The Right Path

Solāt al-Janāzah

2012-01-28T08:51:00.000+08:00

Solāt al-Janāzah

Please explain to us how the funeral prayer is to be offered, as reported from the Prophet (Sallallāhu 'alaihi wa sallam), because many people were a bit confused about doing it.

Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu`alayhi wa sallam, is His Messenger.

The Solāt al-Janāzah is a Fardhu Kifāyah. If some members of the community do it then the rest are absolved of responsibility, but if all of them fail to do it then all are guilty of sin. It is offered for the deceased children (after 4 months), men, and women.

Conditions

1. The deceased should be a Muslim. A Muslim should not attend a non-Muslim’s funeral, but visiting him when he is sick is permissible, because this may serve an interest, namely opening his heart to Islam.

And never (O Muhammad, (Sallallāhu 'alaihi wa sallam) pray (funeral prayer) for any of them (hypocrites) who dies, nor stand at his grave. Certainly, they disbelieved in Allāh and His Messenger, and died while they were Fasiqun (rebellious, - disobedient to Allāh and His Messenger Peace and Blessings be upon him).

[Al-Tawbah, 9:84]

Concerning taking care of funeral arrangements for a family member, it was narrated in a sahīh hadīth that Nājiyah ibn Ka’ab narrated that ‘Ali ibn Abi Tālib (radiyallahu‘anhu) said:

“I said to the Prophet (sallallāhu 'alaihi wa sallam), ‘Your old, misguided uncle has died (he was referring to his father Abu Tālib). Who will bury him?’ He (Sallallāhu ‘alaihi wa sallam) said, ‘Go and bury your father.’ [I] said, ‘I will not bury him, for he died as a mushrik.’ He said, ‘Go and bury him, then do not do anything until you come to me.’ So I went and buried him, then I came to him with traces of dust and earth on me. He told me to wash myself, then he made duā’ for me in words that were more precious to me than everything on earth.”

[Al-Silsilah al-Sahīhah, by al-Albāni, no. 161]

So it is allowed for the Muslim to take care of the burial of his non-Muslim relatives and it does not cancel out one’s hatred of their shirik.

As we can see that ‘Ali (radiyallahu‘anhu) initially refused to bury his father for that very reason, as he said, “he died as a mushrik.” He thought that if he buried him when this was the case, that this was included in the forbidden kind of friendship as referred to in the ayah (interpretation of the meaning): O ye who believe! Be not friendly with a folk with whom Allah is wroth, (a folk) who have despaired of the Hereafter as the disbelievers despair of those who are in the graves. [Al-Mumtahanah, 60:13]

But, when the Prophet (Sallallāhu 'alaihi wa sallam) repeated the command (to ‘Ali) to bury his (‘Ali’s) father, he hastened to obey him and he gave up the notion that had initially occurred to him.

This is what obedience means: That a person gives up his opinion in response to the command of his Prophet (Sallallāhu 'alaihi wa sallam).

It seems that a son’s burying his non-Muslim father or mother is the last act of good companionship that the son can do for his non-Muslim parent in this world. But after the burial, he cannot make du’a for him or pray for forgiveness for him, because of the unambiguous words of Allāh (interpretation of the meaning):

“It is not (proper) for the Prophet and those who believe to ask Allāh’s forgiveness for the Mushrikūn, even though they be of kin”

[Al-Tawbah, 9:113]

2. The body should be present; unless the deceased died in a land where there are no Muslims to pray janāzah over him, then some Muslims may perform the janāzah for him in another land.

3. The deceased should be placed in front of the Imām, and the Imam should stand at the head of a man and the middle of a woman, as described in the sahīh ahādīth narrated from the Messenger of Allāh (Sallallāhu ‘alaihi wa sallam). If there are a number of dead, men, women and children, the men should be placed closest to the imām, then boys, then women, then girls. The woman’s middle should be in line with the man’s head, so that the Imām will be standing in the correct position in relation to all of them, as prescribed in Sharī’ah.

4. The body should be washed

5. He should not be a shahīd.

That is because the Prophet (Sallallāhu ‘alaihi wa sallam) did not pray over the martyrs of Uhud [narrated by al-Bukhāri, 1347], and because the purpose behind the funeral prayer is to intercede for the deceased. The martyr receives expiation for everything (so he has no need of intercession), apart from debt; debt is not waived because of martyrdom, and rather it remains owed by the deceased.

When the prayer is offered for a child, there should be no prayer for forgiveness, and it should not be said in the prayer “Allāhummaghfir lahu (O Allāh forgive him),” because no sins were recorded for him. Rather prayers should be said for forgiveness and mercy for his parents. That is because of the report narrated by Abu Dawud that (Sallallāhu ‘alaihi wa sallam) said: “The funeral prayer should be offered for him and prayers should be said for forgiveness and mercy for his parents.”

[Classified as sahīh by al-Albāni in Ahkām al-Janā’iz, p. 73.]

It is permissible to offer the funeral prayer for the deceased inside the graveyard just as it is permissible to offer the funeral prayer for him after he is buried, because it was proven that a woman used to clean the mosque and she died. The Prophet (Sallallāhu 'alaihi wa sallam) asked about her and they said, ‘She died.’ He said, ‘Why did you not tell me? Show me to her grave.’ So they showed him and he offered the prayer for her, then he said, ‘These graves are filled with darkness for their occupants, but Allāh illuminates them by my prayer over them.’”(Narrated by Muslim, 956)

[From Fatāwa al-Lajnah al-Dā’imah, 8/392]

How to Pray the Solāt al-Janāzah

The Prophet (Sallallāhu'alaihi wa sallam) and his companions (radiyallahu‘anhum) explained how the Solāt al-Janāzah is to be done. It is done as follows:

1. Standing and Facing the Ka’abah one enter the Solāh by saying the Takbīr (“Allāhu Akbar”), and with the Niyyah concurrently in the heart and then you seek refuge with Allāh from the accursed Shaytān, and then you say Bismillah ir-Rahmān ir-Rahīm and recite al-Fātihah may followed by a short sūrah or some āyahs.

2. Then you say Second Takbīr and send blessings upon the Prophet (sallallāhu 'alaihi wa sallam), the Salawat Ibrāhīmiyah as one does at the end of the prayer.

3. Then after Third Takbīr make duā’ of forgiveness and mercy, steadfast in Islam, to grant paradise, torment of grave and Hellfire for the deceased. The best is to say:

Allāhummaghfirli-hāiyina wa maiyitina, wa shāhidina wa ghā’ibina, wa saghīrina wa kabīrinā, wa zakarina wa unthāna.

(O Allah, forgive those of us who are living and those of us who are dead, those of us who are present and those of us who are absent, our young and our old, our male and our female

Allāhumma manahyaitahu minnafa ahyihi ‘alal-Islam, wa man tawaffaitahu minna fatawiffahu ‘alal-Īmān.

O Allah, to whomsoever of us Thou givest life grant him life in Islām, and whomsoever of us Thou takest in death take him in death with faith.

Allāhummaghfir lahu warhamhu, wa‘āfihi wā‘anhu, wa akrim nuzulahu wa wassa’ madkhalahu, waghsilhu bimā’ wa-thaljin wabarad, wa naqqihi minal-khatāya kama yunqqayi-thawbul-yadhu minaddanas.

O Allāh , Forgive him and have mercy on him, keep him safe and sound and forgive him, and honour the place where he settles and make his entrance wide; wash him with water and snow and hail, and cleanse him of sin as a white garment is cleansed of dirt.

Allāhumma abdilhu dāran khayra min dārihi, wa ahlan khayra min ahlihi.

O Allāh, Provide him a house better than his house and make his family better than before.

Allāhumma adkhilhul-jannah wa a’idhhu min ‘adzābil-qabri wa min ‘adzābil-nār wa afsah lahu fi qabrihi wa nawwir lahu fihi.

O Allāh, admit him to Paradise and protect him from the torment of the grave and the torment of Hell-fire; make his grave spacious and fill it with light.

Allāhumma lā tahrimna ajrahu walatudillanā ba’dahu”

O Allāh, do not deprive us of the reward and do not cause us to go astray after this death).

All of this was narrated from the Prophet (sallallāhu 'alaihi wa sallam.If you make du’a with other words, this is permissible. For example, one could say,

“Allāhumma in kāna muhsinan fa zid fi ihsānihi wa in kāna musī’an fa tajāwaz ‘an sayi’ātihi. Allāhumma ighfir lahu wa thabbit-hu bi’l-qawl il-thābit

(O Allāh, if he was a doer of good, then increases his good deeds, and if he was a wrongdoer, then overlooks his bad deeds. O Allāh, forgive him and give him the strength to say the right thing).”

4. Then you say a Fourth Takbīr and pause for a little while, then you say one Taslīm to the right, saying “As-salāmu ‘alaykum wa rahmatullāh.”

There is no Adzān, Iqāmah, ruku or sujūd in Solāt al-Janāzah.

And Allāh knows best.

[Adapted from Islamhouse and Fatwa No: 12363 of Islam Q&A]

Solat Al-Tasbih

2012-01-27T16:20:00.002+08:00

Solat Al-Tasbih

Question: How should I perform Solāt Tasbīh? (From: Sri Lanka)

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Final Messenger.

Answer:

It is recommended to perform Salat al-Tasbih once a day; however, if one is unable then one should perform it once every Friday, or once a month, or once a year, or at least once in a lifetime. Renowned scholars such as Qadi Husayn, Imām al-Baghawi, Imām al-Mutawalli, and Imām al-Ruyani (rahimahullāh) were some of the earlier imams that affirmed its recommended nature (al-Majmu 3:546).

The later Shāfi‘ies scholars held to this view despite the fact that Imām al-Nawawi (rahimahullāh) in al-Majmu’ and al-Tahqiq had some reservations about the prayer (Nihayat al-Muhtaj 2:124).

Salat al-Tasbih is a nawafil solāh to glorify Allāh Almighty. It consists of four raka’at, and one can either pray all four with one closing Salām or separate the four raka’at with two closing salāms. Imām Al-Ghazali mentions in al-Ihya ulumuddin that it is better to perform the solāt tasbih with one closing salam if offering the prayer during the day, but if one is offering the prayer at night it is better to perform it with two closing salams (ibid 2:123).

In his book ‘Al-Kalim al-Tayyib wa al-‘Amal al-Salih’, Imām al-Suyuti (rahimahullāh) describes the method of how Solat al-Tasbih is performed:

Salat al-Tasbih consists of four raka‘at wherein the surahs of al-Takathur, al-‘Asr, al-Kafirun, and al-Ikhlas are recited.

After reciting a surah, one recites the Tasbih: “Subhān Allāh wal Hamdulillāh Wa Lā ilāha illallāhu Wallāhu Akbar (Allāh is free from imperfection, And praise be to Allāh, There is no true god except Allāh and Allāh is Greatest)” fifteen times whilst standing, and ten times in ruku’ (bowing), ‘itidal (standing after bowing), the two prostrations, sitting between two prostrations, the brief repose after completing the prostrations (Jalsah al-Istirahah), and sitting for the Tashahhud. One may also add “Wa Lā Hawla wa Lā Quwwata illa Billāh (And there is no strength to resist evil and no power to do good except through Allāh)” to the above Tasbih (Shabramillisi, 2:123)

In other words, one opens the solāt with by TakbiratulIhram and intending Salat al-Tasbih in the heart, and after one recites al-Fātihah and a surah–al-Takathur in the 1^st. raka‘at, al-‘Asr in the 2^nd. Al-Kafirun in the 3^rd. and al-Ikhlas in the 4^th.– one recites the above the tasbih silently 15 times.

Thereafter, one recites the same tasbih but only ten times in ruku’, standing after ruku’ (‘itidal), the two sujud (prostrations), sitting between the two prostrations, in the brief repose after prostrating, and in the tashahhud.

It is valid in the Shāfie School to separate the four raka’at and pray one set at night and the remaining set the following day. In such instance, the prayer will be counted as Salat al-Tasbih, even if there is a long separation between the two sets of raka’at (Bughyat al-Mustarshidin 62).

It also should be noted that Salat al-Tasbih is a wholly supererogatory prayer (nawafil solāt)–a prayer that may be offered without a specific reason or allocated time–thus it severely disliked to offer the prayer in the forbidden times.

And Allāh knows best.

[Via Shafiifiqh.com Oct 31, 2011]

Solāh al-Istikhārah

2012-01-24T08:54:00.008+08:00

Solāt al-Istikhārah

Question: What is Istikhārah? What is the proper method of performing it?
Is it true that for Istikhārah to be valid, one must experience some kind of a dream indicating the proper course of action to follow?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

Solāt al-Istikhārah is a Sunnah or a highly recommended act. Solāt Istikhārah is a two-raka‘ah nawafil solāt by which one seeks Allāh's Guidance when he is confused or cannot choose between permissible alternatives. In this case, the Muslim should pray to Allāh the Almighty to guide him to whatever He sees fit for him and make his heart satisfied with the decision.

Seeking Allāh's Guidance

In Solātul Istikharah, one asks Allāh to facilitate the matter if it is good and turn it away if it is not. Thus, after offering Solat Istikharah, one should decide on a course of action, and trust that if the matter does not work out, it is because it was not good for him. One should not then feel disappointed if things did not go as hoped.

Solāt Istikhārah is only prescribed for matters deemed permissible by the Shāri‘ah and not for any issue that plainly opposes Allāh's Laws. It is when you have two permissible options and you do not know which is better for you that you should resort to Allāh the Almighty to seek His guidance.

Sheikh Ahmad Kutty, a senior lecturer and Islamic scholar at the Islamic Institute of Toronto, Ontario, Canada, states:

“Istikhārah means, "seeking the best course of action." It is used for approaching Allāh through Prayer for guidance in a case when one cannot make up his mind. It should, however, be pointed out, that Istikharah applies strictly to cases that are halāl (lawful or permissible), since there cannot be a question of choice concerning matters that are considered harām (unlawful or impermissible).

When faced with important decisions in life, a believer is persuaded to use all of his Allāh-given resources, as well as to consult people who are known for their knowledge, piety and sound opinion. After having done so, he can turn to Allāh for guidance.

Humans are limited in knowledge, and Allāh alone possesses perfect knowledge. Allāh has told us that He alone possesses the keys to all that is good. He has also promised to help us if we turn to Him earnestly and sincerely.

We see around us people doing all sorts of things for confirmation when faced with important decisions in their life. The Pre-Islamic Arabs resorted to the practice of divining with arrows or the stirring of birds. In modern times, even some of the most prominent people consult astrologers, psychics, gurus or so called spiritual masters. Islam teaches that since Allāh alone knows the unseen realities, and He alone is aware of what is good for us in an absolute sense, we must seek His help.

The Prophet (Sallallāhu 'alayhi wa sallam) taught us how to do so. He told us that if we are faced with decisions in life and are unable to make up our mind, we must approach Allāh through Prayer. This Prayer is called Solāt al-Istikhārah. It is a Sunnah or a highly recommended act. The specific method of doing it is as follows:

First, one must offer a Prayer of two raka‘at with the intention of seeking guidance from Allāh. Then he should offer the following supplication:

"Allāhumma inni astakhiruka bi ‘ilmika, wa astaqdiruka bi-qudratika, wa as'aluka min fadlika al-azīm, fa'innaka taqdiru wala aqdiru, wa ta’lamu wa la a`lamu, wa anta ‘allamu-l-ghuyūb.

