. When the son of Adam becomes absent minded and heedless, Shaytan whispers. Then, when he remembers Allaah, Shaytan withdraws." [Tafseer at-Tabari, 24/709]

3. The Prophet صلى الله عليه وسلم said: "There is an piece of flesh in the body, if it is good, the whole body will be good, and if it is bad the whole body will become bad, verily it is the heart." [Al-Bukhari and Muslim]

4. Shaykh al-Islam said: "...indeed the leader of all the limbs and the head of them is the heart, and therefore it was called qalb..." [Majmoo’ al-Fataawa, vol. 9]

5. Ibn Rajab said: "The salah (i.e. goodness) of actions of any servant is (in) the goodness of his limbs as long as he leaves the haram, and all this depends on the actions of the heart..." [Jami’ al-Uloom wal-Hikam, vol. 1]

And Allah is the Source of strength.

abu_umayza
11-29-2010, 12:41 AM
Using Qist (Costus) as a Prophetic Cure


Umm Qays bint Mihsan (may Allah be pleased with her) said: I heard the Messenger of Allaah - صلى الله عليه وسلم - say: “It is upon you to use ‘Al ‘Uood al Hindee’ [i.e. Qist/Costus], for indeed it contains seven cures; it is inhaled through the nostrils to relive throat aches/tonsillitis and placed in the sides of the mouth for the relief of Dhaat al Janb [1]."

Collected by al-Bukhari and Muslim

In another narration: “I approached the Prophet - صلى الله عليه وسلم - with a son of mine while pressing his tonsils due to tonsillitis, so he said: “You should use al Qist al Hindee.” [Al-Bukhaaree and Muslim]


1. Abu Bakr ibn al ‘Arabee stated: "Qist (Costus) is of two types: Hindee (Indian) - which is black, and Bahree which is white. Al Qist al Hindee is hotter than al Bahree.”

2. Al Imaam Ahmad and the authors of the Sunnan collected a Hadeeth on the authority of Jaabir that the Messenger of Allaah - صلى الله عليه وسلم – said: “If a child is inflicted with tonsillitis or a headache, then let his mother take al Qist al Hindee, scrub it with water and let him inhale it as droplets through his nostrils.”

3. In a Hadeeth narrated by Anas ibn Malik, he said: "The best thing to cure yourselves with is Hijaamah and al Qist al Bahree."

It is understood from this Hadeeth that it is a cure for all pains, al Qist al Hindee is used when hot medicine is needed for treatment, and al Bahree was described as milder, because al Hindee is hotter than al Bahree as has already been explained.

4. His صلى الله عليه وسلم statement: "For indeed it has seven cures..."

In this Hadeeth, only two types of cures were mentioned and not seven, so either the narrator sufficed himself with mentioning only two while all seven were mentioned by the Messenger صلى الله عليه وسلم, or the Messenger mentioned only two due to being the only two of the seven in existence at the time. The second possibility seems to be stronger as will be explained shortly.
Doctors have mentioned that from the benefits of al Qist are:

* It eases the menstrual flow.
* It eases the flow of urine.
* It kills worms in the bowels.
* It repels poison.
* It repels fever.
* It heats the stomach.
* It removes facial spots.

5. More than seven cures were mentioned, some scholars explained that seven cures were known through revelation, and the rest through experience, so only seven were mentioned because of their certainty. Other scholars said that he only mentioned what was needed because he was not sent with the details of such issues.

6. Ibn Hajar said: "There is a possibility that the ‘seven’ mentioned in the Hadeeth are seven methods which are the basis of how it is used as treatment; because it is either rubbed in, drank, Takmeed, Tandheel, breathed in as a smoke [incense], inhaled as liquid drops through the nostrils or placed at the sides of the mouth.

Rubbing it in is done by mixing it with oil and creams until it is smooth, likewise is Takmeed. To drink it, it is crushed into a powder and mixed with honey, water or other liquids, likewise is Tanteel. It is inhaled by mixing it with oil and putting droplets of it in the nostrils. Inhaling it as smoke is clear. With each method, there are different healing benefits, and such eloquence, coming from one who was given Jawaami al Kalim [2], should not be surprising."


[1] An illness that causes the swelling of the sides. It is also described as an illness that produces vile gasses, and an illness between the heart and the kidney.
[2] The ability to speak a few words which have deep and wide-ranging meanings.


This entire topic and section can be found in Fath al Baari, vol. 12

Taken from (http://subulassalaam.com/)
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abu_umayza
12-01-2010, 05:25 AM
Keeping the Tongue Moist with the Dhikr of Allah

عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِشَجَرَةٍ يَابِسَةِ الْوَرَقِ فَضَرَبَهَا بِعَصَاهُ فَتَنَاثَرَ الْوَرَقُ فَقَالَ “إِنَّ الْحَمْدُ لِلَّهِ وَسُبْحَانَ اللَّهِ وَلَا إِلَهَ إِلَّا اللَّهُ وَاللَّهُ أَكْبَرُ لَتُسَاقِطُ مِنْ ذُنُوبِ الْعَبْدِ كَمَا تَسَاقَطَ وَرَقُ هَذِهِ الشَّجَرَةِ”


Anas رضي الله عنهما narrated that the Messenger of Allaah صلى الله عليه و سلم passed by a tree whose leaves were dry. He hit the tree with his stick and the leaves of the tree scattered. He صلى الله عليه و سلم (then) said: “Al Hamdulillahi wa Subhaan Allaah wa La ilaha ilallaahu wa-Allaahu Akbar - (this statement) removes sins from the slave of Allaah like the (falling) leaves of this tree.”

Collected by at-Tirmidhi 5/544; classed as hasan by al-Albani


1. The Prophet صلى الله عليه و سلم used the most perfect example to illustrate a point, which was simple, concise and easy to remember. This is the kind of (practical) examples we should employ when trying to communicate points effectively.

2. Dhikr is the lifeline of a Muslim that leads to salvation. Allaah سبحانه و تعالى says: "…and the men and the women who remember Allaah much with their hearts and tongues. Allaah has prepared for them forgiveness and a great reward." [translation of al-Ahzab:35]

3. Allaah سبحانه و تعالى has provided infinite ways and means to attain His Mercy and Forgiveness - through speech and action. An example amongst countless others:

- The Prophet صلى الله عليه و سلم said, “Whoever says سُبْحَانَ اللّهِ وَ بِحَمْدِهِ (Subhan Allaahi wa bi-Hamdihi) one hundred times a day, will be forgiven all his sins even if they are like the foam of the sea." [Saheeh Bukhari, 8/414]

- The Prophet صلى الله عليه و سلم is reported to have said, "Verily, when the worshipper stands to perform salah, all of his sins are placed on his head and shoulders, so whenever he bows or prostrates his sins fall off from him." * [Saheeh al-Jaami, no. 1671]

* This is from amongst the reasons why a Muslim should prolong his/her rukoo' and sujood.

4. As Muslims, we need to learn and seek the ways that lead to removal of sins and increase of good deeds - thus leading to Allaah's Pleasure.
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Abu emaan
12-05-2010, 05:49 AM
http://mogreen88.wordpress.com/2010/12/05/fasting-is-not-just-for-ramadan/

abu_umayza
12-09-2010, 10:00 AM
When Music is Being Played

وَعَنْ نَافِعٍ: أَنَّ ابْنَ عُمَرَ سَمِعَ صَوْتَ زَمَّارَةِ رَاعٍ ، فَوَضَعَ أُصْبُعَيْهِ فِي أُذُنَيْهِ وَعَدَلَ رَاحِلَتَهُ عَنْ الطَّرِيقِ وَهُوَ يَقُولُ: يَا نَافِعُ أَتَسْمَعُ ؟ فَأَقُولُ : نَعَمْ ، فَيَمْضِي حَتَّى قُلْتُ: لَا ، فَرَفَعَ يَدَهُ وَعَدَلَ رَاحِلَتَهُ إلَى الطَّرِيقِ وَقَالَ : رَأَيْتُ رَسُولَ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - سَمِعَ زَمَّارَةَ رَاعٍ فَصَنَعَ مِثْلَ هَذَا

Naaf’i narrated that Ibn Umar رضي الله عنهما heard the sound of a wind instrument playing. As a result of this, he placed his fingers in his ears and turned his riding camel away from the road (where the sound/music was coming from). Ibn Umar asked, “Naf’i can you hear it?” I said, “Yes”. Ibn Umar continued riding with his fingers in his ears until I said, “I can’t hear it any more.” After that, Ibn Umar removed his fingers from his ears and changed the road he was riding on. He then said, “I saw the Messenger of Allaah صلى الله عليه وسلم place his fingers in his ears when he heard wind instruments and such.”

Collected by Ibn Abi Dunya in 'Dham Mulaahee', no. 288; Abu Da'wud, 4943, Ahmad, 2/8; Graded as saheeh.


1. Abu Da'wud placed this hadeeth under the chapter entitled: “The Prohibition for Music and Wind Instruments.” in his Sunan.

2. Abu Tayyib Abaadi رحمه الله تعالى commented on this hadeeth in “Awan al-Ma’bud Sharh Sunnan Abi Da'wud” and said: "He placed his fingers in his ears..." - This act shows that it is legislated to place the fingers in the ears when you hear wind instruments or music.

3. There is some speculation over why Ibn Umar رضي الله عنهما didn’t prevent Naaf’i from hearing the sound. The answer to this could be that Naaf’i had not reached puberty yet. This is the view of Ash-Shawkani.

4. As-Suyooti رحمه الله تعالى said, “Some scholars reject this hadeeth because Ibn Umar didn’t prevent Naaf’i from hearing the music. However the prohibition is in listening to music, not hearing it unintentionally. Hearing music unintentionally, isn’t a person’s fault. This act is similar to when a person in Ihram smells perfume. He is prohibited from smelling this fragrance intentionally, and when the odour simply passes his nose he’s unaccountable. Furthermore this act also resembles when something haram catches a person by surprise, unlike the person who looks and stares at a haram sight (intentionally).

The reason Ibn Umar didn’t prevent Naaf’i from hearing this sound or stop the people playing this instrument, doesn’t prove that music is Halal. There is a possibility that Ibn Umar didn’t see where it was coming from, or the music was playing from above the hills or a place he couldn’t reach. And the reason he didn’t order Naaf’i to do the same thing was because he wasn’t an adult” [Muraqus Saud]

5. Shaykh al-Islam said: "Concerning (music) which a person does not intend to listen to, there is no blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing..." [Al-Majmoo’, 10/78]

6. Ibn al-Qayyim said: "And concerning the same topic (i.e. music being haram), similar statements were narrated from Sahl ibn Sa’d al-Sa’idi, Imraan ibn Husayn, Abdullah ibn ‘Amr, Abdullah ibn Abbas, Abu Hurayrah, Abu Umamah al-Bahili, A’ishah Umm al-Mu’mineen, Ali ibn Abi Talib, Anas ibn Malik, Abd al-Rahman ibn Saabit and al-Ghazi ibn Rabi’ah..." [See his "Ighaathat al-Lahfaan, 255"]

7. Ibn Hajar al-Haytami gathered approximately forty ahadeeth in his valuable work "Kaff al-Ra`a an Muharramat al-Lahw wa al-Sama`" and said: "All of this is explicit and compelling evidence that musical instruments of all types are unlawful." [2/270]

8. Many scholars have transmitted Ijmaa' (consensus) about music and musical instruments being unlawful. The use of the daff also, is restricted for certain people and on certain occasions only (see attachment).

How tragic it is that our beloved Rasoolullah صلى الله عليه وسلم blocks his ears to the sound of music and commanded the destruction of musical instruments, while his Ummah opens their ears wide to listen and is keen to learn to play these instruments!
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abu_umayza
12-24-2010, 07:24 AM
Procrastinating in Debt Repayment and Granting

Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (peace and blessings be upon him) said: "Stalling in repaying debts is injustice (oppression)."

Al-Bukhari, 41/585


1. Muhammad Luqman as-Salafi noted some benefits from this ahadeeth:

- The impermissibility of stalling to repay debts by a person who is able to repay…
- It is obligatory to repay debts, even if the creditor is rich.
- A person who is facing hardship is not to be asked to repay a debt until he has the means to do so.

[Sharh Buloogh al-Maram, 353-354]

2. Ibn Qudamah al-Maqdisi mentions in his book ‘Umdatul-Fiqh, Chapter: The Rulings of Debts: "And if it is time for a debt to be paid back, and the debtor (the one who owes a debt) is facing hardships, it is obligatory to give him [or her] time to repay that debt." ['Umdatul-Fiqh, 106]

3. Allah says: "And if the debtor is facing hardships (has no money), then grant him time till it is easy for him to repay, but if you excuse it by way of charity, that is better for you if you only knew." [Surah al-Baqarah: 280]

4. Abdur-Rahman as-S’adi commented on this ayah and said: "If the debtor is facing hardship and is unable to repay a debt, it is obligatory for the creditor (the one to whom the debt is owed) to wait until he (the debtor) is able to repay the debt.

And like wise, when the debtor receives the money needed to repay the debt it is obligatory for him to repay the creditor. However, if the creditor releases the debtor from debt or some of the debt as a form of charity, then that [giving of charity] would be better..." [Tayseer al-Kareem ar-Rahman, 1/200]

5. The following supplication for protection against debts is: "Oh Allah, I seek refuge in you from grief and sadness, from weakness and from laziness, from miserliness and from cowardice, from being overcome by debt and from being overpowered by men (i.e. other people)." [Al-Bukhari] - See 'Fortress of the Muslim', Pg. 146.

Read also: http://islamqa.com/en/ref/71183/debt
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abu_umayza
12-28-2010, 03:13 AM
An Etiquette During Jumu’ah

‏‏ابْنِ عُمَرَ ‏عَنْ النَّبِيِّ ‏ ‏صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ‏ ‏قَالَ ‏ ‏إِذَا نَعَسَ أَحَدُكُمْ يَوْمَ الْجُمُعَةِ فَلْيَتَحَوَّلْ مِنْ مَجْلِسِهِ ذَلِكَ ‏

Ibn’Umar (may Allah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said,” If one of you yawns on Friday (while the Imam is giving the sermon), let him change from the place he’s sitting to another.”

Collected by Abu Da'wud, 1119; At-Tirmidhi, 526; Ibn Khuzaymah, 1819; graded as saheeh by Albani.


In his ‘Awn al-Ma’bood Sharhus Sunnan Abu Dawud', Imam Sharaf Al-Haqq al-Azeem Aabaadi comments:

1. Ibn Khuzaymah titled a chapter in his Saheeh "The Recommendation for the drowsy person to change his place on Friday"

2. The Prophet (peace and blessings be upon him) didn’t intend the entire day in this hadeeth. What he meant was that if you are in the masjid waiting for the Jumu’ah prayer or during the Khutbah. However this action occurs more during the sermon.

3. The wisdom in changing the sitting place is that moving removes sleepiness. There is also a possibility that the wisdom for this action is moving from the place where he suffered inattention due to his dozing to another. If he dozes off while sitting then there is no harm for him in that action. The Prophet (peace and blessings be upon him) ordered his companions (may Allah be pleased with them) who dozed off while waiting for Fajr in the valley to move.

4. The person waiting for the prayer is in prayer. Yawning while praying is from Shaytaan. And maybe the command for moving is the elimination of Shaytaan’s relationship to the person sitting down negligent about Allah in the masjid, or the person listening to the Khutbah or the person being involved in anything fruitful { Taken from ‘Awnul Ma’bud Sharhus Sunnan Abu Dawud}

Translated by Abu Aaliyah Abdullah
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abu_umayza
01-16-2011, 06:01 AM
Reaching Between the Fingers of Your Hands and Toes

عَنِ ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- قَالَ « إِذَا تَوَضَّأْتَ فَخَلِّلْ بَيْنَ أَصَابِعِ يَدَيْكَ وَرِجْلَيْكَ

Ibn Abbas (may Allah be pleased with him) narrated Allah’s Messenger (peace and blessings be upon him) said: "When performing Wudu go between the fingers of your hands and toes on your feet."

Collected by At-Tirmidhi, 39; who graded this hadeeth as being Hasan.


1. Imam Tirmidhi (may Allah have mercy on him) said: “The people of knowledge act according to this hadeeth, one goes between the toes in Wudu. “ [Jaami' At-Tirmidhi]

2. Shaykh Zayd ibn Muhammad Al-Madkhali (may Allah preserve him) said, “It is recommended to go between the hands, toes and beard during Wudu. And this position is based on the numerous texts reported in Islam. Furthermore this is the position of Ahmad, Malik, Ash-Shaf'i and others. [Al-Afnaan al-Nadiyah, 211]

3. Ibn Sayyid an-Nas (may Allah have mercy on him) said, “Our scholars have said that it is Sunnah to go between the toes in Wudu while washing them. This act can be done even if water can reach the toes. And if the fingers are covered and water can’t reach the fingers properly, then it’s a must to go between them with water. [An-Nafh ash-Shadhee]

4. Al-Mustawrid bin Shaddad Al-Fihri (may Allah be pleased with him) said,” I saw the Prophet (peace and blessings be upon him) performing Wudu going between the toes with his pinky (the smallest finger of the hand)."[At-Tirmidhi, 40; Shaykh Al-Albani graded this hadeeth as Saheeh]

5. Hudhayfah ibn Yamman (may Allah be pleased with him) said, “Go between your fingers during Wudu, before the fire does.”

6. Qassim ibn Muhammad said, “During my journey with ibn Umar I saw him remove his Khuffs and wash between his toes while making wudu.”

7. ‘Ikrimah said, “When you make wudu, go through you fingers first with water. Between the fingers is a resting place for Shaytan."


Translated/compiled by Abu Aaliyah Abdullah
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abu_umayza
02-16-2011, 05:14 AM
Avoid Anything that is Doubtful

Abu `Abd Allah al-Nu`man ibn Basheer رضي الله عنهما relates that he heard Allaah’s Messenger صلى الله عليه وسلم say:

عن أبي عبد الله النعـمان بن بشير رضي الله عـنهما ، قـال : سمعـت رسـول الله صلي الله عـليه وسلم يقول: إن الحلال بين ، وإن الحـرام بين ، وبينهما أمـور مشتبهات لا يعـلمهن كثير من الناس ، فمن اتقى الشبهات فـقـد استبرأ لديـنه وعـرضه ، ومن وقع في الشبهات وقـع في الحرام ، كـالراعي يـرعى حول الحمى يوشك أن يرتع فيه،ألا وإن لكل ملك حمى ، ألا وإن حمى الله محارمه ، ألا وإن في الجـسد مضغة إذا صلحـت صلح الجسد كله ، وإذا فـسـدت فـسـد الجسـد كـلـه ، ألا وهي الـقـلب

"That which is lawful is clear and that which is unlawful is clear, and between the two of them are doubtful matters about which many people do not know. Thus he who avoids doubtful matters clears himself (of blame) in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who grazes his flock (too) close to a private sanctuary, is liable to have some of his flock stray into it. Truly every king has a sanctuary, and Allaah's sanctuary is what He has prohibited. Truly in the body there is a piece of flesh, which, if it be whole (healthy), the whole body is healthy, and if it is sick, the whole body is sick. Truly, it is the heart."

Recorded by Al-Bukhari and Muslim


1. Hasan ibn Ali رضي الله عنهما said: I remember (these words) from Allaah's Messenger صلى الله عليه وسلم: "Leave what is doubtful for that which causes no doubt." [At-Tirmidhi and Nasaa'i; classed as hasan by Tirmidhi]

In another version, the following addition is found to the above hadeeth: "for verily truth is tranquillity (peace of mind) and falsehood is doubt."

2. An-Nawwas ibn Sam’an رضي الله عنهما narrated that he asked asked Allaah's Messenger صلى الله عليه وسلم about birr and ithm (virtue and vice). He صلى الله عليه وسلم said: "Birr is good disposition (nature), and ithm is what rankles (agitates) your inner-self, and that you would dislike for people to find out." [Saheeh Muslim, 6195]

Read further at: http://www.islaam.net/main/display.php?id=135&category=24


3. Ibn Hajar stated regarding Mushabbihat [Fath al-Bari, 1/127]:

واختلف في حكم الشبهات فقيل التحريم وهو مردود وقيل الكراهة وقيل الوقف وهو كالخلاف فيما قبل الشرع وحاصل ما فسر به العلماء الشبهات أربعة أشياء أحدها تعارض الأدلة كما تقدم ثانيها اختلاف العلماء وهي منتزعة من الأولى ثالثها أن المراد بها مسمى المكروه لأنه يجتذبه جانبا الفعل والترك رابعها أن المراد بها المباح ولا يمكن قائل هذا أن يحمله على متساوى الطرفين من كل وجه بل يمكن حمله على ما يكون من قسم خلاف الأولى بأن يكون متساوى الطرفين باعتبار ذاته راجح الفعل أو الترك باعتبار أمر خارج

4. It is recorded that Imam an-Nawawi (who inc. this hadeeth in his arba'een) would refuse even permissible things out of fear that they may lead him to doubtful matters. For example, he refused to eat any of the fruits of Damascus because he knew that many of the fruit orchards therein were wakf and were not handled properly. He feared that the food would not be from a permissible source. Another reason he gave for not eating the fruit was that much of it was handled through 'share-cropping' and there was an ikhtilaf among the scholars concerning the validity of share-cropping. He was afraid to involve himself in any matter where there was even the slightest doubt. [see 'Commentary on the Forty Hadeeth of an-Nawawi', Zarabozo]

5. Yoonus ibn 'Ubayd رحمه الله تعالى said: "True carefulness in religion is to depart from all doubtfulness and to account the soul with every step. So whoever is not like that cannot be said to be cautious." - And the Salaf used to warn against undermining cautiousness in tiny things since that is a ladder leading to degrading cautiousness in larger things.

6. Ibn Qayyim رحمه الله تعالى said: "If the heart is completely pure it will contain only love for Allaah, love for the things that Allaah loves, fear of Allaah and fear of engaging in something that Allaah hates. Such a heart will abstain from all of the forbidden acts and will also abstain from the doubtful matters out of fear that they are forbidden..."

7. One of the tricks of Shaytan is that he will make something which is forbidden look permissible. In our times for example, there are many matters in business transactions that contain some implicit aspects of riba’. Many new issues arise where people are confused as to whether something is acceptable or not. It is better to avoid acts that we are unsure of and where there is no clear guidance from scholars etc.

8. There are also situations that may consist of both good and bad. The cautious approach would be to avoid an act if it involves both good and bad aspects. Scholarly derived usool from the Book and Sunnah (in weighing between benefits and harms), state that it is generally better to give up a minor benefit in order to avoid a major harm; or tolerate a minor harm in order to avoid a major harm or gain a major benefit.


And Allah knows best.
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abu_umayza
03-08-2011, 04:18 AM
Do not Indulge in Bribery

The Messenger صلى الله عليه وسلم said:

لعنة الله على الراشي والمرتشي

"Allah's curse be upon the briber and the bribed."

[Abu Da'wud, 3580; At-Tirmidhi, 13360; Ibn Majaah; 2313 -classed as saheeh by al-Albani (see Saheeh al-Jaami', 5114)



1. Allah Says in the Qur'an:

وَلَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ وَتُدْلُوا بِهَا إِلَى الْحُكَّامِ لِتَأْكُلُوا فَرِيقًا مِّنْ أَمْوَالِ النَّاسِ بِالْإِثْمِ وَأَنتُمْ تَعْلَمُونَ

"And eat up not one another's property unjustly nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully." [2:188]

2. This ruling applies to the one who deals with bribery to gain something, which is not his right. But if one is compelled to deal with it only to receive his legal right, or to avoid injustice or any harm then one may deal with it, according the majority of the Muslim scholars. In this case, only the receiver of the bribery bears the whole sin, not the one who gives it.

3. Ibn Hazm (may Allaah have mercy on him) said: "Bribes are not permissible. A bribe is what a man gives so that a judgement will be passed in his favour unjustly, or so that he will be appointed to a position of authority, or so that a person will be mistreated for him. This is a sin for the one who gives it and the one who takes it. But if a person has been deprived of his rights and he gives a bribe so as to ward off mistreatment from himself, this is permissible for the one who gives it but it is a sin for the one who takes it." [al-Muhalla, 8/118]

4. Ibn al-Atheer said: "One who gives bribery to receive his right or to avoid injustice is not among those who are cursed by the tongue of the Prophet صلى الله عليه وسلم."

