Solah with Unpleasant Smell Mouth is Makruh or Haram

Solah with Unpleasant Smell Mouth is Makruh or Haram

Would Solah valid if someone performs it with the mouth emanate unpleasant smell which caused inconvenience to other members of worshippers?

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

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

When someone is observing Solah he is in a sanctified moment as he is conversing with his Lord, Allah Almighty. Then the solah with unpleasant smell that emit from the mouth is considered makrūh (disliked) although the solah is valid. But if someone who is attending the congregation solah is offered in the masjid and the smell annoys the other worshippers and the angels, and then it become a harām.

The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “When one of you stands to perform Solah, he is conversing with his Lord” [Narrated by al-Bukhāri (390) and Muslim (762)].

The hadith spells out that as Solah is most sanctified moment, one should be fully prepared for standing before his Lord, and his body and clothes and the place where he prays should be clean and free of any offensive smells.

And Allāh says (interpretation of the meaning): “O Children of Adam! Take your adornment (by wearing your clean clothes) while praying [and going round (the Tawāf of) the Ka‘bah] and eat and drink but waste not by extravagance, certainly He (Allāh) likes not Al‑Musrifūn (those who waste by extravagance)” [Surah Al-A’rāf 7:31]. 

The ayat indicates that the worshipper is enjoined to adorn himself and look presentable when performing Solah. 

It was narrated by Abu Malik Al-Ash'ari (radiyallahu’anhu) that the Messenger of Allah, (Sallallāhu ‘alayhi wasallam), said: “Cleanliness is half of faith and Alhamdulillāh fills the scale, and Subhānallah and Alhamdulillāh fill up what is between the heavens and the earth. Solah is a light, and charity is proof (of one's faith) and endurance is brightness and the 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.” [Narrated by Muslim].

The Prophet (Sallallāhu ‘alayhi wasallam) indicates that cleanliness is half of faith; therefore it should not be taken lightly. Yet, some Muslim brothers attending congregation solah but annoy their brothers, their Lord, and His Angels, by not making proper cleanliness.

The concern regarding the cleanliness of mouth, Abu Hurairah (radiyallahu’anhu) narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said: Were it not for the fact that I did not want to make things too hard for my ummah, I would have commanded them to use the siwāk at every time of solah.” [Narrated by Al-Bukhāri (838) and Muslim (370)] 

‘Aishah (radiyallahu’anha) narrated that when the Prophet (Sallallāhu ‘alayhi wasallam) entered the house, he would first brush the teeth. [Narrated by Al-Bukhāri and Muslim] 

Keeping clean is very important in our deen, but our level of cleanliness should not be skin deep. Our level of cleanliness needs to go beyond the outer self to touch our minds, our hearts and our souls.

The Solah with unpleasant smell in the mouth, it is valid but makrūh (disliked). If one attended the congregation solat is offered in the masjid and this smell is obvious to such an extent that it annoys other worshippers and the angels, and then in that case it is harām.

The Prophet (Sallallāhu ‘alayhi wasallam) said: “Whoever has eaten of this plant (i.e., garlic), let him not approach our masjid.” [Al-Bukhāri (806) and Muslim (870)]

Rasulullah (Sallallāhu ‘alayhi wasallam) also said: “Whoever has eaten of this plant let him not approach our mosque and annoy us with the smell of garlic.” [Narrated by Mālik in al-Muwatta’ (27)] 

Islam has always sought its followers to be clean and hygienic, and never likes disturbing scenes. If a person ignores keeping clean by claiming that it is part of asceticism and humility, then it is not part of Islam. Islam recommends human being to be good-looking, in good shape. This characteristic has been attached with the ethics of prayers, while going to masjid, meeting family members and friends, which in return spread love and acceptance among the people. This type of elegance is not an exaggeration. Beautifying the body after beautifying the inner part of body is one of the Islamic teachings, sought by the Allah’s servant of high status and beautiful congregation.

