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Then when they finish the 2 rakats, we get up and finish off the 4 fards? I asking because some brothers told me to get the jamah reward, one can do this? Jazak Allah Khairun. ? --T--? --T--
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According to the Hanafi school of thought, the position of the Imaams Salaah must be stronger than or equal to the Muqtadis (followers) Salaah. Taraaweeh Salaah is sunnah and Esha Salaah is Fardh. In view of the above principle, it is incorrect to perform Esha Salaah behind a person performing Taraaweeh Salaah
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This tradition has also been transmitted by Rifa’ah b Rafi through a different chain of narrators. This version has :When you get up to pray, say the takbir, exalting Allah; then recite the Qur’an as much as it is convenient for you. The version adds: When you sit in the middle of the prayer, do it completely(so that you are at rest) and spread your left thigh; then recite the tashahhud. Then if you get up (again), do in a similar way until you finish your prayer.<D>Narrated Nafi`:Whenever `Abdullah bin `Umar was asked about Salat-al-Khauf (i.e. prayer of fear) he said, "The Imam comes forward with a group of people and leads them in a one rak`a prayer while another group from them who has not prayed yet, stay between the praying group and the enemy. When those who are with the Imam have finished their one rak`a, they retreat and take the positions of those who have not prayed but they will not finish their prayers with Taslim. Those who have not prayed, come forward to offer a rak`a with the Imam (while the first group covers them from the enemy). Then the Imam, having offered two rak`at, finishes his prayer. Then each member of the two groups offer the second rak`a alone after the Imam has finished his prayer. Thus each one of the two groups will have offered two rak`at. But if the fear is too great, they can pray standing on their feet or riding on their mounts, facing the Qibla or not." Nafi` added: I do not think that `Abdullah bin `Umar narrated this except from Allahs Apostle (See Hadith No. 451, Vol 5 to know exactly "The Fear Prayer.")<D>Narrated Aisha:Once the Prophet came while a woman was sitting with me. He said, "Whois she?" I replied, "She is so and so," and told him about her (excessive) praying. He said disapprovingly, "Do (good) deeds which iswithin your capacity (without being overtaxed) as Allah does not get tired (of giving rewards) but (surely) you will get tired and the bestdeed (act of Worship) in the sight of Allah is that which is done regularly."<D>(And when you said: O Moses! We will not endure one kind of food) we will not endure eating just honey and quails; (so pray unto your Lord) ask your Lord (for us that He bring forth for us of that which the earth groweth of its herbs and its cucumbers and its corn and its lentils and its onions. He) i.e. Moses (said: Would you exchange that which is higher) i.e. that which is better and more honourable: honey and quails (for that which is lower) that which is much worse: lentils and onions? (Go down to any city) where you came from; and it is also said that this means any city, (thus you shall get that which you demand) what you have requested is to be found there. (And humiliation) the capitation tax (and wretchedness) the attireof poverty (were stamped upon them) were imposed on them (and they were visited with wrath from Allah)as they deserved to be forsaken by Allah. (That) being forsaken by Allah and visited by humiliation and wretchedness (was because they disbelieved in Allahs revelations) they disbelieved in Muhammad (pbuh) and in the Quran (and slew the prophets wrongfully) without any right and for no crime whatsoever. (That) Allahs wrath (was for their disobedience) on the Sabbath (and transgression) slaying the prophets and declaring transgressions to be lawful.<D>(They glorify (Him) night and day) they pray to Him at night and during the day; (they flag not) they do not get bored of worshipping Allah and of acknowledging His Lordship.<D>So when thou art relieved) when you finish from military expeditions, jihad and fighting, (still toil) in worship; and it is also said this means: when you finish from the prescribed prayers, make supplications
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On radio Islam the moulana said you are not allowed to wear pyjames anf perform salaah cause you are standing before allah and because a women would never leave the house wearing a pyjama.I readmy fajr salaah with my pyjama as well as esha because i feel comfortable in it. Please advise me. ? --T--? --T--
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It is Makrooh to perform Salaat in casual clothes that are worn around the home and in which one would feel ashamed to venture outdoors.Since Pyjamas fall under this category, it is Makrooh to perform Salaat in Pyjamas. We suggest you put on a cloak over your pyjamas and then perform your Salaat.and Allah Taala Knows BestMufti Muhammad Kadwa FATWA DEPT
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Narrated `Amr bin Salama:We were at a place which was a thoroughfare for the people, and the caravans used to pass by us and we would ask them, "What is wrong with the people? What is wrong with the people? Who is that man?. They would say, "That man claims that Allah has sent him (as an Apostle), that he has been divinely inspired, that Allah has revealed to him such-and-such." I used to memorize that (Divine) Talk, and feel as if it was inculcated in my chest (i.e. mind) And the Arabs (other than Quraish) delayed their conversion to Islam till the Conquest (of Mecca). They used to say." "Leave him (i.e. Muhammad) and his people Quraish: if he overpowers them then he is a true Prophet. So, when Mecca was conquered, then every tribe rushed to embrace Islam, and my father hurried to embrace Islam before (the other members of) my tribe. When my father returned (from the Prophet) to his tribe, he said, "By Allah, I have come to you from the Prophet for sure!" The Prophet afterwards said to them, Offer such-and-such prayer at such-and-such time, and when the time for the prayer becomes due, then one of you should pronounce the Adhan (for the prayer), and let the one amongst you who knows Quran most should, lead the prayer." So they looked for such a person and found none who knew more Quran than I because of the Quranic material which I used to learn from the caravans. They therefore made me their Imam ((to lead the prayer) and at that time I was a boy of six or seven years, wearing a Burda (i.e. a black square garment) proved to be very short for me (and my body became partly naked). A lady from the tribe said, "Wont you cover the anus of your reciter for us?" So they bought (a piece of cloth) and made a shirt for me. I had never been so happy with anything before as I was with that shirt.<D>Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>Jafar b Muhammad reported on the authority of his father:We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of Allahs Messenger (May peace be upon him). And he pointed with his hand nine, and then stated: The Messenger of Allah (may peace be upon him) stayed in (Medina) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that Allahs Messenger (may peace be upon him) was about to perform the Hajj. A large number of persons came to Medina and all of them were anxious to follow the Messenger of Allah (May peace be upon him) and do according to his doing. We set out with him till we reached Dhul-Hulaifa. Asma daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the Messenger of Allah (May peace be upon him) asking him: What should 1 do? He (the Holy Prophet) said: Take a bath, bandage your private parts and put on Ihram. The Messenger of Allah (May peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And the Messenger of Allah (may peace be upon him) was prominent among us and the (revelation) of the Holy Quran was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of Allah (saying):" Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner." And the people also pronounced this Talbiya which they pronounce (today). The Messenger of Allah (May peace be upon him) did not reject anything out of it. But the Messenger of Allah (May peace. be upon him) adhered to his own Talbiya. Jabir (Allah be pleased with him) said: We did not have any other intention but that of Hajj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited:" And adopt the Station of Ibrahim as a place of prayer." And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from Allahs Apostle [May peace be upon him] that he recited in two rakahs:" say: He is Allah One," and say:" Say: 0 unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-Safa and as he reached near it he recited:" Al-Safa and al-Marwa are among the signs appointed by Allah," (adding: ) I begin with what Allah (has commanded me) to begin. He first mounted al-Safa till he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:" There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise, helped His servant and routed the confederates alone." He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-Safa. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Jusham got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? Thereupon the Messenger of Allah (May peace be upon him) intertwined the fingers (of one hand) into another and said twice: The Umra has become incorporated in the Hajj (adding):" No, but for ever and ever." All came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (HadratAli) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that Ali used to say in Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allahs Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (The Holy Prophet then asked Ali): What did you say when you undertook to go for Hajj? I (Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on. He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by Ali from the Yemen and of those brought by the Apostle (may peace be upon him) was one hundred. Then all the people except the Apostle (may peace be upon him) and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhul-Hijja) they went to Mina and put on the Ihram for Hajj and the Messenger of Ailah (may peace be upon him) rode and led the noon, afternoon, sunset Isha and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. The Messenger of Allah (may peace be upon him) then set out and the Quraish did not doubt that he would halt at al-Mashar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah (may peace be upon him), however, passed on till he came to Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabia b. al-Harith, who was nursed among the tribe of Sad and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of Abbas b. Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two. The Messenger of Allah (may peace be upon him) then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and Isha prayers with one Adhan and two Iqamas and did not glorify (Allah) in between them (i. e. he did not observe supererogatory rakahs between Maghrib and Isha prayers). The Messenger of Allah (may peace be upon him) then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mashar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept standing till the daylight was very clear. He then went quickly before the sun rose, and seated behind him was al-Fadl b. Abbas and he was a man having beautiful hair and fair complexion and handsome face. As the Messenger of Allah (May peace be upon him) was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. The Messenger of Allah (may peace be upon him) placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of Allah (may peace be upon him) turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to All who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Holy Prophet and Hadrat All) took some meat out of it and drank its soup. The Messenger of Allah (May peace be upon him) again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water. O Bani Abd al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.<D>The Prophet (pbuh) said to them: Indeed, Allah will raise you again from the dead. (They say: Then thatwould be a vain proceeding) that would be a failed attempt, because it will never happen. <D>(O ye who believe! Forbid not the good things which Allah hath made lawful for you) this verse was revealed about ten Companions of the Prophet (pbuh) among them were Abu Bakr, Umar, Ali, Abdullah Ibn Masud,Uthman Ibn Mazun al-Jumahi, Miqdad Ibn al-Aswad al-Kindi, and Salim the client of Abu Hudhayfah IbnUtbah, Salman al-Farisi, Abu Dharr, Ammar Ibn Yasir-these Companions vowed in the house of Uthman Ibn Mazun that they would not eat or drink except that which was enough to keep them alive, that they would not have sex with their wives, that they would never eat meat or fat and that they would cut off their male organs. But Allah forbade them from such acts, and revealed about them: do not forbid the lawful things that Allah has permitted such as foods, drinks and having sex with your wives (and transgress not)by cutting off your male organs. (Lo! Allah loveth not transgressors) who move from the lawful to theunlawful by mutilating themselves. <D>When the true believers heard of the honour that Allah had bestowed upon His Prophet, they said: Congratulations, O Messenger of Allah, for what Allah has given you of victory, forgiveness and honour; but what do we have with Allah? So Allah said: (That He may bring the believing men) the true believing men (and the believing women) and true believing women (into Gardens beneath which) beneath whose trees, houses and rooms (rivers) of wine, water, honey and milk (flow, wherein they will abide) they will abide in the Garden and will never die or leave it, (and may remit from them their evil deeds) which they committed in the life of the world. (That) which I have mentioned which the believers will have, (in the sight of Allah, isthe Supreme Triumph) is the greatest safety: they gain Paradise and avoid the Fire and all that which is in it.
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Assalamoualaikoum I would like to know if qurbaani is obligatory each year if a person is paying zakaat each year. Jazaak Allah Khair I? --T--? --T--
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Assalmu alaykum wa Rahmatullhi Wabaraktuh In principle, Qurbani is waajib (mandatory) on every individual who has an excess of money equivalent to the nisaab of zakat on the 10th, 11th and 12th of Zil Haj. The nisaab of zakat is 612.35 grams of silver, or 87.48 gram of gold or its equivalent in monetary value. If a person after paying zakat and deducting his liabilities from his wealth, has the excess of money as described, Qurbani will be Waajib upon him. This will apply for all times
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Ubayy b. Ka’b said:There was a certain person, out of all people of Medina, who used to pray in the mosque. I do not know that any one of them lived at a farther distance than that man. Still he never missed the prayer in congregation in the mosque. I said: it would be better if you buy a donkey and ride it in heat and darkness. He said: I do not like that my house be by the side of the mosque. The discourse reached the Messenger of Allah (). He said him about it. He said: I did it so that my walking to the mosque and return to my home when I return be recorded. He said: Allah has granted all this to you; Allah has granted all that you reckoned.<D>Shaqiq reported:A person from Banu Bajila who was called Nabik b. Sinan came to Abdullah and said: I recite mufassal surahs in one rakah. Upon this Abdullah said: (You recite) like the recitation of poetry. I know the manner in which the Messenger of Allah (may peace be upon him) recited two surahs in one rakah.<D>Ubayy b. Kab reported:There was a man, and I do not know of any other man, whose house was farther than his from the mosque and he never missed the prayer (in congregation). It was said to him or I said to him: It you were to buy a donkey you could ride upon it In the dark nights and in the burning sand. He said: I do not like my house to be situated by the side of the mosque, for I (eagerly) desire that my steps towards the mosque and back from it, should be recorded when I return to my family. Upon this the Messenger of Allah (may peace be upon him) said: Allah has gathered all (rewards) for you.<D>Allah then exposited the share of the male and female in inheritance, saying: (Allah chargeth you) Allah expounds to you (concerning your children) concerning the inheritance of your children after you die: (to the male the equivalent of the portion of two females) the share of two females, (and if there be women)blood daughters (more than two) two or more daughters, (then theirs is two-thirds of the inheritance, and ifthere be one) daughter ((only) then the half) of the inheritance. (And to his parents a sixth of the inheritance, if he) the deceased person (have a son) or daughter; (and if he) the deceased person (have no son) or daughter (and his parents are his heirs, then to his mother appertaineth the third) and the reminder is the share of the father; (and if he) the deceased person (have brethren) full brothers or half brothersfrom either the father or the mother, (then to his mother appertaineth the sixth, after any legacy he mayhave bequeathed, or debt (hath been paid)) after paying the debt of the deceased and extracting any bequest which does not exceed a third of the inheritance. (Your parents or your children: Ye know not) in this world (which of them is nearer unto you in usefulness) in the Hereafter in terms of rank; it is also said that this means: you do not know which of them is nearer in usefulness in this world with regard to inheritance. (It is an injunction from Allah) upon you that you divide the estates. (Lo! Allah is Knower) in relation to the division of inheritance, (Wise) in relation to the difference between the shares of the male and female. <D>(And whomsoever it is Allahs will to guide) to His religion, (He expandeth his bosom) His heart (unto the Surrender) unto accepting Islam, (and whomsoever it is His will to send astray) to leave in error and disbelief, (He maketh his bosom) He leaves his heart (close) like the ferrule of a spear (and narrow) in doubt; this could also mean: the light cannot find a way, or a passage to his heart (as if he were engaged insheer ascent) like a person who is told to rise in heaven: the heart of such a person is not guided to Islam. (Thus Allah layeth ignominy) Allah leaves denial (upon those) in the heart of those (who believe not) in Muhammad (pbuh), or in the Quran, and then He punishes them for their disbelief.<D> And if one of them) one of the Banu Malih (hath tidings of that which he likeneth) of that which he ascribes(to the Beneficent One) i.e. daughters, (his countenance becometh black) of grief (and he is full of inward rage) would you then, O Banu Malih, like for Allah that which you do not like for yourselves?
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As-salamu alaykum wa-rahmatullahi wa-barakatuh my beloved and respected scholars, If I miss the 4 rakaats sunnah before zuhr when performing salah in congregation, what is the best way of making up these 4 rakaat? Is it best performed before or after the remaining 2 sunnah? When in ruku and sajdah, is it from the sunnah to add wa bihamdi hi after Subhana Rabiyal Adheem and Subhana Rabiyal Alaa? JazakAllahu Khayran, Wassalamu Alaikum.? --T--? --T--
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1) It is better to make up the 4 rakah after the 2 rakah Sunnah.[1] 2) When one is in ruku and sajdah of a fardh Salah then the Sunnah is to recite Subhana Rabbiyal Ala and Subhana Rabbiyal Adheem. [2] Do not add wabi hamdihi to that
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Abdullah (b. Umar) reported:The Apostle of Allah (may peace be upon him) recited (Surat) al Najm and performed prostration during its recital and all those who were along with him also prostrated themselves except one old man who took a handful of pebbles or dust in his palm and lifted it to his forehead and said: This is sufficient for me. Abdullah said: 1 saw that he was later killed in a state of unbelief.<D>Some companions of Muadh ibn Jabal said:When the Messenger of Allah () intended to send Muadh ibn Jabal to the Yemen, he asked: How will you judge when the occasion of deciding a case arises? He replied: I shall judge in accordance with Allahs Book. He asked: (What will you do) if you do not find any guidance in Allahs Book? He replied: (I shall act) in accordance with the Sunnah of the Messenger of Allah (). He asked: (What will you do) if you do not find any guidance in the Sunnah of the Messenger of Allah () and in Allahs Book? He replied: I shall do my best to form an opinion and I shall spare no effort. The Messenger of Allah () then patted him on the breast and said: Praise be to Allah Who has helped the messenger of the Messenger of Allah to find something which pleases the Messenger of Allah.<D>Narrated Ibn `Abbas:The Prophet stayed in Mecca for 19 days during which he prayed 2 rak`at in each prayer.<D>Who hear advice) words (and follow the best thereof) and follow the wisest and clearest of these words, in that they desire it and act upon it. (Such are those whom Allah guideth) to veracity and right way; it is also said that this means: to the best of things, (and such are men of understanding) such are those possessed of intellect among people, i.e. Abu Bakr and his fellow believers and whoever follows them in the practice of the Sunnah and adherence to the community of believers.<D>(Say) to them, O Muhammad: (Lo! my Lord enlargeth the provision for whom He will of His bondmen) as a lure to perdition, (and narroweth (it) for him) out of care for him. (And whatsoever ye spend (for good)) in the way of Allah (He replaceth it) in the life of this world with wealth and in the Hereafter with rewards. (And He is the Best of Providers) He is the Best Giver and the Best Replacer.<D>(Whoso obeyeth Allah and the messenger) this verse was revealed about Thawban, the client of Allahs Messenger (pbuh) who said: I am afraid not to meet you in the Hereafter, O Messenger of Allah! This isbecause he loved him intensely and could not bear being away from him. Allahs Messenger saw the change in him and so Allah mentioned the honour bestowed on him, saying: whoever obeys Allah regarding the obligations and obeys the Prophet regarding the prophetic practices (they are) in Paradise (with those unto whom Allah hath shown favour, of the Prophets) Muhammad (pbuh) and the other prophets, (and the saints) the best among the Companions of the Prophet (pbuh) (and the martyrs) those who were martyred in the way of Allah (and the righteous) the righteous among the Community of Muhammad (pbuh). (The best of company are they) in Paradise!
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An Alim mentioned that there are two positions for putting on garments. When you put on the lower garment (trouser/pyjama/shalwar), do so in a sitting position, not standing up. This should always be done, with the exception of the dhoti, since you cannot put this on while sitting. This rule applies to both men and women. When winding the turban, this too should be done standing up. If you do otherwise, it is stated in a Hadeeth that you will get a disease for which there is no cure. That is, if you knowingly do the reverse putting on the Imamah while sitting down and the shalwar/pyjama while standing then you will get an incurable disease. Is this true? ? --T--? --T--
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We have not come across any Shar?ee reference of the above. Probably, the advise of the respected Moulana is based on Tajruba (experience) of people.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Anas bin Malik:Once Allahs Apostle rode a horse and fell down and the right side (of his body) was injured. He offered one of the prayers while sitting and we also prayed behind him sitting. When he completed the prayer, he said, "The Imam is to be followed. Pray standing if he prays standing and bow when he bows; rise when he rises; and if he says, Sami`a l-lahu-liman hamidah, say then, Rabbana wa laka lhamd and pray standing if he prays standing and pray sitting (all of you) if he prays sitting." Humaid said: The saying of the Prophet "Pray sitting, if he (Imam) prays sitting" was said in his former illness (during his early life) but the Prophet prayed sitting afterwards (in the last illness) and the people were praying standing behind him and the Prophet did not order them to sit. We should follow the latest actions of the Prophet.<D>It wasnarrated that ‘Aishah said:“The Messenger of Allah () fellill and come of his Companions came to visit him. The Messenger ofAllah () performed prayer while sitting down, and they prayedbehind him standing up. He gestured them to sit down, and when hefinished he said: ‘The Imam is appointed to be followed. When hebows,then bow; when he stands up again, then stand up, and if heprayssitting down the pray sitting down.’”<D>It was narrated that Imran bin Husain said:"I asked the Prophet () about one who prays sitting down. He said: Whoever prays standing up is better, and one who prays sitting down will have half the reward of one who prays standing up. And whoever prays lying down will have half the reward of one who prays sitting down."<D>(But for him who feareth the standing before his Lord) but he who fears standing before his Lord uponbeing on the verge of committing a transgression and thus desists from it (there are two Gardens) theGarden of Eden and the Firdaws. <D>(And in whatsoever ye differ) regarding religion, (the verdict therein belongeth to Allah) seek its verdict in Allahs book. (Such is my Lord) Who has thus commanded you, (in Whom I put my trust) I rely on Him, (and unto Whom I turn.<D>(Wherein) in the Fire (he will neither die) and thus be put out of his misery (nor live) a beneficial life.