Allāhumma, in kunta ta’lamu anna hadhal-amra [here mention your case] khairun li fi dini wa ma ‘ashi wa ‘aqibati ‘amri (or ‘ajili amri wa`ajilihi) faqdurhu li wa yas-sirhu li thumma barik li fihi.

Wa in ta’ lamu anna hadhal-amra sharrun li fi dīni wa ma ‘ashi wa ‘aqibati ‘amri (or ‘ajili amri wa ajilihi) fasrifhu ‘anni was-rifni ‘anhu, waqdur liya al-khaira haithu kana thumma ‘ardini bihi.”

(O Allāh, I seek Your help in finding out the best course of action (in this matter) by invoking Your knowledge; I ask You to empower me, and I beseech Your favor. You alone have the absolute power, while I have no power. You alone know it all, while I do not. You are the One Who knows the hidden mysteries. O Allāh, if You know this thing (I am embarking on) [here mention your case] is good for me in my religion, worldly life, and my ultimate destiny, then facilitate it for me, and then bless me in my action. If, on the other hand, You know this thing is detrimental for me in my religion, worldly life, and ultimate destiny, turn it away from me, and turn me away from it, and decree what is good for me, wherever it may be, and make me content with it.)

After having done so, he should follow the decision that he is strongly inclined to. If he feels no such inclination, then he should choose one of the options; he can rest assured that Allāh will guide his steps. It has been reported that the Prophet (Sallallāhu 'alayhi wa sallam), said, "One who asks Allāh for guidance in choosing the best course of action will never be a loser."

It is not at all necessary for a person to have visions or dreams following Istikhārah. However, if a person does experience a vision or dream, and he feels strongly about it, he should follow it.” [Islam.ca]

Imām An-Nawawi (rahimahullāh) adds: “After making Istikhārah, a person must do what he or she is wholeheartedly inclined to do and feels good about doing and should not insist on doing what he had desired to do before making the Istikhārah. And if his or her feelings change, he or she should leave what he or she had intended to do, for otherwise he or she is not leaving the choice to Allāh, and would not be honest in seeking help from Allāh's power and knowledge. Sincerity in seeking Allāh's choice means that one should completely abandon what one desired oneself.”

Dr. Muzammil Siddiqi, former head of the Islamic Society of North America and member of the Fiqh Council of North America, states:

“Doing Istikharah does not mean that one should not use one's reason or experience. Allāh the Exalted has commanded us in the Qur'an that we should use our intellect and seek knowledge. If we do not know something, we should ask those who know. But human reason has limitations. We do not know everything; only Allāh does know all things. When we are faced with a dilemma then we should turn to Allāh to seek His guidance.

After offering Istikharāh, you may do whatever is best in your understanding or whatever convinces you. You may repeat the Du‘ā of Istikharāh several times if you are still hesitant. It is not necessary to dream about anything and you do not have to wait for an answer in your dreams. It is reported in a Hadith that the Prophet (Sallallāhu ‘alayhi wa sallam) said:

"O Anas, when you intend to do some important things, then seek the good (seek Istikharāh) from your Lord seven times and then do that to which your heart (or mind) is inclined, because the good is in it."

Most of the hadiths on this subject do not talk about any dream. However, the famous Hanafis jurist, Ibn ‘Abdeen has suggested in his Hashiyah that one should make the Solat Istikhārah before sleeping, and should sleep after having performed Wudhū'. The face should be towards Makkah. If one sees something white or green in one's dream, then the answer is yes, but if one sees something dark or red then the answer is no. Other jurists of Mazhabs Shāfi‘ies, Malikis, Hanbalis say that one should do that which is most convincing. And according to Imam Mālik, other people can also perform Istikhārah on behalf of someone.

There is nothing strange about dreams. If you did not see any dreams, then it does not mean that dreams do not occur. After the Solāt Istikhārah, some people may see a dream and some may not. We know that some of our dreams become true. Some time we see something in a dream and it happens exactly the same way later. As there are good dreams and bad dreams, so there are also true and false dreams. The interpretation of dreams is a special knowledge that some people have.

In the Qur'ān many dreams are mentioned. Prophet Ibrāhīm (‘alaihissalam) saw in his dream that he was sacrificing his son. Prophet Yusuf (‘alaihissalam) had dreams and Allāh also gave him the knowledge of interpreting dreams. Prophet Muhammad (Sallallāhu 'alayhi wa sallam) also sometimes interpreted the dreams of his Companions.”

May Allāh guide us all to the straight path!

Allāh Almighty knows best.

[Excerpted with minor modification from Q&A published in Islam Online (Ask About Islam) 9 Feb 2003]

Solāt al-Hajjat

2012-01-23T09:00:00.005+08:00

How to Offer Solāh al-Hajat

By Dr. ‘Ujail Jasim An-Nashami

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Muslim scholars state that Solāh al-Hajat is recommended act of worship. According to the majority of scholars, it consists of two raka'at prayers.

Dr. ‘Ujail Jasim An-Nashami, Professor of Shari`ah at the University of Kuwait, states:

"All Muslim scholars unanimously agree that Solāh al-Hajat is recommended act of worship. They base their view on the hadith Imam al-Tirmidzi (rahimahullāh) narrated in the chapter concerning Salāt al-Hajat: “ Ali ibn ‘Eesa ibn Yazid al-Baghdadi told us, ‘Abdallāh ibn Bakar al-Sahmi told us, and ‘Abd-Allāh ibn Munir told us, from ‘Abdallāh ibn Bakar from Fa’id ibn ‘Abd al-Rahman from ‘Abd-Allāh ibn Abi Awfa who said:

"If any one among you has any kind of need, be of Allāh or of a human being, let him perform wudu' (ablution) and offer two raka`at (prayer units). Then he should praise Allāh; invoke His blessings on the Prophet (sallallāhu 'alaihi wa sallam) and say the following du`a' (supplication):

‘Lā ilāha ill-Allāh al-Halīmul-Karīm. Subhānallāhi Rabbil- ‘arshil ‘adzīm. Al-Hamdulilahi Rabbi il-‘Alamīn. As 'aluka mujibati rahmatika, wa ‘aza'ima maghfiratika, wal- ‘ismata min kuli dzanb, wal ghanīmata min kuli birr, was-salāmata min kuli ithm. La tada’ li dzanban illa ghafartah, wala hamman illa farajtah, wala hajatan hiya laka ridan illa qadaytah, Ya arhama ar-rahimīn.

(There is no god but Allāh, the Ever-Clement, and the Most Generous. I celebrate the Glory of Allāh, the Lord of the Magnificent Throne. All praise and thanks are due to Allāh, Lord of the worlds. I beseech you, seeking that which will draw me closer to Your mercy, and that which will make certain for me Your Forgiveness. O Allāh, grant me protection against any sin, and a share of every virtue. Do not leave me a sin without forgiving it, a worry without relieving me of it, or a need that meets with Your pleasure without providing for it, O Most Merciful Lord.)'

[Narrated by al-Tirmidzi and said this is a gharib hadith; the fact that Fa’id ibn ‘Abdal-Rahman (Abu’l-Warqa’) is among the narrators makes the hadith very weak]

Al-Hakim (rahimallāh) said: “Fabricated ahādith were narrated from Ibn Abi Awfa.”[Mishkat al-Masabih, 1/417]

This hadith was also narrated by Ibn Mājah, (rahimahullāh), in his Sunan, 1/144, also via Fa’id ibn ‘Abdal-Rahman. Al-Albāni classified it “(It is) very weak.”[Da’ief Sunan Ibn Majah, no. 293]

Sheikh Muhammed Salih Al-Munajjid said: Scholars like Ibn ‘Uthaymeen (rahimahullāh)say that Salāt al-Hajat is not prescribed in shari’ah. (Ibn ‘Uthaymeen, Fatāwā Nūr ‘alal-Darb, 1/169) The hadith was not authentic (sahih). This is because Imam al-Tirmidzi (rahimahullāh) narrated a hadith about Salāt al-Hajāt in his Sunan, but he pointed out that it is da’ief (weak) hadith.

If a Muslim in distress and need help, seek Allāh's help in prayer

Notwithstanding the above, there is evidence adequate to offer the Solāt al-Hajat, to seek the Almighty Allah’s Forgiveness, Mercy and Blessings to remove the stress. A Muslim is in state of distress and in need of help, he should take wudhu’ and pray make a duā’ to seek Allāh’s mercy. There are no restrictions on number of raka’ahs and kinds of supplications.

Allāh Subhanahu wa ta‘ala says: “….And seek help in patience and prayer…” [Al-Baqarah, 2:45]; And Allāh also says: “And your Lord says, "Call upon Me; I will respond to you..." [Ghafir, 40:60]

Abu ad-Darda’ (radiallāhu ‘anhu) reported that the Prophet (Sallallāhu 'alaihi wa sallam) said:

‘He who makes wudhū’, and does it properly, then prays two raka`at, Allāh will grant him whatever he may pray for, sooner or later.’"

[Narrated by Ahmad ( Musnad al-Qāba'il); The narrators of this hadith named Maimun or Abu Muhammad al-Mara'ii at-Tamimi, a person who was majhul unsure of his status by the 'ulama' of hadith. Even Yahya ibn Abi Kathir was tsiqah but sometimes he narrated mudallas hadith and sometimes he narrates hadith with broken chain of narrators (Mursal). So there is a narrator who majhul and another is not firmed. So, it is a weak hadith cannot be used as strong evidence. But Sheikh Sayyed Sabiq classified Sahih in his Fiqh As-Sunnah]

Hudzaifah (radiallāhu ‘anhu) reported: “When anything distressed the (Sallallāhu 'alaihi wa sallam), he would pray.”

Al-Nu’man ibn Bashīr (radiallāhu‘anhu) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) said: “Duā’ is worship.” [At-Tirmidzi (3372)]

[Reported by Abu Dawud in his Sunan, and classified as hasan in Sahih al-Jaami’, 4703)]

Abdullah Ibn ‘Abbas (radiallāhu ‘anhu) reported that the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) used to say, when he felt distressed: “Lā ilāha illallāh al-‘Azīm ul-Halīm, Lā ilāha ill-Allāh Rabb il-‘arsh il-‘azīm, Lā ilāha ill-Allāh Rabb is-samawaati wa Rabb il-ard wa Rabb il-‘arsh il-Karīm (There is no god except Allāh, the All-Mighty, the Forbearing; there is no god except Allāh, the Lord of the Mighty Throne; there is no god except Allāh, Lord of the heavens, Lord of the earth and Lord of the noble Throne)"

[Al-Bukhari, Muslim]

Anas Ibn Mālik (radiallāhu ‘anhu) reported that the Prophet (sallallāhu 'alaihi wa sallam) used to say, when something upset him: “Yā Hayyu Yā Qayyuum, bi Rahmatika astaghīth (O Ever-Living One, O Everlasting One, by Your mercy I seek help)”

[Al-Bukhari, Muslim]

Asma’ bint ‘Umays (radiallāhu ‘anha said: The Messenger of Allāh (sallallāhu 'alaihi wa sallam) said to me: “Shall I not teach you some words to say when you feel distressed? [Say:] “Allāh, Allāh, Rabbi Lā ushriku bihi shay’an (Allāh, Allāh, my Lord, I do not associate anything with Him).”

[Al-Bukhari, Muslim]

‘Abdallāh ibn Mas’ud (radiallāhu ‘anhu) reported that the Prophet (sallallāhu 'alaihi wa sallam) said:

“No person suffers any anxiety or grief, and says:

“Allāhumma inī ‘abduka wa ibn ‘abdika wa ibn amatika, naasiyati bi yadika, maadin fiyya hukmuka, ‘adlun fiyya qadā’uka, as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabika aw ‘allamtahu ahadan min khalqika aw ista’tharta bihi fi ‘ilm il-ghaybi ‘andak an taj’ala al-Qur’āna rabee’ qalbi wa nūr sadri wa jalaa’a huzni wa dzahāba hammi”

(O Allāh, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every Name belonging to You which You named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)

But Allāh will take away his sorrow and grief, and give him in their stead joy.”

[Al-Bukhari, Muslim]

[Al-Kalim al-Tayyib by Shaikh al-Islam Ibn Taymiyyah, edited by Shaykh al-Albāni, p. 72]

Indeed, Rasūlullāh (sallallāhu 'alaihi wa sallam) said to his companions: "Shall I not tell you some words which, if distress or grief befalls any of you and he offers this prayer (supplication), it will bring him joy? It is the Duā’ of Dzu’l-Nun (i.e. Prophet Yunus or Jonah ‘alaihissalam): Lāillā hailla anta Subhānakainni, Kuntu minadz dzalimīm (There is no god but You, Glory to You; verily I was one of the wrongdoers.)”

[Sahih al-Jāmi‘, no. 2605]

Stricken with calamity, Yunus (‘alayhissalam) realized his mistake and immediately turned to Allāh for forgiveness. He made a supplication that was simple and short. Nevertheless, its words carry so much significance that this small supplication is considered to be the “Mother of all supplications”. From the darkest chamber of the whale’s stomach, he cried out to Allāh: “Lāillā hailla anta Subhānakainni, Kuntu minadz dzalimīm (There is no god but You, Glory to You; verily I was one of the wrongdoers.)” (Al-Anbiyā’, 21:87)

The important component in this short supplication, Yunus (‘alayhissalam) recognized that there is no other authority or power worthy of worship except Allāh, alone. This supplication was so heavy in weight that Allāh Subhānahu Wa Ta’ala turned to Yunus (Jonah) in forgiveness and removed him from layers of darkness. [See Tafsir Ibn Kathir]

Prophet Ayyub (‘alayhissalam), after being afflicted with calamities, distress and severe skin disorder for years, called Allah’s Mercy: “...Annī massaniyāddhurru wa anta ar hamu ar rahimīn. (Indeed, adversity has touched me, and you are the Most Merciful of the merciful).” [Al-Anbiyā’, 21:83]

After suffering, of patience, of faith, and ultimately Prophet Ayyub condition was restored. We may use this du‘ā as well.

As for the number of raka'ahs in this prayer, scholars hold different views. The Mālikis, Hanbalis, Ash-Shāfi’es – in the famous view – and some Hanafis say that it consists of two raka`ahs. Some other Hanafis say that it consists of four raka`ahs and others say that it is a twelve-raka‘ah prayer.

According to Al-Shāfi'ies the Solat al-Hajat falls under nawafil prayers established by individuals. The Nawafil Solah performed in congregation are such as Prayer 'Eid al-Fitri and Prayer' Eid al-Adha, Istisqa’ (Prayers for Rain) and the Eclipse Prayer. Hence, Solat al-hajat is a nawafil prayer performed in preferably to be done individually.

Allāh Almighty knows best.

[Excerpted with modification from Islam Online (Ask About Islam) dated 12.8.2003]

Solāh Tahiyyatul-Masjid

2012-01-22T12:27:00.002+08:00

Solāh Tahiyyatul-Masjid

Tahiyyatul-Masjid is Permitted At All Times When Prayer is Not Allowed

If a person enters the Masjid during one of the time when making prayer is makrūh (eg. sunrise, sunset, zawāl...), does he still have to pray two rak’at of Tahiyyatul-Masjid?

In the Name of Allah, the Most Gracious, the Most Merciful,

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Anyone who enters a Masjid is to offer the Solāh Tahiyyatul Masjid before sitting and it is permitted to be done at all times when prayer is generally disallowed. It is because of the general applicability of the sahih hadith.