5. Ibn ‘Uthaymeen (may Allaah have mercy on him) said: "As for bribes by means of which a person attains his rights, such as when he cannot attain his rights except by paying some money, this is haraam for the one who takes it but it is not haraam for the one who gives it, because the giver is only giving it in order to get his rights, but the taker who takes the bribe is sinning because he has taken something that he does not deserve." [Fataawa Islamiyyah, 4/302]

6. An example of a bribe. (http://islamqa.com/en/ref/70367)

7. Warning against bribery (http://www.alifta.net/Search/ResultDetails.aspx?lang=en&view=result&fatwaNum=&FatwaNumID=&ID=220&searchScope=14&SearchScopeLevels1=&SearchScopeLevels2=&highLight=1&SearchType=exact&SearchMoesar=false&bookID=&LeftVal=0&RightVal=0&simple=&SearchCriteria=allwords&PagePath=&siteSection=1&searchkeyword=098114105098101114121#firstKeyWordFo und) by Ibn Baz.


Allah knows best.
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abu_umayza
03-19-2011, 07:06 AM
When in the Marketplace

عن ميثم رجل من أصحاب رسول الله صلى الله عليه وسلم قال بلغني أن الملك يغدو برايته مع أول من يغدو إلى المسجد فلا يزال بها معه حتى يرجع فيدخل بها منزله وإن الشيطان يغدو برايته إلى السوق مع أول من يغدو فلا يزال بها معه حتى يرجع فيدخلها منزله

Maytham narrates that it reached him from the Companions of the Messenger of Allaah صلى الله عليه وسلم who said that an angel goes out, holding his flag with the first person to go to the masjid and stays (holding his flag) with him until he returns and then enters his home with it. And Shaytan goes out, holding his flag, with the first person to go to the market and stays (holding his flag) with him until he returns and puts it in his home."

[Al-Mundhiri, 'At-Targheeb wat-Tarheeb'; reported by Ibn Abi ‘Aasim and Abu Nu’aym in 'Ma’rifatus-Sahabah' and other works - Graded saheeh mawqoof by Al-Albani in Saheeh Al-Targheeb wat-Tarheeb 1/422]


1. The Prophet صلى الله عليه وسلم said: "The dearest parts on the face of the earth to Allaah are its masaajid, and the most disliked are its markets." [Saheeh Muslim, 1841]

2. Salman al-Farsi said: "The market is a breeding ground (ovary) of Shaytan; if you can, do not be the first to enter it, and do not be the last to come out of it." [Musannaf Ibn Abi Shaybah, 7/122; classed as saheeh]

In the version of Saheeh Muslim (3562), it contains similar wording to the above with the ending: "...and the flag of Satan is set there."

3. The superiority of the masjid is self evident as it is a place of purity and 'ibadah. While the market-places are usually places of many distractions where people forget the remembrance of their Creator and indulge in disliked or forbidden acts such as wasting time, indulging in loose talk, extravagant spending, looking/listening at haram things etc. It is not the place itself which is abhorred, but the bad things (and their consequences) that occur within it. The angel holds the flag of righteousness and reward, while Shaytan holds the flag of evil and sin.

4. Some of our Salaf used to go to the markets to trade and earn a halal livelihood, while others would fulfil their daily needs. Yet others would go, carrying their items with the intention of giving away the profits in charity. Sh. Muhammad al-Munajjid wrote in his 'al-Muhlat at-Tijariyah ila 'ayn':

الصحابة ذهبوا للأسواق ، لكن لماذا ذهبوا للأسواق ، كما يقول ابن مسعود الأنصاري -رضي الله عنه- كان رسول الله ? يأمرنا بالصدقة ، فما يجد أحدنا شيئًا يتصدق به ، حتى ينطلق إلى السوق فيحمل على ظهره ، يشتغل حمال ، فيجيء بالمد فيعطيه رسول الله ? علشان ينفقوا الصدقة ، أينعم يشتغل في السوق حمال ليتصدق ، فهذه بعض أحوال السلف -رحمه الله – سلفنا مع الأسواق


5. To counter the distractions, du'a and dhikr have been made a means to alleviate the negative effects. The Messenger of Allaah صلى الله عليه وسلم said, "Whoever enters the souk (marketplace) and says:

لا إله إلا الله وحده لا شريك له، له الملك وله الحمد يحيي ويميت وهو حي لا يموت بيده الخير وهو على كل شيء قديركتب الله له ألف ألف حسنة ومحا عنه ألف ألف سيئة ورفع له ألف الف درجة

Laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, yuhyee wa yumeetu, wa Huwa hayyun laa yamootu, biyadihil-khayru, wa Huwa ‘alaa kulli shay’in Qadeer.

"None has the right to be worshipped but Allaah alone, Who has no partner. His is the dominion and His is the praise. He brings life and He causes death, and He is living and does not die. In His Hand is all good, and He is Able to do all things."

Allaah would write for him one thousand thousand merits, would remit from him one thousand thousand sins,and would raise for him [his status] one thousand thousand levels".

[At-Tirmidhi, 5/291; Al-Hakim, 1/528,538; Ibn As-Sunni, 178; Imam Ahmad 'Az-Zuhd', 214 - Graded as hasan in 'Saheeh Ibn Maajah', 2/21 and 'Saheeh at-Tirmidhi', 3/152 - (see also 'Jaami as-Saheeh', 6231; 'Saheeh Targheeb wa Tarheeb', 1694 and 'Saheeh al-Kalimah at-Tayyib, 183)


6. From amongst the reason of huge merit of this du'a (like many others similar to it) is due to the fada'il of the kalimah of Tawheed and confirmation of Allaah's Wahdaniyyah (Oneness). Allaah provides countless ways and means for His creation to achieve salvation. He is constantly providing excuses to forgive - through all of our daily routines; from the moment we awake to the moment we sleep.

7. The market-place in the scales of Islam: http://islahway.com/index.php?option=com_content&view=article&id=496:2011-01-03-22-20-16&catid=56:2010-05-22-19-24-17&Itemid=81

8. On manners and etiquettes related to market places: http://www.almeshkat.net/vb/showthread.php?t=46115

Allah knows best.
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abu_umayza
03-27-2011, 12:53 PM
Four Before Dhuhr and Four After


عَنْ أُمِّ حَبِيبَةَ قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم:
مَنْ صَلَّى قَبْلَ الظُّهْرِ أَرْبَعًا وَبَعْدَهَا أَرْبَعًا حَرَّمَهُ اللَّهُ عَلَى النَّارِ

Um Habeebah رضي الله عنهما narrated that Allah’s Messenger صلى الله عليه وسلم said: "Whoever prays four (raka'at) before Dhuhr and four after it, Allaah will make the Fire prohibited for him."

[Abu Daw'ud, 1269; Tirmidhi, 427; Nasa’i, 1818; Ibn Maajah, 1160 - classed as saheeh in 'Saheeh Tirmidhi']


1. There are three narrations for this hadeeth -: "He won’t touch the Fire", "Allaah will make the Fire prohibited for him" and "Allaah makes his flesh prohibited for the fire"

2. Shaykh Saalih Al-Fawzan حفظه الله تعالى said: "This hadeeth shows the virtue of these four raka’at before and after Dhuhr. These eight Raka’at are a means to be saved from Hell, along with carrying obligations, and avoiding prohibitions. Doing this act is simple and easy for the Muslim, when he practices and trains the soul to do it." [Minhatul ‘Alam fi Sharhi Bulugh al-Maram]

3. Imam Ash-Shawkani رحمه الله تعالى wrote in his Nayl al-Awtar: "The people differ over the meaning of this hadeeth. Some people say it means "he won’t enter the fire at all" and others say, "If he enters the fire it won’t consume him". Then there are some people who say it means, "The fire won’t consume him totally, but only part of his body, if he enters it." It’s better to carry this hadeeth on its apparent meaning: Allaah will make his entire body prohibited from the fire. Allaah’s Mercy is vast."

4. Shaykh Muhammad Adam حفظه الله تعالى wrote: "There is another narration, which states (at the beginning): "Whoever preserves four raka'at for Dhuhr…" It’s understood here that this protection is awarded to the person who regularly practices these eight Raka’at." [Sharh Sunnan An-Nasa’i, vol 18/199]

5. As-Sindee رحمه الله تعالى said: "It’s enough to have belief in this hadeeth as it’s been mentioned. Perhaps the person who regularly practices this act will be granted from Allaah success and have all his sins forgiven." [Sharhul Ibn Maajah]

6. It needs to be noted that these narrations are distinct from the other well-known ahadeeth regarding the rawatib salah, of which Dhuhr has 6 raka'at (4 before and 2 after). Those who wish to fulfil the sunnah of al-rawatib and fulfil the requirements of the above hadeeth; it will suffice that an additional 2 raka'at (after Dhuhr) are performed with the specific intention.

Allah knows best.
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abu_umayza
04-04-2011, 06:35 AM
Developing Isti’anah and Tawwakul
(seeking aid and assistance and having complete reliance upon Allaah)



Ibn ‘Abbaas رضي الله عنه said: "One day I was riding behind the
Prophet صلى الله عليه وسلم and he said to me:


يا غلام احفظ الله يحفظك احفظ الله تجده تجاهك وإذا سألت فلتسأل الله وإذا استعنت فاستعن بالله واعلم أن الأمة لو اجتمعوا على أن ينفعوك لم ينفعوك إلا بشيء قد كتبه الله لك ولو اجتمعوا على أن يضروك لم يضروك إلا بشيء قد كتبه الله عليك رفعت الأقلام وجفت الصحف


"O young boy, be mindful of Allaah and He will protect you. Be mindful of Allaah and you will find Him in front of you, and if you ask, ask from Allaah, and if you seek help, seek help from Allaah. And know that if all the people gathered and intended to harm you then they cannot do so except that which Allaah has destined for you. The Pens have been lifted and the pages have dried."

[Musnad Ahmad, 1/293, 303, 307, At-Tirmidhi, 2/84; Musnad Abi Ya'ala, 2/665; Al-Haakim, 3/541; Mu'jam al-Kabeer, 11/11416; Ibn as-Sunni, 'Amal al-Yawm wal-Laylah', 1/136 no.419; Abu Nu'aym, 'Hilyat al-Awliyah', 1/314 and others - At-Timidhi classed it as hasan saheeh (see also 'Saheeh Sunan Tirmidhi', 2516)]


1. Allaamah Abd al-Muhsin al-Abaad حفظه الله تعالى in his sharh of Sunan At-Tirmidhi commented:

"He is the One in whose Hand is everything, and He is the One in whose Hand is giving and preventing; there is none to prevent what He gives and none to give what He prevents. So let a person ask Allaah عَزَّ و جَلَّ, the One in whose Hand is everything, and He is the One who gives the khayr and He gives generously by way of a means and without any means. And (with regard to) the means that brings the khayr to a person, Allaah is the One who facilitates it, and He is the One who subjects the one who is a means with respect to that to do good to him.

So Allaah’s عَزَّ و جَلَّ, favouring and doing good for His slave can happen by what He generously grants and bestows without there being any means, such as rain and (other) blessings from Allaah عَزَّ و جَلَّ; and likewise, the khayr may reach a person by way of a means, which is that Allaah subjects another person to feel compassion for him and to do good to him and that whatever has good and benefit for him happens to him from (this person). And all of that is from Allaah عَزَّ و جَلَّ, because if Allaah did not make the heart of this person – who Allaah made a means – to soften for you and feel compassion for you, then what happened to you from him would not have taken place. Thus, all of it is from Allaah عَزَّ و جَلَّ, whether by way of a means or without any means.

Seek the help of Allaah with regard to your affairs and whatever wish you need and whatever difficulty you fear. Seek the help of Allaah عَزَّ و جَلَّ, to bring all the khayr and to be saved and safe from all evil. Seek the help of Allaah, because if there are means but Allaah does not Will nor give success for the realisation of what a person wants, then indeed it will fail to come and it will not happen. Hence, all of the affair is in the Hand of Allaah عَزَّ و جَلَّ

[Sunan at-Tirmidhi, Kitab as-Sifat il-Qiyamah, tape no. 272/16]


2. Tawwakul is about taking the necessary action and then putting your complete trust in Allaah سبحانه و تعالى. To cut off hope of any good from any created object and to hope the best and rely completely on Allaah. The root word of Tawakul is 'wakali': To entrust someone else.

3. The Sahabah used to have from amongst the highest level of Tawwakul in Allaah سبحانه و تعالى and some of them used to ask of Him even for their shoelaces. The Mother of the Believers, A'ishah رضي الله عنهما said: "Ask Allah for everything, even if it is only a shoe-lace, because if Allaah does not make it easy, then it will not be possible." [At-Tirmidhi, 4/292]

4. The Prophet صلى الله عليه وسلم said: "If you put your tawakkul in Allah the way He deserves, He would provide for you the way he provides for the birds. They leave in the morning with an empty stomach and return at night with a full one." [At-Tirmidhi (see 'Silsilah al-Saheehah', 310]

5. There is NO contradiction in asking only from Allaah and having trust only in Him, while seeking the means from the creation in what they are able to help you with. The result of this help is in and of itself from Allaah alone; it will either be granted or rejected according to His Divine Will. And the means itself must be from the things that are permissible from Shari'ah.

6. Allaah Says in the Qur'an:

فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ

"...Then when you have taken a decision, put your trust in Allaah, certainly, Allaah loves those who put their trust (in Him)." [Aal 'Imran: 159]

This is also exemplified from the blessed speech of the Prophet صلى الله عليه وسلم when he asked the Bedouin who had left his camel untied: "Why don't you tie down your camel?" The Bedouin answered, "I placed my trust in Allah." - The Prophet replied: "Tie your camel and place your trust in Allah." [At-Tirmidhi, see also Saheeh al-Jaami’ 1068]

Ibn Hajar commented on this hadeeth and said: "Tawakul is the act of the heart while "tying the camel" is the act of limbs." - The meaning of which is that "tying the camel" means that one should take the necessary (halal) means that are available to perform what one intends to do, after which his heart has full yaqeen and tawwakul upon Allah.

7. Shaykh al-Islam Ibn Taymiyyah has a beautiful commentary on the original hadeeth above, thus: http://www.kl28.com/fat2r.php?search=32

8. Sh. Yasir Burhami has a nice khutbah on "Seeking assistance from Allaah" here:
http://www.islamway.com/?iw_a=view&iw_s=Lesson&lesson_id=86001


And Allah's Help is sought is rectifying the affairs of the Ummah.
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abunaim
04-09-2011, 08:25 AM
As salamu alaykum,

Praying four rakaat after Isha as getting the reward as having prayed them on Laylat al Qadr.

This is mentioned in both Marfu and Mawquf reports from various Sahaba. Sh. Albani had mentioned about this issue in al-Silsilah.

Was salaam.

abu_umayza
04-12-2011, 08:49 AM
Six Things Guaranteeing Jannah


'Ubaadah ibn Samit رضي الله عنه narrated Allah’s Messenger صلى الله عليه وسلم said:


عن عبادة بن الصامت ، أن رسول الله صلى الله عليه وسلم ، قال : اِضْمَنُوا لِي ستاً أَضْمِنُ لَكُم الجَنّةَ َ: اصْدُقُوا إِذا حَدَّثتُم ، وَأوفُوا إذا وَعَدْتُم ، وَأَدُّوا إِذا ائتمنتُم ، وَاحفَظوا فرُوجكُم ، وغضُّوا أبصاركم ، وكفوا أيديكم

"Guarantee me six things and I guarantee you Jannah. Whenever you speak say the truth. Fulfil your promises when you make them. When you are entrusted with something, carry that trust. Safeguard your private parts, lower your gaze and prevent your hands from harming others."

[Ibn Khuzaymah, 3/91; Ibn Hibban, 107; Al-Hakim, 4/ 358,359; Musnad Ahmad, 5/323; Al-Khara’itee 'Noble character', page 31 - classed as 'hasan Li ghayri hi' in As-Saheehah, 1470]


1. Abd al-Razzaq ibn Abd al-Muhsin al-Abbaad حفظه الله تعالى commented:

- "Guarantee me six things and I guarantee you Jannah" refers to six actions that are easy to do. These six deeds are among the doors of piety, which are simple and easy to perform. Whoever continues to practices these six things in his life until death is guaranteed Jannah. This is a safe and sure path to Paradise. Allaah says: "And Paradise will be brought near to the Muttaqoon not far off". (It will be said) "This is what you were promised, - (it is) for those oft-returning (to Allaah) in sincere repentance, and those who preserve their covenant with Allah . "Who feared the Most Beneficent (Allaah) in the Ghayb (unseen) and brought a heart turned in repentance, Enter you therein in peace and security; this is a Day of eternal life!" There they will have all that they desire, and We have more." [Qaaf, 31-35]

· "Whenever you speak say the truth" - This trait applies to the honest Muslim. He isn’t known to be a liar. This straightforward Muslim continues to speak the truth until his truthfulness lands him in Jannah. The Prophet صلى الله عليه وسلم said: "Be honest and truthful. Honesty and truthfulness guides a person to piety. And piety guides a person to Jannah. The man will continue to speak the truth until he is written down as being truthful."

· "Fulfil your promises when you make them" - Fulfilling promises is a characteristic of the believer and a sign among the many signs of Taqwa. The Muttaqeen aren’t known to break their promises or breach their contracts, oaths or pledges. Completing a promise, oath or pledge is the foundation in building a Muslim society. Included in this action are all trade, business and mutual relations. Each and every one of these dealings is related to the community. Furthermore these transactions and pledges stop at the fulfilment of a promise. Hence if the promise is broken then the trust is gone; and when that takes place, mutual relations deteriorate and respect diminishes.

· "When you’re entrusted with something, carry out that trust" - This is among the greatest traits of character which Allaah praises. The Most High praises the people who carry out something they are entrusted to do. When a person does this action it shows he has complete faith and good Islam. Carrying out trust preserves the Deen, honour, wealth, body, soul and knowledge etc. The Prophetصلى الله عليه وسلم said: "The believer is the one the people trust with their wealth and life." Therefore, if trusts are carried out in the community, the unity is strengthened and brotherhood grows stronger. And once these things occur goodness and blessings prevail and spread.

· "Safeguard your private parts" - This means you prevent them from doing Haraam or falling into illicit deeds. Allah says, "And those who guard their chastity (i.e. private parts, from illegal sexual acts) except from their wives or what their right hands possess, for then, they are free from blame; But whoever seeks beyond that, then those are the transgressors." [Al-Mu’minoon, 5-7]. Safeguarding the private parts preserves and protects the offspring, lineage, cleans the society and is a security against (the spread of) evil and disease.

· "lower your gaze" - This means you don’t look at prohibited things. Allaah says, "Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts. That is purer for them. Verily, Allaah is All-Aware of what they do. And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts." [An-Noor, 30-31]. Lowering the gaze has many benefits; It gives a person the light and sweetness of faith. Furthermore, lowering the gaze strengthens the heart, purifies the soul and sets it straight. Through lowering the glance a person is given a protection against looking at Haraam things and falling into sin.

· "prevent your hands from harming others" - This means you prevent your hands from harming people, transgressing against them or placing something evil in their way. The person who harms Allaah’s slaves, Allaah and the people hate and detest him. What is more, the society and common folk reject the one who harms Allaah’s servants. This is a sign of bad character and inferiority. On the contrary, whenever a person refrain his hands from harming others it shows that he is well behaved, has good manners and interacts with others on piety. Allaah has prepared a great fortune for the one who doesn’t harm people with his hands. How it is that person’s character and nobility isn’t enough until he moves something harmful out of the believers’ path! The Prophet صلى الله عليه وسلم said: “A person while walking along the path saw the branches of a tree lying there. He said: By Allah, I shall remove these from this road, so they may not harm the Muslims. And as a result of this action he was admitted to Paradise. [see Saheeh Muslim, 6340]

These are (some of) the legislated deeds for Jannah whose light is clear. The path to Jannah from these deeds is easy, so take advantage of them before it’s too late. Let us prepare an abundance of good deeds for our soul before we die. I ask Allaah to help us to practice these deeds and and gain these traits. I ask Allaah to grant us the success in all good deeds. May Allaah's peace and blessings be on our Prophet, his family, and all his companions."


Taken from http://www.al-badr.net/web/index.php?page=article&action=article&article=3
Translated by Abu Aaliyah Abdullah
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abu_umayza
04-20-2011, 10:36 PM
Own Your Yawn

Abu Hurairah رضي الله عنه reported that the Messenger of Allaah صلّى الله عليه وآله وسلّم said:

التثاؤب من الشيطان فإذا تثاءب أحدكم فليرده ما استطاع ، فإن أحدكم إذا تثاءب ضحك الشيطان

"Yawning is from the Shaytan, so if one of you yawns, then let him hold it back as much as he can; for indeed, when one of you says, “Haa (in the act of yawning), the Shaytan laughs."

See al-Bukhari, 3289; Muslim, 2994; At-Tirmidhi, 370 and Abu Da'wud, 5028



1. The Messenger of Allaah صلّى الله عليه وآله وسلّم also said (as part of a longer hadeeth):

ما التثاؤب فانما هو من الشيطان …

"… as for yawning, then it is from the Shaytaan only …" [al-Bukhari, 2626]


2. Imam An-Nawawi said: "Yawning usually occurs when the body is heavy, full, relaxed, and inclined towards laziness. It is ascribed to the Shaytan because he is the one who invites people to follow lusts. [Another] intended meaning here is a warning against doing that act which results in yawning: eating too much and too frequently."

3. To suppress the yawn, a Muslim should cover his mouth and hold it there until it is gone. One needs to make an effort not to allow the mouth to open, put pressure on the lips with the hand or a garment to achieve the same effect. Abu Sa’eed Al-Khudri رضي الله عنه reported that the Messenger of Allaah صلّى الله عليه وآله وسلّم said:

إذا تثاءب أحدكم فليمسك بيده على فيه. فإن الشيطان يدخل

"When one of you yawns, then let him hold his hand over his mouth, for indeed, the Shaytan (otherwise) enters." [Muslim, 2995; Abu Da'wud, 5026 and others

4. Some people report to seeking refuge from the Shaytan when they yawn; this practice is wrong from two angles:

i) A person who does so has innovated by introducing the saying of an invocation which the Prophet صلّى الله عليه وآله وسلّم did not legislate (for that occasion).

ii) e forsakes a Sunnah practice that the Prophet صلّى الله عليه وآله وسلّم commanded every Muslim to perform upon yawning; that practice is to suppress the yawn as much as one can, with one’s garment or hand, or through the use of any other means.


Adapted from 'The Book of Manners', Fu'ad Iban 'Abd al-'Azeez - p. 421-423
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abu_umayza
05-04-2011, 11:47 PM
If Allaah gives you wealth

Malik bin Nadlah رضي الله عنهم said:

أتيت رسول الله -صلى الله عليه وسلم- وأنا رثُّ الهيئة، فقال: “هل لك مال؟” قلت: نعم، قال: “من أي المال؟”، قال: قلت: من كل المال من الإبل والرقيق والخيل والغنم، فقال: إذا آتاك الله مالاً فلْيُرَ عليك

“I came to the Messenger صلى الله عليه وسلم while (I was) shabbily dressed. He said, ‘Do you have wealth?’ I said, ‘Yes.’ He said, ‘What (kind of) wealth?’ I said, ‘All kinds (from) camels and slaves and horses and sheep.’ So he said, ‘If Allaah gives you wealth, then let it be seen (on you).’”

[Musnad Ahmad, (15457); with strong isnad; see also 'Saheeh an-Nasa'i, 5238]


1. The Prophet صلى الله عليه وسلم said: "Allaah loves to see the effects of His blessing on His slave." [At-Tirmidhi, 2963; who classed it as 'hasan saheeh']

2. All blessings are from Allaah and it is from faith to acknowledge them and utilise them to thank and please its Provider سبحانه و تعالى. The author of Tafseer al-Manar explained:

والشكر نصف الإيمان بحسب متعلقاته من الأعمال والأحوال ، وهي ما يجب على العبد لربه ولعباده من استعمال نعمه عليه فيما يرضيه من أحكام شرعه ، وموافقة سننه وحكمته في خلقه ، والنصف الآخر الصبر ، وهو ما يجب في حال وقوع المكاره والابتلاء من عمل بدني ونفسي ويضاد الشكر الكفر وهو قسمان : كفر النعم ، وكفر المنعم

3. There is no excuse for one who has the means, yet remains miserly unkempt; the Prophet صلى الله عليه وسلم was pure and clean and commanded others to observe cleanliness and good appearance. There are many examples of this from his Sunnah صلى الله عليه وسلم.