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Dear Sir, As salamwalaikkum, the place where i live the permanant imam does not come for FARZ salah, what should i do. he is there for all other prayer, First i thought he does not stay in our area but later learned that he stays in our area. pls. advice? --T--? --T--
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You have stated that the imam does not attend Farz Salah, yet you have stated that he attends all other Salahs. Kindly clarify what you mean
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It wasnarrated that Ibn ‘Umar said:“Two ‘Eid came together at thetime of the Messenger of Allah (), so he led the people in prayer,then he said: ‘Whoever wishes to come to Friday (prayer), let himcome, and whoever wishes to stay behind, let him stay behind.’”<D>Narrated Abdullah ibn Unays al-Juhani:I said to the Messenger of Allah: I have a place in the desert where I live and in which I pray, with the praise of Allah; but give me command about a night when I come to this mosque. He replied: Come on the twenty third night. I (a sub-narrator, Muhammad ibn Ibrahim) said to his (Abdullah ibn Unayss) son: How would your father act? He replied: He used to enter the mosque when he had offered the afternoon prayer, and did not leave it for any purpose till he prayed the morning prayer. Then when he had prayed the morning prayer, he found his riding beast at the door of the mosque, mounted it and got back to his desert.<D>Narrated Abu Sa`id Al-Khudri:Allahs Apostle used to practice I`tikaf (in the mosque) in the middle third of Ramadan and after passing the twenty nights he used to go back to his house on the 21st, and the people who were in I`tikaf with him also used to go back to their houses. Once in Ramadan, in which he practiced I`tikaf, he established the night prayers at the night in which he used to return home, and then he addressed the people and ordered them whatever Allah wished him to order and said, "I used to practice I`tikaf for these ten days (i.e. the middle third but now I intend to stay in I`tikaf for the last ten days (of the month); so whoever was in I`tikaf with me should stay at his place of seclusion. I have verily been shown (the date of) this Night (of Qadr) but I have forgotten it. So search for it in the odd nights of the last ten days (of this month). I also saw myself (in the dream) prostrating in mud and water." On the night of the 21st, the sky was covered with clouds and it rained, and the rainwater started leaking through the roof of the mosque at the praying place of the Prophet . I saw with my own eyes the Prophet at the completion of the morning prayer leaving with his face covered with mud and water.<D>(And when Our messengers) Gabriel and the angels who were with him (came unto Lot, he was troubled upon their account) he disliked their coming, (for he could not protect them) from the abominable act of his people; (but they) Gabriel and the angels (said: Fear not) for us, (nor grieve) about us, for fear of our peril! (Lo! we are to deliver you) from your people (and your household) and your two daughters, ((all) save your wife) the hypocrite, (who is of those who stay behind) and be destroyed.<D>(He said) Abraham said: (Lo! Lot is there) so how could you destroy them, O Gabriel? (They) i.e. Gabrieland the angels with him (said: We are best aware of who is there. We are to deliver him and his household) his daughters Zaura and Raytha, (all save his wife) Wailah the hypocrite, (who is of those who stay behind) and be destroyed.<D>(Abiding there) they will stay in the Fire forever (so long as the heavens and the earth endure) for as long as the heavens and the earth remain, from the moment they were created until the moment they lapse (save for that which thy Lord willeth) and your Lord has willed that they will abide in the Fire forever; it is also said: those who are damned will abide therein forever for as long as the heavens, the earth and the children of Adam subsist, except those whom Allah wills to change from damnation to felicity by His saying: (Allah effaceth what He will, and establishes
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Hazrat, I wanted to ask if someone uses their cell phone for haram for example to watch pornography, or speaks to non-mahram women, and has the phone in his pocket whilst performing salah. Is the salah valid?? --T--? --T--
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Yes, his Salaah will be valid. However if the phone in his pocket will distract his focus and attention in salaah, then he should keep his cellphone elsewhere
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Ja’far bin Muhammad reported on the authority of his father “We entered upon Jabir bin ‘Abd Allaah. When we reached him, he asked about the people (who had come to visit him). When my turn came I said “I am Muhammad bin Ali bin Hussain. He patted my head with his hand and undid my upper then lower buttons. He then placed his hand between my nipples and in those days I was a young boy.” He then said “welcome to you my nephew, ask what you like. I questioned him he was blind. The time of prayer came and he stood wrapped in a mantle. Whenever he placed it on his shoulders its ends fell due to its shortness. He led us in prayer while his mantle was placed on a rack by his side. I said “tell me about the Hajj of the Apostle of Allaah().”He signed with his hand and folded his fingers indicating nine. He then said Apostle of Allaah() remained nine years (at Madeenah ) during which he did not perform Hajj, then made a public announcement in the tenth year to the effect that the Apostle of Allaah() was about to (go to) perform Hajj. A large number of people came to Madeenah everyone desiring to follow him and act like him. The Apostle of Allaah() went out and we too went out with him till we reached Dhu Al Hulaifah. Asma’ daughter of ‘Umais gave birth to Muhammad bin Abi Bakr. She sent message to Apostle of Allaah() asking him What should I do?He replied “take a bath, bandage your private parts with a cloth and put on ihram.” The Apostle of Allaah() then prayed (in the masjid) and mounted Al Qaswa’ and his she Camel stood erect with him on its back. Jabir said “I saw (a large number of) people on mounts and on foot in front of him and a similar number on his right side and a similar number on his left side and a similar number behind him. The Apostle of Allaah() was among us, the Qur’an was being revealed to him and he knew its interpretation. Whatever he did, we did it. The Apostle of Allaah() then raised his voice declaring Allaah’s unity and saying “Labbaik ( I am at thy service), O Allaah, labbaik, labbaik, Thou hast no partner praise and grace are Thine and the Dominion. Thou hast no partner. The people too raised their voices in talbiyah which they used to utter. But the Apostle of Allaah() did not forbid them anything. The Apostle of Allaah() continued his talbiyah. Jabir said “We did not express our intention of performing anything but Hajj, being unaware of ‘Umrah (at that season), but when we came with him to the House (the Ka’bah), he touched the corner (and made seven circuits) walking quickly with pride in three of them and walking ordinarily in four. Then going forward to the station of Abraham he recited “And take the station of Abraham as a place of prayer.” (While praying two rak’ahs) he kept the station between him and the House. The narrator said My father said that Ibn Nufail and ‘Uthman said I do not know that he (Jabir) narrated it from anyone except the Prophet (). The narrator Sulaiman said I do not know but he (Jabir) said “The Apostle of Allaah() used to recite in the two rak’ahs “Say, He is Allaah, one” and “Say O infidels”. He then returned to the House (the ka’bah) and touched the corner after which he went out by the gate to Al Safa’. When he reached near Al Safa’ he recited “Al Safa’ and Al Marwah are among the indications of Allaah” and he added “We begin with what Allaah began with”. He then began with Al Safa’ and mounting it till he could see the House (the Ka’bah) he declared the greatness of Allaah and proclaimed his Unity. He then said “there is no god but Allaah alone, Who alone has fulfilled His promise, helped His servant and routed the confederates. He then made supplication in the course of that saying such words three times. He then descended and walked towards Al Marwah and when his feet came down into the bottom of the valley, he ran, and when he began to ascend he walked till he reached Al Marwah. He did at al Marwah as he had done at Al Safa’ and when he came to Al Marwah for the last time, he said “If I had known before what I have come to know afterwards regarding this matter of mine, I would not have brought sacrificial animals but made it an ‘Umrah, so if any of you has no sacrificial animals, he may take off ihram and treat it as an ‘Umrah. All the people then took off ihram and clipped their hair except the Prophet () and those who had brought sacrificial animals. Suraqah (bin Malik) bin Ju’sham then got up and asked Apostle of Allaah()does this apply to the present year or does it apply for ever? The Apostle of Allaah() interwined his fingers and said “The ‘Umarh has been incorporated in Hajj. Adding ‘No’, but forever and ever. ‘Ali came from Yemen with the sacrificial animals of the Apostle of Allaah() and found Fathima among one of those who had taken off their ihram. She said put on colored clothes and stained her eyes with collyrium. ‘Ali disliked (this action of her) and asked Who commanded you for this? She said “My father”. Jabir said ‘Ali said at Iraq I went to Apostle of Allaah() to complain against Fathima for what she had done and to ask the opinion of Apostle of Allaah() about which she mentioned to me. I informed him that I disliked her action and that thereupon she said to me “My father commanded me to do this.” He said “She spoke the truth, she spoke the truth.” What did you say when you put on ihram for Hajj? I said O Allaah, I put on ihram for the same purpose for which Apostle of Allaah() has put it on. He said I have sacrificial animals with me, so do not take off ihram. He (Jabir) said “The total of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Prophet () from Madeenah was one hundred.” Then all the people except the Prophet () and those who had with them the sacrificial animals took off ihram and clipped their hair. When the 8th of Dhu Al Hijjah (Yaum Al Tarwiyah) came, they went towards Mina having pit on ihram for Hajj and the Apostle of Allaah() rode and prayed at Mina the noon, afternoon, sunset, night and dawn prayers. After that he waited a little till the sun rose and gave orders for a tent of hair to be set up at Namrah. The Apostle of Allaah() then sent out and the Quraish did not doubt that he would halt at Al Mash ‘ar Al Haram at Al Muzdalifah, as the Quraish used to do in the pre Islamic period but he passed on till he came to ‘Arafah and found that the tent had been setup at Namrah. There he dismounted and when the sun had passed the meridian he ordered Al Qaswa’ to be brought and when it was saddled for him, he went down to the bottom of the valley and addressed the people saying “Your lives and your property must be respected by one another like the sacredness of this day of yours in the month of yours in this town of yours. Lo! Everything pertaining to the pre Islamic period has been put under my feet and claims for blood vengeance belonging to the pre Islamic period have been abolished. The first of those murdered among us whose blood vengeance I permit is the blood vengeance of ours (according to the version of the narrator ‘Uthman, the blood vengeance of the son of Rabi’ah and according to the version of the narrator Sulaiman the blood vengeance of the son of Rabi’ah bin Al Harith bin ‘Abd Al Muttalib). Some (scholars) said “he was suckled among Banu Sa’d(i.e., he was brought up among Bani Sa’d) and then killed by Hudhail. The usury of the pre Islamic period is abolished and the first of usury I abolish is our usury, the usury of ‘Abbas bin ‘Abd Al Muttalib for it is all abolished. Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner. I have left among you something by which if you hold to it you will never again go astray, that is Allaah’s Book. You will be asked about me, so what will you say? They replied “We testify that you have conveyed and fulfilled the message and given counsel. Then raising his forefinger towards the sky and pointing it at the people, he said “O Allaah! Be witness, O Allaah! Be witness, O Allaah! Be witness! Bilal then uttered the call to prayer and the iqamah and he prayed the noon prayer, he then uttered the iqamah and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted (his she Camel) al Qaswa’ and came to the place of standing , making his she Camel Al Qaswa‘ turn its back to the rocks and having the path taken by those who went on foot in front of him and he faced the qiblah. He remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usamah up behind him and picked the reins of Al Qaswa’ severely so much so that its head was touching the front part of the saddle. Pointing with is right hand he was saying “Calmness, O People! Calmness, O people. Whenever he came over a mound (of sand) he let loose its reins a little so that it could ascend. He then came to Al Muzdalifah where he combined the sunset and night prayers, with one adhan and two iqamahs. The narrator ‘Uthamn said He did not offer supererogatory prayers between them. The narrators are then agreed upon the version He then lay down till dawn and prayed the dawn prayer when the morning light was clear. The narrator Sulaiman said with one adhan and one iqamah. The narrators are then agreed upon the version He then mounted Al Qaswa’ and came to Al Mash’ar Al Haram and ascended it. The narrators ‘Uthaman and Sulaiman said He faced the qiblah praised Allaah, declared His greatness, His uniqueness. ‘Uthamn added in his version and His Unity and kept standing till the day was very clear. The Apostle of Allaah() then went quickly before the sun rose , taking Al Fadl bin ‘Abbas behind him. He was a man having beautiful hair, white and handsome color. When the Apostle of Allaah() went quickly, the women in the howdas also began to pass him quickly. Al Fadl began to look at them. The Apostle of Allaah() placed his hand on the face of Al Fadl , but Al fadl turned his face towards the other side. The Apostle of Allaah() also turned away his hand to the other side. Al Fadl also turned his face to the other side looking at them till he came to (the Valley of) Muhassir. He urged the Camel a little and following a middle road which comes out at the greatest jamrah, he came to the jamrah which is beside the tree and he threw seven small pebbles at this (jamrah) saying “Allah is most great” each time he threw a pebble like bean seeds. He threw them from the bottom of the valley. The Apostle of Allaah() then went to the place of the sacrifice and sacrificed sixty three Camels with his own hand. He then commanded ‘Ali who sacrificed the remainder and he shared him and his sacrificial animals. After that he ordered that a piece of flesh from each Camel should be put in a pot and when it was cooked the two of them ate some of it and drank some of its broth. The narrator Sulaiman said the he mounted afterwards the Apostle of Allaah() went quickly to the House (the Ka’bah) and prayed the noon prayer at Makkah. He came to Banu ‘Abd Al Muttalib who were supplying water at Zamzam and said draw water Banu ‘Abd Al Muttalib were it not that people would take from you the right to draw water, I would draw it along with you. So they handed him a bucket and he drank from it.<D>Al-Mughirah bin Shubah said:"There are two things which I never asked anyone about after I saw the Messenger of Allah (). He was with us on a journey and he went away to relieve himself, then he came and performed Wudu, and he wiped over his forehead and two sides of his Imamah, and he wiped over his Khuffs." He said: "And (the other issue) the Imams Salah behind one of his followers. I saw the Messenger of Allah () when he was on a journey and time for prayer came. The Prophet () could not join them, so they called the Iqamah and they asked Ibn Awf to lead them in prayer. Then the Messenger of Allah () came and offered the remainder of the prayer behinf Ibn Awf, then when Ibn Awf said the Salah, the Prophet () stood up and completed what he had missed (of the prayer)."<D>It was narrated that Abu Yunus, the freed slave of Aishah the wife of the Prophet (), said:"Aishah told me to copy a Mushaf for her, and she said: When you reach this verse, call my attention: Guard strictly the Salawat especially the middle (Al-Wusta) Salah. [1] When I reached it, I called her attention and she dictated to me: Guard strictly the Salawat expecially the middle (Al-Wusta) Salah and the Asr prayer, and stand before Allah with obedience. Then she said: I heard it from the Messenger of Allah ()."[1] Al-Baqarah 2:238.<D>(Man) i.e. Adam (is made of haste) he is hasty; it is also said that this means: man, al-Nadr Ibn al-Harth, was created hasty, for he wanted chastisement to be hastened for him. (I shall show you My portents) Ishall show you the signs of My divine Oneness in the horizons; it is also said that this means: I will show the signs of My punishment of you through the sword on the Day of Badr, (but ask Me not to hasten) My chastisement before its appointed time.<D>(There is a goodly pattern) a good example (for you) O Hatib (Abraham) in Abrahams words (and those with him) and also in the words of the believers who were with him, (when they told their folk) when they told their disbelieving kinsfolk; (Lo! we are guiltless of you) of your kinship and religion (and all that ye worship beside Allah) of idols. (We have done with you) we absolve ourselves from you and from your religion. (And there hath arisen between us and you hostility) through killing and beating (and hate) in the hearts (for ever until ye believe in Allah only) until you declare Allahs divine Oneness (save that which Abraham promised) save the words of Abraham to (his father (when he said): I will ask forgiveness for thee) because he promised him to do so, but when his father died in a state of disbelief, Abraham disavowed him, saying: (though I own nothing for thee from Allah) from Allahs chastisement. Allah then taught them what to say: (Our Lord!) O our Lord! (In Thee we put our trust) we rely on you, (and unto Thee we turn repentant) we turn to your obedience, (and unto Thee is the journeying) and unto You is the return in the Hereafter.<D>The Messenger went back and informed the king of it. (And the King said: Bring him unto me) bring Joseph to me. (And when the messenger) the cupbearer (came unto him) to Joseph and informed him that the king wanted to see him, (he said) Joseph said to him: (Return unto thy lord) your master, the king (and ask him what was the case of the women) he said: go and ask the king to enquire about what really happened with those women (who cut their hands) who slashed and grazed their hands. (Lo! my lord) my master (knoweth their guile) their scheming and doing.
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Usually my wifes periods last 3-5 days. Recently her period lasted 8 days then stopped. She made ghusl at time of asr and resumed her salat. However next morning her period started again. What should she do. ? --T--? --T--
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The minimum period of Haydh (menses) is three days and the maximum period is ten days. Since your wife does not have a regular and standard monthly cycle, she should use her previous cycle as her measure. For example, next month her menses will be for eight days.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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This tradition has been transmitted through the chain of narrators like that of al-Laith to the same effect. It says; She should abandon prayer considering that period (she used to menstruate). When the time of prayer approaches, she should take a bath, tie a cloth over her private parts and offer prayer.<D>Narrated Abdullah ibn Amr ibn al-As:Yazid ibn Abdullah said that Abdullah ibn Amr asked the Prophet (): In how many days should I complete the recitation of the whole Quran, Messenger of Allah? He replied: In one month. He said: I am more energetic to complete it in a period less than this. He kept on repeating these words and lessening the period until he said: Complete its recitation in seven days. He again said: I am more energetic to complete it in a period less than this. The Prophet () said: He who finishes the recitation of the Quran in less than three days does not understand it.<D>It was narrated from Amr bin Az-Zubair that Fatimah bint Abi Hubaish told him that she came to the Messenger of Allah and complained to him about (continual) bleeding. The Messenger of Allah said to her:"That is a vein. Look and when your period comes, do not pray, and when your period ends, then purify yourself and pray during the time between one period and the next."<D>(Lo! thou hast by day) O Muhammad (a chain of business) a long period of time to attend to your needs. <D>Allah then proceeds to describe them, saying: (Those who say) in the life of this world: (Our Lord!) O our Lord! (Lo! we believe) in You and in Your Messenger. (So forgive us our sins) that we committed in the pre- Islamic period as well as after the advent of Islam (and guard us from the punishment of Fire) drive away from us the punishment of hell;<D>And from his narration on the authority of Ibn Abbas that he said in the interpretation of Allahs saying (O Prophet!): (O Prophet!) And this includes his community. (When ye (men) put away women) He says: tell your people, when you want to divorce women, (put them away for their (legal) period) divorce them when they become pure from their menses and they have not had sexual intercourse with them (and reckon the period) reckon their periods of purity following three periods of menstruation which are followed by major ritual ablution which, for this denotes the end of the waiting period (and keep your duty to Allah) and fear Allah, (your Lord) and do not divorce them when they are not ritually pure, as this goes against the prophetic practice. (Expel them not from their houses) where the divorce has taken place until the waiting period is over (nor let them go forth) until the elapse of the waiting period (unless they commit open immorality) unless they commit an evident sin, i.e. going out during the waiting period without her husbands permission. Thus, expelling them from their homes during the waiting period is a sin and their going out in their waiting period is also a sin; it is also said that (unless they commit open immorality) means: unless they commit an act of adultery witnessed by four people, in which case they should be stoned. (Such are the limits (imposed by) Allah) these are the legal rulings and obligations of Allah about women regarding expenditure and lodgement; (and whoso transgresseth Allahs limits) and whoever transgresses Allahs legal rulings and obligations and that which He has commanded regarding expenditure and lodgement, (he verily wrongeth his soul) he harms his own person. (Thou knowest not) i.e. thehusband does not know: (it may be that Allah will afterward) after the first pronouncement of divorce andbefore the end of the waiting period (bring some new thing to pass) i.e. love between the husband and wife and return to each other.
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The question i am asking is regarding my sister..my parents are very concerned about her health..she had problems regarding menstruation from the beginning of her puberty..the first time she had her menses was by the aid of medicines..doctors used to say that she couldnt have normal reproductive health..but from the beginning of her treatment my parents had complete faith in allah subhana wa taala..and after a course of treatment by a muslimah doctor the improvements were seen in her health..she told our parents that my sister could lead a normal life as others doso my parents were relieved.. and its been few years since she got married..she is unable to conceive a child..the couple is worried about this..husband is supportive towards her and doesnt know about all this..and she wants allah subhana wa taala to make everything easy for her.. she has been regularly reciting surah yasin and surah maryam since a year after reading that the surah is helpful in having children.. dear mufti saheb could you please give any wazifa in the light of holy quran so that she could easily conceive a child..my parents are really very worried about her..i will be very grateful to you..? --T--? --T--
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Your sister had medical related issues in the past regarding her menses and sought medical treatment which was successful. We advise she consults her gynaecologist regarding her present condition. With that, advise your sister to concentrate upon the meaning of the following verses and recite at least once after every Salah.Our Sustainer, grant us the coolness of our eyes from our spouses and children, and make us leaders of the pious. [Furqaan: 74] My Lord, grant me from Yourself a good offspring. Indeed, you are the Hearer of supplication. [l `Imrn: 38]O my Lord, bless me with righteous offspring. [Sfft: 100] Mawln Ashraf `Al Thnw (Rahimahullah) states that if a woman fasts for 7 days and breaks her fast with water, then reads the following, then Insh Allh she will soon conceive: Oh Creator, the Fashioner!1 After carrying out the above-mentioned Amaal, your sister should have belief that Allh will do whatever is best for her. She should be pleased with whatever Allh Tal decides for her. In this is success in this world as well as in the Hereafter. We ask Allh Tal to grant your sister whatever is best her. Ameen
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Narrated `Aisha:(the wife of the Prophet) I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet visited us, both in the mornings and evenings. My father Abu Bakr thought of building a mosque in the courtyard of his house and he did so. He used to pray and recite the Quran in it. The pagan women and their children used to stand by him and look at him with surprise. Abu Bakr was a Softhearted person and could not help weeping while reciting the Quran. The chiefs of the Quraish pagans became afraid of that (i.e. that their children and women might be affected by the recitation of Quran).<D>Ikrimah, the freed slave of Ibn Abbas, narrated that:Ibn Abbas said: “We were with the Messenger of Allah (S) when Ali bin Abi Talib came to him, and he said: ‘May my father and mother be ransomed for you! This Quran has suddenly left my heart, and I do not find myself capable of it.’ So the Messenger of Allah (A) said to him: ‘O Abul-Hasan! Should I not teach you words that Allah shall benefit you with, and benefit whomever you teach, and they will make whatever you have learned in your chest firm?’ He said: ‘Of course, O Messenger of Allah (S), so teach me.’ He said: ‘When it is the night of (before) Friday, then if you are able to stand in the last third of the night, then verily it is a witnessed hour, and supplication is answered in it. And my brother Ya’qub (AS) did say to his sons: I shall seek forgiveness for you from my Lord. He said: “Until the night of Friday comes.” So if you are not able, then stand in the middle of it, and if you are not able then stand in the first of it. And pray four Rak’ah. Recite Fatihatul-Kitab (the Opening of the Book) and Surat Ya-Sin in the first Rakah, and Fatihatul-Kitab and Ha-Min Ad-Dukhan in the second Rakah, and Fatihatul-Kitab and Alif Lam Mim Tanzil As-Sajdah in the third Rakah, and Fatihatul-Kitab and Tabarak Al-Mufassal in the fourth Rakah. So when you have finished with the Tasha-hud, then praise Allah and mention Allah’s greatness in an excellent manner, and send Salat upon me - and be excellent in it - and upon the rest of the Prophet. And seek forgiveness for the believing women, and for your brothers who have preceded you in faith. Then say in the end of that: “O Allah, have mercy on me by abandonment of sins forever, so long as You keep me remaining. And have mercy on me from taking upon myself what does not concern me, and provide me good sight for what will make You pleased with me. O Allah, Originator of the heavens and the earth, Possessor of glory, and generosity, and honor that is not exceeded. I ask you, O Allah, O Rahman, by Your glory and the light of Your Face, to make my heart constant in remembering Your Book as You taught me, and grant me that I recite it in the manner that will make You pleased with me. O Allah, Originator of the heavens and the earth, Possessor of glory, and generosity, and honor that is not exceeded. I ask you, O Allah, O Rahman, by Your glory and the light of Your Face, to enlighten me sight with Your Book, and make my tongue free with it, and to relieve my heart with it, and to expand my chest with it, and to wash my body with it. For indeed, none aids me upon the truth other than You, and none gives it except You, and there is no might or power except by Allah, the High, the Magnificent. (Allahummarhamni Bitarkil-Ma’asi Abadan Ma Abqaitani, Warhamni An Atakallafa Ma La Ya’nini, Warzuqni Husnan-Nazari Fi Ma Yurdika Anni. Allahumma Badi’as Samawati Wal-Ardi Dhal-Jalali Wal-Ikrami Wal-Izzatil-lat La Turamu As’aluka Ya Allahu Ya Rahmanu Bi-Jalalika Wa Nuri Wajhika An Tulzima Qalbi Hifza Kitabika Kama Allamtani Warzuqni An Atluwahu Alan-Nahwil-ladhi Yurdika Anni. Allahumma Badi’as Samawati Wal Ardi Dhal-Jalali Wal-Ikrami Wal Izzati-llahi La Turamu As’aluka Ya Allahu, Ya Rahmanu Bi-Jalalika Wa Nuri Wajhika An Tunawwira Bi-Kitabika Basari, Wa An Tufarrija Bihi Sadri, Wa An Taghsila Bihi Badani, Fa’innahu La Yu’inuni Alal-Haqqi Ghairuka Wa La Yu’tihi Illa Anta Wa La Hawla Wa La Quwwata Illa Billahil-Alil-Azim).” O Abul-Hasan! So do this three Fridays, or five, or seven, you will be answered - by the will of Allah - by the One Who sent me with the Truth, it has not failed a believer once.’”Abdullah bin abbas said: “So, by Allah, ali did not wait but five or seven until [Ali] came to the Messenger of Allah in a gathering similar to that and said: ‘O Messenger of Allah, indeed I was [a man] in the time that passed, who used to not take except four Ayat or about that much, so when I would recite them to myself they would suddenly depart from me, and today I learn forty Ayat or about that much, and when I recite them to myself, then it is as if the Book of Allah is before my eyes. I used to hear a Hadith and when I would repeat it, it would suddenly depart from me, and today I hear Ahadith, and when I report them, I do not err in a single letter.’ So the Messenger of Allah said at that point: ‘A believer, by the Lord of the Ka’bah, O Abul-Hasan.’”<D>Abu Hurairah reported:When the Messenger of Allah () returned from the Battle of Khaibar, he travelled during the night. When we felt sleep, he halted for rest. Addressing Bilal he said: Keep vigilance at night for us. But Bilal who was leaning against the saddle of his mount was dominated by sleep. Neither the Prophet () nor Bilal nor any of his Companions could get up till the sunshine struck them. The Messenger of Allah () got up first of all. The Messenger of Allah () was embarrassed and said: O Bilal ! He replied: He who detained your soul, detained my soul, Messenger of Allah, my parents be sacrificed for you. Then they drove their mounts to a little distance. The Prophet () perfumed ablution and commanded Bilal who made announcement for the prayer. He (the Prophet) led them in the Fajr prayer. When he finished prayer, he said: If anyone forget saying prayer, he should observe it when he recalls it, for Allah has said (in the Quran): "Establish prayer for my remembrance". Yunus said: Ibn Shihab used to recite this verse in a similar way (i.e. instead of reciting the word li-dhikri - for the sake of My remembrance - he would recite li-dhikra - when you remember). Ahmad (one of the narrator) said: Anbasah (a reporter) reported on the authority of Yunus the word li-dhikri (for the sake of my remembrance). Ahmad said: The word nuas (occurring in this tradition) means "drowsiness".<D>(They consult thee concerning women) they ask you about the inheritance of women; the one who asked him was Uyaynah. (Say: Allah giveth to you decree) expounds to you the legal ruling (concerning them) concerning their inheritance, (and the Scripture) at the beginning of this surah (which hath been recited unto you (giveth decree), concerning female orphans) the daughters of Umm Kuhhah (unto whom ye give not that which is ordained for them) that which is prescribed for them of inheritance; Allah has already explained this at the beginning of the surah (though you desire to marry them) you refrain from marrying them because they are not attractive, so now give them their wealth so that you may desire to marry them for that which they have, (and (concerning) the weak among children) and He expounds to you the inheritance of children, (and that ye should deal justly with orphans) He explains to you that you should protect justly and fairly the wealth of orphans. (Whatever good ye do) by being kind to them, (lo! Allah is ever Aware of it) as well as of your intentions.<D>Allah then exposited the share of the male and female in inheritance, saying: (Allah chargeth you) Allah expounds to you (concerning your children) concerning the inheritance of your children after you die: (to the male the equivalent of the portion of two females) the share of two females, (and if there be women)blood daughters (more than two) two or more daughters, (then theirs is two-thirds of the inheritance, and ifthere be one) daughter ((only) then the half) of the inheritance. (And to his parents a sixth of the inheritance, if he) the deceased person (have a son) or daughter; (and if he) the deceased person (have no son) or daughter (and his parents are his heirs, then to his mother appertaineth the third) and the reminder is the share of the father; (and if he) the deceased person (have brethren) full brothers or half brothersfrom either the father or the mother, (then to his mother appertaineth the sixth, after any legacy he mayhave bequeathed, or debt (hath been paid)) after paying the debt of the deceased and extracting any bequest which does not exceed a third of the inheritance. (Your parents or your children: Ye know not) in this world (which of them is nearer unto you in usefulness) in the Hereafter in terms of rank; it is also said that this means: you do not know which of them is nearer in usefulness in this world with regard to inheritance. (It is an injunction from Allah) upon you that you divide the estates. (Lo! Allah is Knower) in relation to the division of inheritance, (Wise) in relation to the difference between the shares of the male and female. <D>(They ask thee (O Muhammad)) and this was before the verse of inheritance was revealed (what they shall spend) to whom they should give in charity. (Say: That which ye spend for good) of your wealth ((must go) to parents and near kindred) later, giving charity to parents was abrogated by the verse on inheritance (and orphans) He says: give in charity to the orphans (and the needy) the needy among people (and the wayfarer) the guest who drops by. (And whatsoever good ye do) whatever wealth you spend on these, (lo! Allah is Aware of it) Allah knows it as He knows your intention and He will reward you for it.