One should perform two Raka’at (Tahiyyatul-Masjid) before sitting.

Abu Qatadah (radiallāhu`anhu) reported that the Prophet (sallallāhu 'alaihi wa sallam) said:

"Whoever enters a mosque should perform two Raka’at (Tahiyyatul-Masjid) before sitting"

[Al-Bukhari, Muslim]

Jabir ibn ‘Abdullāh (radiallāhu‘anhu) said: "Sulayk Al-Ghatafani came on Friday when the Rasūlullāh (sallallāhu 'alaihi wa sallam) was delivering the Khutbah. When he (Sulayk) sat down, the Prophet (sallallāhu 'alaihi wa sallam) said to him:

"O! Sulayk stand up and pray two Raka’at and do not read much in them". Then he (the Prophet Sallallāhu 'alaihi wa sallam) said: "If any of you comes to the mosque on Friday while the Imām is delivering the Khutbah, he prays two Raka’at without lengthening them".

[Al-Bukhari and Muslim]

This is one of the prayers that are done for a specific reason, like Salāt al-Tawāf (prayer done after circumambulating the Ka’abah) and Salāt al-Kusūf (prayer at the time of an eclipse). It is permissible to be performed at times when prayer is generally disallowed, like making up missed prayers.

In relation to Salāt al-Tawāf, the Prophet (sallallāhu 'alaihi wa sallam) said:

“O Banu ‘Abd Manāf, do not prevent anyone from circumambulating this House and praying at any time of night or day.”

[Imām Ahmad with a sahīh isnād]

And in relation to Salāt al-Kusūf, the Prophet (sallallāhu 'alaihi wa sallam) said:

“The sun and moon are two of the Signs of Allāh; they are not eclipsed because of the death or life of anyone.”

[Muslim]

Entering the mosque and the adzān was being given for the prayer

When you enter the mosque and the adzān was being given for the prayer it is better to respond to the adzān first, then you may pray Tahiyyat al-Masjid, so as to combine two virtuous deeds. But the issue is flexible.

[Al-Lajnah al-Dā’imah Li’l-Buhūth al-‘Ilmiyyah wa’l-Iftā’, 7/273]

If the Iqāmah is called

In the case of the Iqamah is called for Fajar prayer or any prayer; one may have to forgo the Tahiyyat al-Masjid as doing the fardhu (obligatory) prayer is sufficient at that situation.

The evidence is based from a sahih hadith:

The Prophet (sallallāhu 'alaihi wa sallam) said:

“If Iqāmah is called for the prayer then there is no prayer except the obligatory one”

[Sahih Muslim, 1/493]

If a person enters the mosque and is praying the sunnah while the iqāmah is called, then the opinion in this case is that if he is in his second rak‘ah, he should shorten it, and if he is in the first rak‘ah, he should just break his prayer and enter the congregation with the Imam.

So, if one has performed the ruku ‘for the second raka‘ah, then he should complete the prayer, and if not, then he should discontinue because what is left from his sujud and tashahhud is not needed any more. Moreover, he should break without Salam, and it is enough to have the intention in the heart, contrary to common misconception.

Prayers when entering the mosque just before the Iqāmah

Imām An-Nawawi (rahimullāh) said: 'It is not a condition that when one prays a two raka’at to intend it for the salutation to the mosque (Tahiyyat al-Masjid). If you perform two raka’at, with intention of doing any kind of prayer; or intends two raka’at supererogatory prayer, or any other prayer, or an obligatory prayer which is then due, or making up for a missed obligatory prayer, then this is considered sufficient for him. In such a manner, what one intends by praying a two raka’at is achieved and the two raka’at of salutation to the mosque are included in that as well, and there is no difference of opinion about this. Similarly, if one intends the obligatory prayer and the two raka’at of salutation to the mosque, or intends the supererogatory prayer and the two raka’at of salutation to the mosque, then one achieves both purposes without any difference of opinion on this.'

Entering the mosque and the adzān was being given for the prayer

When you enter the mosque and the adzān was being given for the prayer it is better to respond to the adzān first, then you may pray Tahiyyatul-Masjid, so as to combine two virtuous deeds. But the issue is flexible.

Entering the mosque and the imam may order that the Iqāmah

But in the case the imam may order that the Iqāmah be given for Fajar prayer, after which there is no need for Tahiyyatul-Masjid, because praying the fardhu (obligatory) prayer is sufficient and means that there is no longer any need to do Tahiyyatul-Masjid. The member of the congregation may also forego Tahiyyatul-Masjid if he enters the mosque when the Iqāmah is being given.

[Al-Lajnah al-Dā’imah Li’l-Buhūth al-‘Ilmiyyah wa’l-Iftā’, 7/272]

Allāh Almighty knows best.

[Adapted from Islam Q&A (Fatāwa No: 306; No 5070; No: 5074)]

Solat al-Duha.

2012-01-21T16:15:00.002+08:00

The Prophet’s Solat Duha.

By Adil Salahi

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Apart from the Solat Sunnat that Rasūlullah (Sallallāhu 'alayhi wa sallam) used to offer with the five obligatory prayers, he (Sallallāhu 'alayhi wa sallam) also offered additional prayers during the day. This is known as Solat Duha, using the name of the time of day most suitable for it, i.e. mid-morning. Its range of time extends from about half an hour after sunrise to about half an hour before Dzuhur becomes due at midday. This prayer consists of 2-8 raka‘ahs, which the Prophet (Sallallāhu 'alayhi wa sallam) used to offer whenever he was free in the morning.

A short Solat

A report attributed to Umm Hani’, the Prophet’s cousin, quotes her as saying that “the Prophet (Sallallāhu 'alayhi wa sallam) entered her home on the day when Makkah was conquered by the Muslims, took a bath and offered 8 raka’ahs. I have never seen a prayer that could be shorter than that. However, he (Sallallāhu 'alayhi wa sallam) did his bowing and prostration in full.”

This report is highly authentic as it is quoted in all six collections. It makes clear that the Prophet (Sallallāhu 'alayhi wa sallam) offered this prayer when he was away from home, since he was settled in Madinah at the time, and that he kept his prayer short.

Its mode varied.

Other reports, however, mention different approaches. Abu Saeed Al-Khudri (radiallāhu ‘anhu) mentions that “the Prophet (Sallallāhu 'alayhi wa sallam) used to pray Duha regularly so that we think that he would not omit it, but at other times, he would consistently omit it so that we think that he would not offer it again.” (Recorded by Ahmad and Al-Tirmidzi)

This report makes clear that the Prophet (Sallallāhu 'alayhi wa sallam) varied his practice with regard to voluntary worship so as to make clear that what is voluntary remains so. It should never be mixed up with what is obligatory. This is clear from three Hadiths by Aishah (radiallāhu‘anha), his wife. The first is a report by Muadhah who says: “I asked Aishah (radiallāhu‘anha) whether the Prophet (Sallallāhu 'alayhi wa sallam) used to pray Duha. She said: ‘Yes, in four raka’ahs, but he (Sallallāhu 'alayhi wa sallam) could increase that as he wished.’” (Recorded by Al-Bukhari, Muslim and Al-Tirmidzi.) Another report quotes Aishah (radiallāhu‘anha) as replying to the same question on a different occasion and by a different person.

Her answer was: “No, unless he was coming home from travel.” The third report by Aishah (radiallāhu‘anha) says: “I have never seen the Prophet (Sallallāhu 'alayhi wa sallam) offering prayer in mid-morning, or Duha, but I offer it nevertheless. The Prophet (Sallallāhu 'alayhi wa sallam) used to omit doing something he would have loved to do, fearing that when people did it to emulate him, it would become obligatory for them.” (Recorded by Malik, Al-Bukhari and Muslim.)

The Dual Purpose

These three reports by Aishah (radiallāhu‘anha) make clear that the Prophet’s (Sallallāhu 'alayhi wa sallam) practice concerning this voluntary prayer was varied. She makes clear that she never saw the Prophet (Sallallāhu 'alayhi wa sallam) doing it, but in another report she confirms that he (Sallallāhu 'alayhi wa sallam) offered it in four raka’ahs or more, while she also points out that he (Sallallāhu 'alayhi wa sallam) did on his return home after travel. This means that she was aware of his offering this prayer. Indeed this is the reason why she used to offer it despite the fact that she never saw the Prophet (Sallallāhu 'alayhi wa sallam) doing it in his normal routine. It was clear to her that it was a good and rewarding action that Muslims should do if they can.

She would not have done it, had she thought that it was not highly recommended. She explains the reason for the Prophet (Sallallāhu 'alayhi wa sallam) not doing it so often. He cared for his followers and he did not wish to burden them. Should they realize that he (Sallallāhu 'alayhi wa sallam) did something regularly, they would do likewise, and it could become obligatory. He was certain that they already have enough obligatory prayers. Therefore, he ensured that it would not be reported of him that he did it regularly.

It is important to realize that in practically everything the Prophet (Sallallāhu 'alayhi wa sallam) did in his worship was intended for the dual purpose of expressing his total submission to Allāh Subhanahu wa ta’ala and teaching us how to perform our worship. Hence, it was necessary that the Prophet (Sallallāhu 'alayhi wa sallam) should demonstrate in practice what to do in a great variety of situations. Alternatively, he provided direct guidance on what was needed in such matters. In all that he did, the Prophet (Sallallāhu 'alayhi wa sallam) acted as an ordinary human being, subject to all the conditions and influences anyone of us may experience.

Abu Hurairah (radiallāhu‘anhu) said: “My Khalil (friend) (the Prophet Sallallāhu ‘alaihi wa Salam) advised me to observe three things and I shall not leave them till I die: “To observe Saum (Fasting) three days every (lunar) month; To offer the Solāt ad-Duha; To offer Solāt al-Witir before sleeping.” [Recorded by Bukhari and Muslim]

Sujūd Sahwi

We know from personal experience that we may be distracted during prayer, and such distraction could lead us to forget, while praying, how much of our prayer we have completed.

Distraction does not affect prayer validity, but when we are not sure how many raka’ahs we have done, how to complete our prayer? The answer is simple: If you wonder whether you have done two or three raka’ahs, you are certain that you have done two, but you are doubtful about the third. You remove the doubt by completing your prayer on the basis of what is certain, which is two raka’ahs. Before you finish, you add two prostrations, or known as Sujūd Sahwi, to compensate for the confusion.

The Prophet (Sallallāhu 'alayhi wa sallam) provides guidance on different situations of forgetfulness during prayer. Abu Hurayrah (radiallāhu‘anhu) reports: “God’s Messenger led us in Asar prayer (which is four raka’ahs) but he finished after completing only two raka’ahs. Dhul-Yadayn stood up and said: ‘Messenger of God! Has prayer been reduced or you have forgotten?’ The Prophet (Sallallāhu 'alayhi wa sallam) said: ‘Neither thing happened.’ Dhul-Yadayn said: ‘Messenger of God! Either alternative did happen.’ The Prophet (Sallallāhu 'alayhi wa sallam) turned to the people and asked: ‘Is Dhul-Yadyan correct?’ They replied in the affirmative. The Prophet, (Sallallāhu 'alayhi wa sallam), therefore, completed his prayer and added two prostrations after he (Sallallāhu 'alayhi wa sallam) finished with Salam, without standing up.” (Recorded by Malik and Muslim)

We note here that a short discussion took place but it did not invalidate the prayer, although ordinary speech during prayer will invalidate it. The reason is that the discussion was concerned with the prayer being offered and ensuring that it was done properly. Had the spoken words been concerned with anything outside prayer, they would have invalidated it.

There are other Hadiths stating that the Prophet (Sallallāhu 'alayhi wa sallam) forgot some part of his prayer, but we will quote two only: Abdullah ibn Masūd (radiallāhu‘anhu) reports: “The Prophet (Sallallāhu 'alayhi wa sallam) once offered Dzuhur prayer in five raka’ahs instead of four. After he finished some of his companions asked: ‘Has prayer been increased?’ He asked: ‘What do you mean?’ They told him that he prayed five raka’ahs. He (Sallallāhu 'alayhi wa sallam), therefore, offered two prostrations after he had finished his prayer.” (Related in all six collections.) Abdullah ibn Buhaynah (radiallāhu‘anhu) reports: “Once the Prophet (Sallallāhu 'alayhi wa sallam) completed two raka’ahs and stood up for the third without sitting for Tashahhud. When he completed his prayer, he did two prostrations then finished his prayer with Salām.” (Recorded by Malik, Al-Bukhari and Muslim.)

We should note that the two prostrations mentioned in all three Hadiths are known as Sujūd Al-Sahwi, while finishing prayer refers to the Salām when one has completed all his prayer and ends it.

And Allah Almighty Knows Best.

[Via Arab News Friday 19 May 2006 (20 Rabi` al-Thani 1427)]

Times forbidden to observe Solāt

2012-01-18T18:35:00.001+08:00

Times forbidden to observe Solāt

Can you please tell me what the forbidden times of prayers in a day are?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

There are certain times when it is forbidden to observe Solāt; they are as follows:

From the dawn until sunrise
From the sunrise until it has risen to the height of a spear above the horizon; nowadays it equivalent to twelve minutes after sunrise, but to be on the safe side one should make it a quarter of an hour.
When the sun is overhead at noon, until it has passed its zenith
From after solat ‘Asar until sunset
When the sun starts to set until it is completely set

It is meant that one should not offer any nāfil solat after the adzān of Fajar except the Sunnah of Fajr. This is the view of the Hanbalis. The Shāfi’ies are of the view that the prohibition has to do with Solat Fajr itself, so it is not forbidden to offer nāfil solat between the adzān and iqāmah, rather it is forbidden to offer nāfil solat after offering the obligatory Solat Fajar.

This is the more correct view, but one should not offer any nāfil solat after dawn apart from the two Sunnah raka’ahs of Fajr, because the (Sallallāhu 'alayhi wa sallam) only observed two brief raka’ahs nāfil solat after the dawn had broken.

[See al-Sharh al-Mumti’ by Shaykh Ibn ‘Uthaymeen, 4/160]

Ibn ‘Abbās, (radiallāhu‘anhu) said: Some trustworthy men bore witness in my presence, the most trustworthy of whom in my view was ‘Umar, that the Prophet (Sallallāhu 'alayhi wa sallam) forbade praying after Fajr until the sun had risen and after ‘Asar until the sun had set.” [Narrated by al-Bukhāri (547) and Muslim (1367)]

Ibn ‘Umar (radiallāhu‘anhu) said: The Messenger of Allāh (Sallallāhu 'alayhi wa sallam) said: “When the top edge of the sun has risen, then delay praying until it has risen above the horizon, and when the lower part of the sun has set, delay praying until it is fully set.” [Narrated by Al-Bukhāri (548) and Muslim (1371)]

Abu Sa’eed al-Khudri (radiallāhu‘anhu) said: I heard the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) say: “There is no prayer after Fajr until the sun has risen fully and no prayer after ‘Asr until the sun has set.” [Narrated by Al-Bukhāri (551)]

‘Uqbah ibn ‘Āmir al-Juhani (radiallāhu‘anhu) said: “There are three times at which the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) forbade us to pray or to bury our dead: when the sun has clearly started to rise until it is fully risen, when it is directly overhead at midday until it has passed its zenith, and when the sun starts to set until it has fully set.” [Narrated by Muslim (1373)]

These times may be summed up more briefly as follows:

From dawn until the sun has risen to the height of a spear
When it is directly overhead at noon until it has passed its zenith
From ‘Asr prayer until the sun has set completely.