The unpleasant smell in the mouth is not a small matter, particularly when it is such an extent that it annoys other worshippers and the angels, and then in that case it is harām. Smoking can cause unpleasant smell to other worshipers. Thus, it is advisable to pay attention to cleaning the mouth, and if it needs some treatment then it would be wise to have it treated so as to avoid embarrassment when others keep away during congregation prayer.  It is a sunnah to keep it clean.

Cleanliness is righteousness, as such Allah Almighty says: "O you who believe! When you rise up for solah, wash you faces, and your hands up to the elbows, and lightly rub your heads and (wash) your feet up to the ankles. And if you are unclean, purify yourselves ... Allah would not place a burden on you, but He would purify you and would perfect His grace upon you, that you may give thanks." [Surah Al-Māidah 5:6]

In a hadith from  ‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) who reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. 

This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency.Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

And Allāh Almighty knows best.

[Via Islam Q&A (114370) with minor modification]

Solah wearing Shoes When it is Necessary

Permissibility of Solah wearing Shoes When it is Necessary

Is it permissible to performed solah wearing shoes when necessary, or not?

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

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

The Sunnah indicated that it is permissible to perform solah wearing shoes when it is necessary; with condition it must be clean from najāsah (impurity). The Prophet (Sallallāhu ‘alayhi wasallam) performed solah wearing his shoes and removed it when Jibreel told him there were some impurities.

In a hallmark evidence on this issue is sahih hadith narrated that Abu Sa’eed Al-Khudri (radiyallāhu’anhu), who said:

 The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) led us in solah whilst he was wearing his shoes, then he took them off [whilst still in solah], and the people took their shoes off too. When the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said the Taslīm [concluding the solah], they said: “O Messenger of Allāh you took off your shoes, so we took off our shoes too.”

Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Jibreel came to me and told me that there was some dirt on them, so I took them off. When any one of you comes to the mosque, let him look at his shoes, and if he sees any dirt on them, let him wipe them. And they can be purified with dust.”

[Narrated by Abu Dawūd, no. 650]

The point here is that praying in shoes is permissible. It says in another hadīth: “Be different from the Jews, pray wearing your slippers or shoes.” [Narrated by Abu Dawūd, no. 652]

The condition as laid in the hadith is that the shoes must be tāhir (pure, clean). If there is any najāsah (impurity) or dirt on the shoes, then one should not pray wearing them or enters the mosque in shoes, unless he is sure that they are free of impurity or dirt. And Allāh knows best.

[Fatāwa Samāhat al-Shaykh ‘Abd-Allāh ibn Humayd, p. 93] 

And Allāh Almighty knows best.

[Via Islam Q&A (12033)]

Reading From the Mushaf in the Solah

Reading From the Mushaf in the Solah

What is the ruling on an imam who reads from the Mushaf when leading the solah in congregation?

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

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

The Majority views is that there is nothing wrong with reading Qur’an from the Mushaf during a Nawafil Solah, such as Qiyam al-Layl (The Night Prayers). But in the case of Obligatory Solah, it is makrūh to do so, because in most cases there is no need for it. But if there is a need, then there is nothing wrong with reading from the Mushaf in that case. 

Ibn Qudāmah (rahimahullāh) said: 

According to Imam Ahmad (rahimahullāh): There is nothing wrong leading the people in performing qiyam whilst looking at the Mushaf. It was said to him: What about obligatory prayers? He said: I have not heard anything concerning it.

Al-Qadi ‘Iyad (rahimahullāh) said: It is makrūh in obligatory solah, but there is nothing wrong with it in voluntary solah if one has not memorized (Qur’an), but if one has memorized Qur’an then it is also makrūh. According to Al-Qadi: Imam Ahmad (rahimahullāh) was asked about leading the solah whilst reading from the Mushaf in Ramadhan. Ahmad (rahimahullāh) replied: If that is necessary (it may be done); and it was narrated from Ibn Hamid that it is equally permissible in both nawafil and obligatory solah. 