4. The statement ‘If Allaah gives you wealth, then let it be seen’ is NOT a call to being ostentatious in wealth, showing off or wrongful pride; as we know the Prophet صلى الله عليه وسلم said: "None will enter Paradise who has an atom’s weight of pride in his heart." A man said, "We like to wear nice clothes and nice shoes." He صلى الله عليه وسلم said: (It is not like what you understand), "Allaah is beautiful and loves beauty. Pride means denying the truth and looking down on people." [Saheeh Muslim, 131]

5. Imam Ibn al-Qayyim رحمه الله تعالى beautifully explained that: “‘The phrase ‘Allaah is beautiful and loves beauty,’ includes the beautiful clothing which was asked about (in the same hadeeth). It is a generalisation that means beauty in all things… Allaah, The Glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allaah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings.” [see Al-Fawa'id, 1/185]

6. Beauty in clothing and outward appearance is of types, one which is commendable and one which is blameworthy. The kind of beauty which is to be commended is that which is done for the sake of Allaah and in helping to obey Him and fulfil His Commands. What is condemned is the extravagance in clothing or food and drink or in housing etc. that can lead to destructive pride and haughtiness.

Allaah سبحانه و تعالى Says:

وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

"…and eat and drink but waste not by extravagance, certainly He (Allaah) likes not Al-Musrifoon (those who waste by extravagance)." [Al-A'raaf: 31]

Allah knows best.
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abu_umayza
05-11-2011, 09:53 AM
Hastening Repentence

Allaah سبحانه و تعالى Says:

أَفَلَا يَتُوبُونَ إِلَى اللَّهِ وَيَسْتَغْفِرُونَهُ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ

“Will they not turn with repentance to Allaah and ask His Forgiveness? For Allaah is Oft-Forgiving, Most Merciful.”
[Al-Maa'idah 5:74]



Abu Umamah رضي الله عنه narrated the Messenger of Allaah صلى الله عليه وسلم said:

ِنَّ صَاحِبَ الشِّمَالِ لِيَرْفَعُ الْقَلَمَ سِتَّ سَاعَاتٍ عَنِ الْعَبْدِ الْمُسْلِمِ الْمُخْطِئِ أَوِ الْمُسِيءِ
فَإِنْ نَدِمَ وَاسْتَغْفَرَ اللَّهَ مِنْهَا أَلْقَاهَا، وَإِلا كُتِبَتْ وَاحِدَةً

“The companion (i.e. Angel) on the left lifts his pen for six hours for the Muslim slave that errs or sins. If the slave is remorseful and asks Allaah’s forgiveness, the Angel does not record it. And if the slave does not ask Allaah for forgiveness, the Angel records it as one (sin).”

[At-Tabarani, 'Mu'jam al-Kabeer', 7667; Abu Nu’aym, 'Hilyat al-Awliyah', 6/124; Al-Bayhaqi, 'Shu’ab al-Imaan', 6788; Al-Haythami, 'Majma' az-Zawa'id', 10/210 - classed as hasan in 'Silsilah as-Saheehah', 1209 (see also 'Jaami' as-Saheeh', 2097)]



1. Al-Manawi رحمه الله تعالى commented in his ‘Fayd al-Qadeer’, 2/579 (#2291):

إن صاحب الشمال) وهو كاتب السيئات

ليرفع القلم) ست ساعات يحتمل أن المراد الفلكية ويحتمل غيرها

عن العبد المسلم المخطئ) فلا يكتب عليه الخطيئة قبل مضيها بل يمهله

فإن ندم) على فعله المعصية واستغفر الله منها أي طلب منه أن يغفرها وتاب توبة صحيحة

ألقاها) أي طرحها فلم يكتبها

وإلا) أي وإن لم يندم ويستغفر

كتبت) بالبناء للمفعول يعني كتبها كاتب الشمال

واحدة) أي خطيئة واحدة بخلاف الحسنة فإنها تكتب عشرا

Partial translation:

- The companion on the left (i.e. Angel): He is the writer of sins
- Lifts the pen (for six hours): These six hours could refer to astronomical time or another time period.
- For the Muslim slave that errs or sins: (The Angel) won’t record the sin or error (before the six hours passes), he will delay writing it.
- If the slave shows remorse (and repents): If the slave seeks sincere repentance for the sin or error he’s committed.
- The Angel does not record it: Means the Angel on the left ignores writing it.
- If the slave does not ask Allaah for forgiveness: This means the Angel on the left writes it down as one bad deed, unlike the Angel that records the good deeds. The Angel on the right writes down a good deed ten times.


2. ‘Ali ibn Abu Bakr al-Haythami رحمه الله تعالى said that the right Companion (i.e. Angel) writes down the good deeds of a person, and if he commits a sin, it is withheld (from being written) and the person is given a period of reprieve to seek forgiveness. If he does not repent within that time, then a sin is written for him – see ‘Majma’ az-Zawa’id’, 10/ 207-208

3. The Messenger of Allaah صلى الله عليه وسلم said: “O people, repent to Allaah and seek His forgiveness, for I repent one hundred times a day.” [Saheeh Muslim, 2702]

4. The Messenger of Allaah صلى الله عليه وسلم said: “Allaah spreads out His Hand at night to accept the repentance of those who did wrong during the day, and He spreads out His Hand during the day to accept the repentance of those who did wrong during the night. (This will continue) until the sun rises from the West.” [Saheeh Muslim, 2759]

5. The Messenger of Allaah صلى الله عليه وسلم said: “Every son of Adam sins, and the best of those who sin are those who repent.” [At-Tirmidhi, 2499]

6. Haatim al-Assam stated: “Haste is from the Shaytan except in five cases… (and amongst the five is) Repenting from a sin when a sin is committed.” [Hilyat al-Awliya', 8/78]

7. The conditions of repentance include: 1) Giving up the sin; 2) Regretting what one has done; 3) Resolving not to go back to it. If the matter involves the rights of other people, then one must also ask them for forgiveness.

8. These points above speak of hastening to make repentance and not to delay out of a false sense of security of time. For indeed if a sin is not written within a six-hour period, is there a guarantee a person will live long enough to make it to the end of the fifth hour?
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abdAllah.
05-11-2011, 11:18 AM
...points above speak of hastening to make repentance and not to delay out of a false sense of security of time. For indeed if a sin is not written within a six-hour period, is there a guarantee a person will live long enough to make it to the end of the fifth hour?
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بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

JazakAllah khair for the reminder

إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٲبِينَ

"Truly, Allah loves those who turn unto him in repentance."
(2:222)

abu_umayza
05-14-2011, 11:55 AM
If You Trip

عَنْ أَبِى الْمَلِيحِ عَنْ رَجُلٍ قَالَ: كُنْتُ رَدِيفَ النَّبِىِّ -صلى الله عليه وسلم- فَعَثَرَتْ دَابَّتُهُ فَقُلْتُ تَعِسَ الشَّيْطَانُ . فَقَالَ: لاَ تَقُلْ تَعِسَ الشَّيْطَانُ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَعَاظَمَ حَتَّى يَكُونَ مِثْلَ الْبَيْتِ وَيَقُولَ بِقُوَّتِى وَلَكِنْ قُلْ بِسْمِ اللَّهِ فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ تَصَاغَرَ حَتَّى يَكُونَ مِثْلَ الذُّبَابِ

Abu Al-Malih narrated that a man said: “I was riding behind the Prophet صلى الله عليه وسلم and his mount stumbled. I said: ‘May the Shaytan perish!’ The Prophet صلى الله عليه وسلم said: “Do not say ‘May the Shaytan perish’, because when you say that he swells up so much like a house and says, ‘By my power’. Rather say say: Bismillah (In the name of Allaah), ‘for if you say that, the Shaytan shrinks until he becomes like a fly.’”

[Sunan Abu Da'wud, 4982; Musnad Ahmad, 5/59; with strong isnad - classed as saheeh by Abd al-Muhsin Al-Abbadd حفظه الله تعالى - (see also 'saheeh Abi Da'wud, 746]


1. Shaykh Abd al-Rahman ibn Salih Muhyadeen حفظه الله تعالى said, “Saying Bismillah when you trip is Sunnah as reported in this hadeeth. All mishaps that befall the Muslim are result of Allaah’s decree not (because of) Shaytan.” [Q&A between the shaykh and the translator]


2. Regarding this hadeeth, we read in ‘Awn al-Ma’bood’, the commentary on Sunan Abi Da’wud:

- Shaytan says, “By my power” because Shaytan believes the person has made du’a against him. The person made du’a against the Shaytan with the belief that this mishap occurred, because of Shaytan.

- “Shaytan shrinks until he becomes like a fly” means nothing is attributed to his power, because Allaah’s remembrance makes him reduce in size and humiliates him. [Hashiyah Musnad Imam Ahmad 5/59]

- “May the Shaytan perish!” refers to his destruction. When a person makes d’ua against Shaytan because of a mishap and calamity, he believes that Shaytan is the one who caused it to take place.”

- “He swells up so much that he becomes like a house” means he grows mighty, strong and arrogant.” [Awn al-Ma'bood Sharh Sunnan Abi Da'wud]


3. Shaykh Muhammad Adam حفظه الله تعالى holds saying Bismillah can be uttered during any such situation where mishaps occur (e.g. when one’s child trips, or when one has an accident of any type, or a tyre puncture etc).

Translated by: Abu Aaliyah Abdullah
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abu_umayza
05-28-2011, 01:04 PM
Calling the Adhan when Praying Alone


'Uqbah ibn Amir said that he heard the Messenger of Allah صلى الله عليه وسلم say:

يَعْجَبُ رَبُّكُمْ مِنْ رَاعِى غَنَمٍ فِى رَأْسِ شَظِيَّةٍ بِجَبَلٍ يُؤَذِّنُ بِالصَّلاَةِ وَيُصَلِّى فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ انْظُرُوا إِلَى عَبْدِى هَذَا يُؤَذِّنُ وَيُقِيمُ الصَّلاَةَ يَخَافُ مِنِّى فَقَدْ غَفَرْتُ لِعَبْدِى وَأَدْخَلْتُهُ الْجَنَّةَ

"Your Rabb is amazed with a shepherd high in the mountains who calls the Adhan for the salah and prays. Allah Says: 'Look at my slave, he calls the Adhan and Iqamah for salah and fears me. I have forgiven my slave and admitted him to paradise.'"

[Sunan Abu Da'wud, 1205' An-Nasa’i, 666 and ibn Hibban, 260 - Graded as saheeh by Al-Albani]


1. Al-Albani رحمه الله تعالى said: "Among the issues of Fiqh taken from this hadeeth is that it is Sunnah to call the Adhan for the person praying alone. This is the way An-Nisa’i titled it in his Sunnan. Additionally there are other narrations which mention the Iqamah as well, like the hadeeth about the man who prayed incorrectly. Therefore, it not suitable to ignore calling the Adhan and Iqamah when praying alone." (Silsilah as-Saheehah, 41)

2. Muhammad Adam Al-Ethiopi حفظه الله تعالى said: "'Amazed' is an Attribute of Allah that the Prophet صلى الله عليه وسلم affirmed for Allah in the hadeeth. This attribute is affirmed to Allah in a manner that befits His Majesty. This is similar to all the other attributes that are attributed to Allah in His book (i.e Pleased, Loves, Laughs, Descends, Above His throne and others). Each and every single one of these attributes are confirmed to Allah in a manner which befits His Majesty. We must not affirm these attributes of Allah in resemblance of the creation; Reason being, if that was the case, we would say His Amazement is like ours, Allah being Pleased with someone is the same way when we are pleased and so forth. So when we affirm Allah’s Attributes the way He has affirmed them for Himself, we do not understand these attributes for Him similar to His creation. He says, "There isn’t anything like him. He is the All Hearing and All Seeing." [Ash-Shura: 11]

(He continues...)

- When a person calls the Adhan alone every Jinn, human and everything else that hears it will bear witness for him on the Day of Resurrection. [An-Nisa’i, 645]

- When a person calls the Adhan and Iqamah and prays alone, the Angels join him in prayer. [Al-Bayhaqi in Sunan al-Kubra, 1/406]

- Allah says: "Look at my slave…" - This is said to the Angels to get them to be amazed as well.

- It is legislated to call the Adhan for the person who’s praying alone even if no one hears it. Furthermore this hadeeth refutes those people who say the adhan is only called for the congregation.

- The Adhan is a reason to have past sins forgiven and enter Jannah.

- This hadeeth affirms Allah’s Attribute "Amazed".

- The superiority of performing worship alone away from the people.

- "A shepherd high in the mountains…" refers to a person who stays away from the affairs of the people. Also it carries the meaning during the times of Fitnah. He flees away from the people during the Fitnah with his religion.


[Taken from 'Sharh Sunan An-Nisa’i' of Shaykh Muhammad Adam Al-Ethiopi - vol 8, 111-112]

Translated by Abu Aaliyah Abdullah, may Allah reward him.
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abu_umayza
06-22-2011, 12:26 AM
بسم الله والحمد لله والصلاة والسلام على رسول الله

Rewards in their Thousands

‘Abdullah ibn ‘Amr رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

خَصْلَتَانِ أَوْ خَلَّتَانِ لاَ يُحَافِظُ عَلَيْهِمَا رَجُلٌ مُسْلِمٌ إِلاَّ دَخَلَ الْجَنَّةَ هُمَا يَسِيرٌ وَمَنْ يَعْمَلُ بِهِمَا قَلِيلٌ تُسَبِّحُ اللَّهَ عَشْراً وَتَحْمَدُ اللَّهَ عَشْراً وَتُكَبِّرُ اللَّهَ عَشْراً فِى دُبُرِ كُلِّ صَلاَةٍ فَذَلِكَ مِائَةٌ وَخَمْسُونَ بِاللِّسَانِ وَأَلْفٌ وَخَمْسُمِائَةٍ فِى الْمِيزَانِ وَتُسَبِّحُ ثَلاَثاً وَثَلاَثِينَ وَتَحْمَدُ ثَلاَثاً وَثَلاَثِينَ وَتُكَبِّرُ أَرْبَعاً وَثَلاَثِينَ إِذَا أَخَذَ مَضْجَعَهُ – فَذَلِكَ مِائَةٌ بِاللِّسَانِ وَأَلْفٌ فِى الْمِيزَانِ. قَالُوا يَا رَسُولَ اللَّهِ كَيْفَ هُمَا يَسِيرٌ وَمَنْ يَعْمَلُ بِهِمَا قَلِيلٌ قَالَ « يَأْتِى أَحَدَكُمْ الشَّيْطَانُ إِذَا فَرَغَ مِنْ صَلاَتِهِ فَيُذَكِّرُهُ حَاجَةَ كَذَا وَكَذَا فَيَقُومُ وَلاَ يَقُولُهَا فَإِذَا اضْطَجَعَ يَأْتِيهِ الشَّيْطَانُ فَيُنَوِّمُهُ قَبْلَ أَنْ يَقُولَهَا ». فَلَقَدْ رَأَيْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَعْقِدُهُنَّ فِى يَدِهِ

“There are two characteristics that whenever the Muslim maintains them will enter Jannah. These two traits are easy to possess but only a few people acquire them. Say ‘Subhan Allaah’ ten times, ‘Al-Hamduillah’ ten times and ‘Allaahu akbar’ ten times at the end of each Salah. By performing this (deed) you will earn one hundred and fifty rewards for your tongue and one thousand five hundred for the scale (of good deeds). And before you go to sleep say ‘Subhan Allaah’ thirty three times, ‘Al-Hamdulillah’ thirty three times and ‘Allaahu akbar’ thirty four times. By saying these words before you sleep you (will) gain one hundred good deeds for your tongue and one thousand deeds for the scale.

The Sahabah رضي الله عنهما asked: “O Messenger of Allaah, how is that these deeds are easy, yet few people perform them?” He replied: “Right after a person finishes the salah, Shaytan comes to him and reminds him of something that he has to do, therefore the person gets up and leaves without saying these words. Additionally, when he lies in his bed, Shaytan comes to him and causes him to fall asleep before mentioning these words". ‘Abdullah ibn ‘Amr رضي الله عنه said: “I saw the Messenger of Allaah صلى الله عليه وسلم say these words using his hand to count them.”

[Abu Da'wud, 5065; Tirmidhi, 3410; Musnad Ahmad, 2/205; An-Nasa'i and others - At-Tirmidhi classed the hadeeth as hasan saheeh and Imam An-Nawawi as Saheeh]


Badr ad-Deen Al-’Ayni رحمه الله تعالى commented on this hadeeth in his book ‘Al-Ilm al-Hayyab fi Sharh il-Kalam at-Tayyib”:

- Abdullah (narrator of the hadeeth) is: Abdullah ibn ‘Amr ibn Al-’Aas

- The narrator of the hadeeth wasn’t exactly sure if he صلى الله عليه وسلم said: خَصْلَتَانِ أَوْ خَلَّتَانِ

- ‘Whenever the Muslim maintains them’ (means) Muslims don’t acquire these two traits as they don’t practice these deeds as per their norm.

- ‘One hundred and fifty for the tongue’: If a person says these words after the five daily prayers they will total 150 (as 30 X 5= 150)

- ‘One thousand five hundred’: That every good word which totals 10 is multiplied by 10, so if we sum 150 x 10 we get 1500.

- Say ‘Allaahu Akbar thirty four times’: This is the second trait; the first one is to say ‘Subhan Allaah, Al-Hamdulilah and Allaahu Akbar’ thirty three times after each obligatory Salah.

- ‘One hundred good deeds for the tongue’: This is earned because ‘Allaahu Akbar’ is said thirty four times, ‘Al-Hamdulilah’ is thirty three times and ‘Subhan Allaah’ is thirty three times, and the total of those is one hundred. And to multiply one hundred by ten you get a sum of 1,000 for the scale.

- ‘The Prophet صلى الله عليه وسلم used his hands’: He counted the number of times he said them with his hand.

- ‘The Sahabah said: ‘How is it that these two traits are not acquired by many?’: In other words they asked how is it that something so easy is neglected; as it is known that when something is easy to do a lot of people do it. Consequently he صلى الله عليه وسلم explained why few people obtain these traits. Shaytan comes to a person when he goes to bed and continues to whisper to the son of Adam until he falls asleep. Also Shaytan comes to a person while he is praying and continues to whisper thoughts and ides that wasn’t in his mind before. Therefore he gets up after finishing the prayer and leaves before saying these words.


Translated by Abu Aaliyah Abdullah
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abu_umayza
07-05-2011, 09:44 PM
بسم الله والحمد لله والصلاة والسلام على رسول الله


Sha'ban: In More Than Any Other Month


Usamah ibn Zayd رضي الله عنه said, "I asked the Messenger of Allaah صلى الله عليه وسلم:

يَا رَسُولَ اللَّهِ لَمْ أَرَكَ تَصُومُ شَهْرًا مِنَ الشُّهُورِ مَا تَصُومُ مِنْ شَعْبَانَ . قَالَ : ذَلِكَ شَهْرٌ يَغْفُلُ النَّاسُ عَنْهُ بَيْنَ رَجَبٍ وَرَمَضَانَ وَهُوَ شَهْرٌ تُرْفَعُ فِيهِ الأَعْمَالُ إِلَى رَبِّ الْعَالَمِينَ فَأُحِبُّ أَنْ يُرْفَعَ عَمَلِى وَأَنَا صَائِمٌ

"O Messenger of Allaah, why do you fast in Sha’ban more than any other month? He صلى الله عليه وسلم replied: 'People are negligent between Rajab and Ramadan. During Sha’ban the deeds are presented to the Rabb of all the Worlds. Therefore I desire to be fasting when my deeds are lifted.'"

[Musnad Ahmad, 5/200; An-Nasaa’i, 2327; Musanaf Ibn Abi Shaybah, 9765 and others - graded as hasan by Al-Albani (in 'Saheeh an-Nasaa'i, 2356) and Muhammad Adam al-Ethiopi]


Benefits taken from 'Thakirat al-‘uqbah fi Sharh al-Mujtabah' - An Explanation of Sunnan An-Nasaa’i, by Muhammad Adam Al-Ethiopi حفظه الله تعالى, vol 21, p. 266-268:

- Usamah ibn Zayd - He is ibn Haaritha ibn Sharaheel Al-Kalbi. He died in Madinah in 54 Hijrah. He was 75 years old at the time of his death رضي الله عنه.

- Negligent between Rajab and Ramadan - Means and Allaah knows best - The people used to perform extra worship during those two months, and during Sha’ban they were lax.

- During Sha’ban the deeds are lifted to the Rabb of all the Worlds - Good deeds should be performed during Sha’ban. One of the best deeds is fasting.

- Therefore I desire to be fasting when my deeds are lifte - Shaykh Wali ad-Deen رحمه الله تعالى said,”If you ask, “What does this mean?” It is written in Bukhari and Muslim that the deeds of the servant for the night are lifted to Allaah before the day. And the deeds for the day are lifted before the night?

I say there are two possible answers for this question:

1. The deeds of the servant are presented to Allaah daily. The weekly deeds are presented to Allaah on Mondays and Thursdays. The yearly deeds are presented to Allaah in Sha’ban. Hence deeds are presented to The Most Merciful one after the other. There is wisdom behind deeds being presented to Allaah in this fashion; whoever wants to ponder over this can. And if Allaah wills the servant will understand why this happens; otherwise he won’t. And the wisdom will remain with Allaah. Allaah Sees, Hears and Knows everything.

2. Daily deeds are presented to The All-Knowing daily in detail and weekly deeds are presented in general to Allaah. And Allaah knows best."

Translated by Abu Aaliyah Abdullah

[audio sharh available here (http://www.archive.org/details/athiobi-Nisai)]


A Clarification and Reconciling Between Two Ahadeeth on Sha'ban

Question: We have read in Saheeh al-Jaami’, 397 - authenticated by al-Albaani and collected by As-Suyooti, 398 upon the authority of Abi Hurayrah رضي الله عنه that he said that the Messenger of Allaah صلى الله عليه وسلم said: "If the first half of Sha’baan has past, then do not fast until it is Ramadan." And there is present another hadeeth collected by As-Suyooti, 8757 - and it was authenticated by Al-Albaani in Saheeh al-Jaami’, 4638 upon the authority of ‘A’ishah رضى الله عنها that she said: "The most beloved of months for the Messenger of Allaah صلى الله عليه وسلم to fast in was Sha’baan, and his fasting in Sha’ban was continuous like his fasting in Ramadan." So how do we reconcile between these two hadeeths?

Answer: With the name of Allaah and All praise is due to Allaah. To proceed: The Prophet صلى الله عليه وسلم used to fast the month of Sha’ban in its entirety except for a few days as has been established from the hadeeth of ‘A’ishah and Umm Salamah. As for the hadeeth in which there is a prohibition upon fasting after the first half of Sha’ban has past, then it is Saheeh as the brother, al-‘Allaamah, ash-Shaykh Naasir ud-Deen al-Albaani رحمه الله تعالى has mentioned. And what is intended by it - the prohibition - is upon the commencement of fasting after the first half (of Sha’ban) has past. As for the one who fasts most of the month or the month entirely, then he has reached the Sunnah. And Allaah is the Granter of Tawfeeq.


[Ibn Baaz, Majmu' Fatawa wal-Maqalat Mutnawwiyah, vol. 27]
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abu_umayza
08-09-2011, 12:42 PM
بسم الله والحمد لله والصلاة والسلام على رسول الله


Giving food (and returning Salaam)

عَنْ حَمْزَةَ بْنِ صُهَيْبٍ أَنَّ صُهَيْبًا رَضِيَ الله عَنْهُ كَانَ يُكَنَّى أَبَا يَحْيَى وَيَقُولُ إِنَّهُ مِنْ الْعَرَبِ وَيُطْعِمُ الطَّعَامَ الْكَثِيرَ فَقَالَ لَهُ عُمَرُ رَضِيَ الله عَنْهُ: يَا صُهَيْبُ مَا لَكَ تُكَنَّى أَبَا يَحْيَى وَلَيْسَ لَكَ وَلَدٌ وَتَقُولُ إِنَّكَ مِنْ الْعَرَبِ وَتُطْعِمُ الطَّعَامَ الْكَثِيرَ وَذَلِكَ سَرَفٌ فِي الْمَالِ فَقَالَ صُهَيْبٌ: إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَنَّانِي أَبَا يَحْيَى وَأَمَّا قَوْلُكَ فِي النَّسَبِ فَأَنَا رَجُلٌ مِنْ النَّمِرِ بْنِ قَاسِطٍ مِنْ أَهْلِ الْمَوْصِلِ وَلَكِنِّي سُبِيتُ غُلَامًا صَغِيرًا قَدْ غَفَلْتُ أَهْلِي وَقَوْمِي وَأَمَّا قَوْلُكَ فِي الطَّعَامِ فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “خِيَارُكُمْ مَنْ أَطْعَمَ الطَّعَامَ وَرَدَّ السَّلَامَ“ فَذَلِكَ الَّذِي يَحْمِلُنِي عَلَى أَنْ أُطْعِمَ الطَّعَامَ

Hamzah ibn Suhayb narrated that Suhayb Ar-Rumi رَضِيَ الله عَنْهُ used to have the kunya 'Aba Yahya' (i.e. father of Yahya), used to say that he is an Arab and used to give out a lot of food to people. Umar رَضِيَ الله عَنْهُ said to him, “O Suhayb! Why is that you are given the kunya Abu Yahya' while you don’t have a child, you say that you are an Arab, and you give out a lot of food to people while that is excess in wealth?” Suhayb رَضِيَ الله عَنْهُ replied, “Without a doubt, the Messenger of Allaah صلى الله عليه و سلم gave me the kunya Aba Yahya. As for your statement about my lineage, I am a man from Namir ibn Qasit from the people of Mawsul (one of the tribes of the Arabs [of Iraq]) - i.e. my lineage is Arab); but I was captured as a slave (by the Romans) when I was a young boy and as a result, I surely neglected my family (identity) and people. As for your statement about the food (that I give out), without a doubt the Prophet of Allaah صلى الله عليه و سلم used to say: "The best of you are those who give food to people and those who return the Salaam", so that is what causes me to give out food to people.