And Allāh Almighty knows best.

[Via Islam Q&A (48998)]

Sincerity to Allāh

2012-01-14T09:03:00.001+08:00

Sincerity to Allāh

By Dr. Jasser Auda

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Intentions turn our habits into acts of worship.

In his well-known book, Al-Hikam (Words of Wisdom), Sheikh Ahmad Ibn `Atā'illāh As-Sakandari (rahimahullāh) says: “Actions are like statues that only come to life with the spirit of sincerity”.

Sincerity to Allāh is more fundamental than relying on Allāh, since it has to do with a deeper level of faith in Him, Most High. Yet, it was important to affirm our relying on Allāh and hope in His Mercy, before discussing sincerity. This is because pure sincerity to Allāh is so subtle and so hard to achieve without much hope in Allāh's Grace and strong reliance on Him.

Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) said, ‘Sincerity is one of Allāh's “secrets” that He plants in the heart of whomsoever He loves’. And sincerity to Allāh is so essential for our journey. In Ibn ‘Atā’s words: “Actions are like statues that only come to life with the spirit of sincerity”. If we imagine a simile between an action and a human body, then the action devoid of sincerity is like a body without a soul; a dead body.

What is sincerity?

It means to have your intention (Arabic: niyyah, maqsid) honest to Allāh. The Prophet (Sallallāhu ‘alayhi wa sallam) says: "Actions are according to intentions and every man shall have but that which he intended. Thus, he whose migration is for Allāh and His messenger, his migration is for Allāh and His messenger, and he whose migration is to achieve some worldly benefit or to take a woman in marriage, his migration is for that for which he migrated". (Al-Bukhari and Muslim)

The hadith talks about two examples of migration (with the Prophet (Sallallāhu ‘alayhi wa sallam), from Makkah to Madinah). Some people migrated only to do business or to get married and therefore, they will be rewarded only for their intentions. However, the Companions who migrated purely for the sake of Allāh and to support His Messenger (Sallallāhu ‘alayhi wa sallam), their reward is according to their intention. In fact, Allāh told us specifically their reward in the Qur’an: “And as for the first and foremost of those who have migrated [to Madinah] and of those who have supported them, as well as those who follow them in [the way of] righteousness - Allāh is well-pleased with them and well-pleased are they with Him. And for them has He readied gardens through which running waters flow, therein to abide beyond the count of time: this is the triumph supreme!”. (At-Tawbah 9: 100)

Having a pure intention is very important because without this intention, worship becomes a show-off, which means that the intention is to please people, not to please Allāh. Worship with an intention to please people is an act of polytheism and hypocrisy, Allāh forbid. In fact, Allāh describes the hypocrites in the Qur’an as follows: “Behold, the hypocrites seek to deceive Allāh - while it is He who causes them to be deceived by themselves. And when they rise to pray, they rise reluctantly, only to be seen and praised by people, remembering Allāh but seldom”. (An-Nisā’, 4:142) And amongst those who deserve blame and punishment in the hereafter, Allāh mentions: “those who want only to be seen and praised”. (Al-Mā‘un, 107: 6-7)

Every action should be done with a pure intention to please Allāh Almighty. I have to ask myself. Why am I doing this? Why am I giving this charity? Why am I going on Hajj (pilgrimage)? Why am I helping this person? Why am I offering this prayer? Why am I reading this book? And so on.

And via sincerity, you can turn your daily habits into rewarded acts of worship. Eating, drinking, going to work, getting married, travelling, buying, selling, and all other actions and habits, could become rewarded acts of worship.

For example, one may eat in order not to feel hungry. But one can also eat and have a sincere intention to be able to worship Allāh. This intention makes eating itself a rewarded act of worship. One may dress well in order to look good. But one can also have additional intentions to thank Allāh, show modesty, please others, and so on. You may work only for the salary, but you may also work to give charity, to perform hajj, to support your family, and so on.

All the above are intentions that turn our habits into acts of worship, if they were sincere and true, and give us momentum in our spiritual journey to Allāh. Some people journey to Allāh only through regular prayers at their fixed times, through zakah or charity when it is due, and other specified acts of worship. They could, however, journey much faster if they learn how to turn daily habits into additional acts or worship.

One of the Sufi Imams heard someone knocking on his door while he had some students at his place. Before opening the door, the Imam mentioned to his students several sincere intentions that he recalled: if he opens the door and finds a poor man, he will give him a charity; if he finds a person who needs help, he will help him; if he finds a lost person, he will show him the way; if he finds a little child, he will be kind to him; if he finds an old man, he will show him respect; if he finds a student of knowledge, he will teach him, and so on. Opening that door was turned by the man’s pure intention into a number of acts of worship!

Ibn ‘Atā (rahimahullāh) says: “Actions are like statues that only come to life with the spirit of sincerity” Let us always ask Allāh to grant us sincerity, to help us turn our habits into sincere acts of worship, and make our life devoted for Him alone. “Say: "Behold, my prayer, and my acts of worship, and my living and my dying are for Allāh alone, the Lord of all the worlds. In whose divinity none has a share: for thus have I been bidden - and I shall always be foremost among those who surrender themselves unto Him"”. (Al-An‘am, 162- 163)

Wallāhu’alam

[Excerpted from well-known book, Al-Hikam (Words of Wisdom), by Sheikh Ahmad Ibn ‘Atā'illāh As-Sakandari]

[Via On Islam Wednesday, 05 October 2011]

The Awrat

2012-01-08T09:15:00.007+08:00

The Awrat

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger

What is awrat?

Those parts of a discreet and responsible person’s body that are harâm (forbidden) in Islam for him or her to leave uncovered; exposed during the performance of a Solāt and or whenever in company, and which are equally harâm for others to look at, are called awrat parts.

Men and women is commanded to cover their awrat

Men and women were commanded to cover their awrat parts through the surah al-Ahzab and An-Nur, which were revealed in the third year of the Hijrah.

Allah Says:

“O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyed…”

[Al-Ahzab, 33:59]

(31.) And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allāh to forgive you all, O believers, that you may be successful.”

[An-Nur, 24:30-31]

In the Mazhabs of Hanafi and Shafi’ie a man’s awrat parts for Solāt are between his navel and lower parts of his knees. The knees are awrat in Hanafi and the navel is awrat in Shafi’ie. The Solāt performed with these parts expose is not valid. When performing the solāt, it is sunnat for men to cover their other parts [arms, head], [and to wear socks if a long robe or a gown is not available]. It is makruh for them to perform the Solāt with these parts exposed.

All parts of free women, except their palms and faces, including their wrists, outer parts of their hands, hanging parts of their hair and under their feet are awrat for Solāt, in Hanafi. There are also valuable books saying that outer parts of hands are not awrat.

According to them, it is permissible for women to perform Solāt while outer parts of their hands up to wrists are bare. But, for having followed all the books, it is better for women to perform Solāt wearing a gown with sleeves long enough, or a head cover large enough, to cover their hands. There are (scholars) who said those women’s feet were not awrat in Solat, but they said that it was sunnat to cover and makruh to open them when performing Solāt and when going out. If one-fourth of a man’s or woman’s awrat part remains bare as long as one rukun, the Solāt becomes annulled. If a smaller part remains exposed, the Solāt does not become nullified, but it becomes makruh. For instance, the Solāt of a woman one-fourth of whose foot has remained bare will not be sahih (valid). If she herself uncovers it, her Solāt becomes annulled immediately.

Consequence of those women who expose themselves

Allāh’s Messenger (Sallallāhu ‘alaihi wassallam) said:

“The best of your women are the affectionate, the fertile, the comforting, and the agreeable – if they fear Allāh. The most evil of your women are those who expose and display themselves, and those who strut (to show off), and they are the hypocrites. Those who enter Paradise are like the red beaked crow (i.e very rare).”

[Recorded by Al-Baihaqi]

In order to truly show how evil those women who expose themselves are, Allāh’s Messenger (Sallallāhu ‘alaihi wassallam) says:

“Of the people of Hell, there are two types that I have never seen; the first are those holding whips like the tail of an ox with which they flog people. The second are women who would be naked despite being dressed (i.e. either paltry dressed or wearing translucent clothes), who are seduced and who seduce others. Their hair is high like the humps of a camel. These women will not enter Paradise, nor will they smell its fragrance, although its fragrance can be smelled from such and such a (very far) distance.”

[Muslim]

Allāh Says:

The only saying of the faithful believers, when they are called to Allāh (His Words, the Quran) and His Messenger (Sallallāhu 'alayhi wa sallam), to judge between them, is that they say: "We hear and we obey." And such are the successful (who will live forever in Paradise). And whosoever obeys Allāh and His Messenger (Sallallāhu 'alayhi wa sallam), fears Allāh, and keeps his duty (to Him), such are the successful ones.

[An-Nur, 24: 51-52]

Wallāhu’alam

[Via Muxlim]

What is the True Meaning of Hijab?

2011-12-30T08:18:00.007+08:00

What is the True Meaning of Hijab?

By Yasmin Mogahed

In the name of Allāh, the Most Gracious, the Most Merciful;

Question: Salam, I am a teenage Arab Muslim girl. As a teenager, I feel I have yet to discover the true meaning of a "hijab". Many people I ask give me just one straight forward answer. It is making sure no hair on your head is revealed to any man unrelated to you. I feel there must be a lot more to it than just that, and I am very eager to learn what it is exactly that allows a women to call herself a "muhajaba". Also, I have met and seen many women wearing fashionable headscarves full of designs, prints etc. Does not this go against Islamic teachings?(Muslimah)

Salām Muslimah.

I would like to commend for your desire to understand the essence of Islam, not just the rituals. May Allāh guide us all to the true wisdom and beauty of His religion, and allow us to submit faithful to Him.

Hijab is a symbol of our worship and servitude to Allāh.

Before we have a true and complete understanding of hijab and its real meaning, one needs to take a step back and start at the beginning. Allāh says in the Qurān (The Words of Allāh), what means:

“We created not the heavens and the earth and all that is between them for a (mere) play.”

(Al-Anbiyā', 21:16)

In this verse Allāh makes clear that everything He created has a purpose. Every star in the sky, every fish in the ocean, and every leaf on a tree was made for a specific reason. So too was the human being created for a specific purpose. Allāh explains this purpose clearly in the Quran. He says what means:

“And I did not create the jinn and mankind except to worship Me.”

(Adh-Dhāriyat, 51:56)

It is important to note even the construction of this statement. Allāh did not just say that He created jinn and mankind to worship Him. He began with a negation. He said: "I did not create the jinn and mankind." By saying it in this way, Allāh begins by clearing the board from any other purpose before He states what our one and only purpose is: to worship Him and Him alone.

Now, it is in that context that one should begin to understand the subject of hijab. Hijab should properly be seen as simply another show of devotion to our Creator. Just as we pray and fast because He commanded us to do so, we should view hijab in the very same light.

Just as praying and fasting sincerely for Allāh's pleasure brings us closer to Him, so too does wearing hijab — if done with the same sincerity. By obeying Allāh's commandments, hijab is just another way to worship our Lord. And in so doing, it brings us closer to realizing our purpose of creation.

That purpose can be reflected even in the clothes that we choose to wear. If when we choose our dress, our intention is to please Allāh, that action in itself is an act of worship. In the very choice of one piece of clothing over another, is an act of worship.

Many people like to refer to hijab as a "personal choice". Yes. It is a personal choice. It is a personal choice to submit to God rather than the fashion of society. It is a choice to be beautiful to God, rather than to people. And it is a choice to cover and dignify the body Allāh gave you, rather than give in to a culture that teaches women they are to be sex objects who sell their bodies to market beer.

Hijab is a symbol of modesty

However, hijab should not just be seen as a cloth one puts on the head. Rather hijab is a symbol of our worship and servitude to Allāh. It is a symbol of modesty, which is not just about our attire; it extends to our whole demeanor.

If someone is wearing the hijab of modest clothing but is not modest in their behavior, they have only shown the external modesty. But internal modesty is missing. Because both internal and external modesty is essential, Allāh mentioned the two together in the Quran:

“(30.) Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.). That is purer for them. Verily, Allāh is All-Aware of what they do. (31.) And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.) and not to show off their adornment except only that which is apparent (like palms of hands or one eye or both eyes for necessity to see the way, or outer dress like veil, gloves, head-cover, apron, etc.), and to draw their veils all over Juyubihinna (i.e. their bodies, faces, necks and bosoms, etc.) and not to reveal their adornment except to their husbands, their fathers, their husband's fathers, their sons, their husband's sons, their brothers or their brother's sons, or their sister's sons, or their (Muslim) women (i.e. their sisters in Islam), or the (female) slaves whom their right hands possess, or old male servants who lack vigour, or small children who have no sense of the shame of sex. And let them not stamp their feet so as to reveal what they hide of their adornment. And all of you beg Allāh to forgive you all, O believers, that you may be successful.”

[An-Nur, 24:30-31]

In this verse of the Quran, Allāh does not just talk about the dress of modesty, but also the demeanor of modesty. In fact, both internal and external modesty is so important that the Prophet (Sallallāhu ’alayhi wa sallam) connected it with faith itself.

Unfortunately, we live in a society that teaches the exact opposite. In our society today, modesty is viewed as a sign of weakness and insecurity, when in fact modesty is a sign of dignity and self-respect.

True modesty means not only being modest in front of people, but also in front of Allāh.

Regarding your question about "fashionable hijabs full of designs and prints," there is no black and white answer. The question one must consider is what the purpose of hijab really is, and whether a particular type of dress contradicts that purpose.

For example, if one is wearing a headscarf that is excessively beautified, and therefore draws more attention, one must wonder whether that is fulfilling the object of modesty, both internal and external.

Allāh’s Messenger (Sallallāhu ‘alaihi wassallam) said:

“The best of your women are the affectionate, the fertile, the comforting, and the agreeable – if they fear Allāh. The most evil of your women are those who expose and display themselves, and those who strut (to show off), and they are the hypocrites. Those who enter Paradise are like the red beaked crow.”

[Recorded by Al-Baihaqi]

The mentioning of this kind of crow is to highlight that those who enter Paradise will be as rare as this kind of crow.

We see from the above verse and Hadith (prophetic statement) that it is certainly unlawful for a Muslim woman to make a display of herself. Further, it is a quality of the most evil of women. Therefore, do not be envious of the disbelieving women. They only have this life to enjoy, while the believing women will have Paradise. There is nothing in your Hijāb to be ashamed of as it is the garment of the righteous and pious female worshippers of Allāh.

In order to truly show how evil those women who expose themselves are, let us ponder over the following statement of Allāh’s Messenger (Sallallāhu ‘alaihi wassallam):

“Of the people of Hell, there are two types that I have never seen; the first are those holding whips like the tail of an ox with which they flog people. The second are women who would be naked despite being dressed (i.e. either paltry dressed or wearing translucent clothes), who are seduced and who seduce others. Their hair is high like the humps of a camel. These women will not enter Paradise, nor will they smell its fragrance, although its fragrance can be smelled from such and such a (very far) distance.”

[Recorded by Muslim]

We seek Allah’s Guidance in all our affairs; and we ask that He shows us and allows us to remain firm on the straight path.

And Allāh Almighty Knows Best.