The evidence for it being permissible is the hadith recorded by Al-Bukhari narrated by Abu Bakar Al-Athram and Ibn Abi Dawud with their isnads from ‘Aishah (radiyallāhu`anha), according to which Dhakwān, her freed slave used to lead her in solah in Ramadhān, reading from the Mushaf.

Al-Zuhri (rahimahullāh) was asked about a man who read from the Mushaf in Ramadhan. He said: The best ones among us used to read from the Mushafs. 

Reading from the Mushaf has been permitted because of the need to listen to the Qur’an and recite it in night prayers (qiyam al-layl). 

The ruling on it being makrūh applies only to those who have memorized Qur’an, because they will be needlessly distracted from proper focus in solah (khushū’) by that, and from looking at the place of prostration. And it is makrūh in obligatory prayers in general, because usually there is no need for it. 

[Al-Mughni, 1/335] 

Imam An-Nawawi (rahimahullāh) said: 

“If a person reads Qur’an from the Mushaf, this does not invalidate his solah, whether he has memorized the Qur’an or not; in fact that is obligatory if he has not memorized al-Fātihah.

What we have mentioned, that reading from the Mushaf does not invalidate the solah, is our view and the view of Mālik, Abu Yūsuf, Muhammad and Ahmad.” 

[Al-Majmū’ (4/27)] 

Shaykh Ibn Baaz (rahimahullāh) was asked whether it is permissible for the imam to read from the Mushaf during the five daily obligatory solah, especially Fajar when lengthy reading is required and there is the fear of making mistakes or forgetting. 

Ibn Baaz (rahimahullāh) replied: 

“It is permissible if there is a need for it, just as it is permissible to read from the Mushaf in Taraweeh for one who has not memorized the Qur’an. Dhakwān, the freed slave of ‘Aishah (radiyallāhu`anha) used to lead her in solah in Ramadhān, reading from the Mushaf, as was narrated by Al-Bukhari in his Sahih in a mu’allaq majzūm report. It is Sunnah to recite at length in Fajar prayer, so if the imam has not memorized al-Mufassal or anything else from the rest of the Qur’an, it is permissible for him to recite from the Mushaf. But it is prescribed for him to strive to memorize the Qur’an, or at least to memorize al-Mufassal, so that he will not need to read from the Mushaf. Al-Mufassal refers to the portion of the Qur’an that starts with Surah Qaf, up to the end of the Qur’an. Whoever strives to memorize, Allah will make it easy for him, as He says (interpretation of the meaning):  “And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty)” [Al-Talāq 65:2] ; “And We have indeed made the Qur’an easy to understand and remember; then is there anyone who will remember (or receive admonition)?”  [Al-Qamar 54:17]  And Allah is the Source of strength.” 

[Majmū’ Fatawa Ibn Baaz, 11/117] 

There is nothing wrong with reading Qur’an from the Mushaf during a Nawafil Solah, such as Qiyam al-Layl (The late Night Prayers). But in the case of Obligatory Solah, it is makrūh to do so, because in most cases there is no need for it. But if there is a need, then there is nothing wrong with reading from the Mushaf in that case. 

And Allah Almighty Knows best.

[Via Islam Q&A (Fatwa No: 65924)]

Makruh Tucking Up and Tying His Hair in Solah

Makruh Tucking Up and Tying His Hair in Solah

There are some who keep long hair would tuck up the hair and tied it back during congregation solah.  Some says it is prohibited for men to do so. Does this include the women?  Please enlighten us on this issue.

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

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

Firstly:  The fuqaha' view it as makrūh for a man to perform Solah with his hair tucked up, which means that he gathers his hair together and ties it back, thus preventing it from prostrating with him. 

The prohibition in this case means that it is disliked according to the opinion of the majority of scholars; it does not mean that it is harām or prohibited.