[Musnad Ahmad, 6/16 and others - authenticated by Ibn Hajr in 'al-Ahadeeth al-`Aliyaat', 25; and classed as saheeh in 'Silsilah as-Saheehah', 1/73]


1. After pointing out a number of benefits from this hadeeth, al-Albani further commented on Islam's great emphasis on hospitality and the adverse influence European custom and way of life has had on Muslims when it comes to honouring guests, which the former generally practise on certain occasions:

فليتنبه لهذا. الثانية: فضل إطعام الطعام, و هو من العادات الجميلة التي امتاز بها العرب على غيرهم من الأمم , ثم جاء الإسلام و أكد ذلك أيما توكيد كما في هذا الحديث الشريف , بينما لا تعرف ذلك أوربا , و لا تستذوقه , اللهم إلا من دان بالإسلام منها كالألبان و نحوهم , و إن مما يؤسف له أن قومنا بدؤوا يتأثرون بأوربا في طريقة حياتها, ما وافق الإسلام منها و ما خالف , فأخذوا لا يهتمون بالضيافة ولا يلقون لها بالا , اللهم إلا ما كان منها في المناسبات الرسمية , و لسنا نريد هذا بل إذا جاءنا أي صديق مسلم وجب علينا أن نفتح له دورنا , و أن نعرض عليه ضيافتنا , فذلك حق له علينا ثلاثة أيام , كما جاء في الأحاديث الصحيحة.


2. The Prophet صلى الله عليه و سلم said: "Feed the people, and greet those whom you know and those whom you do not know." [Al-Bukhari, 12, 28 and 6236; Muslim, 39]

- About this hadeeth, Ibn Rajab said: "The hadeeth makes the connection between feeding others and spreading salaam because this combines good actions in both word and deed, which is (perfected) good treatment (ihsaan). Indeed, this is the best thing that you can do in Islam after the obligatory duties." [Fath al-Baari, 1/43]

- Al-Sanoosi said: "What is meant by salaam is the greeting between people, which sows seeds of love and friendship in their hearts, as does giving food. There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting."

- Ibn Hajar said: [I]"Do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood." [Fath al-Baari, 1/56]


3. Abdullah ibn Salam رَضِيَ الله عَنْهُ reported that the Prophet صلى الله عليه و سلم said, "O people, make the greeting common practice and provide food and pray at night while people are asleep, and you will enter Al-Jannah in safety." [Sunan at-Tirmidhi]


4. The Prophet صلى الله عليه و سلم said: "The most beloved food to Allaah is that which is touched by many hands (i.e. shared by many)." [ibn Hibban; classed hasan by al-Albani]


5. The Prophet صلى الله عليه و سلم advised to: "Shake hands and rancour will disappear. Give gifts to each other and love each other and enmity will disappear." [Imam Malik, Muwatta', book 47, 4/16]


And Tawfeeq is from Allaah سبحانه و تعالى alone.
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abu_umayza
12-20-2011, 11:41 AM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


Salaat In Jamaat


The Messenger of Allaah صلى الله عليه وسلم is reported to have said:

من صلى لله أربعين يوما في جماعة يدرك التكبيرة الأولى كتبت له براءتان براءة من النار وبراءة من النفاق

"Whoever performs salah in congregation for forty days with the first takbeer, (the one who does that) is written as one who is free (i.e. safe from two things) from the Fire (of Hell) and from Nifaq."

[Sunan Tirmidhi, 241 who graded it as mawqoof. It has been graded as Hasan by Ibn Hajar al-Asqalani in 'Takhreej Mishkat al-Masabih', 2/15 - see also 'Saheeh al-Jaami', 6365; 'Saheeh at-Tirmidhi', 241 and 'Silsilah as-Saheehah', 4/629]


1. This hadeeth contains two great promises of reward for a person; one in this world (i.e. being safe from nifaq) and one in the akhirah (i.e. being safe from the Fire). These assurances are linked to the performance of one's salah in jamaat, in the masjid and with the first takbeer.


2. Al-Mubarakpuri commenting on this hadeeth in his 'Tuhfat al-Ahwadi', 239, quoted At-Teebi as saying:

أي يؤمنه في الدنيا أن يعمل عمل المنافق ويوفقه لعمل أهل الإخلاص وفي الآخرة يؤمنه مما يعذب به المنافق ، ويشهد له بأنه غير منافق يعني بأن المنافقين إذا قاموا إلى الصلاة قاموا كسالى ، وحال هذا بخلافهم كذا في المرقاة

"Meaning that one is given safety in the dunya again (performing) actions of a hypocrite, and helping him become from the people of sincerity and of the Hereafter; (where) he would be safe from (receiving) the punishment of the hypocrite - and be witnessed as one who is not a hypocrite, as it is (only) the hypocrites who become lazy when they have to perform salah..."


3. In his 'Mirqat al-Mafatih', 1144, Mulla Ali Qari brought a statement from Ibn Hajar in relating a possible reason for the mentioning of 'forty days'; a hadeeth that states:

من أخلص لله أربعين يوما ظهرت ينابيع الحكمة من قلبه على لسانه

"Whoever proves sincere to Allaah for forty days, wisdom springs from his heart and is established upon his tongue." [sanad graded as da'eef by vast majority of the muhadithoon of past and present (see 'Silsilat ad-Da'eefah', 1/111-114)]

"As if to make this amount of time the standard for perfection... and Allaah knows the secrets and truths." He then continued:

ومثل هذا ما يقال من قبل الرأي فموقوفه في حكم المرفوع ، قال ابن حجر : رواه الترمذي بسند منقطع ومع ذلك يعمل به في فضائل الأعمال ، وروى البزار ، وأبو داود ، خبر : لكل شيء صفوة وصفوة الصلاة التكبيرة الأولى * ، فحافظوا عليها ، ومن ثم كان إدراكها سنة مؤكدة ، وكان السلف إذا فاتتهم عزوا أنفسهم ثلاثة أيام ، وإذا فاتتهم الجماعة عزوا أنفسهم سبعة أيام اهـ . وكأنهم ما فاتتهم الجمعة وإلا فعزوا أنفسهم سبعين يوما

* "Everything has a peak, and the peak of salah is its first takbeer" [Abu Nu'aym, 'Hilyat al-Awliyah, 5/78 - sanad graded as da'eef by majority]


4. Commenting on the hadeeth, sh. Ahmad Hutaybah حفظه الله تعالى brings the example of Musa عليه السلام when he left the Children of Isra'eel prior to the Torah being revealed to him. Allaah Said about him:

وَوَاعَدْنَا مُوسَىٰ ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً

"And We appointed for Musa thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights..." [Al-A'raaf, 142]

"By making them forty days, it is as though this number has an advantage in (proving) one's sincerity in attendance and ibadah etc... So by performing salah in congregation for forty days, this actually equates to (at least) two hundred individual salaat" - and virtue is not attained except by exerting oneself in deeds that are obligated and recommended in all states and circumstances, in hardship and ease.


5. The numerical value of forty days should be taken as an indication of one's sincerity, zeal and continual attentiveness and thoughtfulness towards one's salah in jama'ah, in the masjid and with the first takbeer. It is not a means to and end but rather something that one should become accustomed to instilling within one's characteristics. It is not a call to focus on marking down forty days and then becoming laxed thereafter in this regards.


6. As for nifaq, it is not hard to understand why the reward of being freed from hypocrisy is conferred upon the one who performs salah in congregation. One of the signs of hypocrisy during the time of the Prophet صلى الله عليه وسلم was the absence of a person from the masjid for salah in jama'ah. Ibn Mas'ood رضي الله عنه said: "At the time of the Messenger of Allaah صلى الله عليه وسلم we used to think that no one failed to attend the prayer in congregation but a hypocrite or one who was sick." [see Saheeh Muslim, 654]

Abu Hurayrah رضي الله عنه narrated that the Prophet صلى الله عليه وسلم also said:

إن أثقل صلاة على المنافقين صلاة العشاء وصلاة الفجر
"The heaviest of salah for the hypocrites is isha' and fajr..." [Saheeh Muslim, 651] - see also An-Nisaa', 142


7. The difficulty for many in striving to be early for each salah is not unknown; especially for those who have a busy work or study schedule. It is thus, not without reason that great rewards are rendered for those who carry out these acts in times of extreme difficulty and ease. One of the ways the Salaf used to guard and maintain the performance of salah in congregation before the takbeer was due to their diligence in planning their daily routines around the masajid. For others, it was a matter of anticipating the next/following salah wherever they were. The Prophet صلى الله عليه وسلم said:

ألا أدلكم على ما يمحو الله به الخطايا ويرفع به الدرجات؟ " قالوا : بلى . يا رسول الله. قال: إسباغ الوضوء على المكاره. وكثرة الخطا إلى المساجد. وانتظار الصلاة بعد الصلاة. فذلكم الرباط

"Shall I not tell you of what (Allaah) erases sins and raises one in degrees? They said 'Yes O Messenger of Allaah. He صلى الله عليه وسلم said, 'performing wudu' upon hardship. And taking many steps to the masjid. And waiting for the (next) salah after the salah and partaking in rabat."* [Saheeh Muslim, 251]

* What is meant by "rabat" here is other than being stationed in the army front-line. It is a type of rabat that involves guarding and waiting for the next salah after the previous salah.


In the Mustadrak of Al-Hakim, 715, it is also recorded:

ما منكم من رجل يخرج من بيته فيصلي مع الإمام ثم يجلس ينتظر الصلاة الأخرى إلا والملائكة تقول: اللهم اغفر له، اللهم ارحمه

"(There is no) man who comes out of his house to perform salah with the imam, then sits waiting for the (next) salah, except the Angels (make du'a for him and) say, 'O Allaah, have mercy upon him.'"
The Prophet صلى الله عليه وسلم is also reported to have said: ثلاث كفارات - "There are three things that expiate (for sins)... (and from these, he mentioned): انتظار الصلاة بعد الصلاة - Waiting for the (next) salah after the salah." [Tabarani, 17/129 - graded as hasan by Al-Mundhiri in 'Targheeb', 1/217 and hasan li ghayrihi by Al-Albani in 'Saheeh Tirmidhi', 453]


8. Abu Hurayrah رضي الله عنه narrated that the Prophet صلى الله عليه وسلم also said:

لو يعلم الناس ما في النداء والصف الأول ، ثم لم يجدوا إلا أن يستهموا عليه لاستهموا ، ولو يعلمون ما في التهجير لاستبقوا إليه ، ولو يعلمون ما في العتمة والصبح لأتوهما ولو حبوا

"If people knew (of the rewards) in (responding to) the call (i.e. Adhan) and (standing in) the first row, and could not achieve this (except) by casting lots, they would certainly do so. And if they knew (of the rewards) in coming for the afternoon salah (i.e. Dhuhr), they would race each other towards it. And if they knew (of the rewards) in the night and morning salat (i.e. Isha and Fajr), they would come for them, even if they had to crawl." [Saheeh Bukhari, 2689]

And it is very possible that the "rewards" mentioned herein include deliverance and safety from the Hell Fire. Allaah knows best.


9. Abu Sa'eed al-Khudri رضي الله عنه narrated that:

أن رسول الله صلى الله عليه وسلم رأى في أصحابه تأخرا فقال لهم تقدموا فأتموا بي وليأتم بكم من بعدكم لا يزال قوم يتأخرون حتى يؤخرهم الله

"The Prophet صلى الله عليه وسلم saw (some of his) Companions standing behind (the rows). He said to them: Come forward (to the front rows) and fill them and let those who come after you, follow you (in filling the rows). There are no people who continue to fall back (in the hind rows), until Allaah puts them back (or delays them)." [Saheeh Muslim, 438 and others]

In commenting on "there are no people who continue to fall back", Imam Nawawi said:

لا يزال قوم يتأخرون أي عن الصفوف الأول حتى يؤخرهم الله تعالى عن رحمته أو عظيم فضله ورفع المنزلة وعن العلم ونحو ذلك

"...such people are put back from Allaah's Mercy or a great bounty and (are not) raised in status and knowledge etc."


10. The Prophet صلى الله عليه وسلم instilled the desire among the Muslims to join the front rows in the congregation salah. Joining the front row is attained only through a firm commitment to reach the jama'ah in time, which in turn, is the result of one's continual attentiveness and thoughtfulness towards salaat. Not being mindful of reaching the congrgation in time is a sign of carelessness - and just as they delay in answering the call to salah, Allaah too shall delay His bounty for them. It is likely that they will not be counted amongst those about whom the hadeeth speaks of.


11. Our Salaf were acutely aware of the rewards and blessings attached to the opening of salah. If one of them were to miss it, they would assume that a misfortune or a calamity had struck them equal to the loss of a family member. They remained diligent in observing the opening of all salaat. Some remained resolute to the extent that later generations would wonder in amazement (and deem it impossible) as to their achievements.

The great tabi'i, Sa'eed ibn Musayyib (about whom Abdullah ibn Umar remarked: "Had the Prophet صلى الله عليه وسلم seen him, he would have been pleased with him.") said: "I have never left a salah in the masjid and I have never seen the back of people (i.e. standing behind the first row) for forty years." - These were not hollow words meant to show-off, rather they were statements of pride that arise from one's strict observance to the commands of the Allaah and His Messenger صلى الله عليه وسلم

It was once brought to the attention of Khaleefah 'Umar bin Abd Al-Azeez رحمه الله تعالى that his son had been missing the first rak'at of salaat (i.e. he would be delayed) due to spending too much time on combing his hair when getting ready. 'Umar ordered that his hair be shaved off so that it does not distract him any more. Such was the demeanour of the best of generations...


12. In a profound hadeeth, Abdullah bin Umar رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

إن الله تبارك وتعالى ليعجب من الصلاة في الجمع
"Verily Allaah, Blessed and Most High is amazed at the one who performs (all of) his salaat in jama'ah."
[Musnad Ahmad - graded as hasan by Al-Mundhiri in 'Targheeb'; 1/200, Ad-Dumyati in 'Al-Matjar ar-Rabih', 46; Al-Haythami in 'Majma' az-Zawa'id 2/42 and Al-Albani in 'Saheeh Targheeb', 406]


And Allaah Guides Whom He Wills to what Amazes Him سبحانه و تعالى - And Tawfeeq is from Allaah alone.
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abu_umayza
01-05-2012, 10:38 PM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه



After the Salah

Abdullah bin 'Umar رضي الله عنه narrated that:

أن رجلا رأى فيما يرى النائم ، قيل له : بأي شيء أمركم نبيكم صلى الله عليه وسلم ؟ قال : أمرنا أن نسبح ثلاثا وثلاثين ، ونحمد الله ثلاثا وثلاثين ، ونكبر أربعا وثلاثين ، فتلك مائة ، قال : سبحوا خمسا وعشرين ، واحمدوا خمسا وعشرين ، وكبروا خمسا وعشرين ، وهللوا خمسا وعشرين ، فتلك مائة ، فلما أصبح ذكر ذلك للنبي صلى الله عليه وسلم ، فقال رسول الله صلى الله عليه وسلم : افعلوا . كما قال الأنصاري

"A man saw in a dream in which it was said to him: 'What does your Prophet صلى الله عليه وسلم command you to do?' He replied: 'He commanded us to say tasbeeh thirty-three times following the salah, and to say the tahmeed thirty-three times, and to say the takbeer thirty-four times, and that makes one-hundred.' He said: 'Say the tasbeeh twenty-five times and say the tahmeed twenty-five times and say the takbeer twenty-five times and say the tahleel twenty-five times, and that will make one hundred.' The following morning he told the Prophet صلى الله عليه وسلم about that and the Messenger of Allah صلى الله عليه وسلم said: 'Do what the Ansari (i.e. the man who saw the dream) said."

[Sunan Nasa'i, 1350 and others - sanad graded as qawwi (strong) by Ibn Hajar in 'Fath al-Bari', 2/383 and hasan saheeh by al-Albani in 'Saheeh an-Nasa'i', 1350]



This hadeeth contains what is from among the forgotten Sunan of the Prophet صلى الله عليه وسلم and his As-haab. This hadeeth essentially provides an option for the Muslims to alternate between the various adkhar (remembrances) after the salah that are authentically established. One should feel at liberty to choose whichever adhkar they are able to recite in a deliberate and proper manner and with complete ease.

Al-Albani commented (http://mtws.posterous.com/advice-to-those-who-rush-dhikr-by-shaykh-alba) on the hadeeth and its real-life implications, he رحمه الله تعالى said:

"I see some of people, when they want to work by the statement of the Messenger of Allah صلى الله عليه وسلم << Whoever says 'SubhanAllah' after every salah 33 times, and says 'Al Hamdulillah' 33 times and 'Allahu Akbar' 33 times and then makes it a complete 100 by saying 'Laa ilaaha ill-Allahu wahdahu laa shareeka lah, lahu'l-mulk wa lahu’l-hamd wa huwa 'ala kulli shay'in qadeer', then he shall be forgiven for his sins even if they were like the foam of the ocean >>

...you see some of them not even close to making a distinction with their tongue when saying 'SubhanAllah' and 'Al Hamdulillah' and 'Allahu Akbar'. So what do you hear (and the shaykh exemplifies by saying 'SubhanAllah' is a quick and hasty manner). Have you seen like I have seen, I think you have. I'm not the only one here who has seen this, so what should we call this sabsabee (intending that whatever is said in such a fashion cannot be called tasbeeh). And then they go (the shaykh exemplifies by saying 'Al Hamdulillah' very quickly). This is not saying 'Subhan Allah', this is not saying 'Al Hamdulillah' and then they go (the shaykh starts exemplifying by saying 'Allahu Akbar' very quickly). In an instance, they have finished the entire 100.

The one who praises Allah hundred times in the aforementioned manner, what is the reward for this? Allah will forgive him for his sins even if they were like the foam of the ocean? Is the reward the same for the one who says it in a hurried manner? Allah forbid, therefore it is upon us to take our time and be deliberate and to say 'SubhanAllah', 'SubhanAllah', 'SubhanAllah', 'Alhamdulillah', 'Alhamdulillah' up until the end.

I do not intend by my speech I am about to say, to prevent the people from saying SubhanAllah 33 times and praising Allah as is found in the remaining part of the hadeeth. Rather I only intend to bring something for those who (know they) rush, something which may be better for them and easier for them to do. And I think you will be hearing this hadeeth for the very first time or at least some of you will be hearing it for the first time. It is a very important hadeeth and it is also a hadeeth that is authentic and has been collected by Imam An-Nasa'i and Al-Hakim and other than them, and has been narrated from two companions with two authentic chains of narrations.

A man from the companions of the Prophet صلى الله عليه وسلم saw a person in his dream and the person asked him a question; he said "What have you been taught by the Messenger صلى الله عليه وسلم"? He said he had taught us 'SubhanAllah' and then he mentioned the number we already clarified in the previous hadeeth. And so the person said to the one who was having the dream: "Make it 25, make it 25" - meaning say 'SubhanAllah wal-Hamdulillah, wa laa ilaaha illa Allah, wAllahu Akbar' 25 times, say all 4 of them together 25 times. So instead of the person counting out 100, how much will he count? He will count out 25 and by counting out 25 like this, it will force the person to go slow and he will not be able to rush like the rushing that we have severely criticised. So regardless of how fast the person tries to rush saying 'SubhanAllah', he will not be able to because after that he has to say 'Al Hamdulillah', so regardless how much he wants to rush, he is going to have to pronounce the phrases in a more compete manner than if he were to say (the shaykh starts saying 'SubhanAllah' very quickly). Just as the one who wants to praise Allah by saying La illaha illa Allah, La illaha illa Allah, La illaha illa Allah and then after a while you hear them praising Allah and it has become Allah, Allah, Allah.. (the Shaykh starts saying Allah, Allah, Allah very quick).

Therefore this (hadeeth) is a protection for those individuals who rush after the prayer in making the Tasbeeh and making the Tahmeed. When they do it in the manner that is mentioned in the first hadeeth, they rush it so it is upon them to join these four phrases together and to say them 25 times so they will say, 'SubhanAllah wal-Hamdulillah, wa laa ilaaha illa Allah, wAllahu Akbar'. They will say this 25 times and this is better according to the text of the hadeeth because this person saw in his dream and there could be a dream which is confused and we aren’t the people who can explain dreams so we don't know the explanation of it but this man, he saw a vision and he narrated this to the Prophet صلى الله عليه وسلم , and so his answer to him was "then do it like this, then do it like this..."

Al-Albani's original comments via audio can be found here (http://abdurrahman.org/audio/Al-Allamah_Nasirudeen_Al-Albaani/Advice_to_those_who_rush_tasbeeh_Albani.mp3)

May Allah provide us the ease and tranquillity when practising acts of ibadah.
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abu_umayza
01-14-2012, 01:59 PM
بسم الله الرحمن الرحيم


Walking barefooted - occasionally

Abd Allah bin Buraydah رضي الله عنه narrated that:

أن رجلا من أصحاب النبي ، رحل إلى فضالة بن عبيد ، وهو بمصر ، فقدم عليه ، فقال : أما إني لم آتك زائرا ، ولكني سمعت أنا ، وأنت ، حديثا من رسول الله صلى الله عليه وسلم ، رجوت أن يكون عندك منه علم ! قال : وما هو ؟ قال : كذا وكذا . قال : فما لي أراك شعثا ، وأنت أمير الأرض ؟ قال : إن رسول الله صلى الله عليه وسلم ، كان ينهانا عن كثير من الإرفاه . قال : فما لي لا أرى عليك حذاء ؟ قال : كان النبي صلى الله عليه وسلم يأمرنا أن نحتفي أحيانا

"A man from the Companions of the Prophet صلى الله عليه وسلم traveled to Fadaalah bin 'Ubayd while he was in Egypt. When he arrived, he said to him: 'I have not come to you as a visitor, but (because) I and you heard a hadeeth from the Messenger of Allah صلى الله عليه وسلم and I seek from you some knowledge about it'. He (Fadaalah) said: 'And what is it?' He said: 'Such and such', (then) he said: 'Why do I see you unkempt (i.e. dishevelled) while you are the leader of the land?' He said: 'The Messenger of Allah صلى الله عليه وسلم forbade us from indulging too much in the comforts (and luxuries) of life'. He said: 'Why do I not see any shoes on you?' He said: 'The Prophet صلى الله عليه وسلم used to command us to walk barefooted occasionally.'" [Sunan Abi Da'wud, 4160; Musnad Ahmad, 22844; An-Nasa'i, 2/292 and others - graded as saheeh in 'Silsilat as-Saheehah', 502 and 'Saheeh Abi Da'wud, 4160]

Shaykh Al-Albani رحمه الله تعالى said in his 'Silsilat as-Saheehah (http://www.almeshkat.net/books/open.php?book=1021&cat=8)': "....This hadeeth points to an absent (forgotten) sunnah that is absent from the minds of many people except a few - it is the sunnah of walking without shoes, occasionally... If people were to implement it, it would surprise others and perhaps they would even deny it... Indeed the times we live in are different from the time of the Prophet صلى الله عليه وسلم ... So imitate your your Prophet صلى الله عليه وسلم and walk barefooted occasionally and with shoes at other times...."