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Asalamualaikum dear Mufti Sahib. I moved this area almost five years ago. When I moved in, a local Tablighi sathi paid a visit to my house and gave my father the direction of the Qibla using the compass on his phone. My father trusted him because he thought he was definately reliable as he had been in this area for quite a while, and was a religious Tablighi sathi with a full beard. My family and I have been praying in that incorrect direction for almost five years until today when I realised that the Qibla direction was wrong. I used a protractor to measure how far the incorrect direction was from the correct direction, and it turned out that it was approximately 50 degrees. I am very stressed because I heard that in Hanafi Fiqh, the maximum deviance allowed from the correct Qibla direction is only 45 degrees. Does this mean that my family and I have to make up 5 years of missed prayer? Please note that I only started praying in the direction because my father told me to pray in that direction (as he had been accidently incorrectly misinformed by the Tablighi sathi). Five years ago, I was too young to use a compass myself to find out and had relied on my father giving me the correct direction. Thank you respected Mufti Sahib.? --T--? --T--
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In principle, if one does not know the direction of the Qiblah and he was informed by a reliable person of the town regarding the direction of the Qiblah, one may follow that information of such a person and perform Salaah in the direction shown by the reliable local person. [1] If the information turned out to be incorrect, the Salaah performed in the incorrect direction will still be valid. [2] Furthermore, the tablighi saathi used a compass to show the direction. It is possible the compass direction at that time pointed towards the Qiblah
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Narrated `Abdullah bin Amir that his father had told him that he had seen the Prophet (p.b.u.h) praying Nawafil at night on the back of his Mount on a journey, facing whatever direction it took.<D>Salim b. Abdullah reported on the authority of his father that the Messenger of Allah (may peace be. upon him) used to observe Nafl (supererogatory) prayer on his ride no matter in what direction it turned its face, and he observed Witr too on it, but did not observe obligatory prayer on it.<D>Narrated Abu Huraira:Allahs Apostle said, "The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities (but he remains patient till Allah removes his difficulties.) And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts (breaks) it down when He wishes." (See Hadith No. 558, Vol. 9.)<D>(The foolish of the people) the ignorant among the Jews and Arab idolaters (will say: What hath turned them) made them change (from the Qiblah which they formerly observed) except that they want to revert to the religion of their ancestors; it is also said that this means: there was no reason to turn from the direction in which they prayed, i.e. Jerusalem? (Say) O Muhammad! (unto Allah belong the East) praying to the Kabah (and the West) the prayer that you prayed in the direction of Jerusalem-both are with Allahscommand. (He guideth whom He will unto a straight path) He confirms whom He wills on a straight Religionand direction of prayer. <D>Then Allah mentioned the direction of prayer to Him, saying (Unto Allah belong the East and the West) as a direction of prayer for him who does not know the correct direction of prayer, (and whithersoever ye turn) your faces in prayer after ascertaining the direction, (there is Allahs Countenance) that prayer is performed in Allahs pleasure. This verse was revealed about a group of Companions of the Prophet (pbuh) who prayed whilst travelling in the wrong direction after doing their best to determine the correct direction. It is alsosaid that saying (Unto Allah belong the East and the West) means: the people of the East and the people of the West have one direction of prayer which is the Sacred Precinct, and therefore (there is AllahsCountenance) means: that is the direction of prayer to Allah, (Lo! Allah is All-Embracing) regarding the direction of prayer, (All- Knowing) of their intentions.<D>(And Jews) The Jews of Medina (will not be pleased with thee, nor will Christians) the Christians of Najran, (till thou follow their creed) their religion and direction of prayer. (Say) O Muhammad! (Lo! The guidance of Allah is Guidance) the Religion of Allah is Islam and Allahs direction of prayer is the Kabah. (And if thou shouldst follow their desires) their religion and direction of prayer (after the knowledge which hath come unto thee) that the Religion of Allah is Islam and His direction of prayer is the Kabah, (then wouldst thou have from Allah) from His chastisement (no protecting friend) no one to benefit you (nor helper) to save you from this chastisement.
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Dua for Job I am finding the job for a long successful , could you please any dua/zikar which i can read it I? --T--? --T--
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Brother in Islm, We make du to Allah Tala that He grant you a all and pure sustenance. Allah Tala is the provider of sustenance. Allah Tala says:Translation: Surely Allah is the Sustainer (He provides people with their sustenance), the Possessor of absolute power, the Strong (Allah is not in need of His creation, but they are most definitely in need of Him [Surah Al Dhriyt, Verse 58] Allah Tala says: Translation: Allah increases (enlarges) sustenance for whoever He wills of His bondsmen (servants) and reduces (it for whoever he wills). Verily Allah has knowledge of all things. (He knows exactly why some deserve more and others less). [Surah Ankabt, Verse 62] Allah Tala says: How many are the animals that do not carry their own provision (as man does)? (Despite this), Allah (still) sustains them and you (people) as well. He is the All-Hearing (hears all your dus), the All Knowing (knows your needs and will fulfil them). [Surah Ankabt, Verse 60]While we believe that Allah is the sole provider of our sustenance, we live in this world of means (Darul Asbb).[1] Allah provides us our sustenance through the means we adopt. You should adopt effective means for your income and consult appropriate people and seek their wise counsel on what you should do to earn an income. You should also read the following du after every Fajr alh:Translation: Oh Allah! Indeed I ask You for beneficial knowledge, accepted actions and a pure sustenance[2] You should also read the following du:Oh Allah! Suffice me from Haram with Halal and make me sufficient through your grace from all except You[3] Also, make istighfr and recite durd sharif abundantly
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Narrated Abu Humaid As-Sa`idi:Allahs Apostle employed an employee (to collect Zakat). The employee returned after completing his job and said, "O Allahs Apostle! This (amount of Zakat) is for you, and this (other amount) was given to me as a present." The Prophet said to him, "Why didnt you stay at your fathers or mothers house and see if you would be given presents or not?" Then Allahs Apostle got up in the evening after the prayer, and having testified that none has the right to be worshipped but Allah and praised and glorified Allah as He deserved, he said, "Now then ! What about an employee whom we employ and then he comes and says, This amount (of Zakat) is for you, and this (amount) was given to me as a present? Why didnt he stay at the house of his father and mother to see if he would be given presents or not? By Him in Whose Hand Muhammads soul is, none of you will steal anything of it (i.e. Zakat) but will bring it by carrying it over his neck on the Day of Resurrection. If it has been a camel, he will bring it (over his neck) while it will be grunting, and if it has been a cow, he will bring it (over his neck), while it will be mooing; and if it has been a sheep, he will bring it (over his neck) while it will be bleeding." The Prophet added, "I have preached you (Allahs Message)." Abu Humaid said, "Then Allahs Apostle raised his hands so high that we saw the whiteness of his armpits."<D>Narrated Jabir bin `Abdullah:The Prophet (p.b.u.h) used to teach us the way of doing Istikhara (Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Suras of the Quran. He said, "If anyone of you thinks of doing any job he should offer a two rak`at prayer other than the compulsory ones and say (after the prayer): -- Allahumma inni astakhiruka biilmika, Wa astaqdiruka bi-qudratika, Wa asalaka min fadlika Al-`azlm Fa-innaka taqdiru Wala aqdiru, Wa talamu Wala alamu, Wa anta allamu l-ghuyub. Allahumma, in kunta talam anna hadha-lamra Khairun li fi dini wa maashi waaqibati `Amri (or ajili `Amri waajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta talamu anna hadha-lamra shar-run li fi dini wa maashi waaqibati `Amri (or fiajili `Amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi. (O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter--(or said: If it is better for my present and later needs)--Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter--(or said: If it is worse for my present and later needs)--Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it). The Prophet added that then the person should name (mention) his need.<D>Narrated Sahl bin Sa`d As-Sa`idi:Allahs Apostle and the pagans faced each other and started fighting. When Allahs Apostle returned to his camp and when the pagans returned to their camp, somebody talked about a man amongst the companions of Allahs Apostle who would follow and kill with his sword any pagan going alone. He said, "Nobody did his job (i.e. fighting) so properly today as that man." Allahs Apostle said, "Indeed, he is amongst the people of the (Hell) Fire." A man amongst the people said, "I shall accompany him (to watch what he does)" Thus he accompanied him, and wherever he stood, he would stand with him, and wherever he ran, he would run with him. Then the (brave) man got wounded seriously and he decided to bring about his death quickly. He planted the blade of the sword in the ground directing its sharp end towards his chest between his two breasts. Then he leaned on the sword and killed himself. The other man came to Allahs Apostle and said, "I testify that you are Allahs Apostle." The Prophet asked, "What has happened?" He replied, "(It is about) the man whom you had described as one of the people of the (Hell) Fire. The people were greatly surprised at what you said, and I said, I will find out his reality for you. So, I came out seeking him. He got severely wounded, and hastened to die by slanting the blade of his sword in the ground directing its sharp end towards his chest between his two breasts. Then he eased on his sword and killed himself." when Allahs Apostle said, "A man may seem to the people as if he were practising the deeds of the people of Paradise while in fact he is from the people of the Hell) Fire, another may seem to the people as if he were practicing the deeds of the people of Hell (Fire), while in fact he is from the people of Paradise."<D>(And (it was said unto him): Take in thine hand) O Job (a branch) of 100 spikes of grain (and smite therewith) and smite with it your wife, Rahmah the daughter of the Prophet Joseph, (and break not thine oath) this is because he vowed before that if Allah were to cure him, he would flog his wife 100 lashes because she said something which did not please Allah. (Lo! We found him steadfast) in trial, (how excellent a slave! Lo! he was ever turning in repentance (to his Lord)) he is ever obedient to Allah and betaking himself to Allahs obedience.<D>(Lo! We inspire you) We have sent Gabriel with the Quran (as We inspired Noah and the prophets after him) after Noah, (as We inspired Abraham) We also sent Gabriel to Abraham (and Ishmael and Isaac and Jacob and the tribes) the sons of Jacob, (and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted) We gave (unto David the Psalms);<D>(And We bestowed upon him) upon Abraham (Isaac) as a son (and Jacob) as a grandson; (each of them) i.e. Abraham, Isaac and Jacob (We guided) We honoured by bestowing upon them prophethood and Islam (surrender to Allah); (and Noah did We guide) We honoured him by bestowing upon him prophethood and Islam (aforetime) i.e. before Abraham; (and of his seed) of the seed of Noah; it is also said that this means: of the seed of Abraham ((We guided) David and Solomon and Job and Joseph and Moses and Aaron) We guided all of them by bestowing upon them prophethood and Islam. (Thus do We reward the good) in their works and speech; it is also said that this means: those who confess Allahs divine Oneness.
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I was saying my Asar prayer with congregation. There is an abnormal 12-15 year old boy who prays with us. He prays in the 1st row with us. And usually, Hes always standing left to me. For the past few weeks, Hes been doing some very bad actions. Like pointing towards my pants and laughing, etc. But I always ignore him before hes abnormal. Today in Asar prayer, He hit me in 2nd Rakaat, I completely ignored it, but was disturbed. In my whole prayer, I was worried hes gonna touch me like that again or do something stupid. Couldnt focus on my prayer. However, in the 3rd rakaat, He touched my bottom when I was in Sujood, I lost my cool and I woke up and hit him. Am I a sinful person? How should I ask for forgiveness from Allah? I did that to discipline him however Im worried because If I did Zhulum(dhulm) then I have wronged a person. and I might be punished if he doesnt forgive me. Again ! Hes not normal, He has a mind of a 2 or 3 year old. Should I ask him for forgiveness or did I do the right thing? Secondly, Because I broke the prayer, but finally joined the imam in the next rakat and completed my others rakat later, How should I ask for forgiveness in this case (For breaking my Fard prayer)? Thank you ! And please do make dua for me. Im worried.? --T--? --T--
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If you were aware the boy is abnormal and you observed his abnormal conduct, you should have changed your place of performing salaah. You should also inform his father or guardian about his conduct. You should apologise to the boy and make him happy in some way. When you hit the boy, your salaah terminated.[1] If you recommenced the salaah with the new takbeer [Allahu Akbar], your salaah will be valid
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Narrated Ibn `Umar:When `Abdullah bin Ubai (the chief of hypocrites) died, his son came to the Prophet and said, "O Allahs Apostle! Please give me your shirt to shroud him in it, offer his funeral prayer and ask for Allahs forgiveness for him." So Allahs Apostle (p.b.u.h) gave his shirt to him and said, "Inform me (When the funeral is ready) so that I may offer the funeral prayer." So, he informed him and when the Prophet intended to offer the funeral prayer, `Umar took hold of his hand and said, "Has Allah not forbidden you to offer the funeral prayer for the hypocrites? The Prophet said, "I have been given the choice for Allah says: (It does not avail) Whether you (O Muhammad) ask forgiveness for them (hypocrites), or do not ask for forgiveness for them. Even though you ask for their forgiveness seventy times, Allah will not forgive them. (9.80)" So the Prophet offered the funeral prayer and on that the revelation came: "And never (O Muhammad) pray (funeral prayer) for any of them (i.e. hypocrites) that dies." (9. 84)<D>Narrated Ibn `Umar:When `Abdullah bin Ubai died, his son `Abdullah bin `Abdullah came to Allahs Apostle who gave his shirt to him and ordered him to shroud his father in it. Then he stood up to offer the funeral prayer for the deceased, but `Umar bin Al-Khattab took hold of his garment and said, "Do you offer the funeral prayer for him though he was a hypocrite and Allah has forbidden you to ask forgiveness for hypocrites?" The Prophet said, "Allah has given me the choice (or Allah has informed me) saying: "Whether you, O Muhammad, ask forgiveness for them, or do not ask forgiveness for them, even if you ask forgiveness for them seventy times, Allah will not forgive them," (9.80) The he added, "I will (appeal to Allah for his sake) more than seventy times." So Allahs Apostle offered the funeral prayer for him and we too, offered the prayer along with him. Then Allah revealed: "And never, O Muhammad, pray (funeral prayer) for anyone of them that dies, nor stand at his grave. Certainly they disbelieved in Allah and His Apostle and died in a state of rebellion." (9.84)<D>Narrated `Abdullah bin Ka`b:I heard Ka`b bin Malik who was one of the three who were forgiven, saying that he had never remained behind Allahs Apostle in any Ghazwa which he had fought except two Ghazwat Ghazwat- Al-`Usra (Tabuk) and Ghazwat-Badr. He added. "I decided to tell the truth to Allahs Apostle in the forenoon, and scarcely did he return from a journey he made, except in the forenoon, he would go first to the mosque and offer a two-rak`at prayer. The Prophet forbade others to speak to me or to my two companions, but he did not prohibit speaking to any of those who had remained behind excepting us. So the people avoided speaking to us, and I stayed in that state till I could no longer bear it, and the only thing that worried me was that I might die and the Prophet would not offer the funeral prayer for me, or Allahs Apostle might die and I would be left in that social status among the people that nobody would speak to me or offer the funeral prayer for me. But Allah revealed His Forgiveness for us to the Prophet in the last third of the night while Allahs Apostle was with Um Salama. Um Salama sympathized with me and helped me in my disaster. Allahs Apostle said, O Um Salama! Ka`b has been forgiven! She said, Shall I send someone to him to give him the good tidings? He said, If you did so, the people would not let you sleep the rest of the night. So when the Prophet had offered the Fajr prayer, he announced Allahs Forgiveness for us. His face used to look as bright as a piece of the (full) moon whenever he was pleased. When Allah revealed His Forgiveness for us, we were the three whose case had been deferred while the excuse presented by those who had apologized had been accepted. But when there were mentioned those who had told the Prophet lies and remained behind (the battle of Tabuk) and had given false excuses, they were described with the worse description one may be described with. Allah said: They will present their excuses to you (Muslims) when you return to them. Say: Present no excuses; we shall not believe you. Allah has already informed us of the true state of matters concerning you. Allah and His Apostle will observe your actions." (9.94)<D>(Almost might the heavens above be rent asunder) from the awe of the Beneficent; and it is also said from the claim of the Jews, (while the angels) in heaven (hymn the praise of their Lord) pray by the command of their Lord (and ask forgiveness for those on the earth) for the sincere believers. (Lo! Allah is the Forgiver) He forgives he who repents, (the Merciful) towards he who dies repentant.<D>(Whether thou ask forgiveness for them) i.e. for the hypocrites, (or ask not forgiveness for them, Allah will not forgive them) as long as they persist on that. (Lo! Allah guideth not) forgives not (the evil-living folk) the hypocrites, i.e. those people whom Allah knew in His pre-eternal knowledge that they will die as hypocrites.<D>(Ask forgiveness for them (O Muhammad)) Allah says: if you ask forgiveness for Abdullah Ibn Ubayy, Jadd Ibn Qays, and Muattib Ibn Qushayr and their followers-who were about 70 men-, (or ask not forgiveness for them) it is all the same for them; (though thou ask forgiveness for them seventy times Allah will not forgive them) that punishment. (That is because they disbelieved in Allah and His messenger) in secret, (and Allah guideth not) forgives not (wrong-doing folk) the hypocrites: Abdullah Ibn Ubayy and his host.
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AssalamuAlaikum, I wanted to clarify as nowadays I see lots of people writing abbreviations instead of complete proper term, i.e. AoA, For InshaAllah, IA and lots of such things. Is it ok to use such terms? As i think it is better to write complete term instead of just trying to save some time. Please guide. JazakaAllah.? --T--? --T--
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There is no prohibition in using abbreviations. The abbreviations will not be equivalent to the actual statement.[1] It is therefore advisable to write the complete Dua for example, Insha Allah
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Narrated Abd al-Rahman b. Zaid:Uthman prayed four rakahs at Mina. Abd Allah (b. Masud) said: I prayed two rakahs along with the Prophet () and two rakahs along with Umar. The version of Hafs added: And along with Uthman during the early period of his caliphate. He (Uthman) began to offer complete prayer (i.e. four rakahs) later on. The version of Abu Muawiyah added: Then your modes of action varied. I would like to pray two rakahs acceptable to Allah instead of four rakahs.Al-Amash said: Muawiyah b. Qurrah reported to me from his teachers: Abd Allah (b. Masud) once prayed four rakahs. He was told: You criticized Uthman but you yourself prayed four ? He replied: Dissension is evil.<D>It was narrated from Abu Burdah bin Abi Musa, :That his father used to say: "I do not see any difference between drinking Khamr and worshipping this column instead of Allah the Mighty and Sublime."<D>Anas b. Malik reported:The Messenger of Allah (may peace be upon him) said: Complete the rows, for I can see you behind my back.<D>Allah then taught them what they ought to learn in their dealings, saying: (O ye who believe!) in Allah and His Messenger (when ye contract a debt for a fixed term, record it) i.e. the debt (in writing. Let a scribe record it in writing between you) the indebted person and the creditor (in (terms of) equity) justice. (No scribe should refuse to write) the contract between the creditor and the debtor (as Allah hath taught him) how to write, (so let him write) the contract without addition or omission, (and let him who incurreth the debt dictate) i.e. the indebted person should explain to the scribe the debt he owes, (and let him observe his duty to Allah his Lord) let the indebted person fear his Lord, (and diminish naught thereof) and not diminish any amount of debt he owes upon dictation. (But if he who oweth the debt is of low understanding) is ignorant of dictation, (or weak) unable to dictate, (or unable himself to dictate) does not know how to dictate to the scribe, (then let the guardian of his interests dictate) the guardian of his wealth who is the creditor (in (terms of) equity) without any addition. (And call to witness) for your rights, (from among your men, two witnesses) from among your free, Muslim men who are of good character. (And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses) from among people who are reliable in their witness, (so that if the one erreth (through forgetfulness)) so that if one of the women forgets (the other) who did not forget (will remind her. And the witnesses must not refuse) togive witness (when they are summoned) to court. (Be not averse) disinclined (to writing down) i.e. the debt(whether it be small or great, with (record of) the term thereof. That) i.e. that which I mentioned regarding the writing down of the debt (is more equitable) more correct and fairer (in the sight of Allah and more sure for testimony) clearer for the witness when he gives his testimony if he happens to forget, (and the bestway of avoiding doubt between you) concerning the debt and the fixed term of its payment; (save only inthe case when it is actual merchandise which you transfer among yourselves from hand to hand. In that case it is no sin) there is no harm (for you if ye write it not) the transaction. (And have witnesses when ye sell one to another) on credit, (and let no harm be done to scribe) by committing the transaction to writing (or witness) by giving his witness, that is, do not coerce them to do so. (If ye do (harm to them)) if you harm them, (lo! It is a sin in you. Observe your duty to Allah) fear Allah for causing such harm. (Allah is teaching you) what is best for you regarding your dealings. (And Allah is Knower of all things) what is good for you as well as other things.<D>(By thy life (O Muhammad)) Allah swore by the life of Muhammad (pbuh) and it is also said that He swore by His religion (they) i.e. the people of Lot (moved blindly) they did not see (in the frenzy of approaching death) because of their ignorance that they were heading towards their death.<D>(We have appointed) We set on the dwellers of the Fire (only angels) the keepers of the Fire (to be wardens of the Fire, and their number have We made) and We have not mentioned the fewness of the keepers ofthe Fire save (to be a stumbling block) except in order to be a calamity (for those who disbelieve) the disbelievers of Mecca: Abul-Ashadd Ibn Usayd Ibn Kildah who said: I will take care of seventeen angels, nine on my back and eight on my chest; therefore you should take care of the other two; (that those to whom the scripture) the Torah, i.e. Abdullah Ibn Salam and his followers, for it is written in the Torah that the number of the keepers of the Fire is nineteen (hath been given may have certainty, and that believers may increase in faith) when they know that what is in their Scripture is similar to that which is in the Torah; (and that those to whom the Scripture hath been given) Abdullah Ibn Salam and his followers, when they see that there is no difference between what is in the Quran and that which is in the Torah (and believers) also for the same reason (may not doubt; and that those in whose hearts there is disease) doubt and hypocrisy, (and disbelievers) the Jews and Christians; and it is said: the disbelievers of Mecca, (may say: What meaneth Allah by this similitude) when he mentioned the small number of angels who are in charge of the Fire? (Thus Allah sendeth astray) through this similitude (whom He will) whomever deserves it, (and whom He will) and whomever deserves (He guideth) by means of this similitude. (None knoweth the hostsof your Lord) among the angels (save Him. This is) i.e. Saqar, the fourth gate of the Fire (naught else than a Reminder unto mortals) an admonition to people in order to warn them.
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Can a follower of Hanafi madhab [who missed two years of salat] offer Qadha of Witr salat in 1 raka instead of three? If yes, how should he do it?? --T--? --T--
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According to the Hanafi Madhab, the minimum number of Rakaats is two. Witr is three Rakaats with one salaam at the end of the third Rakaat. Therefore, it is not permissible to make Qadha of Witr Salaah with one Rakaat. [1]Muhammad I
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Narrated Ibn Umar:Once a person asked Allahs Apostle about the night prayer. Allahs Apostle replied, "The night prayer is offered as two Rakat followed bytwo Rakat and so on and if anyone is afraid of the approaching dawn (Fajr prayer) he should pray one Raka and this will be a Witr for all the Rakat which he has prayed before."<D>Sad b. Hisham b. Amir decided to participate in the expedition for the sake of Allah, so he came to Medina and he decided to dispose of his property there and buy arms and horses instead and fight against the Romans to the end of his life. When he came to Medina, he met the people of Medina. They dissuaded him to do such a thing, and informed him that a group of six men had decided to do so during the lifetime of the Apostle of Allah (may peace be upon him) and the Apostle of Allah (may peace be upon him) forbade them to do it, and said:Is there not for you a model pattern in me? And when they narrated this to him (Sad b. Hisham), he returned to his wife, though he had divorced her and made (people) witness to his reconciliation. He then came to Ibn Abbas and asked him about the Witr of the Messenger of Allah (may peace be upon him). Ibn Abbas said: Should I not lead you to one who knows best amongst the people of the world about the Witr of the Messenger of Allah (may peace be upon him)? He said: Who is it? He (Ibn Abbas) said: It is Aisha. So go to her and ask her (about Witr) and then come to me and inform me about her answer that she would give you. So I came to Hakim b. Aflah and requested him to take me to her. He said: I would not go to her, for I forbade her to speak anything (about the conflict) between the two groupS, but she refused (to accept my advice) and went (to participate in that corflict). I (requested) him (Hakim) with an oath to lead me to her. So we went to Aisha and we begged permission to meet her. She granted us permission and we went in. She said: Are you Hakim? (She recognised him.) He replied: Yes. She said: Who is there with you? He said: He is Sad b. Hisham. She said: Which Hisham? He said: He is Hisham b. Amir. She blessed him (Amir) with mercy from Allah and spoke good of him (Qatada said that he died as a martyr in Uhud). I said: Mother of the Faithful, tell me about the character of the Messenger of Allah (may peace be upon him). She said: Dont you read the Quran? I said: Yes. Upon this she said: The character of the Apostle of Allah (may peace be upon him) was the Quran. He said: I felt inclined to get up and not ask anything (further) till death. But then I changed my mind and said: Inform me about the observance (of the night prayer) of the Messenger of Allah (may peace be upon him). She said: Did you not recite:" O thou wrapped up"? He said: Yes. She said: Allah, the Exalted and the Glorious, made the observance of the night prayer at the beginning of this Surah obligatory. So the Apostle of Allah (may peace be upon him and his Companions around him observed this (night prayer) for one year. Allah held back the concluding portion of this Surah for twelve months in the Heaven till (at the end of this period) Allah revealed the concluding verses of this Surah which lightened (the burden of this prayer), and the night prayer became a supererogatory prayer after being an obligatory one. I said: Mother of the Faithful, inform me about the Witr of the Messenger of Allah (may peace be upon him). She said: I used to prepare tooth stick for him and water for his ablution, and Allah would rouse him to the extent He wished during the night. He would use the tooth stick, and perform ablution, and would offer nine rakahs, and would not sit but in the eighth one and would remember Allah, and praise Him and supplicate Him, then he would get up without uttering the salutation and pray the ninth rakah. He would then sit, remember, praise Him and supplicate Him and then utter a salutation loud enough for us to hear. He would then pray two rakahs sitting after uttering the salutation, and that made eleven rakahs. O my son, but when the Apostle of Allah (may peace be upon him) grew old and put on flesh, he observed Witr of seven, doing in the two rakahs as he had done formerly, and that made nine. O my son, and when the Apostle of Allah (may peace be upon him) observed prayer, he liked to keep on observing it, and when sleep or pain overpowered him and made it impossible (for him) to observe prayer in the night, he prayed twelve rakahs daring the day. I am not aware of Allahs Prophet (may peace be upon him) having recited the whole Quran during one single night, or praying through the night till morning, or fasting a complete month, except Ramadan. He (the narrator) said: I then went to Ibn Abbas and narrated to him the hadith (transmitted from her), and he said: She says the truth If I went to her and got into her presence, I would have listened to it orally from her. He said: If I were to know that you do not go to her. I would not have transmitted this hadith to you narrated by her.<D>Salim narrated on the authority of his father (Allah be pleased with him) that Allahs Messenger (may peace be upon him) entered the House along with Usama b. Zaid, Bilal and Uthman b. Talha. They closed the door from within, and, as they opened it, I was the first to get into it and meet Bilal, and I asked him:Did Allahs Messenger (may peace be upon him) observe prayer in it? He said: Yes, he observed prayer between these two Yemenite pillars (pillars situated towards the side of Yemen).<D>.(And for him who is forgiven somewhat by his brother) whoever forgives the killing and takes instead blood money, (prosecution according to usage) Allah commands the person who asks for blood money to claim this money according to practised usage: three years if it is a full blood money, two years if it is half of the blood money, or one year if it is a third (and payment unto him) the person who is required to pay blood money is commanded to give the custodians of the murdered person what is due to them (in kindness) without the need to go to court or making it difficult for them. (This) this pardon (is an alleviation) appeasement (and a mercy from your Lord) towards the killer such that he is not killed. (He who transgresseth after this) after taking the blood money and kills the murderer (will have a painful doom) he shall be killed and will not be forgiven or allowed to pay blood money.<D>(He said) Abraham said: (Worship ye then instead of Allah that which cannot profit you at all) if you worshipped it, (nor harm you) if you did not worship it?<D>(And those who govern the event) and He swears by the angels who govern the matters of the slaves, meaning Gabriel, Michael, Seraphiel and the angel of death. It is said that (those who govern the event) refers to the spears of soldiers, (the meteors rushing) refers to the ropes of soldiers and (the lone stars floating) refers to the ships of soldiers who fight at sea, (the ones who do the hastening) refers to the horses of soldiers, while (those who govern the event) refers to the generals of soldiers; it is also said that (the lone stars floating) refer to the sun, the moon, the day and the night. Allah swore by all these that the two blowings of the trumpet will take place, with an interval of 40 years separating the two blowings.