It says in al-Mawū‘ah al-Fiqhiyyah (26/109): “The fuqaha’ are unanimously agreed that it is makrūh to tie back the hair when performing solah. What is meant by tying back is wrapping the braid around the head as women do, or gathering the hair and tying it at the back of the head. This is makrūh but if a person performs solah in such way, his solah is still valid”.  

Imam An-Nawawi (rahimahullāh) said: “The scholars are unanimously agreed that it is not permissible to perform solah with one's sleeves or garment rolled up and the like, or with one's hair braided or with one's hair wrapped up beneath the turban and so on. All of that is not permissible according to the consensus of the scholars, and it is makrūh in the sense of being discouraged and not proper. If a person performs that way, he has done something wrong but his solah is still valid.”  [Sharh Sahih Muslim, 209.] 

Secondly: This ruling applies only to men, not women, because when praying the woman is commanded to cover herself and if we were to tell the woman to undo her hair when praying or let her braids prostrate with her, as we tell men to do, that might lead to it (her hair) becoming uncovered whilst praying, and it is not permissible to uncover it because it is ‘awrah. But the hair of a man is not ‘awrah, as is quite obvious. 

Imam Al-Ghazali (rahimahullāh) said: “A man should not pray with his hair tied back. This prohibition applies only to men.”  [Ihya’ ‘Ulum ad-Deen, 1/156]

 Ash-Shawkāni (rahimahullāh) said:  Al-‘Iraqi (rahimahullāh) said that this applies only to men, not women, because women’s hair is ‘awrah and must be covered when praying; if a woman were to leave her hair undone, it might come loose and become difficult to cover, which would render her solah invalid. Moreover, it is difficult for a woman to undo her hair for the solah, and we know that the Prophet  (Sallallāhu ‘alayhi wasallam) granted them a concession allowing them not to undo their braids when doing ghusul, even though there is a need to make all of the hair wet, as stated above. [Nayl al-Awtaar, 2/393]

Az-Zarkashi (rahimahullāh) said: We should note that this issue (tying back the hair when praying) applies only to men. With regard to women, the command to undo the braid causes hardship and is contrary to beautification.  [Asna ul-Matālib, 1/163] 

Rasūlullāh (Sallallāhu`alayhi wasallam) said about a man who was praying with his hair tied [i.e. tied up or plaited.] behind him: “His example is surely like that of someone who observes solat with his hands bound (behind his back)”. [Muslim, Abu ‘Awānah and Ibn Hibban. Ibn al-Āthir says, “The meaning of this hādith is that were his hair loose, it would fall on the ground when in sajdah; hence, the man would be rewarded for the prostration of the hair. However, if the hair is tied, it is effectively as though it did not prostrate, for he compared him to someone whose hands are shackled together, since they would then not lie on the ground in sajdah.”

It would seem that this instruction is limited to men and does not apply to women, as Shawkāni has quoted from Ibn al-‘Arabi.] He (Sallallāhu`alayhi wasallam) also said: “That is the saddle of the devil, i.e. where the devil sits, referring to the knots in the hair”. [Abu Dawud and Tirmidzi, who declared it hasan; Ibn Khuzaimah and Ibn Hibban, declared it sahih. See Sāhih Abi Dawud (653).]

Based on that, there is nothing wrong with a woman tucking her hair or tying it back when she is praying; she is not required to undo her braids.

In a hadith from  ‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) who reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. 

This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency.Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

And Allah Almighty knows best.

[Via Islam Q&A (191300)]

The Question of Hijab

The Question of Hijab: Suppression or Liberation?

Mary C. Ali

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-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.

1. Why Do Muslim Women Cover Their Heads?

“Why do Muslim women have to cover their heads?” This question is one which is asked by Muslim and non-Muslim alike. For many women it is the truest test of being a Muslim.

The answer to the question is very simple - Muslim women observe Hijab [covering the head and the body] because Allāh Subhanahu wa Ta’ala has told them to do so.