In his magnificent sharh (explanation) of ‘Riyadh-us-Saliheen’, chapter 10, ‘Hastening to do Good Deeds’ (hadeeth no. 92) – Shaykh Muhammad ibn Saalih al-Uthaymeen رحمه الله تعالى said (http://ilmpoint.wordpress.com/2011/05/07/when-dunya-takes-over/): "The more people increase in comfort and luxury and the more they open up before the people (with the dunya), the more evils will open up before them. It is comfort and luxury that destroys a person, because if a person was to concern himself with comfort and luxury and providing enjoyment to his body, he will become negligent of providing enjoyment to his heart, and his greatest worry will become providing enjoyment to this body that is doomed to become worms and rotten..."

From the acts that reflected the Companions disregard for (over)-indulging in the Dunya and distancing themselves from its luxuries, was to perform acts that would constantly remind them of the akhirah. Walking barefooted was from such an act that was taught and commanded directly by the Prophet صلى الله عليه وسلم. He صلى الله عليه وسلم and his Companions would walk barefooted occasionally - As an example of such, please see Saheeh Muslim, 1533.

Of course the vast majority of the time He صلى الله عليه وسلم was with shoes; and one's environment and surrounding conditions are taken into consideration if deciding to walk barefooted; anything that may cause harm to oneself is to be avoided completely.
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abu_umayza
01-27-2012, 10:57 AM
بسم الله الرحمن الرحيم


Napping during the Day

The Messenger of Allah صلى الله عليه وسلم said:

ﻗﻴﻠﻮﺍ ﻓﺈﻥ ﺍﻟﺸﻴﺎﻃﻴﻦ ﻻ ﺗﻘﻴﻞ

"Take a (mid-day) nap for the shayateen do not take naps."

[Abu Na'eem in 'At-Tibb' by way of Abu Daw'ud at-Tayalisi and others - graded as saheeh by al-Albani in 'Saheeh al-Jaami', 4/147]


1. Just as we are commanded to differ from the kuffar, we are to differ from, and oppose Shaytan also. This even applies to taking a siesta (mid-day nap). In Adab al-Mufrad, it is recorded that Umar bin Khattab رضي الله عنه used to say (when about half the day passed):

قوموا فقيلوا ، فما بقي فللشيطان

"Arise and take a nap, for Shaytan does not nap."

2. In Shu'ab al-Imaan, 4403, it is recorded that Abdullah bin Umar رضي الله عنه said:

النوم ثلاثة : فنوم خرق ، ونوم خلق ، ونوم حمق ، فأما نوم خرق : فنومة الضحى يقضي الناس حوائجهم وهو نائم ، وأما نوم خلق : فنومة القايلة نصف النهار ، وأما نومة حمق : نومة حين تحضر الصلاة


"There are three (types of) sleep: The sleep of (taking a) break, the sleep of habit (i.e. one's habitual sleep), and the sleep of foolishness. As for the sleep of break, then this is the sleep taken during (duha) forenoon, when people close their businesses. The sleep of habit is the nap taken during mid-day. The sleep of foolishness is the sleep when (its time) to prepare for the salawat."


3. Ibn Abi Shaybah (and al-Bukhari in his Adab al-Mufrad), recorded that Khawat bin Jabeer said:

نَوم أول النهار خُرق ، ووسطه خُلق ، وآخره حُمق

"The first sleep of the day is the (sleep of) break, and the middle sleep is (of) habit, and the last is (of) foolishness."


4. At-Tahawi relates from a sanad to Nu'man bin Mundhir, who said:

كنت نائما بعد العصر بِدَابق ، فأتاني مكحول فَرَكَسَني بِرِجْلِه رَكْسَة ، ثم قال : قُم فقد عُوقِبت ، قلت : وما ذاك يا أبا عبد الله ؟ قال : إن هذه الساعة فيها خروج القوم ، وفيها انتشارهم ، يعني الجن ، وفي هذه الرَّقْدَة تكون الخبلة


5. Thus from the hadeeth and many related athar, taking a siesta is an established tradition and a regular custom of our Salaf. One should endeavour to follow the recommendation of the Prophet صلى الله عليه وسلم if one is able to. This is even more so for those living in hotter climates where days are longer.

And the proven medical benefits of napping during the day are also noteworthy and should not be ignored.


And Allah is the source of strength.
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abu_umayza
02-04-2012, 08:08 AM
بسم الله الرحمن الرحيم


Gathering together to eat and not indulging in waste

Umar bin al-Khattab رضي الله عنه narrated that the Prophet صلى الله عليه و سلم said:

كلوا جميعا و لا تفرقوا ، فإن طعام الواحد يكفي الاثنين ، و طعام الاثنين يكفي الثلاثة و الأربعة ، كلوا جميعا و لا تفرقوا ، فإن البركة في الجماعة

"All of you eat together and do not be divided, for the food of one person is sufficient for two and that of two persons is enough for three and four. Do not be divided (dispersed) among yourselves, for blessing is in (being a) community."

[Musnad al-Bazzar, 127 (inc. the last sentence) - graded as hasan in 'Saheeh al-Jaami', 4501/8630 and 'Silsilat as-Saheehah', 2691 - (see also Saheeh al-Bukhari, 5392)]


1. This beautiful hadeeth imparts many points of profound benefit for the Muslim community. It provides a solution to the problem of food wastage (and the looming global food supply crisis). A crisis that has primarily arisen due to the individualism of society, where every person is indoctrinated to "look after number one" under a consumerist capitalism - resulting in extravagance and wastage.

2. Allah Said:
وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِي
"And waste not by extravagance, verily He likes not Al-Musrifoon (those who waste by extravagance)." [Al-Anaam, 141]

This Ayah promotes efficiency in sufficiency, just as the du'a of the Prophet صلى الله عليه و سلم highlights:

اللهم اجعل رزق آل محمد قوتا
"O Allah! Provide for Muhammad’s family what will nourish (i.e. sustain) them." [Saheeh Muslim, 1055]

3. What better solution to the problem of wastage than through the very simple act of sharing? It enforces discipline and guides every partaking member to take only what is necessary and divert the excess to fulfilling the need of another - (see also 'Fath al-Bari', 5077).

4. Environmentalists have created slogans to "go green" and devised environmentally friendly action plans from pooling resources to leading a greener life in and around the home. What many have overlooked is the simple idea of cutting green-house emissions through the sharing of food - (the food system and its subsequent packaging makes a substantial contribution towards such emissions).

See also "10 Tips to food management from a Muslim perspective (http://www.greenprophet.com/2011/03/green-deeds-food/)"


5. The hadeeth links barakah to the sharing of food to being part of a community. It shows the means by which bonds of brotherhood can be maintained because eating together and sharing food increases love and imbibes community spirit. Wahshi bin Harb رضي الله عنه narrated that the Companions of the Messenger صلى الله عليه و سلم said:

يا رسول الله إنا نأكل ولا نشبع قال فلعلكم تأكلون متفرقين قالوا نعم قال فاجتمعوا على طعامكم واذكروا اسم الله عليه يبارك لكم فيه
"'O Messenger of Allah صلى الله عليه و سلم, verily we eat and are not satisfied'. He صلى الله عليه و سلم said, 'Perhaps you eat separately?' They said, 'Yes'. He صلى الله عليه و سلم said, 'Gather together (to eat) and remember the name of Allah and it will have barakah (be blessed for you).'" [Abi Da'wud, 3764, Musnad Ahmad and others - graded as hasan bu Ibn Hajar and al-Albani (see 'Saheeh ibn Majah', 2674)]

The Prophet صلى الله عليه و سلم also said:
أحب الطعام إلى الله ما كثرت عليه الأيدي
"The (most) beloved food to Allah is the one touched by many hands (i.e. shared by many)." [Shu'ab al-Imaan, 7/3154 and others - graded as hasan by al-Araqi, Ibn Hajar and al-Albani (see 'Saheeh at-Targheeb', 2133)]


May Allah make us not from the musrifoon.
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strive4jannah
02-14-2012, 05:33 AM
Making Du'a on Wednesday

جابر بن عبد الله يقول : دَعَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي هَذَا المَسْجِدِ ، مَسْجِدُ الفَتْحِ ، يَوْمَ الاثْنَيْنَ وَيَوْمَ الثَلاَثَاءِ وَيَوْمَ الأَرْبَعَاءِ ، فَاسْتَجَيْبَ لَهُ بَيْنَ الصَّلاَتَيْنَ مِنْ يَوْمَ الأَرْبَعَاءِ قَالَ جَابِرُ : وَلَمْ يَنْزِلْ بِي أَمْرٌ مُهِّمٌ غَائِظٌ إِلاَ تُوَّخَيْتُ تِلْكَ السَّاعَةَ ، فَدَعَوتُ اللهَ فِيهِ بَيْنَ الصَّلاَتَيْنَ يَومَ الأَرْبَعَاءِ فِي تِلْكَ السَّاعَةَ ، إِلاَ عَرَفْتُ الإِجَابَةَ

“Jabir Ibn ‘Abdullah (may Allaah be pleased with him) narrated that the Messenger of Allaah (peace and blessings be upon him) supplicated to Allaah in this masjid (Masjid Al-Fath) on Monday, Tuesday and Wednesday. His Dua was answered on Wednesday between the prayers of Dhuhr and Asr. Jabir (may Allaah be pleased with him) said: ”There wasn’t anything that was crucially important for me to have solved, except I called on Allaah during that hour of the day between Dhuhr and Asr knowing He would answer.”

Graded Hasan by Shaykh Al-Albani (may Allaah have mercy upon him) in Saheeh Adab Al-Mufrad.

1. Shaykh Hussain al Awaiysha (may Allah preserve him) said in his explanation of Saheeh Adab Al-Mufrad: “The Messenger of Allaah (peace and blessings be upon him)supplicated to Allaah in this masjid(Masjid Al-Fath )on Monday, Tuesday and Wednesday” Masjid Al-Fath: is a masjid located on the eastside at the top of a mountain stump. A person can ascend to this masjid by two routes; one on the east and the other on the north side. This is the general meaning of Masjid al-Fath. It has also been said that Masjid Al-Fath is Masjid Ahzab or a Masjid on High ground. [Fadl 2/174]

“His Dua was answered on Wednesday between the prayers of Dhuhr and Asr”. Shaykh Al-Albani (may Allaah shower him with mercy) commented on this saying: If this companion wouldn’t have narrated to us that the Prophet (peace and blessings be upon him) made Dua to Allaah during this hour we wouldn’t have known. The person present witnesses what the absent person doesn’t. This hadeeth has significant meaning; since Jabir narrated the information when exactly his Dua was answered. And this shows that the Dua for the Messenger (peace and blessings be upon him) was answered at that hour during Wednesday. Consequently Jabir began to do that same thing he saw Muhammad (peace and blessings be upon him) do on Wednesday between Dhuhr and Asr" (end of Quote from the book).

2. Shaykh al Islam Ibn Taymiyyah said in his book “Iqtidah as-Siratul Mustaqeem (1/433)”: A group of our companions and other people act by this hadeeth. They see to it that they call on Allaah during this time; as narrated by Jabir (may Allaah be pleased with him). The place where Jabir made Du'a to Allaah isn’t mentioned, but the time period in which he did is mentioned."

* Note: Du'a should be made regularly and everyday; we must also single out days and times in which it is more rewarding and recommended do so based on authentic texts.

Please, see http://www.ahlalhdeeth.com/vbe/showthread.php?t=6092

Also I heard someone narrating the times recommended to make dua from one of Ibn Qayyim's books ....... Ibn Qayyim (r) didn't mention this as one of the recommended times.

Please, correct me if Ibn Qayyim (r) stated otherwise.

Wallahu alam.

abu_umayza
02-14-2012, 09:35 PM
Please, see http://www.ahlalhdeeth.com/vbe/showthread.php?t=6092

The narrator in the chain is disputed over between scholars of hadeeth, and even if it is considered weak, its weakness is mild. And those who accept its authenticity (from past and present) and encourage people based on it, can't be blamed.

Also I heard someone narrating the times recommended to make dua from one of Ibn Qayyim's books ....... Ibn Qayyim (r) didn't mention this as one of the recommended times.

Ibn Qayyim lists approx 30 instances when and where du'a is best to be made. It is possible that he was of those who did not accept this narration as being established (and it also seems to be the case with his shaykh), or maybe he simply avoided including disputed ones. Perhaps that is a good policy moving forward when propagating acts of worship. Jazak Allahu khair.

Interestingly sh. Nasir al-Barak explained that: "if this hadeeth is true, then it does not indicate a specific (virtue/value) of the time between dhuhr and asr on Wednesday (for du'a to be made). It was likely that the acceptance of the du'a of the Prophet صلى الله عليه وسلم was 'itifaaq'. This is because the original intent of the his صلى الله عليه وسلم action was insistence and urgency of making du'a. And if Jabir's understanding is to be understood, then it is indicatively linked to the specific time and place (i.e. where and when it was made and not an established sunnah for the rest of the ummah to follow)..."

Allah knows best. I am happy for the admin to remove entry no. 14 from this thread.
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Hamza Shadmani
03-05-2012, 10:00 PM
Protection from Harm

:عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِي صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ

إِذَا خَرَجْتَ مِنْ مَنْزِلِكَ فَصَلِّ رَكْعَتَيْنَ يَمْنَعَانِكَ مِنَ مَخَْرَجِ السُّوءِ ، وَ إِذَا دَخَلْتَ إِلَى مَنْزِلِكَ

فَصَلِّ رَكْعَتَيْنَ يَمْنَعَانِكَ مِنَ مَدْخَلِ السُّوءِ " .

Abu Hurayrah (May Allaah be pleased with him) narrated that the Prophet (peace and blessings be upon him) said: "Whenever you intend to leave your house you should pray two rak’ah right before you leave. These rak’ah will protect you from harm while outside. And when you come back home you should pray another two rak’ah. They will safeguard you from harm in your house.”

Al-Albani (may Allah have mercy on him) said in his Silsilah Saheehah 3/315: The isnad of this hadeeth is acceptable and the narrators are trustworthy men used by Bukhari. This hadeeth is mentioned in Al- Muntaqah (12/69/1), Al-Bazaar in his Musnad(81), Ad-Daylamee in his Musnad (1/1/108), and Abdul-Ghani in Akbar-As-Salaah(1/67 and 2/68)

Al-Allamah Muhammad Abdur-Rau’f Al-Manaawee said in Faydul Qadir: If a person intends leave his home it is recommended that he prays two rak’ah which are considered sunnah. These rak’ah should be short (i.e recite a small Surah after Fatihah...)

And Allaah the Most High knows best.

Does praying prayers from sunan al-rawatib qualify for this hadith? For example, if one were to pray four rak'aat of sunnah before leaving the house for masjid to pray fardh of zuhr? Or, praying the rakatain at home after coming back from zuhr fardh prayers?

abu_umayza
03-05-2012, 10:55 PM
Does praying prayers from sunan al-rawatib qualify for this hadith? For example, if one were to pray four rak'aat of sunnah before leaving the house for masjid to pray fardh of zuhr? Or, praying the rakatain at home after coming back from zuhr fardh prayers?

Asalaamu alaikum, that is a good question akh. Have a read through this:

http://www.ahlalhdeeth.com/vbe/showpost.php?p=89018&postcount=4
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abu_umayza
03-08-2012, 09:56 PM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه



When One is Involved in (Blameworthy) Argumentation and Quarrelling


Abu Hurayrah رضي الله عنه narrated the Prophet صلى الله عليه وسلم said:

تكفير كل لحاء ركعتان
"Expiation for every quarrel* is by (performing) two rak'ah."
[Tabarani, 'Mu'jam al-Kabeer', 7651 (in marfu' form); Ibn al-Arabi, 'Mu'jam', 1784; Ar-Razi, 'Al-Fawa'id', 870 and others - graded as hasan by al-Albani in 'Silsilat as-Saheehah', 1789 (see also 'Saheeh al-Jaami', 2986)]

* The word لحاء refers to any form of argument, inc. insulting, cursing, abusing or name-calling etc.


1. Al-Manawi commented on this hadeeth and said: "(the rak'atayn should be prayed) after performing wudu, as it diminishes anger (as per another narration), he should then perform two rak’ah (for the expiation)." [Fayd al-Qadeer, 3355]

2. Abdullah bin Ahmad (bin Hanbal) said in his 'al-Ilal', 5359:

قال أبي تفسيره الرجل يلاحي الرجل يخاصمه يصلي ركعتين تكفيره يعني كفارت

3. Despite the differences of opinion of the level of authenticity of the sanad of the above hadeeth, there are supporting Ayaat and narrations that corroborate the meaning of the text. For example, in his famous advice to Mu'ad bin Jabal رضي الله عنه, the Prophet صلى الله عليه وسلم said:
اتق الله حيثما كنت وأتبع السيئة الحسنة تمحها وخالق الناس بخلق حسن
"Fear Allaah wherever you are. And follow up a bad deed with a good deed and it will wipe it out. And behave towards the people with a good behaviour." [Tirmidhi, 1987 who graded it as hasan; Musnad Ahmad, 21491; Mu'jam al-Kabeer, 16754 and others]

Ibn Rajab said about this profound advice that: "It gathers the rights of Allaah and the rights of His servants." - This can be understood by performing one's deeds for the sake of Allaah, while behaving well towards fellow men.


4. People of taqwah do not persist in sins and when they fall victim to it, they immediately remember Allaah and repent and make amends by performing good deeds - in order to outweigh the negative effects of a bad ones. Allaah سبحانه و تعالى spoke of such people in the Qur’an, that:
إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ
"...Verily good works do away with evil deeds..." [Hud, 114]

He سبحانه و تعالى also Said:

وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ
"...And those who, when they have committed Fahishah or wronged themselves with evil, remember Allaah and ask forgiveness for their sins..." [Aal-Imran, 135]

5. Asking "forgiveness for their sins" comes under all types of actions, from making istighfar to performing highly rewarding and commendable acts of ibadah, like giving sadaqah, fasting, praying nawafilah, reading Qur'an etc. Even acts like giving the salaam and maintaining good speech at all times, is a means of achieving Allaah's maghfirah; as Hani bin Yazeed رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

إن من موجبات المغفرة بذل السلام و حسن الكلام
"Verily, among the means of (gaining Allaah's) forgiveness is by (extending) salaam and having good speech." [Mu'jam al-Kabeer, 17956 and others - graded as saheeh by al-Araqi, al-Haythami and al-Albani in 'Silsilat as-Saheehah', 1035 (see also 'Saheeh at-Targheeb', 2699)]

6. A man once came to the Prophet صلى الله عليه وسلم and informed him that he had contact with a woman from a far city and that he did (everything) with her except going so far as to fornicate with her. This man had just prayed the Fajr salah, so the Prophet صلى الله عليه وسلم asked him: "Have you prayed Fajr with us?" When he replied that he had, the Prophet صلى الله عليه وسلم recited the full Ayah of Surat al-Hud, 114 (above) and explained that this advice was for all the people of the ummah - [see Saheeh al-Bukhari, 526 and Saheeh Muslim 2763]

7. The aspect of quarrelling mentioned in the initial hadeeth, is the type that is criticised and blameworthy, which includes wrangling and being abusive, wanting to win over or disparage the opponent/s - where one argues just for the sake of argument etc. Performing two rak'ah after being involved in such an encounter is from the guidance of Allaah and His Messenger, because bad deeds should be followed up with good deeds in order to remove the harm and harmful effects of the former.


And Allaah is the source of guidance.
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abu_umayza
03-20-2012, 11:35 AM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


Two Rakah after Witr, while Sitting


عَنْ أَبِى سَلَمَةَ قَالَ سَأَلْتُ عَائِشَةَ عَنْ صَلاَةِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- فَقَالَتْ كَانَ يُصَلِّى ثَلاَثَ عَشْرَةَ رَكْعَةً يُصَلِّى ثَمَانَ رَكَعَاتٍ ثُمَّ يُوتِرُ ثُمَّ يُصَلِّى رَكْعَتَيْنِ وَهُوَ جَالِسٌ فَإِذَا أَرَادَ أَنْ يَرْكَعَ قَامَ فَرَكَعَ ثُمَّ يُصَلِّى رَكْعَتَيْنِ بَيْنَ النِّدَاءِ وَالإِقَامَةِ مِنْ صَلاَةِ الصُّبْحِ

Abu Salamah said, "I asked Aisha (radi Allahu anha) about the Prophet's (sallahu alayhi wa salim) prayer. She (radi Allahu anha) said, "He used to pray thirteen rakah. He would pray eight, then witr. After this he would pray two rakah while sitting down. When he wanted to bow, he would stand up to perform the Ruku'. Along with this he would pray two rakah between the Athan and Iqamah for Fajr." [Collected by Muslim 126/738]


Benefits for this subject:

1 Ibn Hajr wrote a detailed book about this topic in " Kashfus Sitar an Hukm As Salah ba'd Witr" (printed by Dar ibn Hazm 1997, 2nd edition)

2 Shaykhul Islam ibn Taymiyyah was asked about these two rakah. He said, "It's been narrated in Saheeh Muslim that the Prophet (sallahu alayhi wa salim) used to pray two rakah after Witr while sitting down...

...Some people call this prayer "Salahtuz Zahafah" Furthermore they view that whoever doesn’t regularly pray this prayer isn’t from Ahulu Sunnah. This is incorrect! There is a consensus among the scholars that these two rakah after Witr aren’t obligatory. [Majmu 23/93-96]

3. Imam An-Nawawi said: "The Prophet (sallahu Alayhi wa Salim) prayed these two Rakah after Witr to show their permissibility. He didn’t regularly offer them. He prayed them maybe once, twice or few times. [Sharhul Muslim]

4. Shaykh Muhammad ibn Salih Al-Uthaymeen said: "If a person prays the two Rakah sometimes and at other times, he doesn’t, there is no harm in that action." [Explanation for Saheeh Muslim page Vol. 3/89, printed by Maktabah Al-Islamiyah 2008]


** NOTE **

We have this hadeeth above where the Prophet (sallahu alayhi wa salim) prayed two rakah after Witr while sitting and another hadeeth where He (sallahu alayhi wa salim) said:

اجْعَلُوا آخِرَ صَلاَتِكُمْ بِاللَّيْلِ وِتْرًا

"Make your last prayer of the night Witr" [Muslim, 1791]

Shaykh Muhammad Bazmool said: "The command in this hadeeth serves as a recommendation and not an obligation. This hadeeth doesn't imply that there isn’t a prayer after Witr Salah. In fact ,what this hadeeth means is Witr is the night prayer. The Muslim should maintain this prayer at night… Praying after Witr is permissible for whoever wants to do so. These two rakah which the Prophet (sallahu alayhi wa salim) did aren’t specific to him only and not the rest of his nation. The Prophet (sallahu alayhi wa salim) ordered us to pray two rakah after Witr as a Sunnah and merit, not as a command and an obligation.

He (sallahu alayhi wa salim) said:

إِنَّ هَذَا السَّفَرَ جُهْدٌ وَثُقْلٌ ، فَإِذَا أَوْتَرَ أَحَدُكُمْ فَلْيَرْكَعْ رَكْعَتَيْنِ فَإِنِ اسْتَيْقَظَ وَإِلاَّ كَانَتَا لَهُ

This journey is strenuous and exhausting. If you pray Witr, offer two rakah afterwards if you wake up, otherwise they will be written for you." [Ibn Hibban, 2577] (Explanation of the Prophet's Prayer Described page 244)


Compiled and translated by: Abu Aaliyah Abdullah ibn Dwight Lamont Battle
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abu_umayza
03-29-2012, 11:46 PM
Starting Your Day with Four Rak'at

وَأَبِى ذَرٍّ عَنْ رَسُولِ اللَّهِ -صلى الله عليه وسلم- « عَنِ اللَّهِ عَزَّ وَجَلَّ أَنَّهُ قَالَ ابْنَ آدَمَ ارْكَعْ لِى مِنْ أَوَّلِ النَّهَارِ أَرْبَعَ رَكَعَاتٍ أَكْفِكَ آخِرَهُ

Abu Dharr (may Allah be pleased with him) narrated:

The Messenger of Allah (peace and blessings be upon him) narrated that Allah the Most High said: “Son of Adam perform four Rak’at for Me in the beginning of the day; they will suffice you for the latter part of the day.”

Collected by At-Tirmidhi, 475; Abu Dawud, 1291; and Ahmad, 2/235 - Tirmidhi classed it as Hasan.

1. Al-Mubarakfuri (may Allah have mercy upon him) said: “Rak’at for Me in the beginning of the day… Means: Salatul Duha, Salatul Ishraq, and Sunnatus Subh. These are the names for this prayer.