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Query1: Query1: Mufti sahb, help me. Im in a dire situation. Ive some questions regarding salah, wudhu, and ghusl; and some of them have bothered me to the level that I feel like I may just go crazy. Im going to describe my problem as precisely as I can. 1) Ive been having trouble with wudhu, salah and ghusl. In my country, in summer, mostly fans are used to keep the mosque airy. In the beginning, I used to consider the little feeling near/on my anus as mere feelings while being near or right under a running fan, praying. But, one night, while I was praying Isha fardh alone in a friends house in a room where there was no air current, th e same feeling came. I ignored it, but then I felt like I smelled something. After the fardh prayer, I had another feeling and this time, I could smell it for sure. Since then, Ive been stressed as whether the other feelings were also with stink because, usually , due to the running fans, the air current would take the stink away or the fart has less or undetectable stink; but Im sure that those feelings were identical to the ones I ignored before. Now, three of these cases happen with me near/on time of any salah/wudhu/ghusl: (i) I have no feeling after wudhu/ghusl, or dur ing wudhu/ghusl, or during salah. (ii) I get feelings but no strong feeling (i.e. these are the same feelings I used to ignore) of wind passing after wudhu/ghusl, or during wudhu/ghusl, or during salah (or any combination of these 3 scenarios). (iii)I get feelings like something got out from my anus(fairly strong feeling or sure wind passing, with/without sound/smell) after wudhu/ghusl, or during wudhu/ghusl, or during salah (or any combination of t hese 3 scenarios). Case (i) happens for at least 0 salahs per day and at most 3 salahs per day (this scenario of 3 salahs per day is infrequent), and I have no way to predict which case is going to be for which salah on what day after eating what sort of food. And, case (ii) and (iii) often happen multiple times and rarely for just a single time, for any salah/wudhu/ghusl. In case of wudhu and ghusl, Id just restart them upon case (ii) and (iii), again and again, but they kept on coming i.e. during my wudhu/ghusl after breakage of the previous one, Id again have case (ii) or case (iii) (mostly multiple times) and would end up just restarting wudhu/ghusl again and again but the cases dont go away during those wudhus/ghusls; or Id just ignore them as I thought that theyre just going to appear multiple times(and they often did). Some foods did boost-up/enforce case (iii) or add stink to case (ii) though (which was also eaten that night when I was at my friends house, that time it was chicken), but the overall situation remained as problematic as described. And, whether I relieved myself before every salah or not, didnt make any difference, in fact, case (ii) and (iii) ((iii) being slightly less likely) were more likely to come if I relieved myself before salah/wudhu/ghusl. All this happens exactly around salah/wudhu/ghusl. Whether I perform salah at some exact timing or just right before the time was over or in between, didnt make any difference (except maybe sometimes for Isha as it has quite a long time, roundabout 6+ hours at least). Praying alone resulted in somewhat less occurrenc es of case (ii) and (iii) (perhaps due to the freedom of movement, unlike in congregation). And, the timings of case(ii) and (iii) may vary during wudhu/salah/ghusl from beginning wudhu to the end of the salah, even being in first two rakat or later(Im not sure which is more frequent of the two scenarios i.e. in first two rakats or after them; maybe more in the first two rakats). I also have a few fears: 1)not being able to do anything due to just doing wudhus and salahs all day. 2)not performing acceptable salahs. I dont know whether they may be linked to my problem though, and nor could I find some consistent pattern with respect to my diet. Its like the moment I start doing wudhu, there is something just ready to emit out with varying time of emission (i.e. case (ii) and (iii)), and I suspect that its due to the postures during wudhu (Ive tried performing wudhu while standing, sitting etc, but no considerab le results) as they strech the body, including the hip muscles and consequently anus. I thought of myself as mazur so I didnt pay attention to them until I read fatwa # 16687 on your website; since I thought that I may fall under it as my chances of attempting error-free somewhat increase praying alone, so, I started to do so. But then, during a fardh Isha prayer in congregation, I clearly felt something moveing out from my anus, a sure fart, so, I redid my wudhu and then rejoined, after just a little while of which, I again sensed that sort of thing leaving my anus (twice this time with interval of a few seconds), but, I didnt go to repeat wudhu this time and continued. After the congregational prayer ended, I went to redo wudhu for Witr and then Id just keep on smelling my fart during my wudhus and would just restart until I got fed up and performed one and prayed Witr and came back home. Last night, during wudhu, I felt like I smelled stink, but ignored it and continued. Later on, after completing fardh salah in congregation, when I was doing Witr salah, in first rakat, I felt again like I smelled something, then in second, I smelled it for sure, and terminated salah and went to repeat wudhu. I did 2 or 3 wudhus, all of which, in between I felt the smell. Then, I came home and waited for a time when I could think to perform wudhu and salah to be safe. I kept myself awake most part of the night, slept for about an hour, and then offered Isha salah when its time was about to run out, even then, I had case(ii), and I just performed salah, and then, had ghusl, twice since I had case (ii) in between it, and right after I completed the second one, once again case(ii), but I thought Im not able to do more than that as it may as well just end up repeating wudhu, and performed the congregational prayer. Kindly guide me on all the situations covered by the description above. Also, on your website, Ive read two views about the validity of wudhu of a mazur: 1) It lasts as long as one doesnt perform all the fardhs and waajibs of one salah. These are how I interpreted it: I) One can offer only waajib and fardh salah of a particular salah, e.g. 4 fardh rakats in Duhr salah, 4 fardh rakats and 3 Witr wajib rakats in Isha salah, since there was no keyword sunnah in it, I assumed that I cant perform sunnah rakat with it. II) e.g. that one can perform only fardh salah of Isha with one wudhu and that a separate would be required for the Witr wajib, and separate wudhu for sunnah rakats as well. 2) It lasts for a whole salah time. This is how I interpreted it: I) e.g. if time for Asr salah is 4:00 to 5:30, then a wudhu made in that time interval would last for the whole time interval. (Does it include sunnah salahs and recitation of Holy Quran as well?) II) When one does a wudhu, it will last as long as it will take one to complete ones whole salah e.g. in case of Isha salah it being the time in which one can perform fardh salah( with/without sunnah salah) and Witr salah, in case of Duhr salah it being the time in which one can perform fardh salah(with/without sunnah salah). Kindly guide me on this issue of wudhu validity of a mazur. 2) How much mani or wadi can one have on his clothes and would be allowe d to offer salah? And, is there need of repeatition of ghusl in case of delayed ejaculation (ghusl was performed earlier after waking up, but mani/mazi was discharged afterwards)? Query2: Query2: What is the proper and/or fardh way of performing masah during wudhu? JazakAllah ? --T--? --T--
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1) We take note of your three situations, no feelings, weak feelings, and strong feelings. According to Shariah, your wudhu will be regarded as intact until you are certain that you have passed wind. Merely having feelings are not sufficient. The rule is;[1][1] [1] Certainty cannot be removed through doubts. What you are experiencing is waswasah (doubts created by Shaytaan). When you perform Wudhu, there is certainty that you have purity. Once you have certainty in a matter, it can only be removed by certainty.[2][3]2) If a person is confirmed a Mazoor. When he makes wudhu, the wudhu will remain valid for the entire salah time. For example, if someone has extensive bleeding and the time for Zuhr commences at 12:30pm and the ending time for Zuhr is 4pm, the wudhu made at 12:30 will remain until 4pm. The bleeding in between will not invalidate his wudhu. In that time, he can read Zuhr salah, qaza salah, sunnats, Quran, etc. with the same wudhu.[4][5][6]3) Mani and wadi are najasat-e-ghaeezah (severe impurities). In principle, if a severe impurity is lesser than the area of a dirham or hollow of the plam which is approximately 5.94cm, then the salah will be valid but makruh if the impurity could be easily removed. If the severe impurity is equivalent to the size of a dirham or hollow of ones palm or more, then the salah with such an impurity will be invalid.[7][8][9][10] 4) To answer this query, we must first explain the different types of seminal fluids; a) ManiThick white fluid which emanates with force and passion after which the erection subsides.[11] [11]b) MaziThin fluid that comes out due to arousal.[12] [12] c) WadiPre or post urinal emission.[13] If mazi or wadi is discharged, only wudhu and removing the najaasah is necessary. If mani is discharged whilst having an erection and being aroused, then ghusl will be fardh. If one does not have an erection and is not aroused, the emission of mani will not necessitate ghusl. However, mani is najaasat-e-ghaleezah which has to be removed.[14][15][16] 5) The fardh of masah is wiping one-fourth of the head.[17] The Sunnah method of performing masah is that the hands should be placed on the forehead and drawn towards the back of the head in a manner that encompasses the entire head
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‘Alibin Zaid bin Jud’an said:“I heard Anas bin Malik say: ‘TheMu’adh-dhin would call the Adhan during the time of the MessengerofAllah (), and one would think that it was the Iqamah becausetherewere so many people who stood and performed the two Rak’ahbefore theMaghrib.”<D>It was narrated that Aishah said:"The first time the Salah was enjoined it was two Rakahs, and it remained as such when traveling, but the Salah while resident was made complete."<D>Rifa`ah bin Rafi` narrated:"One day Allahs Messenger was sitting in the Masjid" Rifaah said: "And we were with him. Then what appeared to be a Bedouin man entered to pray, but he performed his Salat in a very brief manner. He then got up and greeted the prophet with Salam. The Prophet said (returning the greeting): And upon you. Go back and perform Salat, for indeed you have no prayed. So he returned to perform Salat then came and greeted the Prophet with Salam. So he (the Prophet) said (returning the greeting): And upon you. Go back and perform Salat, for indeed you have not prayed. [He did that] two or three times, each time coming to the Prophet, greeted the Prophet with Salam and the Prophet saying: And upon you. Go back and perform Salat, for indeed you have not prayed. - until the people got scared and became very worried that one whose prayer was so brief had not actually prayed. Then in the end the man said: Then show me, and teach me, for I am a human who has suffered and is mistaken. So he said: Alright. When you stand for Salat then perform Wudu as Allah ordered you. Then say the Tashahhud, and the Iqamah as well. If you know any Quran then recite it, if not then praise Allah, mention His greatness, and the Tahlil. Then bow such that you are at rest in your bowing, then stand completely, then prostrate completely, then sit such that you are at rest while sitting them stand. When you have done that, then you have completed your Salat, and if you leave out something, then you have made your Salat deficient. And this was easier on them than the first matter, because if some of this was deficient, It would only reduce the reward of his Salat, it would not have gone entirely. "<D> (O ye who believe! Let there be witnesses between you) in settlement or upon travelling (when deathdraweth nigh unto one of you, at the time of bequest) of the dead person (two witnesses) should testify, just men from among you) two free men; it is also said: two of your own people, (or two others from another tribe) who adhere to your religion, as it is said that this means: two people from outside your own people. Then, leaving the question in the case of settlement, Allah mentioned the same question in the case of travelling, saying: (in case you are campaigning in the land) if you are out in the land or travelling (and the calamity of death befall you). This verse was revealed about three men who travelled together for trade to Historic Syria. On the way, one of them, Budayl Ibn Abi Mariyah, a client of Amr Ibn al-As, who was a Muslim, died. But before he died, he requested his two companions, Adiyy Ibn Bida and Tamim Ibn Aws al- Dari, who were Christians, to hand over his property to his people. They however betrayed his testament.So Allah said to the custodians of the deceased person: (You shall empanel them both) the two Christians (after the prayer) of Asr, (and, if ye doubt) O custodian of the deceased person that they gave back less than the deceased person had with him, (they shall be made to swear by Allah (saying): We will not take a bribe) let them say: we will not exchange our oath for a paltry portion of this world, (even though it were (on behalf of) a near kinsman) even if the deceased person is one of our kinsmen (nor will we hide the testimony of Allah) let them also say: we will not withhold our testimony, if asked, (for then) for if we withhold our testimony (indeed we should be of the sinful) i.e. of the wrong-doers.<D>(Mankind) in the time of Abraham, and it is said in the time of Noah (were but one community) following one religion: the religion of disbelief, and so Allah sent prophets as warners and bringers of glad tidings; (then they differed) two parties emerged: believers and disbelievers; (and had it not been for a word) to delay the punishment of this nation (that had already gone forth from thy Lord) that had already been enjoined by your Lord (it had been judged between them) they would have been destroyed (about that) about religion (wherein they differ) they opposed.<D>(Divorce must be pronounced twice) He says: the divorce in which a man is entitled to take back his wife is pronounced once on two separate occasions (and then (a woman) must be retained) before she is pronounced divorced a third time and before performing major ritual ablution from the third menstruation (in honour) with kind companionship and intercourse (or released in kindness) or divorced a third time with such kindness as restores her rights. (And it is not lawful for you that ye take from women aught of that which ye have given them) of dowry; (except (in the case) when both arbiters) when the husband and wifeboth know that she wants to ransom her divorce (fear that they may not be able to keep the limits (imposed by) Allah) the rulings of Allah regulating the relationship between husband and wife. (And if ye fear) if you know (that they may not be able to keep the limits (imposed by) Allah) the rulings of Allah regulating the relationship between husband and wife, (in that case it is no sin for either of them) and especially the husband (if the woman ransom herself) if the husband takes what the woman ransoms herself with, out of the generosity of her soul. This verse was revealed about Thabit Ibn Qays Ibn Shammas whose wife Jamilah was the daughter of Abdullah Ibn Ubayy Ibn Salul, chief of the hypocrites. This woman ransomed her divorce from her husband by giving him back what he gave her as dowry. (These are the limits of Allah) the rulings of Allah regulating the relationship between husband and wife, (Transgress them not) do not step beyond that which Allah has prohibited. (For whoso transgresseth Allahs limits) steps beyond them: (such are wrong-doers) harmful to themselves.
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Is it true, that in Salah, according to the Hanafi school of thought, the follower does not recite any Quran, including the Fatiha, behind the Imam, even in quiet prayers such as Zuhr and Asr, in any of the Rakahs? ? --T--? --T--
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Yes, it is true. According to the Hanafi Madhab, one should not recite anything behind the Imaam in any Rakaat during the Qiyaam (standing posture). This applies to all Salaats including Dhuhr and Asr
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It was narrated from Imran bin Husain that:The Prophet () prayed Zuhr or Asr, and a man was reciting behind him. When he had finished he said: "Which one of you recited: Glorify the Name of your Lord, the Most High?" A man among the people said: "I did, but I did not intend anything but good." The Prophet () said: "I realized that some of you were disputing with me over it."<D>It wasnarrated that Jabir bin ‘Abdullah said:“We used to recite theOpening of the Book and a Surah behind the Imam in the first twoRak’ah of the Zuhr and the ‘Asr, and in the last wo Rak’ah (wewouldrecite) the Opening of the Book.”<D>Narrated Anas bin Malik:When we offered the Zuhr prayers behind Allahs Apostle we used to prostrate on our clothes to protect ourselves from the heat.<D>(And who sendeth down water) rain (from the sky in (due) measure) according to the knowledge of the storer, (and We revive a dead land therewith) and We revive through it a barren land that had hitherto no vegetation. (Even so will ye be brought forth) Even so you will be revived and brought forth from the graves as We revive the barren land and bring forth from it vegetation;<D>(Remember the name of thy Lord) pray by the command of your Lord (at morn and evening) i.e. the prayers of Fajr, Zuhr and Asr.<D>(And how many a community) how many inhabitants of a community (have We destroyed that was thankless for its means of livelihood! And yonder are their dwellings, which have not been inhabited after them) after their destruction (save a little) save some of them which are inhabited by travellers whereasmost of them are in ruin. (And We, even We, were the inheritors) the owners of what they had owned and left behind after their destruction.
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Is Imam Ibn Qayyin rahumahullah Salafi? I am aware that he is from the Hanbali school of thought but wanted to clarify since someone was claiming he was Salafi but I didnt exactly know how to answer back.? --T--? --T--
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Imam Ibn Al Qayyim Al Jawzi Rahmatullahi Alayh (691A.H-751A.H) was a student of Allamah Ibn Taymiyyah Rahmatullahi Alayh. He was an ardent follower of his Ustaad. Hafiz Ibne Hajar Rahimahullah states that he was overpowered with the love of Allamah Ibne Taymiyyah [Rahmatullahi Alayh] so much so that he would not leave his opinions, rather he would defend him [Ibn Taymiyyah] in all his opinions and he was the one who revised his books and spread his Ilm (Ad-Durarul Kaaminah 5/138)[i] The Salafis today also follow Allamah Ibn Taymiyyah in his Aqaaid and his views which is incorrect
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Ibn Abd al-Rahman b. Abza reported on the authority of his father this incident from Ammar. He said:This would have been enough for you, and the Prophet () struck the ground with his hand. He then blew it and wiped with it his face and hands. Being doubtful Salamah said: I do not know (whether he wiped) up to the elbows or the wrists.<D>Narrated Abdullah ibn Abbas:Said ibn Jubayr said: I said to Abdullah ibn Abbas: AbulAbbas, I am surprised to see the difference of opinion amongst the companions of the Apostle () about the wearing of ihram by the Messenger of Allah () when he made it obligatory. He replied: I am aware of it more than the people. The Messenger of Allah () performed only one hajj. Hence the people differed among themselves. The Messenger of Allah () came out (from Medina) with the intention of performing hajj. When he offered two rakahs of prayer in the mosque at Dhul-Hulayfah, he made it obligatory by wearing it. At the same meeting, he raised his voice in the talbiyah for hajj, when he finished his two rakahs. Some people heard it and I retained it from him. He then rode (on the she-camel), and when it (the she-camel) stood up, with him on its back, he raised his voice in the talbiyah and some people heard it at that moment. This is because the people were coming in groups, so they heard him raising his voice calling the talbiyah when his she-camel stood up with him on its back, and they thought that the Messenger of Allah () had raised his voice in the talbiyah when his she-camel stood up with him on its back. The Messenger of Allah () proceeded further; when he ascended the height of al-Bayda he raised his voice in the talbiyah. Some people heard it at that moment. They thought that he had raised his voice in the talbiyah when he ascended the height of al-Bayda. I swear by Allah, he raised his voice in the talbiyah at the place where he prayed, and he raised his voice in the talbiyah when his she-camel stood up with him on its back, and he raised his voice in the talbiyah when he ascended the height of al-Bayda. Said (ibn Jubayr) said; He who follows the view of Ibn Abbas raises his voice in talbiyah (and ihram) at the place of is prayer after he finishes two rakahs of his prayer.<D>It was narrated that Ibn Abi Laila said:"Kab bin Ujrah said to me: Shall I not give you a gift? We said: "O Messenger of Allah (), we know about sending salams upon you, but how should we send salah upon you?" He said: Say: Alahumma salli ala Muhammad wa ala ali Muhammad, kama sallaita ala Ibrahima wa barik ala Muhammad kama barakta ala ali Ibrahim fil-alamin, innaka hamidun majid (O Allah, send salah upon Muhammad and upon the family of Muhammad, as You sent salah upon the family of Ibrahim, and send blessings upon Muhammad and upon the family of Muhammad as You sent blessings upon the family of Ibrahim among the nations. You are indeed Worthy of praise, Full of glory.)"<D>(And they measure not the power of Allah its true measure) they do not glorify Allah as He should be glorified (when they say: Allah hath naught) no Scripture (revealed unto a human being) among the prophets. This verse was revealed about Malik Ibn al-Sayf, the Jew, who claimed that Allah did not reveal any Scripture to human beings. (Say) O Muhammad, to Malik: (Who revealed the Book which Moses brought, a light) an exposition and enlightenment (and guidance for mankind) from error, (which ye have put) written (on parchments which ye show) many things which do not contain the traits and description of the Prophet (pbuh) (but ye hide much (thereof)) you hide many portions of it which contain the traits and description of Muhammad (pbuh) (and by which ye were taught) of legal rulings, punishment, the lawful and the unlawful as well as the traits and description of Muhammad (pbuh) in the Scripture (that which ye knew not yourselves nor (did) your fathers (know it)) before the revelation of legal rulings and punishments? If they answer and say it was Allah, then fine, if they do not, (Say: Allah) revealed it. (Then leave them to their play of cavilling) let them indulge in their falsehood: quibbling and lying.<D>(And he) Satan (had no warrant) no power or the ability to impose his will (whatsoever against them) against the Children of Israel, (save) except to the measure (that We would know him who believeth in the Hereafter) that We know he who, in preeternity, believed in resurrection after death (from him who is in doubt thereof) from him who is in doubt about the coming of the Hour; (and thy Lord) O Muhammad (taketh note of all things) relating to their works.<D>(Proclaim their real parentage) name them in relation to their real fathers. (That will be more equitable) better, more correct and fairer (in the sight of Allah) in relation to lineage. (And if ye know not their fathers) if you do not know the lineage of their fathers, (then (they are) your brethren in the faith) name them with names showing brotherhood in faith: Abdullah, Abd al-Rahman, Abd al-Rahim and Abd al-Raziq, (and your clients) and name them as your clients. (And there is no sin for you in the mistakes that ye make unintentionally) regarding the identification of ones parentage, (but what your hearts purpose (that will bea sin for you)) what is a sin for you is to attribute intentionally someone to other than his real father. (Allahis Forgiving) of what was done in the past, (Merciful) in relation to what will happen in the future. This verse was revealed about Zayd Ibn Harithah who was adopted by the Prophet (pbuh). People used to call himZayd Ibn Muhammad, but Allah forbade them from calling him so and guided them to what is proper.
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IS SALES JOB HALAL IN INSUARANCE SECTOR ? ? --T--? --T--
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Ibn al-Had said:Nafi b. Jubair asked me: In how many days do you recite the Quran ? I said: I have not fixed any part from it for daily round. Nafi said to me: Do not say: I do not fix any part of it for daily round, for the Messenger of Allah () said: I recited a part of the Quran.The narrator Ibn al-Had said: I think I have transmitted this tradition from al-Mughirah b. Shubah.<D>Masruq said:I asked Aishah: When would the Messenger of Allah () observe the witr prayer ? She replied: Any time he observed the witr, sometimes in the early hours of the night, sometimes at midnight and sometimes towards the end of it. But he used to observe the witr just before the dawn when he died.<D>Narrated Ibn Abbas:I spent a night with my maternal aunt Maimunah. The Messenger of Allah () came after the evening has come. He asked: Did the boy pray ? She said: Yes. Then he lay down till a part of night had passed as much as Allah willed; he got up, performed ablution and prayed seven or five rakahs, observing witr with them. He uttered the salutation only in the last of them.<D>(Lo! We inspire you) We have sent Gabriel with the Quran (as We inspired Noah and the prophets after him) after Noah, (as We inspired Abraham) We also sent Gabriel to Abraham (and Ishmael and Isaac and Jacob and the tribes) the sons of Jacob, (and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted) We gave (unto David the Psalms);<D>(And (it was said unto him): Take in thine hand) O Job (a branch) of 100 spikes of grain (and smite therewith) and smite with it your wife, Rahmah the daughter of the Prophet Joseph, (and break not thine oath) this is because he vowed before that if Allah were to cure him, he would flog his wife 100 lashes because she said something which did not please Allah. (Lo! We found him steadfast) in trial, (how excellent a slave! Lo! he was ever turning in repentance (to his Lord)) he is ever obedient to Allah and betaking himself to Allahs obedience.<D>(And We bestowed upon him) upon Abraham (Isaac) as a son (and Jacob) as a grandson; (each of them) i.e. Abraham, Isaac and Jacob (We guided) We honoured by bestowing upon them prophethood and Islam (surrender to Allah); (and Noah did We guide) We honoured him by bestowing upon him prophethood and Islam (aforetime) i.e. before Abraham; (and of his seed) of the seed of Noah; it is also said that this means: of the seed of Abraham ((We guided) David and Solomon and Job and Joseph and Moses and Aaron) We guided all of them by bestowing upon them prophethood and Islam. (Thus do We reward the good) in their works and speech; it is also said that this means: those who confess Allahs divine Oneness.