[Excerpted with modification Via On Islam dated 2011/12/21]

The length of the Short integrals of Solāt

2011-12-29T15:39:00.007+08:00

The length of the Short integrals of Solāt

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Question: Is it necessary that the time that you spend between prostrations should be lesser than the time you spend in Prostration? Similarly the time you spend after ruku’, while standing should be lesser than the time you spend in ruku’. When we pray quickly, we sometimes don’t recite anything during ruku’ and sujud. Jazakallāh khyran. (From UAE)

Answer:

A brief standing after ruku’, is called the ‘itidal and sitting between prostrations are considered short integrals of the solāt.

Although they are not intended integrals in and of themselves, but rather separators between long integrals, they are nevertheless integrals in the Shafie School Of Thought. But according to Imam Abu Hanifah, and one of two views held by Imam Malik, rising after ruku’ is not obligatory, thus, one may go directly from ruku’ to prostration without rising up and standing (Fath al-’Aziz 1:512).

In Bushra al-Karim, Sheikh Sa’id Ba’Ishn states that:

If one intentionally lengthens the ‘itidal or the sitting between prostrations beyond the amount of time it takes to recite the prescribed supplications therein, which is equal to the Al-Fatihah in ‘itidal and the minimal tashahhud when sitting between prostrations, ones solat is invalidated if one knows that such lengthening will render it nullified; Many scholars preferred the position that these are long integrals. (1:210)

In conclusion, ‘itidal and sitting between the two prostrations do not have to be shorter than ruku’ and sujud, rather, what is requires is that you do not lengthen the two short integrals beyond the limit mentioned above in Bushra al-Karim.

And Allah Knows Best

[Via Shafiifiqh.com (Fatwa Dept.) on Nov 5, 2011]

The Subject of Intention

2011-12-17T15:05:00.006+08:00

The Subject of Intention

By Ibn Salih

In the name of Allāh, the Most Gracious, the Most Merciful;

The subject of intention in ‘ibādah such as wudhū, Solāt or fasting is often being raised by some as to whether it should be articulated it out preceding doing it. As for Solāt, should one lafaz it out preceding the Takbir and following it formed again in the heart while the Takbīr or just formed it in the heart? The matter has been long settled. The fuqahā’ were consensus that intention is formed in the heart and to be done at the commencement of the Solāt when saying the Takbir as the Sunnah of the Prophet (Sallallāhu ‘alaihi wa sallam). The intention is not required to be pronounced it out. But some of the later scholars said it is a recommended or mandub. What follows is a discussion around the subject of intention in Solāt.

Actions are but by intention

According to the consensus of the fuqahā, the intention of act of worship such as purifying oneself by doing wudū’, ghusl or tayammum, solāt, fasting, paying zakāh, offering kafārah (expiation) and others does not need to be uttered verbally, rather, the seat of intention is in the heart. If a person utters something by mistake that goes against what is in his heart, then what counts is what he intended, not what he had said.

There is no any difference of opinion concerning it, except when some of the later followers of Imāms ash-Shāfi’ie, Abu Hanīfah and Ahmad (rahimahullāh) expressed approval that it is mustahabb to utter the intention so as ‘to make it stronger’. Although they held that usage of verbal expression of the niyyah is not in itself part of the Sunnah; the verbal expression preceding the niyyah is recommended as a mean to assist in strengthening the intention of Solāt.

The matter of intention link to the hadith of ‘Umar ibn Al-Khattab (radiallāhu’anhu) that the Messenger of Allāh, (Sallallāhu ‘alaihi wa sallam), stated: ‘Verily actions are by intentions, and for every person is what he intended. …” [Al-Bukhāri and Muslim]

The first statement of Rasūlullāh (Sallallāhu 'alaihi wa sallam), ‘verily (innamā) actions are by intention’ – indicates the condition that all actions are in need of intention. It informs us that the correctness or incorrectness of the action is in accordance to the correctness or incorrectness of the intention, and its acceptance and rejection is according to its conclusion. The second statement of Rasulullāh (Sallallāhu 'alaihi wa sallam), ‘and for everyone is what he intended’ is informing that one will not gain anything from his action except what he intended. So, if he intended good, he gets good. If he intended evil then he gets evil. Therefore the action in itself is good, or bad, or permissible is according to the intention behind it and is necessary for that action to exist. The reward of the person or his punishment is according to the intention upon which the action became righteous, or bad or permissible (mubah).

[See 'Ihkām al-Ahkām']

The three ahādīth which Rasūlullāh (Sallallāhu ‘alaihi wa sallam) as reported by ‘Umar (radiallāhu`anhu), “Verily actions are by intention”; reported by ‘Aaishah (radiallāhu`anha), “Whosoever introduces into this affair of ours that which is not part of it then it is rejected”, and reported by Nu’mān bin Bashīr (radiallāhu`anhu), “The halāl is clear and the harām is clear” are fundamental in Islām. Islām resolves to doing the commanded actions and staying away from the forbidden actions and stopping at the doubtful matters. And all of this is perfected upon by two matters: that ‘the outwardly’ and ‘inwardly actions’ must be done according to Sunnah; and Allāh Says, “He may test which of you is best in action’ [Al-Mulk, 67:2] which is only accepted when both is sincere and correct. And Allāh also Says, “So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord” [Al-Kahf, 18:110].

Lafaz of intention is a mandub.

Ibn Al-Mundhir (rahimahullāh) states: “The scholars were in consensus (Ijma‘) that Solāt is not accepted without niyyah (intention).”[Al-'Ijma', 41] Imām An-Nawawi (rahimahullāh) said: “…and the Niyyah is within the heart, and pronouncing it before the saying of the Takbir is only a recommended (mandub).” [Al-Minhaj]

An-Nawawi (rahimahullah) also states: “If one makes the intention within his heart and does not pronounce it, such is valid according to the Madzhab, as it was stated by the majority … [And] 'our companions [from the Shafi'ies] say this [referring the opinion by Abu Abdullah Az-Zubairi] that it is obligatory to do both is an error!] [Majmu’, Vol 3 page 241]

Al-Khatib Ash-Shirbini (rahimahullah) stated:

“And the niyyah is within the heart according to the consensus of the Jurists (ijma’). It does not suffice to say the intention upon the tongue while being heedless within the heart according to the Ijma’ of the Muslims, and this relates to the rest of the issues [of Solāt as well]. If one were to say the intention with the tongue and it contradicts the intention of the heart, it does not harm [the validity], such as intending the Fajar prayer while saying upon one’s tongue that one intends Dzuhur. It is recommended (mandub) to say the intention with the scheduled Solāt right before the opening Takbir for Solāt…” [Vol. 2 pg. 138 of Al-Bujayrimi 'ala Al-Khatib, Dar Al Kutub Al-'Ilmiyyah]

The position of the issue of articulating the intention in Solāt is two-fold: One, some Shafi’ies ‘ulama’ considered it as obligatory [such as the author Al-Bayan, Al Yamani]. This is regarded as a very weak view, it would be better to avoid practicing it upon the difference of opinion. Secondly, it is recommended as assistance to strengthen the heart before formulating the intention of Solāh as to be free from neurotic misgivings. [Nihayat al-Muhtaj v. 1, p. 457]

[See Al-Iqna’]

Some of the later scholars followers of Imāms Mālik, Ahmad and others (rahimahullāh), the opponent of the above view, said that it is not mustahabb to utter it, because that is a bid’ah, simply it was not reported that Rasūlullāh (Sallallāhu ‘alaihi wa sallam) or his Sahābah did as such or that he (Sallallāhu ‘alaihi wa sallam) commanded anyone among his ummah to utter the intention. If that had been prescribed then the Prophet (Sallallāhu ‘alaihi wa sallam) and his companions would not have neglected it, because it has to do with act of worship which the ummah does every day and night.

They also held that intention is always connected to the extent of one’s knowledge. If one knows what he is doing then he has obviously made an intention. It is unlikely that if he knows what he wants to do, that he has not formed an intention. The intention precedes action. They maintain that articulating the intention out loud and repeating it is not prescribed in Islam, rather the person raising his voice articulating the intention may disturb others, and it is incorrect action. The seat of the intention is in the heart; to be form at the commencement of the Solāt when saying the Takbir. They uphold their view is correct as opposed to the first.

The Prophet (Sallallāhu ‘alaihi wa sallam) never pronounces the intention by the tongue. There is not a single directive of the Prophet (Sallallāhu ‘alaihi wa sallam), Sahābah or the Khalīfahs, to pronounce the Niyyah and followed in the heart while saying the Takbir as being done generally do. The intention is formed in the heart, to be done at the commencement of the Solāt when saying the Takbir. The principle is that in all matters of worship, the Sunnah of the Prophet (Sallallāhu ‘alaihi wa sallam) must be followed exactly. This is the agreement (ittifāq) of the Imāms of the Mazhabs.

Criterions of Niyyah

In the language of the Fuqahā’ scholars, “Intention (Niyyah)” is ‘the form of purpose (qasd) and desire (irādah)’ that ‘takes place in the heart’ encompassing ‘two elements’:

1. To distinguish the different types of acts worship, one from the other. Like distinguishing whether it is a ghusul, tayammum, wudhu or solāh, fasting, zakah, Or distinguishing actions of worship from actions of habit, like distinguishing the bath from impurity from the baths simply to get clean.

2. To distinguish the intended object of the action – a fardhu or nawafil - sincerely and intended for the sake of Allāh and non others.

The same principle is applied in the Niyyah of Solāt: to distinguish the various solāt from one and another - Solāt of Dzuhur from ‘Asar; or distinguishing the fast of Ramadhān, kafarah or nadzar; to distinguish the intended objective of the solat - a fardhu or nawafil, jama’ or qasar, mutlak, qabliyah or ba’diyah, numbers of raka’ah - sincerely for the sake of Allāh.

Abu Bakar ibn Abi Dunyā wrote a book, calling it, “Sincerity and intention”, and he meant this (second meaning) of intention. And it is the meaning of intention which is repeatedly mentioned in the speech of the Prophet, (Sallallāhu ‘alaihi wa sallam), sometimes with the word niyyah, other times with the word irādah, and sometimes with words close in meaning to the above two. And the mention of intention occurs in the Qur’ān many times, by the use of words other then niyyah but with similar meaning.

Al-Qur’ān

In the Qur’ān often it describes intention with the word irādah (desire) as: “Among you are some that desire (yurīd) this world and some that desire the hereafter” [Al-Imran, 3:152];“Whosoever desires the life of this world and it’s adornment” [Hud, 11:15]; “And keep yourself patiently with those who call on their Lord, morning and evening seeking (yurīdūna) His Face, and let not your eyes overlook them, desiring the pomp and glitter of this life.” [Al-Kahf, 18:28]

Sometimes Niyyah is described with the word ibtighā (desire): “Except only the desire (ibtighā) to seek the Face of His Lord, the Most High” [Al-Layl, 92:20]; “And you spend not except seeking (ibtighā) the Face of Allāh” [Al-Baqarah, 2:272]

Ahādīth

The meaning of Niyyah in the hadith of the Prophet (Sallallāhu ‘alaihi wa sallam), and the Salaf generally refers to the second sense which carries the meaning of Irādah The Sunnah and statements of the Salaf to refer with the second meaning of niyyah (i.e the desire) found is a large numbers, some of them:

The Messenger (Sallallāhu ‘alaihi wa sallam) said: ‘Verily actions are by intentions, and for every person is what he intended. …” [Al-Bukhāri and Muslim]; “People will be gathered upon their intentions” [Ibn Mājah, Sahīh al-Jāmi' no.7898]; “Mankind will be resurrected upon their intentions” [Muslim]; “Verily those slain on the battlefield will be resurrected upon their intentions” [Ibn Abi ad-Dunya]; “For the ones whose concern is this world Allāh will scatter his affair, and place poverty between his two eyes. And he will not get from the world except what is written for him. And for the one whose intention is the hereafter Allāh will gather for him his affair and place contentment in his heart, and the world will come to him willingly” [Ibn Mājah, Sahīh al-Jāmi no.6386]

The Salaf

Yahya bin Abu Kathīr said, “Learn your intention for it is more serious than the action.” ;Zayd ash-Shāmī said, “verily I like that I have an intention for everything even if it be eating and drinking” And he also said, “Have intention for everything, desiring the good, even if it be leaving for the toilet”; Sufyaan ath-Thawrī said, “I have not treated anything more difficult then my intention, because it keeps changing.”; Yusuf bin Asbāt said, “Purifying the intention from its corruption is harder upon the workers than long striving (i.e. in their work)” ;Ibn al-Mubārak said, “Maybe a small action is made great by its intention, and maybe a great action is made small by its intention” ;Ibn ‘Ijlān said, “The action is not acceptable except by three: Taqwā of Allāh, and good intention, and correctness (i.e. conformity to the Sunnah)” ; Fudhayl bin ‘Iyādh said, “Allāh wishes from you only your intentions and desires (irādah)”

[See Ibn Abī ad-Dunyā in his Al-Ikhlās wa an-Niyyah]

Rasūlullāh’s, (Sallallāhu 'alaihi wa sallam), Solāt is commence by Takbir

Rasūlullāh (Sallallāhu 'alaihi wa sallam) would commence the Solāt by saying: “Allāhu Akbar” (Allāh is the Greatest) [Muslim and Ibn Mājah]. The hadīth indicates clearly that Rasūlullāh (Sallallāhu 'alaihi wa sallam) did not use to commence it with some other words. Infact Rasūlullāh (Sallallāhu 'alaihi wa sallam) ordered "the man who prayed badly" to do like he did. He (Sallallāhu 'alaihi wa sallam) also said: Verily, the Solāt of a person is not complete until he has made an ablution which has included the necessary parts of the body and has then said: 'Allāhu Akbar'. [Tabārāni with a sahīh isnād] Rasūlullāh (Sallallāhu 'alaihi wa sallam) would also used to say: “The key to the Solāt is purification; it is entered by takbīr and exited by taslīm.” [Abu Dāwūd, Tirmidzi and Hākim who declared it sahīh and Dhahabi agreed. It is given in Irwā' (no. 301). Literally, "the takbīr makes it harām", i.e. the actions which Allāh has made harām during it, "and the taslīm makes it halāl" i.e. what is allowed outside Solāt. The hadīth proves that the door to Solāt being open with purification, it similarly proves that the Solāt cannot be entered except with takbīr, and that it cannot be exited except with taslīm. This is the view of the majority of scholars.]

Rasūlullāh (Sallallāhu 'alaihi wa sallam) said to a Bedouin, "When you stand for Solāt say the takbīr and then recite what is easy for you from the Qur'ān." [Bukhārī and Muslim] in another narration Aa'ishah (radiallāhu`anha) said: “The Prophet (Sallallāhu 'alaihi wa sallam) used to start the Solāt by saying the takbīr and reciting 'All praise is due to Allāh...' (Al-Fātihah)” [Sahīh Muslim]. The proper time to form attention in the heart is at the start of the Solāt when saying the Takbir. In formulating one’s intention one must specify: “that one is going to perform Solāt; specify which Solāt one is going to perform; and that intention is an obligatory part of Solāt”. [Jarhazi on al-Minhaj al-Qawim v. 1, p. 351; Tuhfat al-Muhtaj v. p. 180]

Rasūlullāh (Sallallāhu 'alaihi wa sallam) also used to raise his voice for the takbīr such that those behind him could hear. [Ahmad and Hākim, who declared it sahīh and Dhahabi agreed.] Accordingly, "When he fell ill Abu Bakar (radiallāhu’anhu) used to raise his voice to convey the takbīr of the Messenger (Sallallāhu 'alaihi wa sallam) to the people." [Muslim and Nasā'ie] As for the ma’mum, Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: “When the Imām says: Allāhu Akbar, then say: Allāhu Akbar.” [Ahmad and Baihaqi with sahīh isnād] The Takbir would indicate the commencement of Solāt and it is forbidden to indulge in anything not related in the Solāt.