“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]

Other secondary reasons include the requirement for modesty in both men and women. Both will then be evaluated for intelligence and skills instead of looks and sexuality. A school girl is quoted as saying, “We want to stop men from treating us like sex objects, as they have always done. We want them to ignore our appearance and to be attentive to our personalities and mind. We want them to take us seriously and treat us as equals and not just chase us around for our bodies and physical looks.” A Muslim woman who covers her head is making a statement about her identity. Anyone who sees her will know that she is a Muslim and has a good moral character. Many Muslim women who cover are filled with dignity and self esteem; they are pleased to be identified as a Muslim woman. As a chaste, modest, pure woman, she does not want her sexuality to enter into interactions with men in the smallest degree. A woman who covers herself is concealing her sexuality but allowing her femininity to be brought out.

The question of hijab for Muslim women has been a controversy for centuries and will probably continue for many more. Some learned people do not consider the subject open to discussion and consider that covering the face is required, while a majority is of the opinion that it is not required.

A middle line position is taken by some who claim that the instructions are vague and open to individual discretion depending on the situation.

The wives of the Prophet (Sallallāhu 'alayhi wasallam)  were required to cover their faces so that men would not think of them in sexual terms since they were the “Mothers of the Believers,” but this requirement was not extended to other women.

2. The Extent of the Covering.

The word “hijab” comes from the Arabic word “hajaba” meaning to hide from view or conceal. In the present time, the context of hijab is the modest covering of a Muslim woman. The question now is what is the extent of the covering? Allāh says:

“(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.”

[Surah An-Nur, 24:30-31]

The verses from the Qurān contain two main injunctions:

1.A believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts, etc.)

2.A woman should not show her beauty or adornments except what appears by uncontrolled factors such as the wind blowing her clothes, and the head covers should be drawn so as to cover the hair, the neck and the bosom.

3. Requirements of the Hijab

Islam has no fixed standard as to the style of dress or type of clothing that Muslims must wear. However, some must be met.

The first of these requirements is the parts of the body which must be covered except the face and hands.:

Islam has two sources for guidance and rulings: first, the Qurān, the revealed word of Allāh and secondly, the Hadith or the traditions of the Prophet Muhammad (Sallallāhu 'alayhi wa sallam) who was chosen by Allāh to be the role model for mankind. The following is a Hadith of the Prophet (Sallallāhu 'alayhi wa sallam):

“Aishah (radiyallāhu`anha) reported: Asma, the daughter of Abu Bakar as-Siddiq (radiyallāhu`anhu) came to the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) while wearing thin clothing. Rasulullah (Sallallāhu 'alayhi wa sallam) approached her and said: ‘O Asma! When a girl reaches the menstrual age, it is not proper that anything should remain exposed except this and this. Rasulullah (Sallallāhu 'alayhi wa sallam) pointed to the face and hands.” [Recorded by Abu Dawud]

The second requirement is looseness:

The clothing must be loose enough so as not to describe the shape of the woman’s body. One desirable way to hide the shape of the body is to wear a cloak over other clothes. However, if the clothing is loose enough, an outer garment is not necessary.

The third requirement is Thickness :

The clothing must be thick enough so as not to show the color of the skin it covers or the shape of the body. The Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said: "In later generations of his ummah there would be women who would be dressed but naked and on top of their heads (what looks like) camel humps. Curse them for they are truly cursed.” [Muslim]

The fourth requirement is an over-all dignified appearance:

The clothing should not attract men’s attention to the woman. It should not be shiny and flashy so that everyone notices the dress and the woman.

In addition there are other requirements:

The fifth requirement is women must not dress so as to appear as men:

“Ibn Abbas (radiyallāhu`anhu) narrated: ‘The Prophet (Sallallāhu 'alayhi wasallam) cursed the men who appear like women and the women who appear like men.’” [Bukhāri]

The sixth is women should not dress in a way similar to the unbelievers.

The seventh is clothing should be modest, not excessively fancy and also not excessively ragged to gain others admiration or sympathy.