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Asalamualaikum kya wahabi deobandi ka peeche namaz hoga. Aga jamath ka wath hogaya thab hum gaye thab khususan jumma? --T--? --T--
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Dar Asl, imam ka saheeh ul-aqeedah, Quraan-e-kareem ka saheeh parhney wala, masail-e-namaz aur taharat sey waaqif, muttaqi, aur sunnat ki ittibaa karney wala hona chahiyeh. [i] Surat-e-masulah mein deobandi ke peechey namaz adaa karna Sharan durust hai aur Ain-e-Saadat hai. Wahabi ko apna aqeedah durust karna chahiyeh. Deobandi ka aqeedah durust hai
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Narrated Abu Bakr As-Siddiq:I asked Allahs Apostle to teach me an invocation so that I may invoke Allah with it in my prayer. He told me to say, "Allahumma inni zalumtu nafsi zulman kathiran, Wala yaghfiru dh-dhunuba illa anta, fa ghfir li maghfiratan min `indika, wa r-hamni, innaka anta l-ghafuru r-rahim (O Allah! I have done great injustice to myself and none except You forgives sins, so bestow on me a forgiveness from You, and Have Mercy on me, You are the Forgiver, the Merciful).<D>Narrated Warrad:(The clerk of Al-Mughira) Muawiya wrote to Al-Mughira Write to me what you have heard from Allahs Apostle. So he (Al-Mughira) wrote to him: Allahs Prophet used to say at the end of each prayer: "La ilaha illalla-h wahdahu la sharika lahu, lahul Mulku, wa lahul Hamdu wa hula ala kulli shaiin qadir. Allahumma la mani a lima ataita, wala mutiya lima manata, wala yanfau dhuljadd minkal-jadd." He also wrote to him that the Prophet used to forbid (1) Qil and Qal (idle useless talk or that you talk too much about others), (2) Asking too many questions (in disputed Religious matters); (3) And wasting ones wealth by extravagance; (4) and to be undutiful to ones mother (5) and to bury the daughters alive (6) and to prevent your favors (benevolence to others (i.e. not to pay the rights of others (7) And asking others for something (except when it is unavoidable).<D>Narrated Ubada bin As-Samit:The Prophet "Whoever gets up at night and says: -- La ilaha il-lallah Wahdahu la Sharika lahu Lahu-lmulk, waLahu-l-hamd wahuwa ala kullishaiin Qadir. Al hamdu lil-lahi wa subhanal-lahi wa la-ilaha il-lal-lah wa-l-lahu akbar wa la hawla Wala Quwata il-la-bil-lah. (None has the right to be worshipped but Allah. He is the Only One and has no partners . For Him is the Kingdom and all the praises are due for Him. He is Omnipotent. All the praises are for Allah. All the glories are for Allah. And none has the right to be worshipped but Allah, And Allah is Great And there is neither Might nor Power Except with Allah). And then says: -- Allahumma, Ighfir li (O Allah! Forgive me). Or invokes (Allah), he will be responded to and if he performs ablution (and prays), his prayer will be accepted."
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My immediate aims are to be accepted in Oxford University and Inshallah in the next few years be good enough to play cricket for my country, Pakistan. To the best of my knowledge, my Neeat is true, yet i seek a Prayer that will allow me to express these ambitions clearly as i know nothing is possible without Allahs will. I also seek to realise justifiable my aims are Islamically. ? --T--? --T--
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Any past time games whether on video, computer, etc. falls in the category of Lahw and Lab (useless and pasttime) hence, not permissible.Allah Tala ? the Creator of our Universe ? declares in the Noble Qurn, ?I have not created Man and Jinn except for (the purpose) of worship.?(Qurn 51:57)When our Maker and Rabb whom we, the creation are accountable to, invariably states our purpose in this world then our objective will be just that despite any human being thinking otherwise. No creation can change this directive. Having said that, the Noble Qurn on no less than five places warns about this worldly lifethat this life is but a sport and a past-time. The two words used are ?lahw? and ?lab? which the Jurists have defined as games, sports, and past-times. Basically ?lahw? and ?lab? do not bring any benefit and together takes one away from the remembrance of Allah Tala and the Hereafter. Rasulullah (Sallallaaahu layhi Wasallam) said, ?Every game of man is Haraam except three: a man plays with his wife, breaking (training) one?s horse and archery.? In another Hadith, Ibn Umar (Radhiyallaahu nhu) reports that Rasulullah (Sallallaaahu layhi Wasallam) said, ?Teach your children swimming and archery.?Jurists have commented that a sport/game : a) which has no religious Or worldly benefit is not permissible; b) which has worldly or religious benefit is subjected to the following conditions: i) that none of it should be contrary to the Sharih ii) that it (the sport/game) should not resemble the sport/games specifically identified with other religious communities e.g. Yoga; which may have some worldly and/or religious benefit but includes an impermissible act e.g. wrestling (exposing the awrah).Due to the many evils in contemporary sports, it is not permissible for you to intend participating in playing cricket for your country. To make a sincere intention for a wrong thing is baseless.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>Narrated Jubayr ibn Mutim:Jabir saw the Messenger of Allah () observing prayer. (The narrator Amr said: I do not know which prayer he was offering.) He (the Prophet) said: Allah is altogether great; Allah is altogether great; Allah is altogether great; and praise be to Allah in abundance; and praise be to Allah is abundance; and praise be to Allah in abundance. Glory be to Allah in the morning and after (saying it three times). I seek refuge in Allah from the accursed devil, from his puffing up (nafkh), his spitting (nafth) and his evil suggestion (hamz). He (Amr) said: His nafth it poetry, his nafkh is pride, and his hamz is madness.<D>Abu Abdullah narrated that Ibn Abis Al-Juhani told him that:The Messenger of Allah [SAW] said to him: "O Ibn Abis, shall I not tell you of the best thing with which those who seek refuge with Allah may do so?" He said: "Yes, O Messenger of Allah." He said: "Say: I seek refuge with (Allah) the Lord of the daybreak.", "Say: I seek refuge with (Allah) the Lord of mankind." - these two Surahs."<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (Say: I seek refuge): (Say: I seek refuge) and it is also said this means: I seek protection (in the Lord of mankind) in the Lord of the jinn and humankind,<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (Say: I seek refuge in the Lord of Daybreak): (Say: I seek refuge in the Lord of Daybreak) He says: Say, O Muhammad, I seek protection, and it is said: I seek refuge, in the Lord of daybreak; and it is also said that al-falaq refers to a well in the Fire; and it is also said that al-falaq is a valley in the Fire.<D> Allah then gave them a dispensation, after imposing a prohibition upon them, in His saying (and leave yourtrading) and said: (And when the prayer is ended) when the Imam finishes the Friday prayer, (then disperse in the land) then leave the mosque if you wish (and seek of Allahs bounty) and seek Allahs provision if you wish, and this is the dispensation which came after prohibition. There is also another way of understanding this: when the Imam finishes the Friday prayer, disperse in the mosque and seek that which is better foryou, i.e. the hidden knowledge, Oneness, non-attachment and reliance on Allah, (and remember Allah) with your tongues and hearts (much) in all circumstances, (that ye may be successful) that you may escape Allahs chastisement and wrath.
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Respected mufti sahab, last sunday my grand mother expired in toilet. She finished her tasbihat then went to toilet. When she didnt domes out for long half an hour, when we checked we found her death. she was finished the need and weared the payzama. She was about 82. she was blind and she couldnt walk also. she was seating at one place since about 15 yeares. she was not praying namaz, because she was not able to purify her self properly. Please can you comment by hadith and quran as she expired in toilet, which is not pure, what will happen to her hereafter. jazakallah khair ? --T--? --T--
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Rasulullah Sallallahu Aalaayhi wa Sallam said : Do not speak ill about the deceased (Bukhari).In view of the above mentioned Hadith, it is not appropriate for us to comment on the condition of your grandmothers death. The reality of her condition is best known by Allah Taala.It is your duty to make dua for her salvation in the Qabr (grave) and the hereafter.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Um Atiyya:One of the daughters of the Prophet expired and he came to us and said, "Wash her with Sidr (water) for odd number of times, i.e. three, five or more, if you think it necessary, and in the last, put camphor or (some camphor on her), and when you finish, notify me." So when we finished we informed him. He gave his waist-sheet to us (to shroud her). We entwined the hair (of the deceased girl) in three braids and made them fall at her back.<D>It wasnarrated that Jabir said:“When Allah’s Messenger ()finishedcircumambulating the House, he came to Maqam Ibrahim. ‘Umarsaid:‘O Messenger of Allah, this is the Maqam of our father Ibrahim,about which Allah says, “And take you (people) the Maqam (place) ofIbrahim as a place of prayer.’” [2:125]<D>Narrated Mahmud bin Ar-rabi Al-Ansari:that he remembered Allahs Apostle and he also remembered a mouthful of water which he had thrown on his face, after taking it from a well that was in their house. Mahmud said that he had heard `Itban bin Malik, who was present with Allahs Apostle in the battle of Badr saying, "I used to lead my people at Bani Salim in the prayer and there was a valley between me and those people. Whenever it rained it used to be difficult for me to cross it to go to their mosque. So I went to Allahs Apostle and said, I have weak eyesight and the valley between me and my people flows during the rainy season and it becomes difficult for me to cross it; I wish you would come to my house and pray at a place so that I could take that place as a praying place. Allahs Apostle said, I will do so. So Allahs Apostle and Abu Bakr came to my house in the (next) morning after the sun had risen high. Allahs Apostle asked my permission to let him in and I admitted him. He did not sit before saying, Where do you want us to offer the prayer in your house? I pointed to the place where I wanted him to pray. So Allahs Apostle stood up for the prayer and started the prayer with Takbir and we aligned in rows behind him; and he offered two rak`at, and finished them with Taslim, and we also performed Taslim with him. I detained him for a meal called "Khazir" which I had prepared for him.--("Khazir" is a special type of dish prepared from barley flour and meat soup)-- When the neighbors got the news that Allahs Apostle was in my house, they poured it till there were a great number of men in the house. One of them said, What is wrong with Malik, for I do not see him? One of them replied, He is a hypocrite and does not love Allah and His Apostle. On that Allahs Apostle said, Dont say this. Havent you seen that he said, None has the right to be worshipped but Allah for Allahs sake only. The man replied, Allah and His Apostle know better; but by Allah, we never saw him but helping and talking with the hypocrites. Allahs Apostle replied, No doubt, whoever says. None has the right to be worshipped but Allah, and by that he wants the pleasures of Allah, then Allah will save him from Hell." Mahmud added, "I told the above narration to some people, one of whom was Abu Aiyub, the companion of Allahs Apostle in the battle in which he (Abu Aiyub) died and Yazid bin Muawiya was their leader in Roman Territory. Abu Aiyub denounced the narration and said, I doubt that Allahs Apostle ever said what you have said. I felt that too much, and I vowed to Allah that if I remained alive in that holy battle, I would (go to Medina and) ask `Itban bin Malik if he was still living in the mosque of his people. So when he returned, I assumed Ihram for Hajj or `Umra and then I proceeded on till I reached Medina. I went to Bani Salim and `Itban bin Malik, who was by then an old blind man, was leading his people in the prayer. When he finished the prayer, I greeted him and introduced myself to him and then asked him about that narration. He told that narration again in the same manner as he had narrated it the first time."<D>(And verily We created the heavens and the earth, and all that is between them) of created beings and marvels, (in six Days) of the days of the beginning of the life of the world, each day the equivalent of 1,000 years of present days, the first day being Sunday and the last Friday, (and naught of weariness touched Us) We were not tired as claimed by the Jews who said: when Allah finished the creation of the heavens and earth, he put one leg on the other and rested on Saturday. The enemies of Allah have lied against Allah.<D>(And when We inclined towards thee (Muhammad)) and when we directed towards you (certain) a group (of the jinn) nine in all, (who wished to hear the Quran) recited (and, when they were in its presence) andwhen they were in the presence of the Prophet Muhammad (pbuh) in Batn Nakhl, they (said) to oneanother: (Give ear!) so that you can hear the words of the Prophet (pbuh) (and, when it was finished) when the Prophet (pbuh) finished his recitation and prayer, they declared their belief in Muhammad (pbuh) andthe Quran, and (turned back to their people, warning) they went back to their own folk as believers inMuhammad (pbuh) and the Quran and also as warners. <D>(And when he came unto the water of Midian) a well in Midian (he found there a whole tribe of men) a group of 40 men, (watering) their flocks. (And he found apart from them two women keeping, back (their flocks)) until the men finished watering their flocks, due to their weakness. (He said: What aileth you) what holds you back? (The two said: We cannot give (our flocks) to drink till the shepherds return from the water) until they finish watering their flocks; (and our father is a very old man) and does not have anyone to help him except us.
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asalam hope u r well. i have a question. when a person is in the time of sakarat and family members are at the bed side, isit true that one is not allowed to stand near the feet of the dying person? jzk kher? --T--? --T--
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The information is incorrect. It is not prohibited to stand by the feet side of a person close to death
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Narrated `Amr bin Salama:We were at a place which was a thoroughfare for the people, and the caravans used to pass by us and we would ask them, "What is wrong with the people? What is wrong with the people? Who is that man?. They would say, "That man claims that Allah has sent him (as an Apostle), that he has been divinely inspired, that Allah has revealed to him such-and-such." I used to memorize that (Divine) Talk, and feel as if it was inculcated in my chest (i.e. mind) And the Arabs (other than Quraish) delayed their conversion to Islam till the Conquest (of Mecca). They used to say." "Leave him (i.e. Muhammad) and his people Quraish: if he overpowers them then he is a true Prophet. So, when Mecca was conquered, then every tribe rushed to embrace Islam, and my father hurried to embrace Islam before (the other members of) my tribe. When my father returned (from the Prophet) to his tribe, he said, "By Allah, I have come to you from the Prophet for sure!" The Prophet afterwards said to them, Offer such-and-such prayer at such-and-such time, and when the time for the prayer becomes due, then one of you should pronounce the Adhan (for the prayer), and let the one amongst you who knows Quran most should, lead the prayer." So they looked for such a person and found none who knew more Quran than I because of the Quranic material which I used to learn from the caravans. They therefore made me their Imam ((to lead the prayer) and at that time I was a boy of six or seven years, wearing a Burda (i.e. a black square garment) proved to be very short for me (and my body became partly naked). A lady from the tribe said, "Wont you cover the anus of your reciter for us?" So they bought (a piece of cloth) and made a shirt for me. I had never been so happy with anything before as I was with that shirt.<D>Anas b. Malik reported that the people asked Allahs Apostle (may peace be upon him) until he was hard pressed. He went out one day and he occupied the pulpit and said:Ask me and I shall leave no question of yours unanswered for you, and when the people heard about it they were overawed, as if (something tragic) was going to happen. Anas said: I began to look towards the right and the left and (found) that every person was weeping wrapping his head with the cloth. Then a person in the mosque broke the ice and they used to dispute with him by attributing his fatherhood to another man than his own father. He said: Allahs Apostle, who is my father? He said: Your father is Hudhafa. Then Umar b. Khattab (Allah be pleased with him) dared say something and said: We are well pleased with Allah as our Lord, with Islam as our code of life and with Muhammad as our Messenger, seeking refuge with Allah from the evil of Turmoil. Thereupon Allahs Messenger (may peace be upon him) said: Never did I see the good and evil as today. Paradise and Hell were given a visible shape before me (in this worldly life) and I saw both of them near this well.<D>Sulaiman b. Buraida narrated it on the authority of his father that a person asked the Apostle of Allah (may peace be upon him) about the time of prayer. Upon this he said:Pray with us these two, meaning two days. When the sun passed the meridian. he gave command to Bilal who uttered the call to prayer. then lie commanded him and pronounced Iqama for noon prayer (Then at the tine of the afternoon prayer) he again commanded and Iqama for the afternoon prayer was pronounced when the sun was high, white and clear. He then commanded and Iqama for the evening prayer was pronounced, when the sun had set. He then commanded him and the Iqama for the night prayer was pronounced When the twilight had disappeared. He then commanded him and the Iqama for the morning prayer was pronounced, when the dawn had appeared. When it was the next day, he commanded him to delay the noon prayer till the extreme heat had passed and he did so, and he allowed it to be delayed till the extreme heat had passed. He observed the afternoon prayer when the sun was high, delaying it beyond the time he had previously observed it. He observed the evening prayer before the twilight had vanished; he observed the night prayer when a third of the night had passed; and he observed the dawn prayer when there was clear daylight. He (the Holy Prophet) then said: Where is the man who inquired about the time of prayer? He (the inquirer) said: Messenger of Allah I here I am. He (the Holy Prophet) said: The time for your prayer is within the limits of what you have seen.<D>(Lo! he is one of Our believing slaves) who are true in their faith. <D>(Lo! He) i.e. Abraham (is one of Our believing slaves) who are true in their faith. <D>(That ye shall journey) the whole creation shall be transformed (on from plane to plane) from one state to another; from the time He created them until the time they die, and from the time they die until they enter either Paradise or hell: in all these times Allah transforms them from one state to another; it is also said that this means: you shall journey, O Muhammad, from one heaven to another on the day of the ascent; and it is also said that this means: this denier will go from one state to another, from the time he dies until heenters the Fire.
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I was having a discussion with my older sister, she brought up the subject that kaza (missed/late) namaz is not allowed in Islam. My sister received this idea from the ustani(the person she takes her kids to read quran to). I disagree with her, I believe that kaza namaz is allowed in Islam, and also that Rasullalah (saw) had read them himself. Am I write or wrong? Please show verses from the Quran or show me some hadith to prove me write/wrong. Jazak Allah khair. Salaam ? --T--? --T--
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One should make an effort to perform his/her fardh salaats timeously. However, if one missed his/her Salaat due to unforeseen circumstances, then qadhaa Salaat must be made for the missed Salaat. If one did not make qadhaa of the missed Salaat throughout his/her lifea bequest of fidya (compensation) for each missed Salaat must be made before death. A person will be sinful for not making qadhaa of the missed Salaats
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Narrated Abdullah ibn Amr:A man came to the Messenger of Allah () and said: Teach me to read the Quran, Messenger of Allah. He said: Read three surahs which begin with A.L.R. He said: My age is advanced, my mind has become dull (i.e. memory has grown weak), and my tongue has grown heavy). So he said: Then read three surahs which begin with H.M. He repeated the same words. So he said: Read three surahs which begin with the "Glorification of Allah". But he repeated the same excuse. The man then said: Teach me a comprehensive surah, Messenger of Allah. The Prophet () taught him Surah (99). "When the Earth is shaken with her earthquake". When he finished it, the man said: By Him Who sent you with truth, I shall never add anything to it. Then man then went away. The Prophet () said twice: The man received salvation.<D>Abdullah b. Umar said that Sad b. Ubada complained of illness. The Messenger of Allah (may peace be upon him) came to visit him accompanied by Abd al-Rahman b. Auf, Sad b. Abi Waqqas and Abdullah b. Masud. As he entered (his room) he found him in a swoon. Upon this he said:Has he died? They said: Messenger of Allah, it is not so. The Messenger of Allah (may peace be upon him) wept. When the people saw Allahs Messenger (may peace be upon him) weeping, they also began to weep. He said. Listen, Allah does not punish for the tears that the eye sheds or the grief the heart feels, but He punishes for this (pointing to his tongue), or He may show mercy.<D>Narrated Aisha:(the mother of the faithful believers) The commencement of the Divine Inspiration to Allahs Apostle was in the form of good dreams which came true like bright daylight, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food likewise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet replied, "I do not know how to read." The Prophet added, "The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, I do not know how to read. Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, I do not know how to read (or what shall I read)? Thereupon he caught me for the third time and pressed me, and then released me and said, Read in the name of your Lord, who has created (all that exists), created man from a clot. Read! And your Lord is the Most Generous." (96.1, 96.2, 96.3) Then Allahs Apostle returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, "Cover me! Cover me!" They covered him till his fear was over and after that he told her everything that had happened and said, "I fear that something may happen to me." Khadija replied, "Never! By Allah, Allah will never disgrace you. You keep good relations with your kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones." Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin Abdul Uzza, who, during the pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, "Listen to the story of your nephew, O my cousin!" Waraqa asked, "O my nephew! What have you seen?" Allahs Apostle described whatever he had seen. Waraqa said, "This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out." Allahs Apostle asked, "Will they drive me out?" Waraqa replied in the affirmative and said, "Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly." But after a few days Waraqa died and the Divine Inspiration was also paused for a while.<D>(Say) O Muhammad, to them: (Believe therein) believe in the Quran (or believe not) this is a threat to them, (lo! those who were given knowledge) those who were given knowledge of the Torah and are aware of the description and attributes of Muhammad (pbuh) (before it) before the Quran, (when it is read unto them) when the Quran is read to them, (fall down prostrate on their faces, adoring) they prostrate to Allah,<D>(These are the portents of Allah which We recite unto thee (Muhammad)) Gabriel brought them down to you (with truth) in order to show you right and wrong. (Then in what fact) in what speech, (after Allah) after Allahs speech (and His portents) and His Scripture; and it is also said this means: and of His marvels, (will they believe) if they do not believe in this Quran?<D>Allah then mentions their argument with the Prophet (pbuh) about the Religion of Islam, saying: (And if they) i.e. the Jews and Christians (argue with thee, O Muhammad, say: I have surrendered my purpose) I make my Religion and works sincere (to Allah and (so have) those who follow me. And say unto those who have received the Scripture) the Jews and Christians (and those who read not) i.e. the Arabs: (Have ye (too) surrendered?) do you surrender as we have surrendered? Allah then said: (If they surrender) as you have surrendered, (then truly they are rightly guided) from error, (and if they turn away) from surrender, (then it is your duty only to convey the message (unto them)) on behalf of Allah. (Allah is Seer of (His) bondmen) those who believe and those who do not.
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Assalaamu alaykum, This is 3rd time im posting my question. Didnt get response last 2 times. 1. Regarding Ishraq prayer, can we pray it at home, after spending required time in mosque in zikr after fajr prayer ? 2. Can our ladies pray Ishraq, by following same guidelines, but at home ? Jazakallah Khair.? --T--? --T--
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. Brother in Islaam, The answers to your queries are as follows: 1. Salaatul Ishraaq can be performed anywhere, at home or in the masjid, after sunrise. It is not necessary for one to perform it in the masjid nor is it necessary to precede it with zikr after Fajr. Consider the following Hadith : .[1] Translation: Sayyiduna Abu Dardaa and Sayyiduna Abu Zarr (Radhiyallaahu anhuma) narrate from Rasulullaah (Sallallaahu alaihi wasallam) that Allah Taaala says, O son of Adam, perform for me four rakahs in the beginning of the day and I shall suffice for you (your needs) till the end of the day. (Tirmidhi 468, Abu Dawood 1289) The procedure you refer to in the query is for an additional virtue mentioned in the following Ahaadith:: :. : : .[2] Sayyiduna Anas (Radhiyallaahu anh) narrates that Nabi (Sallallaahu alaihi wasallam) said, Whoever offers the Fajr salaah in congregation and then remains seated, remembering Allah until sunrise, and thereafter he performs two rakahs, he will receive the reward of one complete Hajj and one complete Umrah. Rasulullaah (Sallallaahu alaihi wasallam) repeated the word complete thrice. (Tirmidhi 586):.[3] Sayyiduna Muaaz ibn Anas Al-Juhani (Radhiyallaahu anh) narrates that Rasulullaah (Sallallaahu alaihi wasallam) said, Whoever remains seated in his place after performing the Fajr salaah until he performs the post-sunrise prayer, he does not speak in between except good words, his sins will be forgiven even if they were more than the foams of the ocean. (Abu Dawood 1287) Accordingly, if one wishes to acquire the latter two virtues, he should remain in the place he perform Salaatul Fajr until sunrise and thereafter perform Salaatul Ishraaq. However, if one leaves and thereafter performs Salaatul Ishraaq after sunrise, he will only receive the reward mentioned in the first Hadith. 2. The laws and virtues of Salaatul Ishraaq are applicable to both, males and females.Muajul I
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Narrated Kab ibn Malik:AbdurRahman ibn Kab ibn Malik said: When Kab ibn Malik heard the call to prayer on Friday, he prayed for Asad ibn Zurarah. I asked him: What is the matter that when you hear the call to prayer, you pray for Asad ibn Zurarah? He replied: This is because he held the Friday prayer for the first time for us at Hazm an-Nabit of Harrah belonging to Banu Bayadah in Naqi, called Naqi al-Khadumat. I asked him: How many were you at that time ? He said: Forty.<D>Narrated Nafi`:Ibn `Umar said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, Pray two rak`at at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one rak`a and that will be the witr for all the rak`at which you have offered." Ibn `Umar said, "The last rak`at of the night prayer should be odd, for the Prophet ordered it to be so.<D>Masruq said:I asked Aishah about the prayer of the Messenger of Allah (), and I said to her: At what time he prayed at night ? She said: When he heard the cock crow, he got up and prayed.<D>(Thus) i.e. just as we have honoured you with the Religion of Abraham (Islam) and his direction of prayer (We have appointed you a middle nation) a middlemost community, (that you be witnesses) for the prophets (over mankind, and that the Messenger) Muhammad (pbuh) (may be a witness over you) that you are upright and follow the straight path. (And We appointed) changed (the Qiblah which ye formerly observed) prayed towards for a period of 19 months (only that We might know) see and distinguish (him who followeth the Messenger) concerning the Qiblah, (from him who turneth) reverts (on his heels) to his former religion and direction of prayer. (In truth it) the changing of the Qiblah (was a hard (test) save for those whom Allah guided) whose hearts Allah had protected. (But it was not Allahs purpose that your faith should be in vain) that He thwarts your faith as it was prior to the abrogation of legal rulings; and it is also said that this means: it is not Allahs purpose to thwart your faith but rather His purpose is to abrogate the legal rulings which conduct your faith; and it is also said that this means: Allah did not thwart your prayers towards Jerusalem but He has abrogated the ruling which required you to pray towards Jerusalem, (forAllah is full of pity, Merciful) in that He does not thwart your faith as it was before the abrogation of legalrulings (towards mankind) towards the believers. <D>(And in the night time hymn His praise) pray for Him the prayers of Maghrib and Isha or the prayer of tahajjud: (And after the (prescribed) prostrations) two units of prayer after the Maghrib.<D>(Only those believe in Our revelations) in Muhammad (pbuh) and in the Quran (who, when they are reminded of them) invited through them to perform the five daily prayers with the call to prayer and the call announcing the start of the prayer, (fall down prostrate) they come in all humility (and hymn the praise of their Lord) and pray by the command of their Lord, (and they are not scornful) they are not too proud to believe in Muhammad (pbuh) and in the Quran or too proud to pray in congregation. This verse was revealed about the hypocrites who were sluggish in their coming to the congregational prayer.