2. At-Taybee said, “These four Rak’at are enough for your affairs and needs throughout the day [to be made easy]. These four Rak’at repel from you whatever you dislike right through the day. [Tuhfatul Ahwadhee]

3. Ibn Al-Arabee (may Allah have mercy on him) said, “Salatul Duha is the prayer of the Prophets before Muhammad (peace and blessings be upon him). Allah says, 'Our Praises with him [Dawud] in the Ashi [after the midday until sunset] and Ishraq [sunrise till mid-day]“ (38:18) - [Shark al Jam’i At-Tirmidhi]

And Allah knows best.

بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


The Messenger of Allaah صلى الله عليه وسلم said:

من صلى الغداة في جماعة ثم قعد يذكر الله حتى تطلع الشمس ثم صلى ركعتين كانت له كأجر حجة وعمرة . قال : قال رسول صلى الله عليه وسلم : تامة ، تامة ، تامة
"Whoever prays the morning prayer (i.e. Fajr) in congregation, after that sits down and remembers Allah until the sun rises, following this he prays two rak'at, will earn the reward of a Hajj and Umrah." He صلى الله عليه وسلم (then) said: "Complete, complete, complete" (i.e. a complete reward of Hajj and Umrah). [Tirmidhi, 586 who graded it as hasan ghareeb - graded as hasan by al-Albani in 'Silsilat as-Saheeh', 3403 who remarked that the narrators in the sanad were 'thiqat']


1. Imam at-Tirmidhi is the only compiler (of the six books) to record this hadeeth.

2. The two rak'at mentioned here are named 'salat ad-Duha' or 'Ishraq'.

3. The Prophet صلى الله عليه وسلم stressed the huge reward of this sunnah by repeating the completeness of its reward in comparison to Hajj and Umrah.

4. Women are also included in this reward (even) if she prays in her house. Shaykh Bin Baz said:

"If a woman prays in her Musallah, and then remembers Allah after Fajr by doing dhikr or reading the Qur'an until the sun rises, followed by performing the two rak'at (mentioned), she gets the reward mentioned in the hadeeth." [Majmu' Fatawa, vol. 11]

5. How is it that these two traits are not acquired by many? In other words, how is it that something so easy is neglected - as it is known that when something is easy to do a lot of people do it. He صلى الله عليه وسلم explained in a separate hadeeth why only a few people obtain these (easily-rewarding) traits... That shaytan comes to a person when he goes to bed and continues to whisper to the son of Adam until he falls asleep. Shaytan then comes to a person while he is praying and continues to whisper thoughts and ideas that wasn’t in his mind before (i.e. you have this to do, you have that to do etc.) - Therefore he gets up after finishing the prayer and leaves to attend to something, which most likely could have been delayed or left altogether.

And Tawfeeq is from Allah alone.
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Ahmed Ibn Amr
03-29-2012, 11:58 PM
praying in shoes is a forgotten sunnah for sure subhanAllah, il get some info inshaAllah

Ahmed Ibn Amr
04-02-2012, 03:18 PM
Revive the Sunnah of praying in shoes, this Sunnah is almost abandoned and by Allaah people make up so many excuses not to do it, some have even developed a disliking of it. May Allaah guide us.

Buy this book by Sheikh Muqbil Bin Hadee called 'The Legality of Performing the Prayer in Shoes'. http://salafibookstore.com/sbs/index.cfm?scn=books&ProductID=B426&do=detail&book

Abu Bakr b. Nasir
04-02-2012, 09:13 PM
Shoes should not be worn in a masjid where this is a carpet. The view of a very small minority of contemporary scholars that one should pray in shoes, even in a masjid that is carpeted is just a shadh opinion.

I remember one of my teachers in Umm al-Qura told me how the Juhayman group got their start by making fitna over issues like praying in the masjid with their shoes on, and then finally climaxing with their tragic siege of the Haram.

Ahmed Ibn Amr
04-04-2012, 05:49 PM
yh they walked in to the masjidal Haraam with shoes on subhaanAllah

abu_umayza
06-27-2012, 04:19 AM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


The Two Pauses

Samurah bin Jundub رضي الله عنه narrated:

أنه حفظ عن رسول الله صلى الله عليه وسلم سكتتين ; سكتة إذا كبر ، وسكتة إذا فرغ من قراءة (غَيْرِ الْمَغْضُوبِ عَلَيْهِمْ وَلاَ الضَّالِّينَ) فأنكر عليه عمران ، فكتبا في ذلك إلى أبي بن كعب ، فكان في كتابه إليهما ، أن سمرة قد حفظ

"I memorised from Allah's Messenger صلى الله عليه وسلم two pauses. The first one was when he said the Takbeer and the second one was after he finished reciting: "Not those upon whom anger is shown nor those who are astray.." Imran (bin Husayn) rejected it, so we wrote to Ubayy bin Ka'b and he wrote back that verily Samurah memorised it (correctly)."

[Abu Da'wud, 779; Tirmidhi, Ibn Majah, Ahmad, Ibn Khuzaymah, Darimi and Tabarani and others - authenticity of sanad is disputed over]


Points of benefit:

1. The weakness of this hadeeth shows that it is not from the Sunnah for the Imam of congregation to prolong silence after the takbeer and after reciting al-Fatihah (in order to allow time for the followers to recite it).

2. Shaykh al-Islam Ibn Taymiyyah said: "It is not sunnah for the Imam to pause so the followers can recite Fatihah after him according to the majority of the scholars. This is the view of Abu Haneefah, Malik, Ahmad and others. Their proof that remaining silent after Fatihah is incorrect, is the fact that the Prophet صلى الله عليه وسلم didn't do it for the people behind him to read Fatihah. Furthermore, this action hasn’t been mentioned on any of the companions." [Majmu' Fatawa, 23/276]

3. Shaykh Muhammad Ibn Salih Al-Uthaymeen (may Allah mercy on him) said, "It hasn't been (authentically) reported that the Prophet صلى الله عليه وسلم paused between Fatihah and the recital of another surah. This is the view of some Fuqahah, however, according to some Fuqahah the Imam pauses briefly to catch his breath, and this allows the people praying behind him to recite Fatihah. Nonetheless, the pause the Imam does is a brief one, not a long one. [Majmu' Fatawa, 13/150]


Allah knows best.


Taken from Abu Aaliyah Abdullah.
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al-Bakistaaniyyah
06-27-2012, 12:19 PM
Salaamu3alaykum, where can one find Qist (Costus)? Has anyone here ever used this?

al-Bakistaaniyyah
06-27-2012, 12:21 PM
Using Qist (Costus) as a Prophetic Cure


Umm Qays bint Mihsan (may Allah be pleased with her) said: I heard the Messenger of Allaah - صلى الله عليه وسلم - say: “It is upon you to use ‘Al ‘Uood al Hindee’ [i.e. Qist/Costus], for indeed it contains seven cures; it is inhaled through the nostrils to relive throat aches/tonsillitis and placed in the sides of the mouth for the relief of Dhaat al Janb [1]."

Collected by al-Bukhari and Muslim

In another narration: “I approached the Prophet - صلى الله عليه وسلم - with a son of mine while pressing his tonsils due to tonsillitis, so he said: “You should use al Qist al Hindee.” [Al-Bukhaaree and Muslim]


1. Abu Bakr ibn al ‘Arabee stated: "Qist (Costus) is of two types: Hindee (Indian) - which is black, and Bahree which is white. Al Qist al Hindee is hotter than al Bahree.”

2. Al Imaam Ahmad and the authors of the Sunnan collected a Hadeeth on the authority of Jaabir that the Messenger of Allaah - صلى الله عليه وسلم – said: “If a child is inflicted with tonsillitis or a headache, then let his mother take al Qist al Hindee, scrub it with water and let him inhale it as droplets through his nostrils.”

3. In a Hadeeth narrated by Anas ibn Malik, he said: "The best thing to cure yourselves with is Hijaamah and al Qist al Bahree."

It is understood from this Hadeeth that it is a cure for all pains, al Qist al Hindee is used when hot medicine is needed for treatment, and al Bahree was described as milder, because al Hindee is hotter than al Bahree as has already been explained.

4. His صلى الله عليه وسلم statement: "For indeed it has seven cures..."

In this Hadeeth, only two types of cures were mentioned and not seven, so either the narrator sufficed himself with mentioning only two while all seven were mentioned by the Messenger صلى الله عليه وسلم, or the Messenger mentioned only two due to being the only two of the seven in existence at the time. The second possibility seems to be stronger as will be explained shortly.
Doctors have mentioned that from the benefits of al Qist are:

* It eases the menstrual flow.
* It eases the flow of urine.
* It kills worms in the bowels.
* It repels poison.
* It repels fever.
* It heats the stomach.
* It removes facial spots.

5. More than seven cures were mentioned, some scholars explained that seven cures were known through revelation, and the rest through experience, so only seven were mentioned because of their certainty. Other scholars said that he only mentioned what was needed because he was not sent with the details of such issues.

6. Ibn Hajar said: "There is a possibility that the ‘seven’ mentioned in the Hadeeth are seven methods which are the basis of how it is used as treatment; because it is either rubbed in, drank, Takmeed, Tandheel, breathed in as a smoke [incense], inhaled as liquid drops through the nostrils or placed at the sides of the mouth.

Rubbing it in is done by mixing it with oil and creams until it is smooth, likewise is Takmeed. To drink it, it is crushed into a powder and mixed with honey, water or other liquids, likewise is Tanteel. It is inhaled by mixing it with oil and putting droplets of it in the nostrils. Inhaling it as smoke is clear. With each method, there are different healing benefits, and such eloquence, coming from one who was given Jawaami al Kalim [2], should not be surprising."


[1] An illness that causes the swelling of the sides. It is also described as an illness that produces vile gasses, and an illness between the heart and the kidney.
[2] The ability to speak a few words which have deep and wide-ranging meanings.


This entire topic and section can be found in Fath al Baari, vol. 12

Taken from (http://subulassalaam.com/)
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Salaamu3alaykum, where can one find Qist (Costus)? Has anyone ever used this?

abu_umayza
06-27-2012, 12:44 PM
Salaamu3alaykum, where can one find Qist (Costus)? Has anyone ever used this?

Asalaamu alaikum, it can be purchased in powder form from here (http://www.iqrashop.com/product_info.php?products_id=8407&language=en&currency=GBP) for example. I knew someone who used it to treat facial acne and it worked well al hamdulillah. In the hadeeth above ["The best thing to cure yourselves with is Hijaamah and al Qist al Bahree"], it was mentioned alongside hijaamah because it too is a (non invasive) blood-purifier and thus, gets rids of many ailments that are caused by impurities taking root in the body.

And all the means for cure are from Allah alone.
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al-Bakistaaniyyah
06-27-2012, 08:20 PM
Asalaamu alaikum, it can be purchased in powder form from here (http://www.iqrashop.com/product_info.php?products_id=8407&language=en&currency=GBP) for example. I knew someone who used it to treat facial acne and it worked well al hamdulillah. In the hadeeth above ["The best thing to cure yourselves with is Hijaamah and al Qist al Bahree"], it was mentioned alongside hijaamah because it too is a (non invasive) blood-purifier and thus, gets rids of many ailments that are caused by impurities taking root in the body.

And all the means for cure are from Allah alone.
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wa3laykum as salaam, jazakAllah khayr, it was just interesting coming across this because I've never heard of Qist before.

abu_umayza
07-23-2012, 11:10 PM
بسم الله والحمد لله والصلاة والسلام على رسول الله

Leaving the Qunoot of Witr in the First Half of Ramadan


Imam ibn Sireen رحمه الله تعالى said:

كان أبي يقوم للناس على عهد عمر في رمضان ، فإذا كان النصف جهر بالقنوت بعد الركعة ، فإذا تمت عشرون ليلة انصرف إلى أهله ، وقام للناس أبو حليمة معاذ القارئ وجهر بالقنوت في العشر الاواخر

"Ubay (bin Ka'b) used to lead the people in prayer during the time of 'Umar in Ramadan. When half of Ramadan passed he would do Qunoot aloud after the Rak’ah. And when the twenty night of Ramadan passed, he would go to his family. Then Abu Haleemah Mu’adh would lead the people in prayer. He (Abu Haleemah) performed the Qunoot during the last ten days (of Ramadan)." [Musanaf Abdur Razzaq 7724 (in mursal form)- graded as hasan li ghayrihi]


An-Naafi رحمه الله تعالى said:

ابن عمر كان لايقنت في الوترالا في النصف من رمضان

"Ibn Umar رضي الله عنه didn’t perform qunoot in the witr prayer except in the middle (i.e. second-half) of Ramadan." [Al-Bayhaqi, Sunan al-Kubra, 2/498 - with saheeh isnad, see 'Nayl al-Awtar', 3/53]

It is recommended that the Qunoot is left off during the first half of Ramadan if the prayer is in congregation. This is from the Sunnah that remains abandoned in many parts of the Muslim world today and unknown to many.

Allah knows best.
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Ahmed Ibn Amr
08-29-2012, 06:14 PM
http://www.salafipublications.com/sps/images/bis1.gif

It was reported from Abdur-Rahmaan bin Hurmuz, from Umair, the freed slave of Ibn Abbaas that he heard him saying, “I went with Abdullaah bin Yasaar, the freed-slave of Maimunah, the wife of the Prophet, to Abul-Juhaim bin Al-Haarith bin As-Simmah Al-Ansaari. Abul-Juhaim said, ‘The Messenger of Allaah came [to us once] from the direction of the well of Jamal. A man met him and gave him salaam, but the Messenger of Allaah did not return the salaam until he came to a wall and wiped his face and hands [i.e., performed tayammum]. Then he returned the salaam.’”

Authentic | Saheeh Sunan Abi Dawud, no. 329


In al-Muhalla, Ibn Hazm said, “And this, i.e., to perform dry-ablution [tayammum] to return salaam while one is resident, is a recommended [mustahab] action, and a group of the Salaf stated that.” Al-Muhalla, 2/156.

And Ibn Khuzaimah gave a chapter the title, ‘Chapter: The Recommendation to Perform Dry-Ablution [Tayammum] While Resident to Return the Greeting of Salaam Even if Water is Present.’ Saheeh Ibn Khuzaimah, 1/139.

abu_umayza
10-09-2012, 10:36 AM
Rinsing the Nose after Awaking from Sleep

Abu Hurayrah (may Allah be pleased with him) narrated that Allah's Messenger (peace and blessings of Allah be upon him) said: "When anyone of you wakes up, he should rinse his nose three times. Verily Shaytan spends the night inside a person's nostrils."

Collected by Al-Bukharee, 3121; and Muslim, 23

1. Blowing the nose is an obligation in the Hanbali school of fiqh, and a sunnah with the majority of scholars.

2. This hadeeth shows that Shaytaan can't open what's closed or locked. Furthermore it has been reported that when a person yawns he should cover his mouth, so Shaytan can't enter. [Subulus Salaam]

3. Shaykh ibn Uthaymeen (may Allah have mercy on him) commented on this hadeeth in his explanation of Saheeh Muslim. He said: "This hadeeth proves that Shaytan has the ability to do things and we don't have the ability to perceive it. Shaytan spends the night in our nose and we don't know how. We can't make out how anyone could shape their body for the size of a nostril. However if it was something that crawled the size of an atom we could see how.

Nonetheless the world of the Shayaateen and Jinn is hidden from us. And likewise the world of the Angels is hidden from us. There is an Angel on our right and left side that accompany us. Do we feel them? We don't feel them, but we believe this to be a fact.

The hadeeth proves that Allah has given Shaytan the ability to overpower us. Therefore he (peace and blessings of Allah be upon him) informed us about this act of Shaytan, so we could be aware of his evil and realise our need for Allah." [Explanation of Saheeh Muslim, hadeeth #24]

4. Muhammad Abdur-Rauf Al-Manaawee said: "Shaytan also chooses the nose because the eyes are for looking and pondering over the creations in the heavens and earth. The mouth is for remembering Allah. The ears are for listening to knowledge and Allah's remembrances. However the nose doesn't have any of these traits. Therefore this is an entrance for Shaytan into man's body to whisper to him. [Faydul Qadeer, #436]

Allah knows best.


Question: Is the washing/rinsing of the nostrils (mentioned above) to be done as al-istinshaaq (i.e. inhalling water and exhaling it during wudu')?

Shaykh 'Abd al-Azeez ar-Rajhi said: "The rinsing of the nose in this hadeeth is not the one for Wudu." [see 'Ifham fi Sharh Buloogh Al-Maram', no. 42]

There is another hadeeth found in Bukhari under the section "Shaytan and his Soldiers"; The Prophet صلى الله عليه وسلم said:" When anyone of you wakes up, he should immediately make wudu'. Verily Shaytaan spends the night in his nose." [Al-Bukhari, no. 3295]

Here we have two hadeeth where one states to make wudu' and the other states to rinse the nose without the wording of wudu. How do we reconcile between both these texts? Shaykh Salih Al-Fawzan commented on these hadeeth and said:

"Does a person rinse his nose without making wudu? The apparent meaning of this hadeeth is that he rinses even if he doesn't intend to make wudu. And the narration in Bukhari is restricted to the person who intends to make wudu'. It therefore means "When any of you wakes up and intends to make wudu', he should rinse his nose out." [Sharh Buloogh al-Maram]

As-San'ani himself wrote similar to this... And this issue is likened to washing the hands when a person wakes up from the night; as a hadeeth states that a person should wash his hands when he wakes up from the night, because he does not know where they have been during the night.

Shaykh al-Islam extracted from this hadeeth, a connection between rinsing the nose and washing the hands because of Shaytan's action of spending the night in the nostril and perhaps defiling the hand during the night.

Allah knows best.
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abu_umayza
10-24-2012, 03:35 PM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


By Twenty-Five Degrees


Suhayb bin Sinan رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

صلاة الرجل تطوعا حيث لا يراه الناس تعدل صلاته على أعين الناس خمسا وعشرين

"The voluntary salah of a man (performed) where people are unable to see him, outweighs the salah (performed) where people are able to see him by twenty-five degrees."

[Musnad Abi Ya'la, 3821 and cited by Ibn Hajar in 'Mutaalib al-Aaliyah', 4/534; see also 'Ikmal al-Ikmal', 3/337 - graded as saheeh in 'Saheeh al-Jaami', 3821]


It is also recorded (in marfoo' form) that the Prophet صلى الله عليه وسلم is reported to have said:

فضل صلاة الرجل في بيته على صلاته حيث يراه الناس كفضل الصلاة المكتوبة على النفل

"The superiority of (voluntary) salah of a man (performed) in the house (in contrast) to the salah where people are able to see him, is like the superiority of the obligatory salah over the voluntary." [Tabarani, 'Mu'jam al-Kabeer', 8/46; Ibn Abi Shaybah and others - graded as hasan in 'Saheeh al-Jaami', 4217]


This is from the sunan that is considered forgotten. We know that obligatory salah performed in jama'ah (in the masjid) is superior to the salah performed alone by twenty seven degrees - and here we also have an opportunity to increase reward twenty five-fold by performing voluntary salah away from the prying eyes of people.

Commenting on the first narration, Muhammad as-San'ani رحمه الله تعالى, said in his 'Tanweer Sahr al-Jami' as-Sagheer', vol 7:

- "The voluntary salah of a man" was mentioned here because most men pray in congregation. However the same ruling applies to women who pray sunnan prayers in their homes.

- "where people are unable to see him…", what is evident from the wording is (that it implies) a masjid that is empty, and a person's home - both are included. [note: by inference, it could include any place where salah is permissible, while being hidden away from the eyes of people]

- "outweighs the salah (performed) where people are able to see him by twenty-five degrees" refers to the degree of the salah or (is equated to) twenty five salat. The reason for (being given) this status is because voluntary salat were legislated to draw nearer to Allaah, hence, if an act of worship is done in secret, then it become farther from showing off and seeking fame, than acts done publicly. On the other hand, obligatory acts of ibadah were legislated to be carried out in public. Subsequently, these acts and rites help establish the Deen when everyone sees them performed.

Imam Abu Yahya Zakariyah Al-Ansari رحمه الله تعالى said: "Only the nawafil acts of ibadah were legislated to be practised in the homes. Reason being, this is the farthest away from riya' (showing off). In addition to this, the Angels descend with mercy. The Sunnah acts that are not included are the; Sunnah Al-Jumu'ah, Tawaf, Ihram and Taraweeh in congregation..." [Minhat al-Bari bi Sharh Saheeh al-Bukhari, vol. 3]


And Allaah سبحانه و تعالى is the source of guidance.
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Abu Seif
10-24-2012, 03:39 PM
Tabarak Allah. Jazak Allahu khairaa.

abu_umayza
12-06-2012, 10:45 PM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه



Mending Ties of Brotherhood


The Prophet صلى الله عليه وسلم is reported to have said:

من اعتذر إلى أخيه بمعذرة فلم يقبلها كان عليه مثل خطيئة صاحب المكس

"When one offers an apology to his fellow brother and he (the latter) does not accept it, it is like the sin of one who imposes tax."

[Sunan Ibn Majah, 3718; Abi Dawud 'Al-Maraseel', 521; Tabarani, 'Mu'jam al-Kabeer', 2/275; Bayhaqi, 'Shu'b al-Imaan', 6/321; Ibn Hibban 'Rawdat al-Uqlaa', 182 - graded as da'eef by Al-Albani in 'Da'eef al-Jaami', 544 due to it being mursal (see also 'Silsilat ad-Da'eefah', 1907) and 'Al-Maraseel Ibn Abi Hatim', 24]


1. This hadeeth imparts a command and a consequence:

i) If we are given an apology or excuse by a fellow-Muslim, we should accept it. If the person is deceiving or lying, then the sin thereof will be upon him. If one decides not to accept his brother’s excuse and suspects or questions its genuineness without evidence, then the likely sin will be placed upon him.

ii) The severity of the crime of imposing tax on the people. Tax is defined as revenue other than those which are acceptable by the Shari’ah, such as zakat or jizyah etc. – see here (http://islamqa.com/en/ref/25758)

2. In his 'Awn al-Ma’bood', Al-Adheemabadi brought a definition and said: "Tax is the decrease (in wealth) and the (increase in) oppression; money that used to be taken from vendors in the markets in the days of ignorance. Or the amount that authorities take after payment of sadaqah (i.e. Zakat) has already been paid."

3. Al-Sundi commented on this hadeeth in his 'Hashiyah' (Sharh of Ibn Majah) that the sin applies in cases where "the apology does not involve lying or betrayal (on part of the excuse-giver)" and as for the tax, he said:

4. The sanad of the hadeeth may be declared weak by some, but the meaning remains correct and is corroborated by other ahadeeth that speak of "imposing taxes". Commenting on a similar hadeeth found in Al-Bayhaqi’s 'Shu’b al-Imaan', Mulla Ali-Qari said in his 'Mirqat al-Mafatih': "It is like the example of imposing taxes, which is injustice and (arises due to) lack of knowledge, characterised by insult or abuse (that is) intended to take the wealth of people unjustly (and by) oppression.”

5. Speaking about the severity of imposing taxes, 'Abd Al-Muhsin al-Abaad said in his Sharh of Sunan Abi Daw’ud that the one who imposes taxes will be counted among the 'muflis' - the who comes on the Day of Judgement with salaat and zakaat and siyaam and hajj but (he will find himself bankrupt having exhausted his good deeds) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his victim's sins will be entered in (his account) and he would be thrown in the Hell-Fire. (see Saheeh Muslim, 6251)

And regarding the hadeeth:

لا يدخل الجنة صاحب مكس

"The one who imposes tax will not enter Paradise."
[Abu Da'wud, 2937 - graded as saheeh by al-Ishbeeli, Zarqani and others; graded hasan by Ibn Hajar]
He commented:

وصاحب المكس فسر بأنه الذي يأخذ من سلع الناس ومن الأشياء التي يبيعونها، والمكس هو النقص؛ سمي بذلك لأنه ينقصهم ويأخذ منهم شيئاً لا يجب عليهم، فيكون ذلك مكساً أي: نقصاً في حقهم، وهذا ظلم لهم. وقيل: إن المقصود من ذلك: أنه يأخذ منهم زيادة على الزكاة، فيأخذ شيئاً غير واجب يختص به الساعي، وهذا ظلم، ولعل هذا هو وجه إيراد أبي داود لهذا الحديث في باب السعاية؛ لأن السعاية حق، وأخذ الأجرة على ذلك سائغ، وقد جاء في القرآن ما يدل عليه، وكذلك جاء في السنة ما يدل عليه، والمكس أن يأخذ العامل شيئاً غير الواجب لنفسه أو للدولة، وهذا ظلم وغير سائغ وغير جائز



6.The Prophet صلى الله عليه وسلم said:

إن صاحب المكس في النار

"Verily the companion of tax (i.e. the oppressive imposer of tax) is in the Fire."
[Saheeh Targheeb, 787 - see also 'Silsilat as-Saheehah', 3405]

Further examples of the enormity of the crime of imposing taxes can be judged from the hadeeth of the adulteress who purified herself by insisting on being stoned to death. On this the Prophet صلى الله عليه وسلم remarked:

لقد تابت توبة ، لو تابها صاحب مكس لغفر له

"…She has made a repentance so sincere, (that even) if a companion of tax repented with the like of it, he would be forgiven." [Saheeh Muslim, 1695]

Imam An-Nawawi commented on this narration and said: "This shows that imposing taxes is from the worst of sins that doom a person. For many people claim grievances for the repeat violation of taking their money without right and disbursing it for other (people and reasons)."