Often forgotten is the fact that modern Western dress is a new invention. Looking at the clothing of women as recently as seventy years ago, we see clothing similar to hijab. These active and hard-working women of the West were not inhibited by their clothing which consisted of long, full dresses and various types of head covering.

Muslim women who wear hijab do not find it impractical or interfering with their activities in all levels and walks of life. Hijab is not merely a covering dress but more importantly, it is behavior, manners, speech and appearance in public. Dress is only one facet of the total being.

The basic requirement of the Muslim woman’s dress applies to the Muslim man’s clothing with the difference being mainly in degree. Modesty requires that the area between the navel and the knee be covered in front of all people except the wife. The clothing of men should not be like the dress of women, nor should it be tight or provocative. A Muslim should dress to show his identity as a Muslim. Men are not allowed to wear gold or silk. However, both are allowed for women.

For both men and women, clothing requirements are not meant to be a restriction but rather a way in which society will function in a proper, Islamic manner.

Consequence of those women who expose themselves

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 ‘alayhi 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.”

[Muslim]

 Save  from the punishment of the HellFire

Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Allah’s Messenger saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb ‘alayya innaka antat-tawwābul-ghafūrur-rahīm’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving , Most Merciful). [Abu Dawud and At-Tirmidzi].

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allah), chastity and sufficiency.Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallahu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

And Allāh Almighty Knows best.

(The article was excerpted from IIIE Brochure Series published by The Institute of Islāmic Information and Education (IIIE) reproduced by Islamic Academy for Scientific Research and MSA.)

[Via MSA]

The Hope and Fear of Allah

The Book of Hope and Fear of Allāh

By Imam Nawawi

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

All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. There is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wasallam, is His Messenger.

Allāh, the Almighty, says:

·  “O you who believe! Fear Allāh as He should be feared”. [Ali-’Imran, 3:102]; “So, keep your duty to Allāh and fear Him as much as you can...” [Al-Taghabun, 64:16]This second Verse explains the meaning of the first one.

·  “O you who believe! Keep your duty to Allāh and fear Him, and speak (always) the truth”. [Al-Ahzāb, 33:70]

·   “... And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [Al-Talaq, 65:2,3]

·  “If you obey and fear Allāh, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the great bounty”. [Al-Anfal, 8:29]

· "None feels secure from the Plan of Allāh except the people who are the losers." [Al-A’raf 7:99]

· "Certainly no one despairs of Allāh's Mercy, except the people who disbelieve." [Yūsuf 12:87]

· "On the Day (i.e., the Day of Resurrection) when some faces will become white and some faces will become black..." [Ali- ‘Imran’ 3:106]

· "Verily, your Rabb is quick in Retribution (for the disobedient, wicked) and certainly He is Oft-Forgiving, Most Merciful (for the obedient and those who beg Allāh's forgiveness)." [Al-A’raf, 7:167]

· "Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]

· "Then as for him whose balance (of good deeds) will be heavy, he will live a pleasant life (in Jannah). But as for him whose balance (of good deeds) will be light, he will have his home in Hawiyah (pit, i.e., Hell)". [Al-Qari’ah, 101:6-9]

· “... And whosoever fears Allāh and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine...” [Al-Talaq, 65:2,3]

· “If you obey and fear Allāh, He will grant you Furqan [(a criterion to judge between right and wrong), or (Makhraj, i.e., a way for you to get out from every difficulty)], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the great bounty”. [Al-Anfal, 8:29]

443. Abu Hurairah (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, “If a believer had full knowledge of the chastisement of Allāh Almighty, none would covet but His Jannah; and were an infidel to know the Mercy Allāh has, none would despair of His Jannah”. [Recorded by Muslim].

Commentary:

1. This Hadith states about the torments which one will have to suffer or receive in consequence of the Divine wrath for incurring sins, which Allāh Almighty forbid it. No one despairs of Allāh's Mercy, except the people who disbelieve. It was described to serve as a reminder so that people avoid sins in order to save themselves from the Hellfire. It also tells about the infinite Mercy of Allāh so that one will always be hopeful and seeking for it.