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I would like to see a recommendation of the imam on which suras of the Quran are perfect to pray or which suras should I select to pray? ? --T--? --T--
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Rasulullah (Sallallaahu Alayhi Wasallam) advised to recite Surah Yaseen in the beginning of the day as that will assist one in fulfilling his/her needs throughout the day.In the evening, recite Surah Mulk. Rasulullah (Sallallaahu Alayhi Wasallam) said, The recitation of Surah Mulk will save one from the punishment of the grave.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Abu Wail:A man came to Ibn Mas`ud and said, "I recited the Mufassal (Suras) at night in one rak`a." Ibn Mas`ud said, "This recitation is (too quick) like the recitation of poetry. I know the identical Suras which the Prophet used to recite in pairs." Ibn Mas`ud then mentioned 20 Mufassal Suras including two Suras from the family of (i.e. those verses which begin with) Ha, Meem [??] (which the Prophet used to recite) in each rak`a.<D>Narrated Marwan bin Al-Hakam:Zaid bin Thabit said to me, "Why do you recite very short Suras in the Maghrib prayer while I heard the Prophet reciting the longer of the two long Suras?"<D>Narrated Shaqiq:`Abdullah said, "I learnt An-Nazair which the Prophet used to recite in pairs in each rak`a." Then `Abdullah got up and Alqama accompanied him to his house, and when Alqama came out, we asked him (about those Suras). He said, "They are twenty Suras that start from the beginning of Al- Mufassal, according to the arrangement done be Ibn Mas`ud, and end with the Suras starting with Ha Mim, e.g. Ha Mim (the Smoke). and "About what they question one another?" (78.1)<D>When their messengers came unto them from before them) before Aad and Thamud to their respective people (and behind them) and after them messenger were sent to their folks, (saying: Worship none) do not declare the divine Oneness of anyone (but Allah! They said) each folk said to their messenger: (If our Lord had willed) to send us a messenger, (He surely would have sent down angels (unto us)) from the angels He has with Him, (so lo! we are disbelievers in that wherewith ye have been sent) We reject that with which you have been sent, you are but a human being like us.<D>(Say) O Muhammad to the Jews: (Though the sea became ink for the Words of my Lord) for the knowledge of my Lord, (verily the sea would be used up before the Words of my Lord were exhausted) it is also said that the Words of my Lord means: the disposition of my Lord, (even though We brought the like thereof to help) as an addition.<D>(This is a warner) i.e. Muhammad (pbuh) is a warning Messenger (of the warners of old) like the earlier messengers whom We sent to their folks; it is also said that this means: this is a messenger among the messengers of old whom it is written, in the Guarded Tablet, that We would sent to their folks.
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Aslam o alaikum, Im a student and I pray duhur in my university timmings. The congregation starts at 1:30. My new semester teacher wants to change the timming of the class and that will clash with my congregation timming. I asked him not to do so, but he insists. Is it allowed for me to leave the congregation and then pray on my own after the class or not ? Can you please provide some shariah evidence that I may convince him?? --T--? --T--
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The answer is being revise
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Musa bin Salamah narrated that he asked Ibn Abbas:"I missed the prayer in congregation when I was in Al-Batha; how do you think I should pray?" He said: "Two rakahs, the sunnah of the Messenger of Allah ()."<D>It was narrated from Ibn Umar that the Messenger of Allah () said:"Praying in congregation is twenty-seven times better than praying alone."<D>It was narrated from Abu Hurairah that the Messenger of Allah () said:"Praying in congregation is twenty-five portions better than one of you praying alone."<D>Allah then proceeded to mention the necessity of observing the law once they had become believers, saying: (And establish prayer) fulfil completely the five prescribed prayers, (pay the poor-due), pay the poor-due from your wealth, (and bow your heads with those who bow), pray the five prescribed prayers in congregation with Muhammad (pbuh) and his Companions.<D>(Verily We have coined) We have explained (for mankind in the Quran all kinds of similitudes) in all kinds of ways; (and indeed if thou camest unto them with a miracle) from heaven as they have asked, (those who disbelieve) the disbelievers of Mecca (would verily exclaim: Ye are) O congregation of believers (but tricksters) liars!<D>(So coin not similitudes for Allah) do not ascribe sons and partners and co-equals to Allah. (Lo! Allah knoweth) that He has no son or partner; (ye know not) this, O congregation of disbelievers.
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Can i name my daughter as Iman? If yes, please suggest any suitable second name. Jazak Allah Khair.. ? --T--? --T--
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Ieman means to bring faith (In Allah and his Rasul).[i] Ieman is a suitable name
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It is reported on the authority of Abu Huraira:We were sitting around the Messenger of Allah (may peace and blessings be upon him). Abu Bakr and Umar were also there among the audience. In the meanwhile the Messenger of Allah got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I, therefore, went out to look for the Messenger of Allah (may peace and blessings be upon him) and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi (i. e. streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where Gods Messenger was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the sandals of the Messenger of Allah with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Huraira, So I returned to the Messenger of Allah (may peace be upon him), and was about to break into tears. Umar followed me closely and there he was behind me. The Messenger of Allah (may peace and blessings be on him) said: What is the matter with you, Abu Huraira? I said: I happened to meet Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger of Allah (may peace be upon him) said: What prompted you to do this, Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah (may peace be upon him) said: Well, let them.<D>Muhammad b. ‘Amr b. ‘Ata said :Zainab daughter of Abu Salamah asked him: Which name did you give to your daughter? He replied : Barrah. She said: The Messenger of Allah (May peace be upon him) forbade giving this name. I was called Barrah but the Prophet (May peace be upon him) said: Do not declare yourselves pure, for Allah knows best those of you who are obedient. He said: we asked; which name should we give her? He replied: Call her Zainab.<D>Narrated Abdullah b. Abd Allah b. Umar:Muhammad ibn Yahya ibn Habban asked Abdullah ibn Abdullah ibn Umar about the reason for Ibn Umars performing ablution for every prayer, whether he was with or without ablution. He replied: Asma, daughter of Zayd ibn al-Khattab, reported to me that Abdullah ibn Hanzalah ibn AbuAmir narrated to her that the Messenger of Allah () was earlier commanded to perform ablution for every prayer whether or not he was with ablution. When it became a burden for him, he was ordered to use tooth-stick for every prayer. As Ibn Umar thought that he had the strength (to perform the ablution for every prayer), he did not give up performing ablution for every prayer.Abu Dawud said: Ibrahim b. Sad narrated this tradition on the authority of Muhammad b. Ishaq, and there he mentions the name of Ubaid Allah b. Abd Allah (instead of Abd Allah b. Abd Allah b. Umar)<D>(Make not the calling of the messenger among you) i.e. do not call the Prophet (pbuh) by his name saying: O Muhammad, (as your calling one of another) by name. You should rather respect him, show deference towards him and honour him by saying: "O Prophet of Allah", "O Messenger of Allah", "O Abul-Qasim": (Allah knoweth those of you who steal away) from the mosque, (hiding themselves) the hypocrites used toleave the mosque without permission when no one could see them. (And let those who conspire to evade orders) the orders of the Messenger of Allah (pbuh); it is also said that this means: the orders of Allah (beware lest grief) a calamity (or painful punishment) beating (befall them.<D>(And (it was said unto him): Take in thine hand) O Job (a branch) of 100 spikes of grain (and smite therewith) and smite with it your wife, Rahmah the daughter of the Prophet Joseph, (and break not thine oath) this is because he vowed before that if Allah were to cure him, he would flog his wife 100 lashes because she said something which did not please Allah. (Lo! We found him steadfast) in trial, (how excellent a slave! Lo! he was ever turning in repentance (to his Lord)) he is ever obedient to Allah and betaking himself to Allahs obedience.<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (O Prophet!): (O Prophet!) i.e. Muhammad (pbuh). (Why bannest thou that which Allah hath made lawful for thee) i.e. marrying Maria the Copt, the Mother of Ibrahim; that is because he had forbidden himself from marrying her, (seeking to please thy wives) seeking the pleasure of your wives Aishah and Hafsah by forbidding yourself from marrying Maria the Copt? (And Allah is Forgiving) He forgives you, (Merciful) about that oath.
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I was told once that if we are following the hanafi imam then we are not suppose to fold our trouser while preforming shala, but my uncle thought me that if the trouser is below the ankle the shala is not accepted, please advice.? --T--? --T--
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In the name of Allah, Most Gracious, Most MercifulIt is not permissible to wear garments that goes beyond the ankles. The prohibition is for all times, in Salah and out of Salah.[i] See the following Hadith: :(: 4093) Translation: Rasulullah (Sallallahu Alaihi Wasallam) said, The lower garment of a believer should be half way below the knees. He is guilty of no sin if they are up to the ankles. That which is below the ankles is in the Fire (of Hell). Allah will not look at one who allows his lower garment to trail out of vanity. (Abu Dawud: 4093)( : 5788 ( Translation: Rasulullah (Sallallahu Alaihi Wasallam said, Allah will not look, on the Day of Resurrection, at a person who drags his Izar (behind him) out of pride and arrogance. (Sahih al-Bukhari: 5788) If the trouser is below the ankles, you should fold it and bring it above the ankles.Akhyar Uddin Student, Darul Iftaa Buffalo, New York, USA Checked and approved by Mufti Ebrahim Desai(6/ 91) 1 (7/ 2791): ) : (: !:) :() : () :.. () :(:) :(: .) .:: ;.:: ! :
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It was narrated from Saeed bin Jubair, from a man who he thought was good, that :Aishah, may Allah (SWT) be pleased with her, told him that the Messenger of Allah () said: "There is no man who habitually prays at night, then sleep overwhelms him, but Allah (SWT) will record for him the reward of his prayer, and his sleep is a charity given to him."<D>Abu Hafs, the freed slave of Aishah, narrated that Aishah told him:"When the sun was eclipsed during the time of the Messenger of Allah (), he performed wudu and ordered that the call be given: As-salatu jamiah. He stood for a long time in prayer," and Aishah said: "I thought that he recited Surah Al-Baqarah. Then he bowed for a long time, then he said: Sami Allahu liman hamidah. Then he bowed, then prostrated. Then he stood up and did the same again, bowing twice and prostrating once. Then he sat and the eclipse ended."<D>Yazid ibn Shayban said:We were in a place of stationing at Arafat which Amr (ibn Abdullah) thought was very far away from where the imam was stationing, when Ibn Mirba al-Ansari came to us and told (us): I am a messenger for you from the Messenger of Allah (). He tells you: Station where you are performing your devotions for you are an heir to the heritage of Abraham.<D>The following was revealed about Abu Jahl Ibn Hisham, al-Walid Ibn al-Mughirah and Utbah and Shaybah the sons of Rabiah who had duals with Ali Ibn Abi Talib, may Allah be well pleased with him, Hamzah IbnAbd al-Muttalib, the uncle of the Prophet (pbuh) and Ubaydah Ibn al-Harth Ibn Abd al-Muttalib on the Dayof Badr; some of them boasted to others, and so Allah said: (Or do those who do ill deeds) in their state of associating partners with Allah (imagine that they can outstrip Us) that they will evade Our punishment: (Evil (for them) is that which they decide) evil is that which they judge and think for themselves.<D>(Lo! Allah will cause those who believe) in Muhammad (pbuh) and in the Quran (and do good works) and do acts of obedience privately between themselves and their Lord (to enter Gardens beneath which) beneath its trees and houses (rivers) of wine, water, honey and milk (flow; while those who disbelieve) in Muhammad (pbuh) and in the Quran: Abu Sufyan and his host (take their comfort in this life and eat) with avidity without sparing a thought for what tomorrow holds (even as the cattle eat, and the Fire is their habitation) in the Hereafter.<D>(Know they not) i.e. the hypocrites (that Allah knoweth both their secret) that which is between them (and the thought that they confide) when they are alone, (and that Allah is the Knower of Things Hidden) from His servants?
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Quranic reference will be most appreciated. ? --T--? --T--
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The concocted concept of Imaamaat has been invented by the Shias in order to serve their evil motives. The concept of Imamat as understood by the Shias has no basis in Shariah, Quran and Ahadith.Mufti E Desai Fatwa Dept
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Narrated Anas:The people of the tribes of Ril, Dhakwan, Usiya and Bani Lihyan came to the Prophet and claimed that they had embraced Islam, and they requested him to support them with some men to fight their own people.The Prophet supported them with seventy men from the Ansar whom we used to call Al-Qurra(i.e. Scholars) who (out of piety) used to cut wood during the day and pray all the night. So, those people took the (seventy) men till they reached a place called Bir-Maana where they betrayed and martyred them. So, the Prophet invoked evil on the tribe of Ril, Dhakwan and Bani Lihyan for one month in the prayer.Narrated Qatada: Anas told us that they (i.e. Muslims) used to recite a Quranic Verse concerning those martyrs which was:-- "O Allah! Let our people be informed on our behalf that we have met our Lord Who hasgot pleased with us and made us pleased." Then the Verse was cancelled.<D>It is narrated on the authority of Abdullah (b. Umar) that when the Messenger of Allah (may peace be upon him) was taken for the Night journey, he was taken to Sidrat-ul-Muntaha, which is situated on the sixth heaven, where terminates everything that ascends from the earth and is held there, and where terminates every- thing that descends from above it and is held there. (It is with reference to this that) Allah said:" When that which covers covered the lote-tree" (al-Quran, Iiii. 16). He (the narrator) said: (It was) gold moths. He (the narrator further) said: The Messenger of Allah (may peace be upon him) was given three (things): he was given five prayers, be was given the concluding verses of Sura al-Baqara, and remission of serious Sins for those among his Ummah who associate not anything with Allah<D>Narrated `Abdullah:That he heard a man reciting a Quranic Verse which he had heard the Prophet reciting in a different way. So he took that man to the Prophet (and told him the story). The Prophet said, "Both of you are reciting in a correct way, so carry on reciting." The Prophet further added, "The nations which were before you were destroyed (by Allah) because they differed."<D>(Warfare is ordained for you) in times of a general call to arms with the Prophet (pbuh) (though it is hateful unto you) hard on you; (but it may happen that ye hate a thing) fighting in the way of Allah (which is good for you) in that you obtain martyrdom and spoils, (and it may happen that ye love a thing) abstaining from fighting in the way of Allah (which is bad for you) in that you will not obtain martyrdom or spoils. (And Allah knoweth) that fighting in His way is better for you, (ye know not) that abstention from fighting in His way is bad for you. This was revealed about Sad Ibn Abi Waqqas, al-Miqdad Ibn al-Aswad and their associates. It was then revealed regarding Abdullah Ibn Jahsh and his companions who killed Amr Ibn al-Hadrami and their asking about warfare during the sacred month-in reference here to Rajab: i.e. the last afternoon of Jumada II, before seeing the moon of Rajab-for the unbelievers had censored them from doing so.<D>However, it became clear after their testimony that they had betrayed the dead person, and the custodians of the deceased found out. Allah said: (But then, if it is afterwards ascertained that both of them merit (the suspicion of) sin) of betrayal, (let two others) representing the deceased person, Amr Ibn al-As and Muttalib Ibn Abi Wadaah (take their place) the place of the two Christians (of those nearly concerned) about such a betrayal, i.e. the two Christians, and it is said that the reference here is to those from whom the property was taken away, i.e. the custodians of the deceased person, (and let them) the custodians of the deceased person (swear by Allah) that the property that was with the deceased person was more than what the two Christians gave back, ((saying): Verily our testimony) the testimony of the Muslims (is truerthan their testimony) the testimony of the Christians (and we have not transgressed) let them say: we havenot transgressed in our claim, (for then) for if we have transgressed (indeed we should be of the evil-doers)liars who harm others. <D>(O ye who believe!) the reference here is to the sons of Amr Ibn Umayr Ibn Awf al-Thaqafi, [and they were four brothers:] Masud [Ibn Amr], Hubayb [Ibn Amr], Abd Yalayl [Ibn Amr] and Rabiah [Ibn Amr] (observe your duty to Allah) fear Allah regarding usury, (and give up what remaineth (due to you) from usury) leave that which the Banu Makhzum owe you of usury, (if ye are (in truth) believers) if you really believe in the prohibition of usury.
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Salam What is the punishment for big sin (gunahe kabira) Allah )swt) will give in the day of judgment according Quran and Sunnah?? --T--? --T--
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A sinner will be punished according to the seriousness of the act. Among the worst punishments for committing a big sin is incurring the lanat of Allah, which takes effect from this world itself with a subsequent punishment in the hereafter. Lanat means to be deprived of the mercy of Allah. What great punishment can there be for an individual than to be deprived of the mercy of Allah. [1]Anas Sharieff Qasmi. Student Darul Iftaa Hyderabad, India
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Urwah bin Az-Zubair narrated that Al-Miswar bin Makhramah and AbdurRahman bin Abdul-Qari told him that:They heard Umar bin Al-Khattab say: "I heard Hisham bin Hakim bin Hizam reciting Surat Al-Furqan during the lifetime of the Messenger of Allah (), so I listened to his recitation and he was reciting it in a way that the Messenger of Allah () had not taught me. I was about to jump on him while he was praying, but I waited patiently until he said the Salam (at the end of the prayer). When he had said the Salam I grabbed him by his garment and said: Who taught you this Surah that I heard you reciting? He said: The Messenger of Allah () taught me it. I said: You are lying, by Allah! The Messenger of Allah () is the one who taught me this Surah that I heard you reciting. I took him to the Messenger of Allah () and said: O Messenger of Allah, I heard this man reciting Surat Al-Furqan in a way that you did not teach me, but you taught me Surat Al-Furqan. The Messenger of Allah () said: Let him go, O Umar. Recite, O Hisham. So I recited it to him in the way that I had heard him recite. The Messenger of Allah () said: It was revealed like this. Then the Messenger of Allah () said: Recite, O Umar. So I recited it in the way that he had taught me. The Messenger of Allah () said: It was revealed like this. Then the Messenger of Allah () said: This Quran has been revealed to be recited in seven different modes, so recite as much of the Quran as may be easy for you."<D>Narrated Jabir ibn Atik:The Messenger of Allah () came to visit Abdullah ibn Thabit who was ill. He found that he was dominated (by the divine decree). The Messenger of Allah () called him loudly, but he did not respond. He uttered the Quranic verse "We belong to Allah and to Him do we return" and he said: We have been dominated against you, AburRabi. Then the women cried and wept, and Ibn Atik began to silence them. The Messenger of Allah () said: Leave them, when the divine decree is made, no woman should weep. They (the people) asked: What is necessary happening, Messenger of Allah? He replied: Death. His daughter said: I hope you will be a martyr, for you have completed your preparations for jihad. The Messenger of Allah () said: Allah Most High gave him a reward according to his intentions. What do you consider martyrdom? They said: Being killed in the cause of Allah. The Messenger of Allah () said: There are seven types of martyrdom in addition to being killed in Allahs cause: one who dies of plague is a martyr; one who is drowned is a martyr; one who dies of pleurisy is a martyr; one who dies of an internal complaint is a martyr; one who is burnt to death is a martyr; who one is killed by a building falling on him is a martyr; and a woman who dies while pregnant is a martyr.<D>Numan b. Bashir reported:The Messenger of Allah (may peace-be upon him) used to straighten our rows as it lie were straightening an arrow with their help until be saw that we had learnt it from him. One day he came out, stood up (for prayer) and was about to say: Allah is the Greatest, when he saw a man, whose chest was bulging out from the row, so he said: Servants of Allah, you hint straighten your rows or Allah would create dissension amongst you.<D>(And when We cause mankind) when We enable the idolaters (to taste of mercy) blessings (after some adversity) hardship (which had afflicted them, behold! they have some plot against) they give the lie to (Our revelations) Muhammad (pbuh) and the Quran. (Say: Allah is more swift in plotting) Allahs punishment is more severe. Allah destroyed them on the Day of Badr. (Lo! Our messengers) who record the deeds of mankind (write down that which you plot) the lies you utter and the transgressions you commit.<D>(And what think those who invent a lie concerning Allah) He will do with them (upon the Day of Resurrection? Lo! Allah truly is Bountiful) favourable (towards mankind) by delaying His punishment, (but most of them give not thanks) for it nor do they believe.<D>(Lo! we have tried them) We have tried the people of Mecca with death, captivity and defeat on the Day of Badr because they refrained from asking forgiveness and We tried them with hunger and drought for a period of seven years because the Prophet, Allah bless him and give peace, prayed against them on the Day of Badr (as We tried) with hunger and the burning of the gardens (the owners of the garden) the owners of the fields: the Banu Darwan (when they vowed) when they swore by Allah (they would pluck its fruit next morning) at the break of dawn.
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Before that he recited kalimah. ? --T--? --T--
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The actual faith at the time of death of any person is only known to Allah Taala. Since the person recited the kalima, it is hoped he died as a Muslim. As regards the Christian couplets, we leave it to Allah to judge.We advise you resort to dua and seek forgiveness for your relative. May Allah grant us all an honourable death in the state of Ieman. (Aameen)Was salaamMufti E Desai Fatwa Dept
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Abbad b. Tamim (al-Muzini) reported on the authority of his uncle:The Messenger of Allah () took the people out (to the place of prayer) and prayed for rain. He led them in two rakahs of prayer in the course of which he recited from the Quran in a loud voice. He turned around his cloak and raised his hands, prayed for rain and faced the qiblah<D>Abbad b. Tamim al Mazini said on the authority of his uncle (Abd Allah b. Zaid b Asim) who was a Companion of the Messenger of Allah ():One day the Messenger of Allah () went out to make supplication for rain. He turned his back towards the people praying to Allah, the Exalted. The narrator Sulaiman b. Dawud said: He faced the qiblah and turned around his cloak and then offered two rakahs of prayer. The narrator Ibn Abi Dhib said: He recited from the Quran in both of them. The version of Ibn al-Sarh adds: By it he means in a loud voice.<D>Narrated Abu Huraira:Allahs Apostle said, "Every child is born with a true faith of Islam (i.e. to worship none but Allah Alone) but his parents convert him to Judaism, Christianity or Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?" Then Abu Huraira recited the holy verses: "The pure Allahs Islamic nature (true faith of Islam) (i.e. worshipping none but Allah) with which He has created human beings. No change let there be in the religion of Allah (i.e. joining none in worship with Allah). That is the straight religion (Islam) but most of men know, not." (30.30)<D>(And when Our revelations) which explain the commands and prohibitions (are recited unto him he turneth away in his pride) too proud to accept faith (as if he heard them not, as if there were a deafness in his ears. So give him) O Muhammad (tidings of a painful doom) and he was killed in captivity on the Day of Badr.<D>(Never sent We a messenger or a Prophet before thee) O Muhammad (but when he) the Prophet (recited (the message)) or spoke (Satan proposed (opposition) about that which he recited thereof) such that he does not act upon it. (But Allah abolisheth) but Allah elucidates (that which Satan proposeth) on the tongue of His Prophet such that he does not act upon it. (Then Allah establisheth) then He clarifies (His revelations) for His Prophet in order that he acts upon them. (Allah is Knower) of that which Satan proposes, (Wise) He decrees to abolish it;<D>(And if Our revelations) the verses of the Quran (are recited unto them) unto the disbelievers of Mecca (in plain terms) expositing the lawful and the unlawful, (they say: This) i.e. Muhammad (pbuh) (is naught else than a man who would turn you away) bar you (from what your fathers used to worship) of idols; (and they say: This) what Muhammad (pbuh) say (is naught else than an invented lie. Those who disbelieve) the disbelievers of Mecca (say of the Truth) the Quran (when it reacheth them) when Muhammad (pbuh) brings it to them: (This is naught else than mere magic) this is nothing but a manifest lie.