Rasūlullāh (Sallallāhu 'alaihi wa sallam) would raise his hands sometimes with the takbīr, [Bukhāri and Nasā'ie], sometimes after the takbīr [Bukhāri and Nasā'ie], and sometimes before it [Bukhāri and Abu Dawūd]. “Rasūlullāh (Sallallāhu 'alaihi wa sallam) would raise them with fingers apart [not spaced out, nor together]" [Abu Dawūd, Ibn Khuzaimah (1/62/2, 64/1); Tammām and Hākim who declared it sahīh and Dhahabi agreed] and "he would put them level with his shoulders" [Bukhāri and Nasā’ie], although occasionally, "he would raise them until they were level with [the tops of] his ears." [Bukhāri and Abu Dāwūd]

Importantly the ummah is reminded to adhere to the Sunnah of Rasūlullāh (Sallallāhu ‘alaihi wa sallam) throughout the Solāt, following his command: “Pray as you have seen me praying.” [Narrated by Al-Bukhari, 631] This hadith indicates the Prophet’s Solāt is the one that to be followed.

A renowned scholar Ibn Qayyim (rahimahullāh) said:

When the Prophet (Sallallāhu ‘alaihi wa sallam) would stand up for the prayer, he would say: Allāhu Akbar. He (Sallallāhu ‘alaihi wa sallam) would never say anything before this nor would he ever pronounce his Niyyah, nor would he say "I am offering this particular prayer consisting of four raka‘ahs for Allāh facing the Qiblah singularly or as an imām", nor would he say: "[I am offering this prayer] within the stipulated time or after the stipulated time or that these are the obligatory Raka‘ahs of this time." These ten innovations have never been narrated by anyone – not a single word of them -- either as a Sahih or a Da‘if or a Musnad or a Mursal narration. There is nothing in this regard that has been narrated from the Companions of the Prophet(Sallallāhu ‘alaihi wa sallam) and no one from among the tabi‘ien or the four imams ever regarded it as desirable.

Actually, some scholars of the later period have misinterpreted these words of Imām Shāfi‘ie (rahimahullāh), who said: "It [referring to Solāt] is not like the fasts. No one can begin it unless he pronounces [some words]". They thought that this meant the pronunciation of the Niyyah, whereas Shāfi‘ie (rahimahullāh) actually meant the pronunciation of Allāhu Akbar, which are the words that commence the Solāt. For how can Imām Shāfi‘ie (rahimahullāh)would regard something as desirable which the Prophet (Sallallāhu ‘alaihi wa sallam) never did even in one single Solāt; and which no one from anyone of his Khalifahs and Companions did either. This is the guidance [they have provided us] and this is their practice. If we had found that a single word had been narrated by them in this regard, we would have accepted it with submission and compliance, for no guidance is more complete than their guidance and there is no established practice [in religion] except that which has been received from the Rasūlullāh (Sallallāhu ‘alaihi wa sallam).

[See Zaad al-Ma‘ad, Vol 1, p. 201]

Niyyah is a consciousness of purpose in the mind.

Shaykh Taha Karān, a contemporary ash-Shafi‘ies scholar, said:

The niyyah is not a formula but a consciousness of purpose in the mind. As such, it does not take the form of specific words. Where it becomes difficult to form it the mind, our fuqaha have allowed it to be verbally expressed. The verbal expression of the niyyah, where recommended, is meant only to assist in fulfilling the Sunnah expressed in the hadith: “Actions are but by intention and each person will have but that which he intended.” [Al-Bukhāri and Muslim]

Making the niyyah verbally is thus more of a “crutch” the mind than an independent Sunnah.

Accordingly, just as a healthy person would not need a crutch, a person who is able to maintain his mental focus on his purpose should not bother with pronouncing any sort of formula. The locus of the niyyah is the mind, and as long as the mind remains acutely conscious of the niyyah, verbal pronouncement is redundant.

If the niyyah has been properly understood as consciousness of purpose, it ought to become clear that there is really no real need for a variety of different formulations of the niyyah.

In the matter of formulating the niyyah—for those who need to formulate one—one would be better advised to stick to a simple “one size fits all” formula.

Using a variety of formulations, and an overemphasis on using the verbal “crutch” tends, ironically, to exacerbate the very problem which the aid of verbal pronouncement sought to alleviate. That problem is confusion in the mind and the lack of mental focus and composure.

[See Niyyah in Wudu by Shafi ‘ie Fiqh.com]

Shaikh Sālih bin Fawzān al-Fawzān said:

Every action requires an intention due to the narration which you mentioned that the Messenger (Sallallāhu 'alayhi wa sallam) said: “Indeed, the actions are only by intentions and indeed and every person will have that which he intended.” (Narrated by Imam Al-Bukhāri and Muslim).

However, the meaning of this is not that you pronounce the intention, the meaning of it is: that you believe in your heart and intend with your heart the performance of the action for the sake of Allāh Subhanahu Wa Ta’ala, and this is sufficient.

Since the place of the intention is the heart, its place is not the tongue. Hence uttering it is an innovation because it has not been established from the Prophet (Sallallāhu 'alayhi wa sallam), nor from his Rightly-guided successors, nor his Companions, nor the favored generations that they used to pronounce the intention. Rather its place is only the heart.

And Allāh Subhanahu Wa Ta’ala, the Most-High says: “Say, “Will you inform Allāh of your religion while Allāh knows all that is in the heavens and all that is in the earth, and Allāh is All-Knowing of everything?” [Al-Hujarāt, 49:16]

So if you intend with your heart and you resolve with your heart, then Allāh knows that. And there is no need for you to utter with your tongue.

[Majmū’ Fatāwa Fadīlatu-Shaikh Sālih bin Fawzān al-Fawzān, pg. 675]

In summary, the intention is always attached to one’s knowledge before doing an action. If a person is aware what he is doing then he has obviously made an intention of doing the action. It is unlikely, if he knows what he wants to do, that he has not formed an intention. The intention precedes action. The articulating of intention out may disturb others; anything that disturbs others is not permissible. Since actions are but by intention and each person will have but that which he intended, one may say the lafaz very softly without disturbing others since its object is to assist the heart to focus in formulating the niyyah when Takbir. If one makes the intention within his heart and without the lafaz, the Solāt is valid. But the Solāt would be invalid if one lafaz the Niyyah without forming the Niyyah in the heart. The ummah must be guarded by the reminder of Rasūlullāh (Sallallāhu 'alaihi wa sallam). The three ahādīth which Rasūlullāh (Sallallāhu ‘alaihi wa sallam) as reported by ‘Umar (radiallāhu`anhu), “Verily actions are by intention”; reported by ‘Aaishah (radiallāhu`anha), “Whosoever introduces into this affair of ours that which is not part of it then it is rejected”, and reported by Nu’mān bin Bashīr (radiallāhu`anhu), “The halāl is clear and the harām is clear” are fundamental in the Islām. [Bukhāri, Muslim]

The most appropriate place for the intention of Solāt is to be done in the heart at the commencement of Solāt when saying the Takbir. The hearts and mind would resolve about the particular solāt at that point. This conventional way is most proper to the Sunnah. Rasūlullāh (Sallallāhu 'alaihi wa sallam) would commence the Solāt by saying: “Allāhu Akbar” [Muslim and Ibn Mājah]. The principle is that in all matters of worship, the Sunnah of the Prophet (Sallallāhu ‘alaihi wa sallam) must be followed exactly. Rasūlullāh (Sallallāhu 'alaihi wa sallam) commanded the ummah, “Pray as you have seen me praying.” [Al-Bukhari] It indicates the Solāt of Rasūlullāh (Sallallāhu ‘alaihi wa sallam) that is to be followed. The principle of the munttaqun would always obeying Allāh and His Messenger.

Rasūlullāh (Sallallāhu ‘alaihi wa sallam) also said, ‘Verily Allāh is pure, and does not accept except for which is pure. And indeed Allāh ordered the Muslims with that which He ordered the Messengers.’[Ahmad] Allāh’s says: “So take what the Messenger gives you” [Hashr, 59:7]. Allāh says: “Say (O Muhammad (Sallallāhu 'alaihi wa sallam) to mankind): ‘If you (really) loves Allāh, then follow me (i.e. accept Islamic Monotheism, follow the Qur’an and the Sunnah), Allāh will love you and forgive you your sins. And Allāh is Oft-Forgiving, Most Merciful’” [Al-‘Imrān, 3:31] “Sami’na wa ata’na... (We hear and we obey....)” [Al-Baqarah, 2:285]

Islām resolves to doing the commanded actions and staying away from the forbidden actions and stopping at the doubtful matters. And all of this is perfected upon by the outwardly and inwardly actions must be done according to Sunnah. Allāh may test which us and is best in action and it is only accepted by Him when both is sincere and correct. Allāh reminded us, that whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord.

Wallāhu‘alam

Why Does God Allow Suffering?

2011-12-08T11:09:00.003+08:00

Why Does God Allow Suffering?

By Shahul Hamīd

Question: My name is Terrel, a non-Muslim and I am reading a lot about Islām. I have a question and I need a comprehensive answer to it. Why is God allowing much suffering on earth?

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

The issue on suffering has been haunting human consciousness from the moment man gained the power of thinking: The question is: If God, that is Allāh the Almighty is good and means well for humankind, why should He allow them to suffer? The answer, one may say, can be found in the universal operation of cause and effect. Basically, human actions are motivated by the hope for desired results. It is the hope for the realization of these results that pushes us forward to do good work.

Islām teaches that evil (calamity, misfortune), which causes suffering, is like one of the twins, the other being good. This is because good in our life on earth is ironically linked to evil. In fact, good in this world cannot exist without bad, as they are two sides of the same coin, and both are relative concepts.

The foregoing means that the inadequacies and deficiencies of this world offer us enough opportunities to engage in creative efforts for improvement; and thus they effectively make our life and work meaningful.

Thus, a little reflection would make us see that both good and evil are equally necessary for the spiritual development of humanity. The spirit grows when it confronts evil and overcomes it to do good. It may read in the Quran, which Muslims believe is the word of (God) Allah (Kalamullāh), which means:

“Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate! And no one will be granted such goodness except those who exercise patience and self-restraint — none but persons of the greatest good fortune.”

[Surah Fussilat, 41:34-35]

The foregoing means that in order to counter evil, immense patience is necessary. Similarly, suffering, which is a natural concomitant of evil, tests the worth and mettle of a person. And the spirits of genuine believers do not weaken under suffering; nor does suffering frighten them or make them desperate.

The superiority of Islām over other philosophies or ideologies can be seen in that it equips its adherents with the spiritual strength to confront evil and overcome suffering. A genuine Muslim accepts physical pain, disease, personal loss of life or property, as an unavoidable test of this life and strives to overcome them with a sense of balance and equanimity.

A genuine Muslim accepts nothing would happen except by the will and decree of Allāh. Allāh Says what means:

“No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allāh”

[Al-Hadid, 57:22]

It simply means that everything that affects Mankind is duly measured and destined. Allāh Almighty reminds of His measuring and deciding the destiny of all things before He created the creation: “No calamity occurs on the earth nor in yourselves” means, ‘there is nothing that touches you or happens in existence,' “but it is inscribed in the Book of Decrees before We bring it into existence.” meaning, ‘before We created the creation and started life.’

Allāh Almighty created evil or calamity as a form of test and how they would react. He says in the Quran, which means:

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to the patient ones.” [Surah Al-Baqarah, 2:155]; Or do you think that you will enter Paradise before Allāh tests those of you who fought (in His Cause) and (also) tests those who are As-Sabirun (the patient)?” [Surah Al-Imran, 3: 142] ; “You shall certainly be tried and tested in your wealth and properties and in your personal selves.”[Surah Al-‘Imran, 3: 186]; “Who has created death and life that He may test which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving.” [Surah al- Mulk, 67:2]

In order to face the trials and tribulations of this world with calmness, we need to realize that everything happens by the permission of Allāh Almighty. Allāh Almighty says in the Quran what means:

“And with Him are the keys of the unseen; no one knows them except Him. And He knows what is on the land and in the sea. Not a leaf falls but that He knows it. And no grain is there within the darkness of the earth and no moist or dry [thing] but that is [written] in a clear record.” [Surah Al-An‘am, 6:59]

Indeed, Allāh has power over all things; and the reason why He allows diseases and calamities in a particular situation is beyond our comprehension and for reasons that may not be apparent. Yet, out of His infinite wisdom and mercy, He wants only what is best for us:

“Their Lord gives them glad tidings of a Mercy from Him, and that He is pleased (with them), and of Gardens (Paradise) for them wherein are everlasting delight.”

[Surah At-Tawbah 9:21]

Believers must try to view both good fortune and bad fortune with an equal temper of mind. The ultimate good they are going to get is certainly in the hereafter.

Prophet Muhammad (Sallallāhu 'alayhi wa sallam-Allāh’s blessing and peace be upon him) said:

"How wonderful is the affair of the believer, for his affairs are all good. If something good happens to him, he is thankful for it and that is good for him. If something bad happens to him, he bears it with patience and that is also good for him."

[Recorded by Muslim]

Islām teaches that the life of this world is indeed a trial, and what is most beneficial to us ultimately is the good we do. Allāh Almighty Says:

“In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allāh likes not prideful boasters.”

[Surah Al-Hadid 57:23]

In his Tafsir, Ibn Kathir said the verse, “In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you.” means, ‘We informed you of Our encompassing knowledge, recording all things before they occur and creating all things in due measure known to Us, so that you may know that what has met you would never have missed you and what has missed you would never have met you. Therefore, do not grieve for what you have missed of fortune, because had it been destined for you, you would have achieved it.’

The phrase “came to you” means “which has been given to you.” Both are interrelated.

The phrase: “And Allāh likes not prideful boasters.” means, ‘who acts arrogantly with other people’. This indicates that Allāh Almighty reminded ‘the believers’: ‘Not to boast before people about what Allāh has favored you with, because it is not you who earned it by your efforts. Rather, all this came your way because Allāh destined them for you and provided them for you as provisions. Therefore, do not use what Allāh has granted you as a reason to boast and become arrogant with others.’

Ikrimah, a renowned scholar, said, "Every one of us experience happiness and grief, nevertheless, make your joy with gratitude and endure your grief with patience.''

Prophet Muhammad (Sallallāhu 'alayhi wa sallam) also said: "No misfortune or disease befalls a Muslim, no worry or grief or harm or distress — not even a thorn that pricks him — but God will expiate for some of his sins because of that." [Recorded by Al-Bukhari]

We humans are weak beings; and our first inclination is to weep and wail about our situation, but God, Who is Most Merciful, promises us that after every hardship there is relief: “So verily, with the hardship, there is relief.” [Surah Ash-Sharh, 94:5]

When struck by illness or injury, believers put their trust in God, and are satisfied with whatever God has decreed for them. And at the same time, they pray to their God for the amelioration of the condition, while resorting to the means of remedy available to them.