Adultery is from the kaba'ir and yet it has been associated with imposing taxes. Not forgiving your brother when he asks for forgiveness is equally sinful, so we need to be very careful not to allow our emotions and bad history cloud the chance of mending ties and building better relationships. Muslim Brotherhood should be dominated by husn dhann, genuine love and mercy and forgiveness and cooperation.

On the matter of brotherhood, the Prophet صلى الله عليه وسلم said:

لا يحل لمسلم أن يهجر أخاه فوق ثلاث ليال

"It is not lawful for a Muslim to abandon another Muslim for more than three nights…" [Saheeh Muslim, 2560]

In Adab al-Mufrad, we read: "As long as they are cut off from each other, they are turning away from the Truth. The first of them to return to a proper state has his expiation for that inasmuch as he was the first to return to a proper state. If they die while they are cut off from one another, neither of them will ever enter the Garden."

He صلى الله عليه وسلم also said:

من هجر أخاه سنة ، فهو كسفك دمه

"Whoever forsakes (neglects) his brother for a year has spilt his blood."
[Abu Da'wud, 4915 - authenticated by Ibn Hajar, An-Nawawi, and Al-Albani in 'Silsilat as-Saheehah', 928]

A sobering piece of advice (http://www.islamweb.net/fatwa/index.php?page=showfatwa&lang=A&Id=48026&Option=FatwaId)

May Allah strengthen our brotherhood and rectify our affairs and guide us to the best of examples from our Salafus Saalih.
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Binte Abu Dardah
12-11-2012, 09:28 AM
بسم الله الرحمن الرحيم

Assalamo`Alaikom Wa Rahmatullahi Wa Baarakaatuh,

JazakAllahu khairaa for the thread. It's very beneficial, Alhumdulillah.
Using Qist (Costus) as a Prophetic Cure

Does anyone know what is this "Qist" called in urdu?

abu_umayza
12-12-2012, 06:02 AM
بسم الله الرحمن الرحيم
Does anyone know what is this "Qist" called in urdu?

http://www.ahlalhdeeth.com/vbe/showthread.php?t=9710
http://healthmeanswealth.co.uk/Costus.php

'Qist al-Hindi' or Indian Costus. If you are in a place where it's not readily available, try here (http://www.iqrashop.com/product_info.php?products_id=8407&language=en&currency=GBP).
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Binte Abu Dardah
12-12-2012, 06:43 AM
http://www.ahlalhdeeth.com/vbe/showthread.php?t=9710
http://healthmeanswealth.co.uk/Costus.php

'Qist al-Hindi' or Indian Costus. If you are in a place where it's not readily available, try here (http://www.iqrashop.com/product_info.php?products_id=8407&language=en&currency=GBP).
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BarakAllahu feek. I was hoping to learn its local name. I'm sure it must be available here. I suppose it's called Qust/Qist here too.

Costus is a plant "family" name so it's hard to find which Costus=Qist which is talked about in this hadeeth.

abu_umayza
01-13-2013, 10:39 AM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


Ibn Abbas رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

استغنوا عن الناس و لو بشوص السواك

"Be needless of people, even (from asking) for a miswak."

[Mu'jam al-Kabeer, 12100; Shu'b al-Imaan, 3250 and others - graded as saheeh by al-Araqi in 'Takhreej al-Ihya', 4/260; Ajlooni in 'Kashf al-Khafa', 1/135; At-Tabari and others - see also 'Silsilat as-Saheehah', 1450]


Umm al-Mu'mineen A'ishah رضّى الله عنها said:

سلوا الله كل شيء حتى الشسع ; فإن الله إن لم ييسره لم يتيسر

"Ask Allah for everything, even the shasa’ [lace (of a shoe) or a reign of an animal] for verily if Allah (does not grant it), it will not be facilitated."

[Musnad Abi Ya'la, 4494; Shu'b al-Imaan, 1079 - graded as hasan by al-Haythami in 'Majma az-Zawa'id', 10/153 (#17222)]


It was from the etiquette of our righteous Salaf that they would work to become independent and free from asking (for their needs) from people. This was achieved two-fold; by being detached from the Dunya (and thus physically from the need of people) while directing all their requests to Allah - and also by having a mental state of mind where, while acknowledging it was fellow creation that were a 'means' to provision, help and support – their reliance and tawwakul remained focused upon Allah as He was the source of all provision. This characteristic increased their level of Taqwah, for they moved away from relying upon the creation towards a higher reliance upon Allah سبحانه و تعالى and asking from Him.

From further reminders, Abu Dharr al-Ghifari رضي الله عنه narrated that the Prophet صلى الله عليه وسلم stipulated upon him not to ask people for anything:

ولا سوطك إن سقط منك ، حتى تنزل إليه فتأخذه

"And even if your whip falls down, lower down and take it (yourself) [i.e. do not ask others to do so]."
[Musnad Ahmad, 5/159 - graded as saheeh by al-Albani in 'Takhreej Mishkat al-Masabih', 1798 and 'Saheeh al-Jaami', 7307 - see also al-Mundhiri in 'At-Targheeb', 2/37'; al-'Ayni in 'Umdah al-Qari', 9/73]

Being instilled with needlessness and having poverty removed from oneself requires a deep insight into matters of ibadaat. This is because only after firmly understanding the reality of our worship towards Allah سبحانه و تعالى can we begin to understand the reality of our own insignificance and limitations. Abu Hurayrah رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

يقول الله سبحانه يا ابن آدم تفرغ لعبادتي أملأ صدرك غنى وأسد فقرك وإن لم تفعل ملأت صدرك شغلا ولم أسد فقرك

"Allah the Most High Said: ‘O son of Adam, spend your time in My Worship (and) I will fill your chest with wealth (i.e. he will become needless of people etc.) and hold back (remove) poverty from you; and if you indulge in worldly affairs, (I will leave) poverty with you.’"

[Tirmidhi, 2466 (who classed it as hasan ghareeb); Ibn Majah, 3331; Musnad Ahmad, 16/284 - graded as saheeh by Ibn Muflih, Ahmad Shakir and al-Albani - see 'Saheeh al-Jaami', 1914 and 'Saheeh at-Tirmidhi', 2466]

And tawfeeq is from Allah.
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abu_umayza
01-25-2013, 11:27 AM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


Being Patient when Associating with all Types of People

'Abd-Allah ibn Mas'ood رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

حُرِّمَ عَلى النَّارِ كُلُّ هَيِّنٍ لَيِّنٍ سَهْلٍ قَرِيْبٍ مِنَ النَّاسِ

"The Fire is made forbidden for every light, lenient and easy-going (person) who keeps close to people."

[Musnad Ahmad, 3808 and others - graded as saheeh by Ahmad Shakir in 'Takhreej Musnad Ahmad', 6/19; al-Albani in 'Saheeh al-Jaami', 3135; and Ibn al-Wazir al-Yamani in 'Al-'Awasim wal-Qawasim', 8/415]


1. Al-Manawi said in his 'Fayd al-Qadeer' (4/105) that this means to carry oneself calmly and with dignity, and not being distracted by people who may disparage him or annoy him. 'layn' (lenient) emphasises softness over roughness... and 'sahl' (easy-going) means going about one's needs while continuing to command (the good) and forbid (the evil) - i.e. his easy-going nature does not result in being flexible or taking liberties when it comes to following and promoting the Shari'ah.

Al-Mawardi said that this hadeeth promotes husn al-khuluq (good manners) that will enter a person to Paradise and remove him from the Fire. Good manners are an aspect of people's easy-going temperament (and disposition)...

2. It is unfortunate to find people who staunchly follow the Sunnah, and all the while their manners and etiquette contradict what they so passionately guard. This is not only a recipe for disaster when calling others to the Sunnah, but counter-productive in driving people away. Allah سبحانه و تعالى Said to the Messenger صلى الله عليه وسلم :

بِمَا رَحْمَةٍ مِّنَ اللَّهِ لِنتَ لَهُمْ ۖ وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ

"And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you..." [Aal-Imran, 159]

3. This profound Ayah provides a blueprint for the type of characteristics one should adopt in dealing with people around them. Not only does it call for being polite and gentle and overlooking their faults and seeking Allah's guidance for them, it also asks for one to be empathetic to their situation and to discuss their affairs in bringing about mutual understanding and reasoning. Qatadah said about the words: ولو كنت فظا غليظ القلب لانفضوا من حولك - that Allah cleansed him صلى الله عليه وسلم from (using) vulgar language and cruelty and made him (become) closer to the believers through his (adapting of) mercy..." (see Tafseer at-Tabari, 8120). This can only be achieved when one excels in morality.

4. Knowing the truth is not enough, the way it is presented makes a huge difference (and reflects our own understanding/practice of it). Allahسبحانه و تعالى continued in the same Ayah and Said: "...and consult them in the affairs..." - This is a directive to empathise and discuss and deliberate in matters that affect them and work with them to find solutions. And if they attack you or shout you down, then assume a posture of dignity and do not let their actions and words lead you to follow suit and reply in kind.

5. 'Abd-Allah ibn 'Umar رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

المؤمن الذي يخالط الناس و يصبر على أذاهم ، أفضل من المؤمن الذي لا يخالط الناس و لا يصبر على أذاهم
"The believer who associates with people and patiently endures (tolerates) their injury is better than the believer who does not associate with people and does not patiently endure (tolerate) their injury."




6. This narration has many profound benefits:

i. The word أذاهم means more than injury, it denotes every type of damage or offense or annoyance caused by people, whether physical, verbal or mental. The most glaring example would by the bitter harsh experience of the Prophet صلى الله عليه وسلم himself when he travelled to Ta'if to invite its people to Islam. His صلى الله عليه وسلم attitude and manner in face of severe physical injury and verbal attacks suffered at the hands and tongues of the people epitomises a moral standing in the history of this Ummah that will continue to guide Muslims until the Last Day.

ii. Scholars explained that any suffering experienced by a person while standing for the truth is greatly rewarded, and that patience, compassion and mercy must not be compromised when delivering the message of Islam.

7. Allah سبحانه و تعالى Said:
[B]وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ الْأُمُورِ

"And whosoever shows patience and forgives, verily that would be from (the resolute) things recommended (by Allah)." [Ash-Shoorah, 43]


May Allah make us among the light and easy-going people who have tonnes of sabr and much hikmah.
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abu_umayza
02-09-2013, 11:25 AM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


Before the Night Salah

Hudayfah bin Yaman رضي الله عنه narrated that:

كان رسولُ اللهِ صلَّى اللهُ عليهِ وسلَّمَ إذا قام ليتهجَّد، يشوصُ فاهُ بالسواكِ

"Whenever the Messenger of Allah صلى الله عليه وسلم stood for tahhajud, he would use the siwaak."

[Agreed upon - (other narrations also come with the wording "stood in the night (for salah)"]
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abu_umayza
02-27-2013, 11:03 PM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


Sufficiency in Duha/Ishraq

Abu Dhar al-Ghifari رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

يصبحُ على كلِّ سلامي من أحدِكم صدقةٌ . فكلُّ تسبيحةٍ صدقةٌ . وكلُّ تحميدةٍ صدقةٌ . وكلُّ تهليلةٍ صدقةٌ . وكلُّ تكبيرةٍ صدقةٌ . وأمرٌ بالمعروفِ صدقةٌ . ونهيٌ عن المنكرِ صدقةٌ . ويجزئُ ، من ذلك ، ركعتان يركعُهما من الضحى

"For every bone of the son of Adam a charity must be given each day. Every tasbeehah [saying Subhaan Allaah] is a charity, every tahmeedah [saying Al-Hamdu Lillaah] is a charity, every tahleelah [saying Laa ilaaha ill-Allaah] is a charity, every takbeerah [saying Allaahu Akbar) is a charity, and enjoining M'aroof (good) is an act of charity, and forbidding Munkar (evil) is an act of charity, and two rak’ahs offered in the mid-morning (Duha) is sufficient (i.e. equal to all this in reward)." [Saheeh Muslim, 720]

It is required from every Muslims that he/she shows complete gratitude and thanks to Allah سبحانه و تعالى for the blessing of every joint. In the performance of two Rak'ah of Duha, will serve as sadaqah for all the joints of the body. The importance of salatul Duha can't be underestimated.

Ibn al-Uthaymeen mentioned that giving sadaqah in this matter is not through financial means, but that all doors of performing goodness is charity - all of the dhikr mentioned is charity - and forbidding what is evil is a charity; everything that brings one closer to Allah, in speech and action, is considered charity; so-much-so that the Prophet صلى الله عليه وسلم said:

إنك إذا أعنت الرجل في دابته و حملته عليها أو رفعت له عليها متاعه فهو صدقة

"Indeed your aiding of the man in his mount and carrying or lifting his luggage is charity" [see Muslim, 1009 for complete narration]

And it is possible for a Muslim to achieve equivalent to (or more than) 360 individual charitable acts. Yet with two Rak'ah of Duha, this is achieved with conclusively and with much ease. And Allah makes it easy for those upon whom He has Mercy.

Ibn Uthaymeen also said: "The time for salatul Duha is from the point the sun has risen to the height of a spear, which is fifteen to twenty minutes after sunrise, until just before the sun passes its zenith (and the zenith is when the time for Dhuhr commences). What is meant by just before the sun passes its zenith is ten to fifteen minutes before it reaches the zenith (i.e. before the time when it is forbidden to pray begins)."

See also posts #29 and #36.
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T4WHEED
02-28-2013, 06:25 AM
Asalamu alaikum. Mashallah what a great thread this is. And the way it is detailed is brilliant. May Allah grant you all goodness and reward you abundantly for your efforts.

abdAllah.
02-28-2013, 07:44 AM
بسم الله الرحمن الرحيم
الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


And it is possible for a Muslim to achieve equivalent to (or more than) 360 individual charitable acts. Yet with two Rak'ah of Duha, this is achieved with conclusively and with much ease. And Allah makes it easy for those upon whom He has Mercy.


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بسم الله الرحمن الرحيم


SubhanAllah



وإن تعدوا نعمة الله لا تحصوها

“…And if you should count the favours of Allaah,
you could not enumerate them…”

[Ibraaheem: 34]




JazakAllah Khair Akhi




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abu_umayza
03-24-2013, 10:28 PM
Standing in the Rain

Its narrated by Imaam Muslim in his authentic compilation from the hadith of Anas, He said: It rained upon us as we were with the Messenger of Allah (may peace be upon him). The Messenger of Allah (may peace be upon him) unveiled his garment (from a part of his body) until the rain fell on him. We said: Messenger of Allah, why did you do this? He said: Because it (the rainfall) has just come from the Exalted Lord.

And Haakim in his book Al-Mustadrak narrates this hadith with the following words: “When the rain came down from the heavens He (The Prophet May peace be upon him) used to remove his garment from his back until the rain fell on it (his back).”

The scholars have taken proof from this hadith that it is Sunnah (recommended) to expose your body and clothing to the falling rain. Out of happiness that Allah is sending down his blessing and moreover rejoicing that its falling down on us.

And the meaning of the phrase: “Because it (the rainfall) has just come from the Exalted Lord.” is mentioned in the explanation of Sahih Muslim of Imaam Nawawiy by saying: That the rainfall is a mercy which Allah has just created, therefore use it as a blessing.

Imaam Ashafi’ee mentions in his book Al-Umm: It is narrated by Ibn Abbaas (RA): That the rain fell from the heavens so he told his servant to bring out his mattress and saddle so that the rain may fall on it. Abu Jawzaa’ then asked Ibn Abbas: Why are you doing that, may Allah have mercy on you? He (Ibn Abbas) then said: Do you not read the book of Allah: “And we have sent down from the heavens water that is blessed” [Surah 50, Verse 9], Therefore I would like the blessing to fall (incur) on it.

Scholars of jurisprudence have mention the following regarding standing in the rain:

1. The Sunnah of exposing oneself to the rain can be obtained by unveiling any portion of one’s body no matter how small the portion may be like one’s head or arms.

2. One should not expose one’s Awrah.

3. It is recommended by some scholars to take Wudu (ablution) and Ghusl (wash) from the rainfall. And they based their deduction on the following Hadith: It is narrated from the Prophet (may peace be upon him) that when stream used to flow he (Prophet) would say: “Leave with us to that which Allah has made pure so that we may purify ourselves from it and praise Allah most exalted.”

Imaam Albayhaqee states that this is a narration from Umar (may Allah honour him) and not from the Prophet (may peace be upon him).

Imaam Nawawiy also mentions in Al-Majmoo’ that: “Its recommended that when the gorge flows (with rain water) to perform wudu (ablution) and ghusl (washing) from it. And if he or she is not able to do both then at least to perform wudu (ablution) from it.

And Allah knows best

Taken from (http://fiqhulhadith.wordpress.com/2012/06/06/the-forgotten-sunnah-standing-in-the-rain/)
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abu_umayza
06-01-2013, 06:26 AM
Nothing Better than Earning with One's Hands

Al-Miqdam ibn Ma'd Yakrib رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

ما أكل أحد طعاماً قط خيراً من أن يأكُل من عمل يديه، وإن نبي الله داود عليه السلام كان يأكل من عمل يده

"No one eats anything better than what his own hands have earned (for himself). And verily the Prophet of Allah, Da'wud عليه السلام would eat what his hands earned."
[Saheeh al-Bukhari, 5/543]

It is from the Sunnan of the Anbiya' that they did not rely on efforts of other people, nor live on hand outs as many able-bodied Muslims have become accustomed to today unfortunately. Rather they earned a living and supported themselves and their families. In the above hadeeth, the Prophet صلى الله عليه وسلم specifically mentioned the example of Daw'ud عليه السلام with this noble and praiseworthy attribute and ability. Allah Said about Da'wud عليه السلام in the Qur'an: وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَّكُمْ لِتُحْصِنَكُم مِّن بَأْسِكُمْ ("And We taught him the making of metal coats of mail (for battles) to protect you in your fighting.") [Al-Anbiya', 80]

So we are able to gain a number of benefits from these texts:

1. That the best earning and provision is from what is accrued by one's own hands and efforts.

2. That Daw'ud عليه السلام did not shy away fro work. And despite being from the mightiest kings in history, used to earn a living by making body and war armouries. Qatada said, "The first one to make shields was Da'wud" (see Tafseer al-Qurtubi). We can also see that Daw'ud عليه السلام was an entrepreneur par excellence, who utilised his strength to his advantage and in the process, earning through an honest trade.

3. Had he عليه السلام wanted, he could have acquired his personal provision through the hard work of others or even by force, but he set an example of justice and fairness that none but a few would be able to emulate, from world leaders and the common folk alike.

They took payment for their work and were not embarrassed in what they did not haughty in deeming themselves beyond such work. They knew the blessings contained in what their hands traded, earned and produced - and no doubt was better than asking from people or being subjected to humiliation. The Messenger of Allah صلى الله عليه وسلم even said: لأن يحتطبَ أحدُكم حزمةً على ظهرِه ، خيرٌ له من أن يسألَ أحدًا فيعطيَه أو يمنعَه ("The sack of firewood that one of you puts upon his back is better for him (as labour) than to ask from others who might give him or refuse to.") [Agreed upon]

[see also 'Sharh Riyadh as-Saliheen', 3/59 of Ibn Uthaymeen]

Others from the Anbiya' who had professions was Zakariyah: كان زكريا عليه السلام نجاراً ("Zakariyah عليه السلام was a carpenter") [Saheeh Muslim, 4/542]

Can you think of other Anbiya' and what their professions were?
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abu_umayza
06-18-2013, 03:52 PM
Manner of Attending Weddings

When you are invited, attend with the intention that you are attending a blessed and good invitation, one which is delightful and approved in the Shari’ah. The Prophet صلى الله عليه وسلم commanded us to attend such occasions. Dress appropriately for such pleasant gatherings, the Sahabah used to dress properly when they visited each other. When initiating or sharing in a discussion, make sure your conversation fits the happy occasion. Don’t discuss such things which will depress those present or any other distasteful subject matter. A believer should be wise and considerable.

It is recommended that you congratulate the bride and bridegroom by reciting the du’a of the Prophet صلى الله عليه وسلم

بَارَكَ اللّهُ لَكَ وَبَارَكَ عَلَيكَ وَجَمَعَ بَينَكُمَا فِى خَير

Barakallahu laka wa baaraka 'alaika wa jama'a bainakuma fi khair
"May Allah bless you and bless your counterpart and may Allah tie your union with virtue." [Sunan Abi Da'wud, Sunan Tirmidhi, Sunan Ibn Majah and Al-Hakim]

Do not use the commonly used phrase "with comfort and children" because this was the phrase used by people of Jahiliyah (ignorance). The Prophetصلى الله عليه وسلم prohibited it and Allah has replaced it with the du'a as mentioned above.

A'ishah رضي الله عنها said, “When the prophet صلى الله عليه وسلم married me, my mother led me into the house where the women of the Ansar were seated. They congratulated me by saying:

عَلَى الْخَيرِ وَالْبَرَكَةِ وَعَلَى خَيرِ طَائِرٍ

"May you have all the good, all the blessings and the best of fortune." [Saheeh Bukhari]

Excerpt taken from (http://www.islaam.net/main/display.php?id=1849&utm_source=BenchmarkEmail&utm_campaign=Jun_10_2013_Email%20Falling%20in%20Lo ve&utm_medium=email)
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abu_umayza
07-06-2013, 02:15 PM
Blowing on Food and Drink


Ibn ‘Abbas رضي الله عنهم narrated that:

نهى رسول الله صلى الله عليه و سلم عن النفخ في الطعام والشراب

"The Messenger of Allah صلى الله عليه وسلم prohibited blowing on food and drink."
[Musnad Ahmad, 2818 & 3366; graded as saheeh by Ahmad Shakir and Al-Albani. Similar ahadeeth also found in Bukhari (153) and others]


Ibn 'Abbas رضي الله عنهم also narrated that:

أن النبي صلى الله عليه وسلم نهى أن يتنفس في الإناء أو ينفخ فيه

"The Prophet صلى الله عليه وسلم forbade breathing or blowing into the glass content."
[Tirmidhi, 1888 (who graded it as hasan saheeh); Musnad Ahmad 1907 and others]


1. Imam an-Nawawi said: "The prohibition to breathe in the glass when drinking is by way of good manners, as it is feared (the blowing) would contaminate the drink, or something may fall from the mouth or the nose..." [Sharh Sahih Muslim, 3/160]

2. Al Mardawi stated: "It is disliked to blow on food according to the correct opinion... The author of 'Al Mustaw’ib' stated, 'blowing on food, drink... is prohibited.'" [Al Insaaf, 21/366]

3. Ibn Qayyim said: "Blowing on drinks can cause the water to be exposed to unpleasant smell (from the mouth) people are blowing, so that makes it disgusting to drink. Especially when there is bad breath, so in conclusion, the breath will mix with the drink..." [Zadul Ma'ad, 4/215]

4. Al Manawi said: "Al-Mahlab stated, 'the prohibition applies to the one who is eating with someone else. Thus, if one was to eat by himself or with someone who would not be offended (by the blowing) like his wife, child or servant; then there is no harm in that.' However, it is argued that it is more preferable to apply the hadeeth according to its general wording (without restricting it.)" [Fayd al Qadeer, 12/6244]

5. Ash-Shawkani said: "So one should not blow in the vessel in order to remove that which is in the water from dirt or what is similar to that, for verily blowing generally is not free from saliva which is deemed unclean. Likewise one should not blow in the vessel in order to cool down hot food, rather he should be patient until the food has cooled down itself as previously mentioned. One should also not eat the food whilst it is hot, for verily the blessing will depart from it and it is from the food of the people of the Hell Fire (i.e. intensely hot)." [Nayl al-Awtaar, 15/237-239]

6. Al 'Adheem Aabadi stated in ‘Awn al Ma’bud: "And likewise one should not blow into a utensil of food to cool it down, rather one should be patient and not eat the food when it is (very) hot, otherwise the blessings will be removed from it." [Sharh of hadeeth no. 3240]

7. Ibn ‘Uthaymeen said: "That is because if a person blows (into the vessel), some harmful things may come with the air that is exhaled, such as disease and similar. Some of the scholars made an exception in cases of necessity, such as if the drink is hot and he needs to drink it quickly. In that case some scholars granted a concession. But it is better not to blow on it, even if it is hot. If it is hot and he has another vessel, then he may pour some of it into that vessel then pour it back until it cools down." [Sharh Riyadh al-Saaliheen, 2/457 (see also 2/454)]

Blowing on hot food is a natural reaction for many of us, especially parents when feeding their child. With patient deliberation however, this Sunnah will become part of our nature - and the month of Ramadan is the perfect preparation for this with all the foodstuff that is prepared for iftar.
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T4WHEED
07-12-2013, 07:18 AM
Between the Jumu'ah and Sunnah Prayer

عُمَرُ بْنُ عَطَاءِ بْنِ أَبِي الْخُوَارِ أَنَّ نَافِعَ ببْنَ جُبَيْرٍ أَرْسَلَهُ إِلَى السَّائِبِ ابْنِ أُخْتِ نَمِرٍ يَسْأَلُهُ عَنْ شَيْءٍ رَآهُ مِنْهُ مُعَاوِيَةُ فِي الصَّلَاةِ فَقَالَ نَعَمْ صَلَّيْتُ مَعَهُ الْجُمُعَةَ فِي الْمَقْصُورَةِ فَلَمَّا سَلَّمَ الْإِمَامُ قُمْتُ فِي مَقَامِي فَصَلَّيْتُ فَلَمَّا دَخَلَ أَرْسَلَ إِلَيَّ فَقَالَ لاَ تَعُدْ لِمَا فَعَلْتَ إِذَا صَلَّيْتَ الْجُمُعَةَ فَلاَ تَصِلْهَا بِصَلَاةٍ حَتَّى تَكَلَّمَ أَوْ تَخْرُجَ

فَإِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَنَا بِذَلِكَ أَنْ لا تُوصَلَ صَلَاةٌ بِصَلَاةٍ حَتَّى نَتَكَلَّمَ أَوْ نَخْرُجَ

‘Umar ibn ‘Ata bin Abi Al-Khuwar narrated that Nafi bin Jubair sent him to As-Sa’ib bin Yazid,the maternal nephew of Namir, asking him regarding something Mu’awiyah had seen him do in the prayer. He said: “ I prayed Jum’uah with Mu’awiyah in his enclosure and when he finished, I stood up in my place and prayed. When he went inside he sent for me and said” Do not repeat what you have just done. If you pray Jum’uah don’t join it with another prayer until you speak or exit the masjid. The Prophet (peace and blessings be upon him) ordered us to separate between prayers. One prayer mustn’t be joined with another until you speak or exit.