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Many times, you tell people things, which you yourself admit have no evidence to support them in the Shariah, but are based on what the Ulema have said, or the experience of pious people. Q1:Doesnt all this fall under the category of bidah? Q2 : Is it ok if i dont indulge in things, that have no support for them in the Shariah, even if it is recommended by Muslim scholars like yourself? Will i be sinful for abstaining from such things? I simply want to follow the Quran and Sunnah. Q3 : if my mother indulges in such practises, can i tell her not to involve me in them? ? --T--? --T--
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If one regards the practice of any person which is not supported or prohibited in the Qur?aan or Sunnah as compulsory in Shari?ah, then only will such a practice be Bid?at.It is incorrect for any person to impose upon another such a practice. If he/she does so, it will be Bid?at. It is not compulsory to follow such an act/s
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Jabir b. ‘Abd Allah reported the Prophet (May peace be upon him) as saying :I have been permitted to tell about one of Allah’s angels who bears the throne that the distance between the lobe of his ear and his shoulder is a journey of seven hundred years.<D>Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<D>Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>(That (is so)) in order that you know and believe (because Allah, He is the True) worshipping Him is the Truth, (and that which they invoke) that which they worship (beside Him is the False) is falsehood, (and because Allah, He is the Sublime) more sublime than all things, (the Great) greater than all things. <D>(Those who bear the Throne) of the Beneficent, who are a tenth of the angel carriers, (and all who are round about it) of the angels, (hymn the praises of their Lord) hymn by the command of their Lord (and believe in Him) while believing in Allah (and ask forgiveness) and pray (for those who believe) in Muhammad (pbuh) and in the Quran ((saying): Our Lord!) O our Lord! (Thou comprehendest all things inmercy) You filled all things with blessings (and knowledge) and You know all things, (therefore forgive those who repent) from idolatry (and follow Your way) Your religion: Islam. (Ward off from them the punishment of hell) drive away from them the torment of the Fire.<D>(That is because) the power to transform you, and to do other things, so that you acknowledge and know that (Allah, He is the Truth) the worship of Allah is the Truth. (Lo! He quickeneth the dead) for the resurrection, (and lo! He is Able to do all things) of life and death;
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Asalamualaykum There are those who say that Al Azhar is not really independent from the Government as Scholars in senior posts such as Shaykh Al Azhar and the Grand Mufti (the current and teh past ones) work closely with the regime and give fatwas to supports them. I am aware that just because a Scholar works with a Governmnet does not always mean that they are unreliable Scholars. My question is are the current Grand Mufti and Shaykh Al Azhar working with the regime in a way that is contrary to the Sharia? The reason I ask this question is not to attack the Scholars, but rather to gaim clarification on the matter as I do benefit from those Scholars, but I need to be sure I am taking my knowdlege from a reliable source. Wassalaam Muhammad Ali Shah? --T--? --T--
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Rasulullah ( ) advised, When something causes unease in your heart, leave it.[1] The illustrious historian, Muhammad ibn Sireen ( ) advised, Verily this sacred knowledge is your Deen. Be wary from whom you take your Deen.[2] If you have received negative information about the source of your knowledge, you should not accept or deny such information until you have verified its authenticity. Nevertheless, until verification, you should seek an alternate authentic and reliable source of knowledge in compliance with the aforementioned citations
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Ja’far bin Muhammad reported on the authority of his father “We entered upon Jabir bin ‘Abd Allaah. When we reached him, he asked about the people (who had come to visit him). When my turn came I said “I am Muhammad bin Ali bin Hussain. He patted my head with his hand and undid my upper then lower buttons. He then placed his hand between my nipples and in those days I was a young boy.” He then said “welcome to you my nephew, ask what you like. I questioned him he was blind. The time of prayer came and he stood wrapped in a mantle. Whenever he placed it on his shoulders its ends fell due to its shortness. He led us in prayer while his mantle was placed on a rack by his side. I said “tell me about the Hajj of the Apostle of Allaah().”He signed with his hand and folded his fingers indicating nine. He then said Apostle of Allaah() remained nine years (at Madeenah ) during which he did not perform Hajj, then made a public announcement in the tenth year to the effect that the Apostle of Allaah() was about to (go to) perform Hajj. A large number of people came to Madeenah everyone desiring to follow him and act like him. The Apostle of Allaah() went out and we too went out with him till we reached Dhu Al Hulaifah. Asma’ daughter of ‘Umais gave birth to Muhammad bin Abi Bakr. She sent message to Apostle of Allaah() asking him What should I do?He replied “take a bath, bandage your private parts with a cloth and put on ihram.” The Apostle of Allaah() then prayed (in the masjid) and mounted Al Qaswa’ and his she Camel stood erect with him on its back. Jabir said “I saw (a large number of) people on mounts and on foot in front of him and a similar number on his right side and a similar number on his left side and a similar number behind him. The Apostle of Allaah() was among us, the Qur’an was being revealed to him and he knew its interpretation. Whatever he did, we did it. The Apostle of Allaah() then raised his voice declaring Allaah’s unity and saying “Labbaik ( I am at thy service), O Allaah, labbaik, labbaik, Thou hast no partner praise and grace are Thine and the Dominion. Thou hast no partner. The people too raised their voices in talbiyah which they used to utter. But the Apostle of Allaah() did not forbid them anything. The Apostle of Allaah() continued his talbiyah. Jabir said “We did not express our intention of performing anything but Hajj, being unaware of ‘Umrah (at that season), but when we came with him to the House (the Ka’bah), he touched the corner (and made seven circuits) walking quickly with pride in three of them and walking ordinarily in four. Then going forward to the station of Abraham he recited “And take the station of Abraham as a place of prayer.” (While praying two rak’ahs) he kept the station between him and the House. The narrator said My father said that Ibn Nufail and ‘Uthman said I do not know that he (Jabir) narrated it from anyone except the Prophet (). The narrator Sulaiman said I do not know but he (Jabir) said “The Apostle of Allaah() used to recite in the two rak’ahs “Say, He is Allaah, one” and “Say O infidels”. He then returned to the House (the ka’bah) and touched the corner after which he went out by the gate to Al Safa’. When he reached near Al Safa’ he recited “Al Safa’ and Al Marwah are among the indications of Allaah” and he added “We begin with what Allaah began with”. He then began with Al Safa’ and mounting it till he could see the House (the Ka’bah) he declared the greatness of Allaah and proclaimed his Unity. He then said “there is no god but Allaah alone, Who alone has fulfilled His promise, helped His servant and routed the confederates. He then made supplication in the course of that saying such words three times. He then descended and walked towards Al Marwah and when his feet came down into the bottom of the valley, he ran, and when he began to ascend he walked till he reached Al Marwah. He did at al Marwah as he had done at Al Safa’ and when he came to Al Marwah for the last time, he said “If I had known before what I have come to know afterwards regarding this matter of mine, I would not have brought sacrificial animals but made it an ‘Umrah, so if any of you has no sacrificial animals, he may take off ihram and treat it as an ‘Umrah. All the people then took off ihram and clipped their hair except the Prophet () and those who had brought sacrificial animals. Suraqah (bin Malik) bin Ju’sham then got up and asked Apostle of Allaah()does this apply to the present year or does it apply for ever? The Apostle of Allaah() interwined his fingers and said “The ‘Umarh has been incorporated in Hajj. Adding ‘No’, but forever and ever. ‘Ali came from Yemen with the sacrificial animals of the Apostle of Allaah() and found Fathima among one of those who had taken off their ihram. She said put on colored clothes and stained her eyes with collyrium. ‘Ali disliked (this action of her) and asked Who commanded you for this? She said “My father”. Jabir said ‘Ali said at Iraq I went to Apostle of Allaah() to complain against Fathima for what she had done and to ask the opinion of Apostle of Allaah() about which she mentioned to me. I informed him that I disliked her action and that thereupon she said to me “My father commanded me to do this.” He said “She spoke the truth, she spoke the truth.” What did you say when you put on ihram for Hajj? I said O Allaah, I put on ihram for the same purpose for which Apostle of Allaah() has put it on. He said I have sacrificial animals with me, so do not take off ihram. He (Jabir) said “The total of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Prophet () from Madeenah was one hundred.” Then all the people except the Prophet () and those who had with them the sacrificial animals took off ihram and clipped their hair. When the 8th of Dhu Al Hijjah (Yaum Al Tarwiyah) came, they went towards Mina having pit on ihram for Hajj and the Apostle of Allaah() rode and prayed at Mina the noon, afternoon, sunset, night and dawn prayers. After that he waited a little till the sun rose and gave orders for a tent of hair to be set up at Namrah. The Apostle of Allaah() then sent out and the Quraish did not doubt that he would halt at Al Mash ‘ar Al Haram at Al Muzdalifah, as the Quraish used to do in the pre Islamic period but he passed on till he came to ‘Arafah and found that the tent had been setup at Namrah. There he dismounted and when the sun had passed the meridian he ordered Al Qaswa’ to be brought and when it was saddled for him, he went down to the bottom of the valley and addressed the people saying “Your lives and your property must be respected by one another like the sacredness of this day of yours in the month of yours in this town of yours. Lo! Everything pertaining to the pre Islamic period has been put under my feet and claims for blood vengeance belonging to the pre Islamic period have been abolished. The first of those murdered among us whose blood vengeance I permit is the blood vengeance of ours (according to the version of the narrator ‘Uthman, the blood vengeance of the son of Rabi’ah and according to the version of the narrator Sulaiman the blood vengeance of the son of Rabi’ah bin Al Harith bin ‘Abd Al Muttalib). Some (scholars) said “he was suckled among Banu Sa’d(i.e., he was brought up among Bani Sa’d) and then killed by Hudhail. The usury of the pre Islamic period is abolished and the first of usury I abolish is our usury, the usury of ‘Abbas bin ‘Abd Al Muttalib for it is all abolished. Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner. I have left among you something by which if you hold to it you will never again go astray, that is Allaah’s Book. You will be asked about me, so what will you say? They replied “We testify that you have conveyed and fulfilled the message and given counsel. Then raising his forefinger towards the sky and pointing it at the people, he said “O Allaah! Be witness, O Allaah! Be witness, O Allaah! Be witness! Bilal then uttered the call to prayer and the iqamah and he prayed the noon prayer, he then uttered the iqamah and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted (his she Camel) al Qaswa’ and came to the place of standing , making his she Camel Al Qaswa‘ turn its back to the rocks and having the path taken by those who went on foot in front of him and he faced the qiblah. He remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usamah up behind him and picked the reins of Al Qaswa’ severely so much so that its head was touching the front part of the saddle. Pointing with is right hand he was saying “Calmness, O People! Calmness, O people. Whenever he came over a mound (of sand) he let loose its reins a little so that it could ascend. He then came to Al Muzdalifah where he combined the sunset and night prayers, with one adhan and two iqamahs. The narrator ‘Uthamn said He did not offer supererogatory prayers between them. The narrators are then agreed upon the version He then lay down till dawn and prayed the dawn prayer when the morning light was clear. The narrator Sulaiman said with one adhan and one iqamah. The narrators are then agreed upon the version He then mounted Al Qaswa’ and came to Al Mash’ar Al Haram and ascended it. The narrators ‘Uthaman and Sulaiman said He faced the qiblah praised Allaah, declared His greatness, His uniqueness. ‘Uthamn added in his version and His Unity and kept standing till the day was very clear. The Apostle of Allaah() then went quickly before the sun rose , taking Al Fadl bin ‘Abbas behind him. He was a man having beautiful hair, white and handsome color. When the Apostle of Allaah() went quickly, the women in the howdas also began to pass him quickly. Al Fadl began to look at them. The Apostle of Allaah() placed his hand on the face of Al Fadl , but Al fadl turned his face towards the other side. The Apostle of Allaah() also turned away his hand to the other side. Al Fadl also turned his face to the other side looking at them till he came to (the Valley of) Muhassir. He urged the Camel a little and following a middle road which comes out at the greatest jamrah, he came to the jamrah which is beside the tree and he threw seven small pebbles at this (jamrah) saying “Allah is most great” each time he threw a pebble like bean seeds. He threw them from the bottom of the valley. The Apostle of Allaah() then went to the place of the sacrifice and sacrificed sixty three Camels with his own hand. He then commanded ‘Ali who sacrificed the remainder and he shared him and his sacrificial animals. After that he ordered that a piece of flesh from each Camel should be put in a pot and when it was cooked the two of them ate some of it and drank some of its broth. The narrator Sulaiman said the he mounted afterwards the Apostle of Allaah() went quickly to the House (the Ka’bah) and prayed the noon prayer at Makkah. He came to Banu ‘Abd Al Muttalib who were supplying water at Zamzam and said draw water Banu ‘Abd Al Muttalib were it not that people would take from you the right to draw water, I would draw it along with you. So they handed him a bucket and he drank from it.<D>Abu Al Tufail said I said to Ibn ‘Abbas Your people think that the Apostle of Allaah() walked proudly with swift strides while going round the Ka’bah and that it is sunnah (practice of the Prophet). He said “They spoke the truth (in part) and told a lie (in part).” I asked “What truth did they speak and what lie did they tell?” He said “They spoke the truth that the Apostle of Allaah() walked proudly while going round the Ka’bah but they told a lie, this is no sunnah. The Quraish asserted during the days of Al Hudaibiyyah “Forsake Muhammad and his Companions till they die the death of a Camel which dies of bacteria in its nose. When they concluded a treaty with him agreeing upon the fact that they (the Prophet and his Companions) would come (to Makkah) next year and stay at Makkah three days, the Apostle of Allaah() said to the Companions “Walk proudly (moving shoulders) while going round the Ka’bah in first three circuits. (Ibn ‘Abbas said) But this is not sunnah. I said “Your people think that the Apostle of Allaah() ran between Al Safa and Al Marwah on a Camel and that is sunnah.” He said “They spoke the truth (in part) and told a lie (in part). I asked “What truth did they speak and what lie did they tell? He said “they spoke the truth that the Apostle of Allaah() ran between Al Safa and Al Marwah on a Camel. They told a lie that it is a sunnah. As the people did not move from around the Apostle of Allaah() and did not separate themselves from him he did the sa’i on a Camel so that they may listen to him and see his position and their hands might not reach him.<D>Abu Hurairah said “When the Prophet () entered Makkah he left Al Zubair bin Al Awwam, Abu ‘Ubaidah bin Al Jarrah and Khalid bin Al Walid on the horses and he said “Abu Hurairah call the helpers.” He said”Go this way. Whoever appears before you kill him”. A man called “the Quraish will be no more after today.” The Apostle of Allaah() said “he who entered house is safe, he who throws the weapon is safe. The chiefs of the Quraish intended (to have a resort in the Ka’bah), they entered the Ka’bah and it was full of them. The Prophet () took rounds of Ka’bah and prayed behind the station. He then held the sides of the gate (of the Ka’bah). They (the people) came out and took the oath of allegiance (at the hands) of the Prophet () on Islam.Abu Dawud said “I heard Ahmad bin Hanbal (say) when he was asked by a man “Was Makkah captured by force?” He said “What harms you whatever it was? He said “Then by peace?” He said, No.<D>(On a guarded tablet) He says: it is written on a tablet that is protected from the devils.And of the surah in which the Morning Star is mentioned, which is al Meccan and consists of 16 verses, 61 words and 239 letters:Surah 86: The Morning Star (al?Tariq)And of the surah in which the Morning Star is mentioned, which is al Meccan and consists of 16 verses, 61 words and239 letters:<D>(The day when man will call to mind) when the disbeliever, al-Nadr Ibn al-Harith and his host, will remember and know (his (whole) endeavour) the works he did in his state of disbelief,<D>Among them) among the hypocrites (are some who give ear unto thee (Muhammad)) who listen to your Friday sermon (till, when they go forth from your presence) until when they disperse, (they) i.e. the hypocrites (say unto those who have been given knowledge) i.e. Abdullah Ibn Masud: (What was that he) i.e. Muhammad (pbuh) (said just now) from the pulpit? They asked this question in mockery of what the Prophet (pbuh) had just said. (Those) hypocrites (are they whose hearts Allah hath sealed) such that they do not perceive the Truth or guidance, (and they follow their own lusts) because of their secret disbelief, hypocrisy, treachery and enmity towards the Messenger of Allah (pbuh).
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What is the Sharia ruling regarding the imaam lifting hands and making dua after fardh salaah?? --T--? --T--
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It is permissible for the Imaam to lift his hands after salaah and make dua. It is not compulsory to do so.[1] To regard a permissible act as compulsory in Deen is Bidah
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Jabir b. Samura reported:The Messenger of Allah (may peace be upon him) came to us and said: How is it that I see you lifting your hands like the tails of headstrong horses? Be calm in prayer. He (the narrator) said: He then again came to us and saw us (sitting) in circles; he said: How is it that I see you in separate groups? He (the narrator) said: He again came to us and said: Why dont you draw yourselves up in rows as angels do in the presence of their Lord? We said: Messenger of Allah, bow do the angels draw themselves up in rows in the presence of their Lord? He (the Holy Prophet) said: They make the first rows complete and keep close together in the row.<D>Narrated Umayr, the client of AbulLahm:Umayr saw the Prophet () praying for rain at Ahjar az-Zayt near az-Zawra, standing, making supplication, praying for rain and raising his hands in front of his face, but not lifting them above his head.<D>Narrated AbuHurayrah:Am effeminate man (mukhannath) who had dyed his hands and feet with henna was brought to the Prophet (). He asked: What is the matter with this man? He was told: "Messenger of Allah! He imitates the look of women." So he issued an order regarding him and he was banished to an-Naqi. The people said: Messenger of Allah! Should we not kill him? He said: I have been prohibited from killing people who pray. AbuUsamah said: Naqi is a region near Medina and not a Baqi.<D>Then Allah revealed the unlawfulness of game in the year of al-Hudaybiyyah, saying: (O ye who believe) in Muhammad and the Quran! (Allah will surely try you somewhat (in the matter) of the game) He will test you regarding the game you pursue on land (which ye take) of their eggs and little ones (with your hands and your spears) to catch wild animals in the year of al-Hudaybiyyah, (that Allah may know) that Allah may see (him who feareth Him in secret) and thus leave the game. (Whoso transgresseth) intentionally (after this) after Allah has decreed the requital and ruling of this, (for him there is a painful doom) a painful beating which will extend to his back and belly.<D>(O Prophet! Lo! We have made lawful unto thee thy wives unto whom thou hast paid their dowries, and those whom thy right hand possesseth) Maria the Copt (of those whom Allah hath given thee as spoils of war, and the daughters of thine uncles on the fathers side) and it is lawful for you to marry the daughters of your paternal uncle (and the daughters of thine aunts on the fathers side) from the Banu Abd al- Muttalib, (and the daughters of thine uncles on the mothers side) from the Banu Abd Manaf Ibn Zahrah (who emigrated with thee) from Mecca to Medina, (and a believing woman) who believes in Allahs divine Oneness: i.e. Umm Sharik Bint Jabir al-Amiriyyah (if she give herself unto the Prophet and the Prophetdesire to ask her in marriage, a privilege for thee only) and a dispensation for you only, (not for the (rest of) believers. We are aware of that which We enjoined upon them) what We have made lawful for and enjoined upon the believers (concerning their wives) concerning marrying up to four wives after giving them their dowry and making a proper marriage contract (and those whom their right hands possess) without limit(that thou mayst be free from blame) regarding marrying that which Allah has made lawful for you to marry, (for Allah is Forgiving) of that which has ensued from you, (Merciful) regarding that which He made a dispensation for you. <D>(Lo! We did reveal the Torah) to Moses, (wherein is guidance) from error (and a light) the explanation of stoning, (by which) by the Torah (the Prophets who surrendered (unto Allah)) those who surrendered to Allah from the time of Moses to the time of Jesus, in the interval of which there were 1,000 prophets (judged the Jews) the forefathers who were Jews, (and the rabbis) He says: those who judged between them were the godly men of knowledge and the ascetics (and the priests) all the other men of knowledge ((judged) by such of Allahs Scripture as they were bidden to observe) by that which they acted upon and called other people to, as in the Book of Allah, (and thereunto) i.e. about the legal ruling of stoning (were they witnesses. So fear not mankind) regarding the display of the traits and description of Muhammad and the legal ruling of stoning, (but fear Me) for concealing them. (And barter not My revelations) through concealment of the traits and description of Muhammad (pbuh) and the verse of stoning (for a little gain) for a paltry portion in your means of living. (Whoso judgeth not by that which Allah hath revealed) Allah says: whoever does not show that which Allah has shown in the Torah regarding the traits and description of Muhammad and the verse of stoning: (such are disbelievers) in Allah, the messenger and the Scripture.
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The dream consisted of using kissing. When I woke up I made Odu and then prayed for forgiveness of dreaming such thoughts. I also asked Allah (swt) to forgive us and help clear any ill thoughts in our minds. what else could I have done? ? --T--? --T--
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You have acted appropriately.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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It was narrated from Sad bin Hisham that:He met Ibn Abbas and asked him about Witr. He said: "Shall I not lead you to one who knows best among the people of the world about the witr of the Messenger of Allah ()?" He said: "Yes." (Ibn Abbas) said: "It is Aishah. So go to her and ask her (about witr) and then come back to me and tell me the answer that she gives you." So I went to Hakim bin Aflah and asked him to go accompany me to her. He said: "I shall not go to her, for I told her not to say anything about these two (conflicting) groups, but she refused (to accept my advice) and went on (to participate in the conflict)." I swore an oath, beseeching him (to take me to her). So he came with me and went unto her. She said to Hakim: "Who is this with you?" He said: "He is Sad bin Hisham." She said: "Which Hisham?" He said: "Ibn Amir." She supplicated for mercy for him and said: "What a good man Amir was." He said: "O Mother of the Believers, tell me about the character of the Messenger of Allah." She said: "Dont you read the Quran?" I said: "Yes." She said "The character of the Messenger of Allah () was the Quran." He said: "I wanted to get up (and leave), then I thought of the Qiyam (night prayer) of the Messenger of Allah () and said: "Tell me about the Qiyam of the Messenger of Allah ()." She said: "Do you not recite this surah: "O you wrapped in garments?" I said: "Yes." She said: "Allah, the Mighty and Sublime, made Qiyam Al-Lail obligatory at the beginning of this surah, so the Messenger of Allah () and his companions prayed Qiyam Al-Lail for one year. Allah (SWT) withheld the latter part of this surah for twelve months, then he revealed the lessening (of this duty) at the end of this surah, so Qiyam Al-Lail became voluntary after it had been obligatory." I felt inclined to stand up (and not ask anything further), then I thought of the witr of the Messenger of Allah (). I said: "O Mother of the Believers, tell me about the witr of the Messenger of Allah ()." She said: "We used to prepare his siwak and water for his ablution, and Allah (SWT) would wake him when He wished during the night. He would use the siwak, perform ablution, and then pray eight rakahs in which he would not sit until he reached the eighth one. Then he would sit and remember Allah (SWT) and supplicate, then he would say the taslim that we could hear. Then he would pray two rakas sitting after uttering the taslim, then he would pray one rakah, and that made eleven rakahs, O my son! When the Messenger of Allah () grew older and put on weight, he prayed witr with seven rakahs, then he prayed two rakahs sitting down after saying the taslim, and that made nine rakahs. O my son, when the Messenger of Allah ()offered a prayer, he liked to continue to offer it, and when sleep, sickness, or pain distracted him from praying Qiyam Al-Lail, he would pray twelve rakahs during the day. I am not aware of the Prophet of Allah () having recited the whole Quran during a single night, or praying through the whole night until morning, or fasting a complete month, except Ramadan." I went to Ibn Abbas and told him what she had said, and he said: "She has spoken the truth. If I could go to her (and meet her face to face) I would so that she could tell me all of that verbally."<D>Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>It was narrated from Ali bin Husain, from his father, that:Hs grandfather Ali bin Abi Talib said: "The Messenger of Allah () came in to Fatimah and I, one night and woke us up to pray, then he went back to his house and prayed for part of the night, and he did not hear any movement from us. He came back to us and woke us up, and said: Get up and pray. I sat up, rubbing my eyes, and said: By Allah, we will only pray that which has decreed for us; our souls are in the hand of Allah (SWT) and if He wants to make us get up, He will make us get up. The Messenger of Allah () turned away, striking his hand on his thigh, saying: We will only pray that which Allah (SWT) has decreed for us! But man is ever more quarrelsome than anything."<D>(Almost might the heavens above be rent asunder) from the awe of the Beneficent; and it is also said from the claim of the Jews, (while the angels) in heaven (hymn the praise of their Lord) pray by the command of their Lord (and ask forgiveness for those on the earth) for the sincere believers. (Lo! Allah is the Forgiver) He forgives he who repents, (the Merciful) towards he who dies repentant.<D>(We sent no messenger save that he) that the messenger (should be obeyed by Allahs leave) by Allahs command; We do not send him so that he is opposed or has his judgement rejected by turning away from him. (And if, when they) those who built the counter mosque and Hatib (had wronged themselves) by so building it and turning away from you, (they had but come unto thee) to repent (and asked forgiveness of Allah) repented to Allah for their actions (and asked forgiveness of the messenger) and the Messenger prayed for them, (they would have found Allah Forgiving) He overlooks their transgressions, (Merciful) He is after repentance.<D>(When Allah saith: O Jesus, son of Mary! Remember My favour) recollect My grace (unto thee) by bestowing prophethood upon you (and unto thy mother) by gracing her with complete surrender to Allah and with worship; (how I strengthened thee with the holy Spirit) the pure Gabriel: he taught and helped you talk to people, (so that thou spakest unto mankind in the cradle) in your mothers lap and in your cot, saying: I am Allahs servant and anointed one (as in maturity) as did Gabriel help you after you reached your thirtiethyear when you said to them: I am Allahs Messenger to you; (and how I taught you the Scripture) the Scriptures of past prophets; and it is said that this means: writing with the pen (and Wisdom) the wisdom ofpast sages; it is also said that this means: the lawful and the unlawful (and the Torah) and taught you the Torah in the womb of your mother (and the Gospel) after you were born; (and how thou didst shape of clay as it were the likeness of a bird) a bat (by My permission) by My command, (and didst blow upon it) like the breathing of a sleeping person (and it was a bird) flying in the air (by My permission) by My command and will, (and thou didst heal him who was born blind and the leper by My permission) by My command, will and power; (and how thou didst raise the dead) by means of My will and through Me give life to the dead, (byMy permission and how I restrained the Children of Israel from you) when they decided to kill you (whenthou camest unto them with clear proofs) with commands, prohibitions and the wondrous things that you showed them, (and those of them who disbelieved) from among the Children of Israel (exclaimed: This) which Jesus is showing us (is naught else than mere magic);
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A friend of mine says that one should recite the Kalima Shahada after Salaat whereas I think one should say Astaghfirullah (O Allah for me) thrice. Which method is correct. Please explain if possible with reference to the Hadith. ? --T--? --T--
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One should seek forgiveness after each Salaat by saying, Astaghfirullah (O Allah forgive me.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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It wasnarrated that Abu Hurairah said:“A Jewish man said in themarketplace of Al-Madinah: ‘By the One Who chose Musa above all ofmankind.’ An Ansari man raised his hand and slapped him. He said:‘Howdare you say this when the Messenger of Allah () is amongus?’Mention of that was made to the Messenger of Allah (), andhe said:‘Allah says: “And the trumpet will be blown, and all whoare in theheavens and all who are on the earth will swoon away,except him whomAllah wills. Then it will be blown a second time, andbehold they willbe standing, looking on (waiting).” [39:68] I willbe the first one toraise his head, and I will see Musa holding on toone of the pillarsof the Throne, and I do not know whether he willhave raised his headbefore me, or he will be one of those whom Allahexempts. And whoeversays that I am better than Yunus bin Matta, heis lying.”<D>Abu Qatida reported:The Messenger of Allah (way peace be upon him) addressed us and said: You would travel In the evening and the might till (God willing) you would come in the morning to a place of water. So the people travelled (self absorbed) without paying any heed to one another, and the Messenger of Allah (may peace be upon him) also travelled till It was midnight. I was by his side. The Messenger of Allah (may peace be upon him) began to doze and leaned (to one side) of his camel. I came to him and I lent him support without awaking him till he sat poised on his ride. He went on travelling till a major part of the night was over and (he again) leaned (to one side) of his camel. I supported him without awaking him till he sat" bed on his ride. and then travelled till it was near dawn. He (again) leaned which was far more inclined than the two earlier leanings and he was about to fall down. So I came to him and supported him and he lifted his head and said; Who is this? I said: it is Abu Qatida. He (the Holy Prophet again) said: Since how long have you been travelling along with me like this? I said: I have been travelling in this very state since the night. He said: May Allah protect you, as you have protected His Apostle (from falling down), and again said: Do you see that we are hidden from the people? - and again said: Do you see anyone? I said: Here is a rider. I again said: Here Is another rider till we gathered together and we were seven riders. The Messenger of Allah (may peace be upon him) stepped aside of the highway and placed his head (for sleep and said): Guard for us our prayers. The Messenger of Allah (may peace be upon him) was the first to wake up and the rays of the sun were falling on his back. We got up startled He (the Holy Prophet) said: Ride on So we rode on till the sun had (sufficiently) risen. He then came down from his camel and called for a jug of water which I had with me. There was a little water in that. He performed ablution with that which was less thorough as compared with his usual ablutions and some water of that had been left. He (the Holy Prophet) said to Abu Qatida: Keep a watch over your jug of water; it would have (a miraculous) condition about it. Then Bilal summoned (people) to prayer and then the Messenger of Allah (may peace be upon him) observed two rakahs and then said the morning prayer as he said every day. The Messenger of Allah (may peace be upon him) (then) rode on and we rode along with him and some of us whispered to the others saying: How would there be compensation for omission in our prayers? Upon this he (the Apostle of Allah) said: Is there not in me (my life) a model for you? There is no omission in sleeping. The (cognizable) emission is that one should not say prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it and on the next day he should observe it at its prescribed time. He (the Holy Prophet) said: What do you think the people would have done (at this hour)? They would have in the morning found their Apostle missing from amongst them and then Abu Bakr and Umar would have told them that the Messenger of Allah (may peace be upon him) must be behind you, he cannot leave you behind (him), but the people said: The Messenger of Allah (may peace be upon him) is ahead of you. So if you had obeyed Abu Bakr and Umar, you would have gone on the right path. So we proceeded on till we came up to the people (from whom we had lagged behind) and the day had considerably risen and everything became hot, and they (the Companions of the Holy Prophet) said: Messenger of Allah, we are dying of thirst. Upon this he (the Holy Prophet) remarked: There is no destruction for you. And again said: Bring that small cup of mine and he then asked for the jug of water to be brought to him. The Messenger of Allah (may peace be upon him) began to pour water (in that small cup) and Abu Qatida gave them to drink. And when the people saw that there was (a little) water in the jug, they fell upon it. Upon this the Messenger of Allah (may peace be upon him) said: Behave well; the water (is enough) to satiate all of you. Then they (the Companions) began to receive (their share of) water with calmness (without showing any anxiety) and the Messenger of Allah (may peace be upon him) began to fill (the cap), and I began to serve them till no one was left except me and the Messenger of Allah (may peace be upon him). He then filled (the cup) with water and said to me: Drink it. I said: Messenger of Allah, I would not drink till you drink. Upon this he said: The server of the people Is the last among them to drink. So I drank and the Messenger of Allah (may peace be upon him) also drank and the people came to the place of water quite happy and satiated. Abdullah b. Rabah said: I am going to narrate this hadith in the great mosque, when Imran b. Husain said: See, O young man, how will you narrate for I was also one of the riders on that night? I said: So you must be knowing this hadith well. He said: Who are you? I said: I am one of the Ansar. Upon this he said: You narrate, for you know your hadith better. I, therefore, narrated it to the people. Imran said: I was also present that night, but I know not anyone else who learnt it so well as you have learnt.<D>It was narrated from Abu Hurairah that:The Messenger of Allah () entered the Masjid, then a man entered and prayed, then he came and greeted the Messenger of Allah () with Salam. The Messenger of Allah () returned his greeting and said: Go back and pray, for you have not prayed." So he went back and prayed as he has prayed before, then he came to the Prophet () and greeted him with Salam, and the Messenger of Allah () said to him: "Wa alaika as-salam (and upon you be peace). Go back and pray for you have not prayed." He did that three times, then the man said: "By the One Who sent you with the truth, I cannot do any better than that; teach me." He said: "When you stand to pray, say the Takbir, then recite whatever is easy for you of Quran. Then bow until you have tranquility in your bowing, then stand up until you are standing straight. Then prostrate until you have tranquility in your prostration, then sit up until you have tranquility in your sitting. Then do that throughout your entire prayer."<D>Say to them, O Muhammad, (Bethink you: If it is from Allah) if this Quran is from Allah (and ye reject it) saying that it is not from Allah, what will Allah do to you? (Who is further astray) from the Truth and guidance (than one who is at open feud) than one who is in opposition to the Truth and guidance; and it is also said that this means: than one who is in enmity with the Prophet (pbuh)? The reference here is to Abu Jahl.<D>Allah will say: (Endure the heat thereof) enter the Fire, (and whether ye are patient of it) of its torment (or impatient of it is all one for you) anxiety or patience is all one for you. (Ye are only being paid for what ye used to do) and say in the life of the world.<D>When they said to the Prophet (pbuh) bring us a witness to testify that you are a prophet, Allah said: (Say) to them, O Muhammad: (What thing is of most weight) that is, fairer and most pleasing (in testimony?) If they answer, fine, if not (Say: Allah is witness between you and me) that I am His Messenger and this Quran is His speech. (And this Quran hath been inspired in me) and that Gabriel has brought down this Quran to me, (that I may warn therewith you) with the Quran (and whomsoever it may reach) I am a warner to him. (Do ye) O people of Mecca (in sooth bear witness that there are gods beside Allah) i.e. idols: you say that they are Allahs daughters? And if they bear witness, (Say: I bear no such witness) with you. (Say) O Muhammad: (He is only One God) the true God is only One God. (Lo! I am innocent of that which you associate (with Him)) of idols in worship.