2. Only those who are obedient; piety, muttaqun and submitting  to Him will receive Allāh's Grace and Mercy, while thedisobedient will suffer the consequences of His Wrath.

444. Abu Sa'id Al-Khudri (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: "When a dead body is placed on a bier and men carry it on their shoulders, if the deceased was pious, it (the corpse) will say: 'Take me in haste'; but if he was not, it will say (to its bearers): 'Woe to it. Where are you taking it?' Everything except man hears its voice. Had a human being heard its voice, he would have surely died". [Recorded by Al-Bukhari].

Commentary: The speech of a dead is a matter of the realm of the Unseen (or Al-Ghaib) which is mentioned in this Hadith. A deceased person will certainly say what has been disclosed here. A Muslim must have absolute faith in it. Almighty Allāh is certainly capable of endowing the power of speech on a deceased person as he does speak with the angels (Munkar and Nakir) when they come to the dead in the grave and question him. This Hadith is intended to induce people to virtues so that after death, one has not to say: "Woe to me! Where are you taking me?". One should spend the life in such a manner that after death when he is taken to the graveyard for burial, he should be in a position to say: "Hasten to take me to my grave so that I can enjoy Divine blessings there".

445. Ibn Mas'ud (radiyallāhu’anhu) reported: Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: “Jannah is nearer to you than your shoelace, and so is the (Hell) Fire”. [Recorded by Al-Bukhari].

Commentary: Jannah is close to him who adopts the path of righteousness and he can easily attain it. Its opposite case is also equally true. He is close to Hell who takes the path of evil. Thus, this Hadith has an inducement for virtue and warning against evil.

Allāh, the Almighty, says:"Verily, the Abrar (pious and righteous) will be in Delight (Jannah). And verily, the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar ,82:13,14]

It was narrated that the Prophet (Sallallāhu ‘alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a‘udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu ‘alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih].

‘Abdullah bin ‘Amr (radiyallāhu‘anhu) narrated that Abu Bakar As-Siddiq (radiyallāhu‘anhu) reported: I requested the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) to teach me a supplication which I could recite in my Solāt. Thereupon he said, “Recite:‘Allāhumma inni zalamtu nafsi zulman kathira, Wa la yaghfirudz-dzunuba illa Anta, Faghfir li maghfiratan min ‘indika, warhamni , Innaka Antal-Ghafūr-ur-Rahim (O Allāh! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).” [Al-Bukhari and Muslim].

‘Aishah (radhiyallāhu’anha) reported that she asked Allāh’s Messenger (sallallāhu `alayhi wasallam), “O Messenger of Allāh! If I knew which night is Lailatul-Qadar, what should I say during it?” And he instructed her to say: “Allāhummainna Ka’afuw Wun Tuhibbul ‘Afwa Fa’fu’ anni (O Allāh! You are Forgiving, and You love forgiveness. So forgive me)” [Recorded by Ahmad, Ibn Majah, and At-Tirmidzi: sahih]

‘Abdullah bin Mas‘ud (radiyallāhu‘anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) used to supplicate: “Allāhumma inni as ‘alukal-Huda, Wat-Tuqa, Wal-‘Afafa, Wal-Ghina (O Allāh! I beseech You for Guidance, Piety, Chastity and Contentment).” [Muslim]. This du’a contains four words, the meanings and implications of which constitute its essence. These words are guidance, piety (fear of Allāh), chastity and sufficiency. Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allāh is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the prayer of the Prophet (Sallallāhu ‘alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu ‘alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-‘ādzabān-nār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [ Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu `alayhi wasallam)used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala deenik (O Controller of the hearts make my heart steadfast in Your religion).” Rasulullah (Sallallāhu `alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-’Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi] 

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said, (Recite)‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

[Excerpted from “The Book of Hope and Fear of Allāh, Chapter # 53, Riyad-Us-Saliheen” Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi (rahimahullāh) Via Guided Ways]