It is not uncommon for people suffering from debilitating diseases or terrible disabilities, to thank God for their condition, or speak of the way pain and suffering brought blessings and goodness into their lives. When we are feeling utterly helpless and distressed, God is our only refuge. When pain and suffering become unbearable, only God can send us the means of relief.

Complete trust in God and total submission to His will enable a person to peacefully accept all the conditions this world brings — the good and the hard, as well as the exciting and utterly distressing.

Islām teaches that the suffering of this world is a means of our purification; and indeed, God is there to reward us abundantly in the hereafter for our losses and pains.

Believers never lose hope; they trust in the eternal benevolence and mercy of Allāh the Almighty, as He says in the Quran:

“On no soul doth Allāh Place a burden greater than it can bear.” [Al-Baqarah, 2:286]; “My mercy extends to all things.” [Al-A‘raf, 7:156]

Allāh's mercy is all-pervading, and He fulfills the smallest need of the lowest creature in the most unexpected ways.

We must also accept the calamities and misfortunes are among the signs which Allāh uses as a reminder to mankind. Allāh the Almighty says:

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [Al-Shura, 42:30]; “Whatever of good reaches you, is from Allāh, but whatever of evil befalls you, is from yourself” [Al-Nisā’ 4:79]

It is also a test upon us whether we show mercy and compassion to the victims, poor and needy and to provide assistance to them, because the Prophet (Sallallāhu 'alaihi wa sallam) said:

Show mercy, you will be shown mercy.” [Recorded by Imām Ahmad]; “Those who are merciful will be shown mercy by the Most Merciful. Have mercy on those who are on earth, and the One Who is in heaven will show mercy to you.” [Recorded by Abu Dawūd; At-Tirmidzi]; “Whoever meets the need of his brother, Allāh will meet his needs.” [Recorded by Al-Bukhari; Muslim];

And Allāh knows best.

[Via On Islam dated 28^thNovember, 2011with minor modifications]

All Occurs By the Will and Decree of Allāh.

2011-11-13T20:06:00.002+08:00

All Occurs By the Will and Decree of Allāh.

What could affect the Qadar (what has already been written for us) of Allāh SWT?

Allāh, the Most Gracious, the Most Merciful;

“No calamity befalls on the earth or in yourselves but is inscribed in the Book of decree (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allāh In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allāh likes not prideful boasters.” [Al-Hadid 57, 22-23]

Nothing exists except by the will and decree of Allāh, as Allāh says:

“No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lauh Al-Mahfuz), before We bring it into existence. Verily, that is easy for Allāh

[Al-Hadid 57:22]

Ibn Kathir (Rahimallāh) in his Tafsir said: “Everything that affects Mankind is duly measured and destined”.

Allāh reminds of His measuring and deciding the destiny of all things before He created the creation: “No calamity occurs on the earth nor in yourselves” meaning, ‘there is nothing that touches you or happens in existence,' “but it is inscribed in the Book of Decrees before We bring it into existence.” meaning, ‘before We created the creation and started life.’

Qatadah commented on this Ayah: “No calamity occurs on the earth” refers to famine, while, “or nor in yourselves” refers to suffering and diseases.'' He also said, “We were told that every person who suffers a prick of a thorn, a twisted ankle, or a bleeding vein, has it occur on account of his sins. What Allāh forgives is even more.” This great Ayah provides clear evidence to the misguidance of the cursed Qadariyyah sect, who deny Allāh’s Preordainment and His knowledge of everything before it occurs.

‘Abdullah bin ‘Amr bin Al-‘As narrated, who said, "I heard the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) say, “Allāh ordained the measures (of everything) fifty thousand years before He created the heavens and the earth.'' [Muslim, Ahmad]

Allāh’s statement, “Verily, that is easy for Allāh.” means that He knows all things before they occur, and He records them exactly as they will occur when they occur, and this is easy for Him. Verily, Allāh knows what happened, what will happen and what did not happen, and what shape and form it will take if it were to happen.

Allāh Orders Patience and Gratitude

Allāh further said:

“In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allāh likes not prideful boasters.”

[Al-Hadid 57:23]

The ayat, “In order that you may not grieve at the things over that you fail to get, nor rejoice over that which has been given to you.” meaning, ‘We informed you of Our encompassing knowledge, recording all things before they occur and creating all things in due measure known to Us, so that you may know that what has met you would never have missed you and what has missed you would never have met you. Therefore, do not grieve for what you have missed of fortune, because had it been destined for you, you would have achieved it.’ (It is also recited :) “nor rejoice over that which came to you”

The phrase “came to you” means “which has been given to you.” Both meanings are related. Allāh says here, ‘do not boast before people about what Allāh has favored you with, because it is not you who earned it by your efforts. Rather, all this came your way because Allāh destined them for you and provided them for you as provisions. Therefore, do not use what Allāh has granted you as a reason to boast and become arrogant with others.’

Allāh’s statement: “And Allāh likes not prideful boasters.” meaning, who acts arrogantly with other people. ‘Ikrimah commented by saying, "Every one of us experience happiness and grief. However, make your joy with gratitude and endure your grief with patience.''

[Tafsir Ibn Kathir]

And the Prophet (Sallallāhu 'alayhi wa sallam) said: “The pens have been lifted and the pages have dried.”[Narrated and classified as sahih by At-Tirmidzi (2516), from the hadith of Ibn ‘Abbās.]

Al-Mubarakfuri said: “The pens have been lifted and the pages have dried” means, what has been decreed has been written in Al-Lawh Al-Mahfouz (the Book of Decrees), and nothing else will be written after that is done.

[Tuhfat al-Ahwadhi, 7/186]

The writing is of two types: firstly a kind which cannot be altered or changed, which is what is in Al-Lawh Al-Mahfouz, and secondly a type which may be altered or changed, which is in the hands of the angels. And the ultimate outcome is what is written in Al-Lawh Al-Mahfouz. This is one of the meanings of the words of Allāh:

“Allāh blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al-Lawh Al-Mahfouz)”

[Al-Rad, 13:39]

Hence, we can comprehend what was narrated in the Sunnah, that upholding family ties increases one’s lifespan or increases one’s provision; or that duā’ can alter the divine decree. For Allāh knows whether His servants will uphold the ties of kinship or make duā’, so He writes in Al-Lauh Al-Mahfouz that this person will have more provision or a longer life span.

Ibn Taimiyyah said:

Provision is of two types:

1.That which Allāh knows He will provide, which cannot be changed.

2. That which He has prescribed and told to the angels. This may increase or decrease depending on causes.

If Allāh commands the angels to write provision for a person if he upholds the ties of kinship and because of it Allāh will increase his provision. It was proven in Al-Sahihayn that the Prophet (Sallallāhu 'alayhi wa sallam) said: “Whoever would like his provision to be increased and his life span to be extended let him uphold the ties of kinship.” Similarly the life span of Dawud was extended by sixty years and Allāh made it one hundred years, after it was originally forty. This is as ‘Umar said: “O Allāh , if you have decreed that I am to be doomed, then erase that and make me one of those who are to be blessed, because You blot out whatever You will and confirm whatever You will.”

Similarly Allāh said of Nuh (‘Alaihis-Salam): “That you should worship Allāh (Alone), fear (be dutiful to) Him, and obey me, He (Allāh) will forgive you of your sins and respite you to an appointed term” [Nuh, 71:3-4]

And there is a great deal of corroborating evidence. The means of acquiring provision comes under the heading of that which Allāh has decreed. If it has been decreed that a person will earn his provision by means of his work and efforts, and then Allāh will cause him to work and strive and that which is decreed for him by means of his work it will not come to him without him working to earn it. And what has been decreed for him without his having to earn it, such as an inheritance, will come to him without him working for it.

Work or striving is of two types: striving in work for the sake of earning a living, such as industry, farming and business; and striving in du’a, putting one's trust in Allāh, treating others kindly, and so on. Allāh will help His servants so long as His servants help his brother.

[Majmu’ al-Fatawa, 8/540, 541]

Allāh Knows Best.

[Adapted from Islam Q&A]

Virtues of the First Ten Days of Dzul-Hijjah

2011-10-23T17:24:00.008+08:00

Virtues of the First Ten Days of Dzul-Hijjah

By Shaykh Abdullah Ibn Abdur-Rahman al-Jibreen

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. And may the Blessings of Allāh and Peace be upon His Prophet Muhammad and his family and companions, all of them.

By His wisdom, Allāh Subhanahu wa ta’ala gave preference to some places and times over others. For Muslims, Friday is the best day of the week, Ramadhān is the best month of the year, “Laylat al-Qadr” is the best night in Ramadhan, and the day of “Arafah” is the best day of the year. Likewise the first ten days of the month of “Dzul-Hijjah” are the blessed days for Muslims. There are no days in which righteous deeds are more beloved to Allāh than these ten days.

Allāh says:”By the daybreak, by the ten nights, by the even and the odd, by the passing night – is this oath strong enough for a rational person?” [Al-Fajr 89:1-5]Scholars differed on what is meant by the “ten nights”. But most of them agreed that the ten nights refer to the first ten days of Dzul-Hijjah. In another verse Allāh says: “… to attain benefits and mention God’s name, on specified days.” [Al-Hajj 22:28] Most of the Quran commentators view that the specific days are the ten days of Dzul-Hijjah.

On the merits of the first ten days, Ibn Abbās (radiallāhu`anhum) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) of said: "There are no days in which righteous deeds done in them are more beloved to Allāh than these days, ie the ten days (of Dzul-Hijjah). They said: O Messenger of Allāh, not even Jihād in the path of Allāh? He said: Not even Jihād in the Path of Allāh, the Most High, except if a man goes out (for Jihād) with his self and his wealth, then he doesn't return with anything from that." (Al-Bukhārī, Abu Dawūd and others; the exact wording is that of Abu Dāwūd)

Thus, the ummah should not allow these ten days Zulhijjah be passed without noticed as there are great virtues attached to it because time is passing quickly. Allah says: "So whosoever does good equal to the weight of an atom, shall see it, And whosoever does evil equal to the weight of an atom, shall see it." [Al-Zalzalah, 99:7-8]

In what follows are suggested ideas on how to make the best use of the first ten days of Dzul-Hijjah:

The Types of Deeds in These Ten Days:

First: Perform Haj and Umrah. These are the best of deeds that may be done. And what indicates their superiority are a number of Ahādith, one of which is the saying of the Prophet (Sallallāhu 'alaihi wa sallam): “Performance of Umrah is an expiation of the sins committed between it and the previous Umrah, and the reward of the Haj which is accepted by Allāh, the Most High, is nothing but Paradise.” (Al-Bukhārī and Muslim)

Second: Observe Fasting in the First Nine Days - as many as possible as Allah enables for one to fast; especially the Day of Arafah. The importance of The Day of Arafah is related to the amount of forgiveness and mercy bestowed by God on His pilgrims.

The Prophet (Sallallāhu 'alaihi wa sallam) spent the day at Arafah until almost sunset. Then the Prophet (Sallallāhu 'alaihi wa sallam) said: "O Bilal! Ask the people to be quiet and listen to me." Bilal (radiallāhu`anhu) stood up and asked the people to be quiet and listen to the Prophet (Sallallāhu 'alaihi wa sallam) . When they were quiet, the Prophet (Sallallāhu 'alaihi wa sallam) said: "O People! A little while ago Gabriel (`alaihissalam) came to me, gave me salutations from Allāh, and informed me that Allāh has forgiven those who spend the Day at Arafah…" At this, Umar ibn Al-Khattab (radiallāhu`anhu) stood up and asked: "O Allāh's Messenger is this for us only?" The Prophet (Sallallāhu 'alaihi wa sallam) said: "This is for you and for all those who will come after you, until the Day of Judgment…" Umar (radiallāhu`anhu) exclaimed: "How plentiful and blissful Allāh’s bounties are!" [At-Targhib wat-Tarhib]

There is no doubt that the act of fasting is one of the best deeds, and it is from what Allāh, the Most High, has chosen for himself, as in the Hadith Qudsī: “Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake..." (Al-Bukhārī, Muslim, Mālik, at-Tirmidzi, Nasā'ie and Ibn Mājah)

Abu Sa'eed al-Khudrī (radiallāhu`anhu) reported that the Messenger of Allāh (Sallallāhu 'alaihi wa sallam) said: “No servant (of Allāh, the Most High) fasts one day in the Path of Allāh, except that Allāh, the Most High, removes his face from the Fire because of it (the distance of travelling) seventy years.” (Al-Bukhārī and Muslim)

On the day of Arafah, the non-pilgrims are highly recommended to maintain fasting: The Prophet (Sallallāhu 'alaihi wa sallam) was asked about fasting on the day of Arafah, whereupon Rasūlullāh (Sallallāhu 'alaihi wa sallam) said: "It expiates the sins of the preceding year and the coming year." [Muslim] The Prophet (Sallallāhu 'alaihi wa sallam) also said: "Allāh frees far more people from Hellfire on the Day of Arafah than on any other day. Allāh comes closer this day and proudly says to the angels: ‘What do these people want and seek?!'" [Muslim] Abu Qatadah (radiallāhu`anhu) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) said: “Fasting the Day of Arafah will be credited with Allāh by forgiving one's sins of the previous year and the following year.” (Muslim)

Do not observe fasting on the tenth day because it is an `Eid day and it is prohibited to fast that day. But Good deeds are rewarded abundantly in these first ten days; and as fasting is a good deed, it is recommended to fast these nine days.

Third: At-Takbīr (Allāh Akbar) and adhkār (the remembrance of Allāh through different words of praise and glorification) in these (ten) days.

Allāh says: "And mention the name of Allāh on the appointed days" (Yusuf, 12:28). "...Then when you leave Arafat, remember Allah (by glorifying and praising Him) at the Mash ‘ar il-Haram. And remember Allah (by invoking Allah for all good) as He has guided you..." [Al-Baqarah, 2:198]

There are two Takbir. At-Takbīr al-Mutlaq (the Takbīr (Allāhu Akbar) which is unrestricted to specific times or any specific form) at all times of night and day until the time of the Eid Prayer. Secondly, at-Takbīr al-Muqayyad (the Takbīr which is done at a particular time and in a specific manner) is legislated, and it is done after the (five) obligatory prayers that are performed in congregation. This begins from Dawn (Fajr) on the Day of Arafah (the 9th of Dzul-Hijjah) for those not performing Haj, and from Noon (Dzuhur) on the Day of Sacrifice (10th of Dzul-Hijjah) for those performing Haj (pilgrims); and it continues until Asar prayer on the last day of the days of Tash-rīq (13th of Dzul-Hijjah).

i. This Takbīr should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. It is reported about Ibn Umar and Abu Hurairah (radiallāhu`anhum) that: “the two of them used to go out to the market place during the ten days (of Zul-Hijjah) saying: Allāhu Akbar, causing the people also to say it.” (Al-Bukhārī) The idea behind reminding the people to recite Takbīr is that each one should recite it individually, not in unison, as there is no basis in syari’ah for doing this.