Collected by Muslim (883)

1. Ibn Mundhir [318 H] (may Allah have mercy on him) narrated an athar in his Awsat about this hadeeth from the acts of our Salaf. He wrote, “ Ibn Umar saw a man pray two rakah after Jum’uah and he stopped him. Ibn Umar asked the man,” Are you praying four rakah for Jum’uah!” It was Ibn Umar’s practice to pray the two sunnah prayers for Jum’uah in his home. He said, “ This was the way of our Prophet (peace and blessings be upon him) [ Al-Awsot vol 4 /136]

2. Shaykh Al-Uthaymeen (may Allah have mercy on him) said “There are numerous lessons derived from this hadeeth.” Some of those lessons are:

a. A person doesn’t join one prayer with another until he speaks between them. No Fard prayer with a Sunnah. On the other hand the Prophet (peace and blessings be upon him) used to pray the Nawafil prayers at night in two rakah, two rakah with no separating between them.

b. The shar’iah places importance in differentiating between Fard and Nafil. This hadeeth proves it.

c. It’s mentioned in the hadeeth “ Until you speak” Does making Thikr after prayer suffice as speech, or must it be dialogue ,whereas it’s clear a person isn’t praying?

Answer: It’s apparent from this hadeeth that it must be speech which establishes a person isn’t praying. Whether Thikr or any other act. For example after the prayer a person says to the person next to him As-Salaamu Alaykum, How are you doing? And after that he stands up and offers his Nafil [Sharh Saheeh Muslim]

3. Al-Muhadith Muhammad Al-Ameen Al-Hurraree Al-Ethiopee* (may Allah preserve him) said,” This hadeeth proves that it’s Sunnah to pray the Nafil prayers in a place other than the place where the Fard prayer is prayed. And the best place for this is in the home.

Otherwise a person can pray it in another spot in the masjid or elsewhere. He does this in order to increase the places he’s made sajdah and separate between Fard and Nafil. The wording “Until you speak” proves that the Fard and Nafil are divided by speech..[ Al-Kawkibal Wahaj wa Rawdal Bahhaj fee Sharhee Saheeh Muslimee ibn Al-Hajjah Vol 10/ 384]

(*Translator’s comment : Al-Muhaadith Muhammad Al-Ameen Al-Hurraree Al-Ethiopee isn’t the same person as Muhammad Adam Al-Ethiopee. They are two separate scholars in Hadeeth. Many people confuse their names and think that because they share the same first name and are from the same country they are one).

Asalamu alaikum

Sorry I don't understand. Is zikr sufficient or does one have to speak to another person? Because almost everybody does zikr or dua afterjummah.

abu_umayza
07-15-2013, 12:29 PM
Asalamu alaikum

Sorry I don't understand. Is zikr sufficient or does one have to speak to another person? Because almost everybody does zikr or dua afterjummah.

Wa'alaikumusalam akhi, dhikr is sufficient insha'Allah. What may be better is if the person extends the speech beyond that, as ibn Uthaymeen mentioned. Practically speaking, it's not difficult to give salaam or extend a hand shake to people around - and in the process - change your prayer position within the musallah area as well.

Allah knows best.
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abu_umayza
07-24-2013, 12:55 AM
Restraining Children and Closing Doors at Maghrib Time

إذا كانَ جُنحُ اللَّيلِ أو أمسَيتُم فكفُّوا صِبيانَكم فإنَّ الشَّياطينَ تنتشِرُ حينئذٍ فإذا ذهبَ ساعةٌ منَ اللَّيلِ فخلُّوهم فأغلقوا الأبوابَ واذكروا اسمَ اللَّهِ فإنَّ الشَّيطانَ لا يفتَحُ بابًا مغلقًا وأوكوا قِرَبَكم واذكروا اسمَ اللَّهِ
وخَمِّروا آنيتَكم واذكروا اسمَ اللَّهِ ولو أن تعرُضوا عليها شيئًا وأطفِئوا مصابيحَكم

"When the wings of the night spread (or when evening comes) keep your children in, for the shaytan come out at that time. Then when part of the night has passed, let them go. And close the doors and mention the name of Allah, for the shaytan does not open a closed door. And tie up your waterskins and mention the name of Allah, and cover your vessels and mention the name of Allah, even if you only put something over them, and extinguish your lamps." [Agreed upon]


Refer to: http://www.islamqa.info/en/ref/125922

Several additional things to note:

1. The word 'shayateen' covers all types of shaytan, both from among the jinn and human kind; this is from the Words of Allah in Al-An'aam, 112 and An-Naas, 6.

2. The evening is generally a time when fahishah begins to increase and so the order to keep children away from its bad influences. Shayateen spread out and are active in large quantity at this time, and try to influence all types of harm.

3. With regard to the command to close the doors, Daqeeq Ibn al-'Eed commented that the order to close the doors is shared by many different religions (and cultures) around the world as a means to protect life and property against perpetrators since this is a time when the likelihood of crime increases [see 'Fath al-Baari', 11/87]

4. Walking to the masjid at Maghrib does not contradict the recommendations in the ahadeeth because it is something obligated and good. What is blameworthy is allowing kids to hang-out outdoors at this time without genuine purpose.

5. The instance to "mention the name of Allah" is glaring in all that we do. This is because dhikrillah is from the ultimate protection that we have against shaytan and all that is evil and damaging. And Allah is the best Disposer of affairs.

In some Muslim communities I've experienced, it's seen as perfectly normal to dine outdoors at maghrib time. Some of them usually become susceptible to the shayateen, by ending up missing salat! And this includes in the month of Ramadan.
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Umm Sulaym
07-24-2013, 07:39 AM
Restraining Children and Closing Doors at Maghrib Time

إذا كانَ جُنحُ اللَّيلِ أو أمسَيتُم فكفُّوا صِبيانَكم فإنَّ الشَّياطينَ تنتشِرُ حينئذٍ فإذا ذهبَ ساعةٌ منَ اللَّيلِ فخلُّوهم فأغلقوا الأبوابَ واذكروا اسمَ اللَّهِ فإنَّ الشَّيطانَ لا يفتَحُ بابًا مغلقًا وأوكوا قِرَبَكم واذكروا اسمَ اللَّهِ
وخَمِّروا آنيتَكم واذكروا اسمَ اللَّهِ ولو أن تعرُضوا عليها شيئًا وأطفِئوا مصابيحَكم

"When the wings of the night spread (or when evening comes) keep your children in, for the shaytan come out at that time. Then when part of the night has passed, let them go. And close the doors and mention the name of Allah, for the shaytan does not open a closed door. And tie up your waterskins and mention the name of Allah, and cover your vessels and mention the name of Allah, even if you only put something over them, and extinguish your lamps." [Agreed upon]


Refer to: http://www.islamqa.info/en/ref/125922

Several additional things to note:

1. The word 'shayateen' covers all types of shaytan, both from among the jinn and human kind; this is from the Words of Allah in Al-An'aam, 112 and An-Naas, 6.

2. The evening is generally a time when fahishah begins to increase and so the order to keep children away from its bad influences. Shayateen spread out and are active in large quantity at this time, and try to influence all types of harm.

3. With regard to the command to close the doors, Daqeeq Ibn al-'Eed commented that the order to close the doors is shared by many different religions (and cultures) around the world as a means to protect life and property against perpetrators since this is a time when the likelihood of crime increases [see 'Fath al-Baari', 11/87]

4. Walking to the masjid at Maghrib does not contradict the recommendations in the ahadeeth because it is something obligated and good. What is blameworthy is allowing kids to hang-out outdoors at this time without genuine purpose.

5. The instance to "mention the name of Allah" is glaring in all that we do. This is because dhikrillah is from the ultimate protection that we have against shaytan and all that is evil and damaging. And Allah is the best Disposer of affairs.

In some Muslim communities I've experienced, it's seen as perfectly normal to dine outdoors at maghrib time. Some of them usually become susceptible to the shayateen, by ending up missing salat! And this includes in the month of Ramadan.
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Brother, asalamo'alaykum - few questions:

do you mean outdoors as in open air or outside the house as in restaurants etc.?
what does 'extinguish lamps' mean for us?


JazakAllahu khayran.

abu_umayza
07-25-2013, 02:50 AM
Brother, asalamo'alaykum - few questions:

do you mean outdoors as in open air or outside the house as in restaurants etc.?
what does 'extinguish lamps' mean for us?


JazakAllahu khayran.

Wa'alaikumusalam ukhti. It is open air and areas that are not sheltered and enclosed. As for extinguishing lamps, Ibn Hajar explains it in the context of ensuring safety against accidental burning or causing fires, and that they should be extinguished before going to sleep; as the hadeeth in Abi Daw'ud (5247) stating: "If you sleep (or lie down to rest) then extinguish your lamps, for verily shaytan may change (or direct its appearance) like it to hurt you." [graded as saheeh by al-Albani] - so essentially it's to extinguish fires to prevent harm.

Practice of the Arabs at the time of the Prophet صلى الله عليه وسلم was to leave the lamps lit at night time. In most modern households today, fire lamps have been replaced by the light bulb. So the question is; do the words of the Prophet صلى الله عليه وسلم "extinguish the fire lamps" apply to the electric light bulb in our time? Some scholars say that if there is a genuine risk that leaving electrical items on (unnecessarily) will cause fire damage etc. then they should be switched off... I think it is high time that we become a nation who can improve its assessment of all types of risk, and then work towards preempting any harm that might arise from it.

The emphasis however, should always remain on dhikr of Allah because nothing immunises us against shaytan and all other harm better than this.
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abu_umayza
10-10-2013, 12:57 AM
Takbeer of Dhu'l-Hijjah

'Abd Allah ibn 'Umar رضي الله عنه narrated that the Messenger of Allah صلى الله عليه وسلم said:

ما من أيام أعظم عند الله ولا أحب إليه العمل فيهن من هذه الأيام العشر ، فأكثروا فيهن من التهليل والتكبير والتحميد

"There are no days greater with Allah and more beloved to perform (good) deeds therein, than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allaah), and Takbeer (saying Allaahu akbar) and Tahmeed (saying al-hamdu Lillaah)." [Musnad Ahmad, 7/224]

It is from the recommended Sunnah to become habitual in reciting the takbeer at any time during the first ten days of Dhu'l-Hijjah (and all the days of Tashreeq), beginning from the onset of the month of Dhu'l-Hijjah, until the end of the days of al-Tashreeq, when the sun has set on the thirteenth day of Dhul-Hijjah.

Revive this Sunnah by making your takbeer audible during all of the first ten days of Dhu'l-Hijjah. To show magnificence towards it, in your masajid, homes, roads, markets etc. and not to limit any good deeds on these days, but rather work towards increased wholesome goodness. Ibn 'Umar and Abu Hurayrah (may Allah be pleased with them both) used to go out to the market-place on first ten days of Dhu’l-Hijjah, reciting Takbeer, and the people used to recite Takbeer because of their Takbeer. 'Umar ibn al-Khattaab and his son (may Allah be pleased with them both) used to recite Takbeer during the days of Mina in the mosque and in the camps, and they would raise their voices until Mina echoed with their Takbeer. It was narrated that the Prophet صلى الله عليه وسلم and a group of the Sahabah used to recite Takbeer following each of the five prayers from Fajr on the day of 'Arafah until 'Asr on the thirteenth day of Dhu’l-Hijjah. For those who were not on Hajj...

Also Refer to:
http://islamqa.com/en/10508
http://islamqa.com/en/ref/36627
http://www.islamweb.net/ahajj/index.php?page=article&id=136204
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ZeeshanParvez
10-18-2013, 05:28 AM
Masha Allah, a whole book could be written just using this thread!

abu_umayza
11-28-2013, 01:27 AM
Restoring the Rights of Breastfeeding

Abu Umamah al-Bahili رضي الله عنه narrated that the Messenger of Allahصلى الله عليه وسلم said:

بَيْنَا أَنَا نَائِمٌ إِذْ أَتاني رجُلان فأَخذاَ بضَبعَيَّ فأَتيَا بي جَبَلاً وعراً فقالا : اصعد فقلتُ : إنِّي لا أُطِيقُه فقالا : إنّا سنُسهّله لك فصعِدتُ حتّى إذا كنتُ في سَواءِ الجبَل إذا أنا بأصواتٍ شديدةٍ قلتُ : ما هذه الأصواتُ؟ قالوا : هذا عُواء أهلِ النّارِ ، ثم انطلقَا بي ، فإذا أنا بقوم معلَّّقينَ بعَراقِيبهم مشقّقة أشداقُهم تسيلُ أشداقُهم دماً قال قلتُ : من هؤلاء؟ قال : هؤلاء الذين يفطرون قبل تَحِلَّةِ صومِهم ، فقال : خابتِ اليهودُ والنّصارى ! ثمّ انطلقا بي فإذا بقومٍ أشدَّ شيءٍ انتفاخاً وأنتنِهِ ريحاً وأسودِهِ منظراً ، فقلت : من هؤلاء؟ فقال : هؤلاءِ قتلَى الكفار ، ثم انطلقا بي ، فإذا بقوم أشدَّ شيءٍ انتفاخاً وأنتنِهِ ريحاً كأن ريحَهم المراحيضُ ! قلتُ : من هؤلاء؟ قال : هؤلاء الزّانُون والزّواني ! ثم انطلقا بي ، فإذا أنا بنساء تنهشُ ثُديَّهنَّ الحيّاتُ ، قلتُ : ما بالُ هؤلاء؟! قال : هؤلاءِ اللاتي يمنعنَ أولادَهنّ ألبانَهُنَّ ! ثم انطلقا بي ، فإذا أنا بغِلمانٍ يلعبونَ بين نهرَينِ ، قلتُ : من هؤلاء؟ قال : هؤلاء ذراري المؤمنينَ ، ثم أشرفا بي شرفاً ، فإذا أنا بنفرٍ ثلاثة يشربونَ من خمر لهم (يعني من خمر الجنة) قلت : من هؤلاء؟ قال : هؤلاء جعفرٌ وزيدٌ وابنُ رواحةَ ، ثم أشرفا بي شرفاً آخر ، فإذا أنا بنفر ثلاثة قلت : من هؤلاء؟ قال : هذا إبراهيمُ ومُوسَى وعيسَى، وهم ينتظرونَكَ


"During my sleep, two men (angels) came to me, held my upper arms and took me to a rugged mountain and told me to climb. I said I cannot climb it, they said, "We will make it easy for you." So I ascended until I reached a high place in the mountain. I heard loud cries and asked, "What are those cries?" It was said, "That is the howling of the people of the Fire."

We moved on until I saw some people who were suspended by their tendons (and area just above the back heel), their cheeks cut and spewing blood. I asked who they were. It was said, "Those are the ones who break their fast when it is not permissible", so he said "the Jews and Christians have failed." We moved on until I saw people who were awfully swollen, and had the most foul stench and the most hideous appearance. I asked who they were, it was said,"Those are the dead of the kuffar (who died on the battlefield)."

We moved on until I saw some people who were awfully swollen, and had the most foul stench-their stench was like that of gutters. I asked," Who are they?" It was aid, "Those are the male and female adulterers." We moved on until I saw some women those breasts were being ravaged by snakes. I asked who they were. It was said, "They are those (women) who prevented their children from suckling (their breast milk)".

We moved on until I saw boys playing between two rivers. I asked who they were, it was said, "Those are the offspring of the believers (who died before puberty.)" So then I saw three people being given wine to drink, I asked who they were, IT was said, "They are Ja'far and Zayd and Ibn Rawahah". Then I saw (another) three people, I asked who they were. IT was said, "They are Ibraheem, and Moosa and Eesa and they are waiting for you."

[An-Nasaa'i, 3197; Saheeh ibn Khuzaymah, 1870; Ibn Hibban, 7651; Al-Hakim, 1499 and others with slight variants - graded as saheeh by al-Haythami in 'Majmaz', 1/81 and Al-Albani in 'Saheeh at-Targheeb',
(1/243 #1005)/2393, and 'Silsilat as-Saheehah', 3951]

Allah سبحانه و تعالى Said:

وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ

"The mothers shall give suck to their children for two whole years..." [Al-Baqarah, 233 (http://quran.ksu.edu.sa/tafseer/tabary/sura2-aya233.html)]

He also Said:

حَمَلَتْهُ أُمُّهُ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَالُهُ فِي عَامَيْنِ

"His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years" [Luqman, 14]



The Ayaat indicate that two years is the proper age for weaning in case the mother is able to breastfeed and the child accepts breastfeeding. The above hadeeth implicates mothers who withhold their milk (or any type of nourishment) from their babies when they are hungry as the Prophet صلى الله عليه وسلم said, "Suckling is from hunger (for babies)." [agreed upon] - this means when the child no longer needs breastfeeding, it is permissible to wean him. Nevertheless, Allah has enjoin breastfeeding for those who are able to do so, and one of the most important responsibilities a Muslim woman has towards her children is to nourish them to the best of their abilities, especially in the early stages of their lives that are most critical to their development.

Her reward for this is so great that if she dies during this period she dies as a martyr; and the importance of breastfeeding is sufficient excuse for her not to fast in Ramadan (http://islamqa.com/en/50008) is she fears for herself or her child. And yet in an age where we see many women choosing to feed their babies replacement powdered milk formula as a sign of civil development and modernity, we need to educate ourselves about the unique benefits of breastfeeding so that we do not deprive ourselves and our children of this extraordinary opportunity to gain the pleasure of Allah.

Sh. Muhammad ibn Abd Al-Wahhab al-Aqeel briefly commenting on this narration touched upon the current state of affairs where women prefer purchasing manufactured milk from the market than using the blessing granted by Allah in their own breast milk to feed the children granted them <end comment>; thus risking divine punishment for depriving their babies from breast milk with no valid excuse or reason. It is also rare these days to find women who breastfeed their children for two whole years as recommended in Islam as attitudes have changed, and many women have been convinced that manufactured powdered formula is better than their own milk! May all women reflect upon Allah's Wisdom and increase confidence in their ability to produce milk in order to nourish their children in the best possible manner.

Bottle-feeding has pushed convenience upon women into their workplace and away from their responsibilities as mothers, while others conscientiously choose to ignore breast feeding altogether without a valid reason while being able to produce milk and provide it (even for a few months). So women should fear Allah and restore the rights of their babies by providing them with their breast milk. And doctors unanimously agree that the child's mother's milk is the best for it unless she is afflicted with a certain infliction or her milk does not contain the ingredients enough for full and sufficient nutrition for the child.

- Dr. İhsan Doğramacı, an internationally acclaimed Turkish pediatrician, wrote an excellent paper on the benefits of breast milk and can be read here (https://www.facebook.com/events/351101631673494/permalink/397448543705469/)

- See also: Practical benefits of breastfeeding (http://www.islamweb.net/emainpage/index.php?id=139277&page=articles)
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abu_umayza
01-16-2014, 06:58 AM
Conserving Water, One Mudd and One Saa' at a Time


Allah سبحانه و تعالى Said:

إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ

"...Verily He (Allah) likes not Al-Musrifoon (those who waste by extravagance)" [Al A'raaf, 31]


كان النبيُّ صلَّى اللهُ عليهِ وسلَّمَ يتوضأ بالمدِّ ويغتسل بالصاعِ

The Prophet صلَّى اللهُ عليهِ وسلَّمَ performed wudu' with one mudd* and made ghusl with one saa'** [Saheeh Muslim, 325]


* A mudd is a measurement of approx. 700 ml
** A saa' is a measurement of approx. 2.5 l


Conserving water is both, an individual and collective responsibility; and as Muslims we are always encouraged to utilise water wisely and never to waste or be extravagant with it. It is unanimously agreed that extravagance in using water is much disliked and blameworthy. Thus when it comes to conserving water, small adjustments can make a huge impact. And one of the many ways Muslims can contribute towards reducing water scarcity, is by being observant when performing their ritual ablution and bathing.

It is recorded that the Prophet صلَّى اللهُ عليهِ وسلَّمَ once came over to Sa'd while he was performing wudu and said,'what is this excessiveness O Sa'd?' He asked, 'can wudu be excessive?' He صلَّى اللهُ عليهِ وسلَّمَ replied, 'yes even if (you are making wudu) in a neighbouring river'" [Musnad Ahmad, 6768 and Ibn Majah, 419 - graded as hasan by al-Albani in 'Silsilat as-Saheehah, 3292). This shows us that the availability of abundance of water does not detract from our responsibility to use water sparingly and never be excessive in it. Shaykh Ibn 'Uthaymeen said (in his sharh of Riyadhus Saliheen), "we should realise that using a lot of water for wudu’ or ghusl is included in the words of Allah {and waste not by extravagance. Verily He (Allah) likes not Al-Musrifoon}. Hence the fuqaha’ said it is makrooh to waste by extravagance even if one is on the bank of a flowing river, so how about if water is drawn by mechanical means?"

Thus using a mudd for wudu and a saa' for ghusl was a prevalent act of the Prophet صلَّى اللهُ عليهِ وسلَّمَ , although there is also evidence that he صلَّى اللهُ عليهِ وسلَّمَ performed wudu' with one third of a mudd. And it is to be noted that if one's areas of ablution are not properly washed with a mudd, and there is a need for more water, then it is acceptable as long as there is no extravagance, as in this case it would be considered a necessity.

So let's make every day a "World Water Day" and reduce our water usage for ablution and bathing to one mudd and one saa. Try and see if you can make wudu with 700ml or less!


see also:

Minimum Amount of Water Needed for Ablution (http://www.islamweb.net/emainpage/index.php?page=showfatwa&Option=FatwaId&Id=96559)
How Islam Could Help Fight Water Scarcity (http://www.greenprophet.com/2010/10/islam-water-scarcity)
Islam and Water (http://www.arcworld.org/downloads/Hajjar%20Story.pdf)
100+ Ways to Conserve Water (http://wateruseitwisely.com/100-ways-to-conserve)
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