Verily, it is the Sunnah for everyone to say the Takbīr individually. And this is (generally) applicable to Dzikir and supplications, except if the person does not know what to say. In that case he may repeat after someone else until he learns (the words to be said). It is also permissible to make Dzikir with all the different wording of Takbīr and Tahmīd and Tasbīh, and the rest of the Islamic legislated supplications (from the Qur'an and Sunnah).

ii. The Takbir includes Takbīr al-Muqayyad: “Allāhu Akbar, Allāhu Akbar Lā Ilāha illa 'llah Wa 'llahu Akbar, Allāhu Akbar Wa li'llahil-hamd.” Ishāq narrates the Tābi'ien used to say it in these ten days they. It is a beloved act to recite this Takbīr in loud voice in places like, the Masjids, the markets, the houses, the streets and other places, because Allāh, the Most High, Says: "... that you may magnify Allāh for His Guidance to you" [Surah al-Hajj, 22: 37]

But the Takbīr should be pronounced loudly, in order to revive the Sunnah and as a reminder to the negligent. The idea behind reminding the people to recite Takbīr is that each one should recite it individually, not in unison, as there is no basis in syari’ah for doing this.

Reviving aspects of the Sunnah that have been virtually forgotten is a deed that will bring an immense reward, as is indicated by the words of the Prophet (Sallallāhu 'alayhi wa sallam): "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." [At-Tirmidzi, 7/443: a hasan hadith].

iii. The remembrance of Allāh: Abdullah Ibn Umar (radiallāhu`anhu), narrated that Rasūlullāh (Sallallahu 'alaihi wa sallam) said: "There aren't any days greater, or any days in which deeds done in them are more beloved to Allah, the Most High, than these ten days (of Dzul-Hijjah) So, increase in them saying of Tahlīl (Lā Ilāha illa Allāh), and Takbīr (Allāh Akbar) and Tahmīd (al-Hamdu li-llāh)" [Ahmad]

iv. The best supplication is that of the Day of `Arafah. The Prophet (Sallallahu 'alaihi wa sallam) said: "The best supplication is that of the Day of `Arafah, and the best thing that I and other Prophets before me said, is: ‘Lā ilāha illa allāhu wahdahu la sharika lah, lahu al-mulku wa lahu al-hamdu wa huwa `ala kulli shai'in qadīr ‘(There is no god but Allah alone. He has no partners. To Him belong the sovereignty and all praise. He has power over all things.) [Al-Tirmidzi]

Fourth: At-Tawbah (repentance) and abstaining from disobedience and all types of sins, since forgiveness and mercy are the results of deeds. Disobedience is the cause of being far away from Allah and repulsion, while obedience is the cause of being near to Allah and His love.

In the hadith of Abu Hurairah (radiallāhu`anhu) he reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: “Verily Allah has a sense of Ghaira (a sense of honour and prestige, and the anger caused by its violation), and Allah's sense of ghaira is provoked when a person does that which Allah has prohibited.” (Al-Bukhārī and Muslim)

Repentance at special times is very important because in most cases people’s thoughts turn towards worship at these times, and they are keen to do good, which leads to them recognizing their sins and feeling regret for the past. Repentance is obligatory at all times, but when the Muslim combines sincere repentance with good deeds during the days of most virtue, this is a sign of success, in sha Allāh. Allāh says: "But as for him who repented, believed and did righteous deeds, then he will be among those who are successful." [Al-Qasas, 28:67]

Fifth: Doing plenty of voluntary (nawafil) righteous deeds of worship. For the non-Hujajj performers should occupy himself at this blessed time by worshipping Allāh, praying (solāt), reading Qur’an, remembering Allāh, making supplication (du’ā), giving charity, honouring his parents, upholding the ties of kinship, enjoining what is good and forbidding what is evil, and other good deeds and acts of worship.

Verily, these are amongst the deeds that are multiplied in these days. It is during these days that even deeds that are less preferred are superior and more beloved to Allāh than superior deeds done at other times. (These deeds are superior) even to al-Jihād - which is one of the most superior of all deeds.

In a hadith Qudsi Allāh promised a great reward for offering extra acts of worship. The Prophet (Sallallāhu 'alaihi wa sallam) said: "Allāh said, 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved things with which My slave comes nearer to Me, is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (praying or doing extra deeds besides what is obligatory) till I love him, so I become his sense of hearing with which he hears, and his sense of sight with which he sees, and his hand with which he grips, and his leg with which he walks; and if he asks Me, I will give him, and if he asks My protection (refuge), I will protect him; (i.e. give him My refuge) and I do not hesitate to do anything as I hesitate to take the soul of the believer, for he hates death, and I hate to disappoint him." [Al-Bukhari]

i. Solāt: Solāt is the first matter that will be brought to account for on the Day of Judgment is the solāt. It is the pillar of Islam that the Prophet (sallallāhu 'alayhi wa sallam) mentioned after mentioning the testimony of faith, by which one becomes a Muslim. Prophet’s (sallallāhu 'alaihi wa sallam) said: "The first matter that the slave will be brought to account for on the Day of Judgment is the solāt. If it is sound, then the rest of his deeds will be sound. And if it is bad, then the rest of his deeds will be bad." [Recorded by al-Tabarani; Sahih]

The Prophet (sallallāhu 'alaihi wa sallam) was asked by a man about the most virtuous deed; he did it for several times; the first three times the Prophet (sallallāhu 'alayhi wa sallam) repeatedly answered it: "The solāt"; then on the fourth occasion he stated, "Jihad in the way of Allāh." [Recorded by Ahmad and Ibn Hibban]

ii. Jama'ah at the Masjid: It is mustahabb to perform the five daily Solāt in the masjid. The ummah must be keen to perform it in congregation as Allāh says: “…And bow (in ruku’) with those who bow” (Al-Baqarah: 43), and the Prophet (Sallallāhu 'alaihi wa sallam) said, “He who hears the Adzan and does not respond, his Solāh is not accepted, except with the congregation, unless he has a (valid) excuse” (Ibn Majah) The excuse is either fear, sickness or rain.

If time permissible after Solāt Fajr, sit in the masjid, recite a juz' of al-Quran. Prophet (Sallallāhu 'alayhi wa sallam) also said: “If one of goes to the masjid and learns a verse or reads two verses from the Book of Allah, is better for him than owning two she-camels, (reading) three are better than (owning) three, (reading) four are better than (owning) four and so on” (Muslim) and also, “Let him who wants to attain love for Allah and His messenger read from The Book of Allah”. Prophet (Sallallāhu 'alayhi wa sallam) also said: “He who recites a letter from the Book of Allah will get a reward and each of these rewards will be multiplied ten times. I do not mean ‘Alif Lam Mm’ is one letter, but rather ‘Alif” is a letter, ‘Lam is a letter and ‘Mim’ is a letter” (At-Tirmidzi).

One may also make dua’, or recite some Adhkār (remembrance of Allāh). Then offer a two raka’at before you return home. If you do so, you are reviving a tradition that Prophet Muhammad (Sallallāhu 'alaihi wa sallam) used to do, a tradition which has been neglected by many Muslims.

iii. Observe more Optional Solāt during these virtuous ten days of Zul-Hijjah. It is a path to goodness which Allāh loves. Many hadiths mentioned the virtues of optional Solāt.

Abu Hurairah (radiallāhu`anhu) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) said: “Solah is the best thing that one can do, so perform as many as you possibly can” (At-Tabarani) and he (Sallallāhu 'alayhi wa sallam) also said: “Two light raka’ahs which you may think as insignificant to add to you deeds, is better for you than possessing the whole world” (Ibn Al-Mubarak)

The Prophet (Sallallāhu 'alaihi wa sallam) said “Prostrate as much as you can, because whenever you prostrate, Allāh elevates your rank by a degree and wipes out a sin from your record” (Muslim). In another narration: “Whenever a servant prostrates to Allāh, Allāh writes a reward for him, wipes out one of his sins and elevates his rank by one degree; so prostrate as much as you can” (Ibn Majah).

Abu Hurairah (radiallāhu`anhu) narrated Rasulullāh (Sallallāhu 'alaihi wa sallam) said, “The son of Adam could not do anything more beneficial for himself than Solāt; reconciliation (between Muslims) and being well mannered” (Al-Baihaqi and others). Solāt, reconciliation and being well mannered lead to righteousness that the son of Adam can do, yet we see some people slighted it. A woman was praised in the presence of the Prophet (Sallallāhu 'alayhi wa sallam) for her Solāt, fasting and other good deeds; her only flaw was that she harmed her neighbours. Upon hearing the praise, the Prophet (Sallallāhu 'alayhi wa sallam) said: “She is from the people of the Fire” (Ahmad). So, let us repent, reform our situation and improve our manners.

iv. The excellence of Sunnat Al-Rawatib: Umm Habibah (radiallāhu `anha) narrated on the virtues of Sunnat Al-Rawatib that The Prophet (Sallallāhu 'alaihi wa sallam) said: "Whoever is regular with twelve Raka’ahs of Sunnah prayer, Allāh will build a house in Paradise (as follows): Four Raka'ahs before and two after the Dzuhur (Midday) Prayer; Two after the Maghrib (Sunset Prayer); Two after the ‘Ishā’ (Evening) Prayer; and two before the Fajar (Dawn) Prayer." (Narrated by at-Tirmidzi No. 415 (Sahih) and by others.)

v. The excellence of Tahajjud: Abu Hurayrah (radiallāhu`anhu) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) has said: “The best of prayers, after the prescribed prayers, is prayer in the depths of the night (Tahajjud), and the best of fasting after the month of Ramadhān is fasting the month of Allāh, Muharram.” [Muslim] In another narration ‘Abdallāh Ibn ‘Amr (radiallāhu`anhu) reported that the Prophet (Sallallāhu 'alaihi wa sallam) said: “The most beloved of prayer to Allāh is the prayer of Dawud (‘alaihissalam), and the most beloved of fasts to Allāh is the fast of Dawud (‘alaihissalam). He used to sleep for half of the night, then get up and pray for a third of the night, then sleep for a sixth of the night, and he used to fast every other day.” [Al-Bukhari, Muslim]

The Prophet (Sallallāhu 'alaihi wa sallam) described the way to perform Solāt: “The night Solāh is done two (raka’ahs) at a time” (Al-Bukhari) and in another narration: “The optional Solāt at night and during the day is done two Raka’ahs at a time” (Ahmad, Ibn Majah and others).

Salman al-Farsi (radiallāhu`anhu) reported the Prophet (Sallallāhu 'alaihi wa sallam) as saying: "Observe the night prayer, it was the practice of the righteous before you and it brings you closer to your Lord and it is penance for evil deeds and erases the sins and repels disease from the body." [Narrated by, at-Tirmidzi, an-Nasa'ie and ibn Majah: Sahih]

vi. Maintain Family Relations: Visit your relatives even for a few minutes. If they live far away, give them a call. Do not forget your parents. Be kind to them, visit them, and attend to their needs. Some new Muslims think that after their conversion, they should cut off their family members. God orders Muslims to be kind to their parents even if they are non-Muslims. This occasion might be a good opportunity to talk about Islam to your non-Muslim parents.

vii. Offer Charity: Make it a daily habit to help the needy. Look for humanitarian organizations in your neighborhood and help them in any way you can. Sadāqah or voluntary charity is indeed a virtuous deed; In fact, it is considered as a proof of one’s īman (faith). Sadāqah is not restricted to giving part of our wealth or material possessions or any special deed of righteousness. Islam considers all good deeds as sadaqah that would increase our īman

Abu Malik al-Ashari, (radiallāhu`anhu) narrated that Allāh’s Messenger (Sallallāhu 'alaihi wa sallam) said: “Cleanliness is half of faith. Alhamdulillah (Praise be to Allāh) fills the scale. Subhān Allāh (Glory be to Allāh) and Alhamdulillah (Praise be to Allāh) fill up what is between the heavens and the earth. Solāt is a light. Charity is proof (of one’s faith). Patience is a brightness and Al-Qur‘an is a proof on your behalf or against you. All men go out early in the morning and sell themselves, thereby setting themselves free or destroying themselves.” [Muslim, 432]

Abu Hurairah (radiallāhu`anhu) reported Allāh’s Messenger (Sallallāhu 'alayhi wa sallam) as saying: “Charity does not in any way decrease the wealth and the servant who forgives, Allāh adds to his respect; and the one who shows humility, Allāh elevates him in the estimation (of the people).” [Muslim , 6264]

viii. Try to Do Something New this Year. If you used to recite a part of the Quran last year, try to finish reading the whole Quran this year. Try to pick some verses everyday and check the books of Tafsir (exegesis of the Quran) to reflect on their meaning in order to derive lessons from them in your daily life. If you do not read Arabic, I recommend Muhammad Assad’s translation of the Quran. If you are well-versed in the Quran recitation, try to teach a group of new Muslims how to read the Quran correctly. The Prophet (Sallallāhu 'alayhi wa sallam) said: “The best amongst you are those who learn the Qur’an and then teach it” (Bukhari).

Sixth: The slaughtering of a sacrificial animal (Adhiyah) is also legislated for the Day of Sacrifice (10th) and the Days of Tashrīq (11th, 12th and 13th). This is the Sunnah of Prophet Ibrāhīm - when Allāh, the Most High, redeemed Prophet Ibrāhīm's son, Ismail by the great sacrifice (of an animal in his place). It is authentically reported that The Prophet Muhammad (Sallallāhu 'alaihi wa sallam) slaughtered (sacrificed) two horned rams, black and white in colour, and said Takbīr (Allāhu Akbar), and placed his foot on their sides (while slaughtering them). (Al-Bukhārī and Muslim)

Umm Salamah (radiallāhu`anha) narrated that the Prophet (Sallallāhu 'alaihi wa sallam) said: “If you see the Hilal (new moon) of Dzul-Hijjah, and any one of you wants to make a sacrifice, then he should not cut (anything) from his hair and his nails.” (Muslim and others). And in one narration, he (Sallallāhu 'alaihi wa sallam) said: “Then he should not cut (anything) from his hair, nor from his nails, until he performs the sacrifice. Perhaps this is because of the similarity with the one who is bringing a sacrificial animal for slaughter (in Hajj). As Allāh, the Most High, said: And do not shave your heads until the Hady (sacrifice) reaches the place of sacrifice... ”

The apparent meaning of this prohibition is that it is particularly for the one whom the sacrifice is for, and does not include the wife or children, unless there is an individual sacrifice for one of them. There is no harm in washing the head, or scratching it, even if hairs may fall out.

Seventh: Eid celebration. It is incumbent for the Muslim (who is not performing Haj) to make every effort to perform the Eid Prayer wherever it is performed, and to be present for the Khutbah and benefit. Eid celebration is a day of thankfulness and performing deeds of righteousness. So, it must not be make a day of wildness, pride and vanity. One should not make it a season for disobedience and increase in the forbidden things like music and singing, uncontrolled amusement, intoxicants and the like - those things which could cause the cancellation of the good deeds done in these days (of Dzul-Hijjah).

Eighth: Obedience to Allah. After what has been mentioned, it is fitting that every Muslim, take advantage of these days by obeying Allāh, remembering Him, thanking Him, fulfilling all the obligatory duties, and staying away from the prohibited things. One must take full advantage of this season, and the open display of Allāh's gifts, to attain the pleasure of his Lord.

It is Allāh who grants success and the guidance to the Straight Path. May the blessings of Allāh and peace be upon Muhammad, his family and companions.

Wallāhu'alam

[Adapted with modification from “The Superiority and Virtue of the First Ten Days of The Month of Zulhijjah and the Deeds Legislated in it” by Shaykh Abdullah Ibn Abdur-Rahman al-Jibreen published in the Gulf Times March 1999]