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Assalamualaikum warahmatullahi wabarakaatuhu Respected Mufti Can a hanafi lady aged 65 join a group of shafi women going for umrah. The lady in question will not be accompanied by her mahram. Jzk khair? --T--? --T--
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It is not permissible for a woman to travel the distance of safarapproximately 48m or 78kmwithout a mahram (unmarriageable kin). Rasulullah ( ) said,It is prohibited for a woman who believes in Allah and the Day of Judgement to travel a distance of three nights unless with a mahram[1] The ruling for a woman to travel with a mahram is to safeguard her and also assist her during travels. Travelling nowadays has become even more challenging for Muslims. Therefore, it would not be permissible for her to go for Umrah without a mahram
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Narrated Abu Sa`id Al-Khudri:(who fought in twelve Ghazawat in the company of the Prophet). I heard four things from the Prophet and they won my admiration. He said; -1. "No lady should travel on a journey of two days except with her husband or a Dhi-Mahram; -2. "No fasting is permissible on the two days of Id-ul-Fitr and `Id-ul-Adha; -3. "No prayer (may be offered) after the morning compulsory prayer until the sun rises; and no prayer after the `Asr prayer till the sun sets; -4. "One should travel only for visiting three Masjid (Mosques): Masjid-al-Haram (Mecca), Masjid-al- Aqsa (Jerusalem), and this (my) Mosque (at Medina).<D>Narrated Sahl bin Sa`d:A lady came to Allahs Apostle and said, "O Allahs Apostle! I have come to you to offer myself to you." He raised his eyes and looked at her and then lowered his head. When the lady saw that he did not make any decision, she sat down. On that, a man from his companions got up and said. "O Allahs Apostle! If you are not in need of this woman, then marry her to me." Allahs Apostle said, "Do you have anything to offer her?" He replied. "No, by Allah, O Allahs Apostle!" The Prophet said to him, "Go to your family and see if you can find something. The man went and returned, saying, "No, by Allah, O Allahs Apostle! I have not found anything." The Prophet said, "Try to find something, even if it is an iron ring. He went again and returned, saying, "No, by Allah, O Allahs Apostle, not even an iron ring, but I have this waist sheet of mine." The man had no upper garment, so he intended to give her, half his waist sheet. So Allahs Apostle said, What would she do with your waist sheet? If you wear it, she will have nothing of it over her body, and if she wears it, you will have nothing over your body." So that man sat for a long period and then got up, and Allahs Apostle saw him going away, so he ordered somebody to call him. When he came, the Prophet asked him, " How much of the Quran do you know?" He replied, "I know such Surat and such Surat and such Surat," and went on counting it, The Prophet asked him, "Can you recite it by heart?" he replied, "Yes." The Prophet said, "Go, I have married this lady to you for the amount of the Quran you know by heart."<D>Narrated Sahl bin Sa`d:We used to be happy on Fridays, for there was an old lady who used to pull out the roots of Silq and put it in a cooking pot with some barley. When we had finished the prayer, we would visit her and she would present that dish before us. So we used to be happy on Fridays because of that, and we never used to take our meals or have a mid-day nap except after the Friday prayer. By Allah, that meal contained no fat.<D>(On the day) i.e. the Day of Judgement (when the hypocritical men and the hypocritical women will say) while on the Bridge over hell (unto those who believe) the true believers: (Look on us) and wait for us, O group of believers, (that we may borrow from your light) that we use your light to see and cross the Bridge over hell! (it will be said) the believers will say to them; and it is said: the angels will say to them; and it is said Allah will say to them: (Go back) to the life of the world; and it is said this means: go back to the stopping-place where we were given light (and seek for light!) This is said to the hypocrites out of mockery by Allah; and it is also said that this is said by the believers; and so the hypocrites will go back seeking light. (Then there will separate them) i.e. the believers and the hypocrites (a wall wherein is a gate, the inner side whereof containeth mercy) Paradise, (while the outer side thereof is towards the doom) towards hell.<D>(Those who were left behind) at the conquest of al-Hudaybiyyah, i.e. Banu Ghifar, Aslam, Ashja and some people from Muzaynah and Juhaynah (will say, when ye set forth to capture booty) the booty of Khaybar: (Let us go with you) to Khaybar. (They fain would change the verdict of Allah) when he said to His Prophet not to let them accompany him to any other conquest after failing to join the conquest of al-Hudaybiyyah. (Say) to Banu Amir, Dayl, Aslam, Ashja, and a group from Muzaynah and Juhaynah: (Ye shall not go with us) to Khaybar except as volunteers but you will not have a share of the booty. (Thus) just as we told you (hath Allah said beforehand) in surah Repentance (say unto them: Ye shall never more go out with me nor fight with me against a foe). Upon hearing this, the hypocrites said to the believers: Allah has not commanded you this, it is rather because you are resentfully envious of us for sharing the booty with you. So Allah said: (Then they will say: Ye are envious of us) regarding the booty. (Nay, but they understand not) the command of Allah, (save a little) neither much nor a little.<D>Allah then mentioned their dislike of fighting in the way of Allah, saying: (How should ye) O group of believers (not fight for the cause of Allah) in obedience of Allah against the people of Mecca (and of the feeble among men and of the women and the children who are crying) in Mecca: (Our Lord!) O our Lord! (Bring us forth from out this town) i.e. Mecca (of which the people are oppressors!) whose people are idolaters (Oh, give us from Thy presence) from You (some protecting friend!) a protector, meaning: Itab Ibn Usayd. (Oh, give us from Thy presence) from You (some defender!) who would prevent us from suffering. Allah answered their prayers and made the Prophet (pbuh) their defender and Itab theirprotecting friend.
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I was once told by an Alim that a man cannot pray salaat in the same room as a women at home unless it is the wife of the individual due to purdah. Could you please explain this Masalah according to Shariah and is it a correct view. ? --T--? --T--
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It is not permissible for Ghayr Mahram (strange) males and females to perform Salaat in one room without a Hijaab (curtain). Ghayr Mahram males and females must observe Hijaab from one another.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Abu Qatada:Allahs Apostle said on the Day of (the battle of) Hunain, "Whoever has killed an infidel and has a proof or a witness for it, then the salb (arms and belongings of that deceased) will be for him." I stood up to seek a witness to testify that I had killed an infidel but I could not find any witness and then sat down. Then I thought that I should mention the case to Allahs Apostle I (and when I did so) a man from those who were sitting with him said, "The arms of the killed person he has mentioned, are with me, so please satisfy him on my behalf." Abu Bakr said, "No, he will not give the arms to a bird of Quraish and deprive one of Allahs lions of it who fights for the cause of Allah and His Apostle." Allahs Apostle I stood up and gave it to me, and I bought a garden with its price, and that was my first property which I owned through the war booty. The people of Hijaz said, "A judge should not pass a judgment according to his knowledge, whether he was a witness at the time he was the judge or before that" And if a litigant gives a confession in favor of his opponent in the court, in the opinion of some scholars, the judge should not pass a judgment against him till the latter calls two witnesses to witness his confession. And some people of Iraq said, "A judge can pass a judgement according to what he hears or witnesses (the litigants confession) in the court itself, but if the confession takes place outside the court, he should not pass the judgment unless two witnesses witness the confession." Some of them said, "A judge can pass a judgement depending on his knowledge of the case as he is trust-worthy, and that a witness is Required just to reveal the truth. The judges knowledge is more than the witness." Some said, "A judge can judge according to his knowledge only in cases involving property, but in other cases he cannot." Al-Qasim said, "A judge ought not to pass a judgment depending on his knowledge if other people do not know what he knows, although his knowledge is more than the witness of somebody else because he might expose himself to suspicion by the Muslims and cause the Muslims to have unreasonable doubt. "<D>Narrated Abu Qatada:Allahs Apostle said on the Day of (the battle of) Hunain, "Whoever has killed an infidel and has a proof or a witness for it, then the salb (arms and belongings of that deceased) will be for him." I stood up to seek a witness to testify that I had killed an infidel but I could not find any witness and then sat down. Then I thought that I should mention the case to Allahs Apostle I (and when I did so) a man from those who were sitting with him said, "The arms of the killed person he has mentioned, are with me, so please satisfy him on my behalf." Abu Bakr said, "No, he will not give the arms to a bird of Quraish and deprive one of Allahs lions of it who fights for the cause of Allah and His Apostle." Allahs Apostle I stood up and gave it to me, and I bought a garden with its price, and that was my first property which I owned through the war booty. The people of Hijaz said, "A judge should not pass a judgment according to his knowledge, whether he was a witness at the time he was the judge or before that" And if a litigant gives a confession in favor of his opponent in the court, in the opinion of some scholars, the judge should not pass a judgment against him till the latter calls two witnesses to witness his confession. And some people of Iraq said, "A judge can pass a judgement according to what he hears or witnesses (the litigants confession) in the court itself, but if the confession takes place outside the court, he should not pass the judgment unless two witnesses witness the confession." Some of them said, "A judge can pass a judgement depending on his knowledge of the case as he is trust-worthy, and that a witness is Required just to reveal the truth. The judges knowledge is more than the witness." Some said, "A judge can judge according to his knowledge only in cases involving property, but in other cases he cannot." Al-Qasim said, "A judge ought not to pass a judgment depending on his knowledge if other people do not know what he knows, although his knowledge is more than the witness of somebody else because he might expose himself to suspicion by the Muslims and cause the Muslims to have unreasonable doubt. "<D>Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>(And he who findeth not (the wherewithal)) the means to free a slave, (let him fast for two successive months before they touch one another) before they have sexual intercourse with one another; (and for him who is unable to do so) i.e. to fast because he is weak ((the penance is) the feeding of sixty needy ones) giving each needy person half a measure (half a sa) of wheat or one measure (sa) of barley or dates. (This) which I have explained regarding the expiation of the Zihar, (that ye may put trust in Allah and His messenger) in order that you acknowledge the obligations of Allah and the wont of His Messenger. (Such are the limits (imposed by Allah)) such are the legal rulings and obligations of Allah regarding the Zihar; (and for disbelievers) in the limits imposed by Allah (is a painful doom) whose pain will extend to their hearts. From the beginning of the surah to this point was revealed about Khawlah Bint Thalabah Ibn Malikal-Ansariyyah and her husband Aws Ibn al-Samit, the brother of Ubadah Ibn al-Samit, who was angered by his wife for refusing him to sleep with her and, as a result, made sexual intercourse with her forbidden on him. But he regretted doing so, and Allah revealed how he could expiate the sin he committed. The Prophet (pbuh) told him: You should free a slave. Aws said: I have very little money and it costs a great deal to free a slave. The Prophet (pbuh) said: Then you should fast two successive months. Aws said: I cannot do so! If I do not eat once or twice a day my eyesight becomes dim; and I fear peril if I fast. The Prophet (pbuh) said: Then you should feed 60 needy ones. Aws said: I can not afford it. The Prophet (pbuh) ordered for him a measure of dates and commanded him to give it to the needy. Aws said: I do not know of anyone in Medina who is more in need of it than I. The Prophet (pbuh) told him to eat it and, with the help of another person, the Prophet (pbuh) fed 60 needy people, and this allowed Aws to go back to hiswife whom he had declared unlawful for himself. <D>And from his narration on the authority of Ibn Abbas that he said in the interpretation of Allahs saying (O Prophet!): (O Prophet!) And this includes his community. (When ye (men) put away women) He says: tell your people, when you want to divorce women, (put them away for their (legal) period) divorce them when they become pure from their menses and they have not had sexual intercourse with them (and reckon the period) reckon their periods of purity following three periods of menstruation which are followed by major ritual ablution which, for this denotes the end of the waiting period (and keep your duty to Allah) and fear Allah, (your Lord) and do not divorce them when they are not ritually pure, as this goes against the prophetic practice. (Expel them not from their houses) where the divorce has taken place until the waiting period is over (nor let them go forth) until the elapse of the waiting period (unless they commit open immorality) unless they commit an evident sin, i.e. going out during the waiting period without her husbands permission. Thus, expelling them from their homes during the waiting period is a sin and their going out in their waiting period is also a sin; it is also said that (unless they commit open immorality) means: unless they commit an act of adultery witnessed by four people, in which case they should be stoned. (Such are the limits (imposed by) Allah) these are the legal rulings and obligations of Allah about women regarding expenditure and lodgement; (and whoso transgresseth Allahs limits) and whoever transgresses Allahs legal rulings and obligations and that which He has commanded regarding expenditure and lodgement, (he verily wrongeth his soul) he harms his own person. (Thou knowest not) i.e. thehusband does not know: (it may be that Allah will afterward) after the first pronouncement of divorce andbefore the end of the waiting period (bring some new thing to pass) i.e. love between the husband and wife and return to each other.<D>(They said) to the interpreter: (O Dhul-Qarnayn! Lo! Gog and Magog are spoiling the land) they are destroying our land, they eat our dates, loot our crops and kill our offspring; it is also said that this means: they devour people, for Gog and Magog were two men from the descendent of the children of Yapheth; it is also said that they were called Gog and Magog due to their sheer number. (So may we pay thee tribute) a reward; and it is also said that this means a wage, according to a different reading, (on condition that thou set a barrier between us and them?)
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Is it permissible for me to make dua in the sajdah of fardh and nafl salaah? Can I use any other language?? --T--? --T--
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It is permissible to make dua in the sajda of nafl salaah. The dua should be those that are in the Quraan and Ahadith and in Arabic. It is not permissible to make dua in non-Arabic in salaah. In fardh salaah, one may make dua in the sajda if he is performing salaah by himself. If he is the Imaam and the length of the dua is not burdensome on the followers, then the Imaam may make dua in the sajda of the farz salaah. The above conditions of dua in the sajda of nafl salaah should be considered here too
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Aisha reported:Allahs Messenger (may peace he upon him) commanded me that I should make use of incantation for curing the influence of an evil eye.<D>The tradition mentioned above has also been transmitted by al-Zuhri who did not mention Maimunah. This version has:He said: Why did you not make use of it ? He then mentioned the rest of the tradition to the same effect but did not mention tanning.<D>Al-Hakam ibn Uyaynah said that he went along with some people to Abdullah ibn Ukaym, a man of Juhaynah. al-Hakam said:They entered and I sat at the door. Then they came out and told me that Abdullah ibn Ukaym had informed them that the Messenger of Allah () had written to Juhaynah one month before his death: Do not make use of the skin or sinew of an animal which died a natural death.Abu Dawud said: Al-Nadr b. Shumail said: The skin is called ihab when it is not tanned and when it is tanned, it not called ihab but na,es shann and qirbah (tanned skin or leather).<D>Allah then gave a simile of the Truth and falsehood, saying: (He sendeth down water from the sky) He says: He sent Gabriel with the Quran and explained therein the Truth and falsehood, (so that valleys flow according to their measure) so the illumined hearts bore the Truth in proportion of their size and light, (and the flood beareth) the darkened hearts bore ((on its surface) swelling foam) much falsehood due to their whims (from that which they felt in the Fire) this is another simile. He says: and of that which you cast inthe fire of gold and silver contains adulteration just as the foam of the sea does have salt (in order to make ornaments) which you were. Allah says here: the Truth is like gold and silver which benefit people, and falsehood is like the impurities which are derived from the casting of gold and silver, which are of no benefit. Likewise falsehood benefits no one (and tools) ore and copper (riseth a foam like unto it) He says: these also have impurities, i.e. just as the foam of the sea. This is another simile. He says: the Truth is like ore and copper from which people benefit, just as people benefit from the Truth. And falsehood is like the impurities resulting from the casting of ore and copper, which are of no benefit, just as falsehood is of no benefit to anyone, (thus Allah coineth (the similitude of)) thus Allah explains (the true and the false. Then, as for the foam, it passeth away as scum upon the banks) it goes just as it comes: it is of no benefit to itsowner, (while, as for that which is of use to mankind) pure water, gold, silver, ore and copper, (it remaineth in the earth) it is useful just as the Truth is. (Thus Allah coineth the similitudes) Allah explains the similes of the Truth and falsehood.<D>(The chiefs of Pharaohs people said: (O King), wilt thou) not kill them and (suffer Moses and his people to make mischief in the land) by changing the religion and worship, (and flout thee) and abandon you (and thy gods) and the worship of your gods; it is also said that this means, according to a different reading: and leave worshipping you as a god? (He) Pharaoh (said: We will slay their sons) their young sons, as we didthe first time (and spare) and use (their women) their grown up women, (for lo! we are in power overthem) we have dominance and supremacy over them. <D>(We should have invented a lie) falsehood (against Allah if we returned to your religion after Allah hath rescued us from it) from your religion. (It is not for us) it is not permissible for us (to return to it) to embrace your religion: associating others with Allah (unless Allah should (so) will) unless Allah takes away the knowledge from our hearts. (Our Lord comprehendeth all things in knowledge) our Lord knows everything. (In Allah do we put our trust. Our Lord!) O our Lord! (Decide with truth) with justice (between us and our folk, for Thou art the best of those who make decision) the best of judges.
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Assalamu alaikum warahmathullahi wabarakathuhu.. Sheikh i have committed a big sin (zina) without my intentionactually i went to do body massage 3 days before nd it ended up in zina.. But doing zina was not my intention.. I myself dunno how i did..so the next day i prayed 2 rakaath of salahtul tauba and i prayed to allah that i wont do it hereafter againplease tell me some solution so allah (swt) wont punish me..waiting for your response.. Jazakallahu khair..? --T--? --T--
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Zina is a major sin. It incurs the wrath and anger of Allah Taala. In a country governed by a Shariah law, if an unmarried person is convicted for zina, he will be punished hundred lashes. If he is a married person, he will be stoned to death. When a person commits zina, the essense of Imaan leaves his heart. Rasullullah Sallallahu Alaihi Wassallam said :((2/ 875) Translation: Narrated by Abu Huraira Radhi Allahu Anhu that the Rasulullah Sallallahu Alaihi Wasallam said, When an adulterer commits illegal sexual intercourse, then he is not a believer at the time he is doing it; and when somebody drinks an alcoholic drink, then he is not believer at the time of drinking, and when a thief steals, he is not a believer at the time when he is stealing; and when a robber robs and the people look at him, then he is not a believer at the time of doing it. Abu Huraira in another narration, narrated the same from the Rasulullah Sallallahu Alaihi Wasallam with the exclusion of robbery. (Saheeh al-Bukhari)[i] You state you went for a massage and it ended up in zina. You state you dont know how it happened. How didnt you know that? You know you have a Nafs. You know you have passion and desire which is aggravated by the Shaitan. You cant expect to touch an electric wire and not get shocked. You took a massage probably by a female. You probably appeased yourself by justifying the massage as a permissible act. That is the trick of the Nafs. The Nafs will take you to the places of sin and justify your actions and then lead you to fulfil itself. You should never have gone for a massage to an immoral place and thought you are not commiting a sin. It is also a sin to go to immoral places. Such places are the dens of Shaitan. Dont expect to go there and not commit sin and not get caught in the trap of Nafs. You should regret your sin. Make sincere tawbah and never go to places that will jolt your passion and desires. Identify a spiritual guide and stay in the company of the pious. Let your heart fill with the love and fear of Allah Taala. Beg Allah Taala to guide you to the straight path, to make you steadfast on Imaan and totally obedient to His commandments. It will be beneficial for you to listen to the discourse of Qaseeda Burdah Chapter-Two on How to control our Nafs and Desires by our beloved teacher Hadhrat Mufti Ebrahim Desai Saheb Damat barakaatuh. May Allah Taala guide you and keep you steadfast on Deen. Ameen
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It was narrated from Amr bin Sulaim Az-Zuraqi that he heard Abu Qatadah say:"While we were sitting in the Masjid. The Messenger of Allah () came out to us carrying Umamah bint Abi Al-As bin Ar-Rabi, whose mother was Zainab, the daughter of the Messenger of Allah (). She was a little girl and he was carrying her. The Messenger of Allah () prayed with her on his shoulder, putting her down when he bowed and picking her up again when he stood up, until he completed his prayer."<D>Yahya bin Abi Ishaq Al-Hadrami narrated :that Anas bin Malik said: "We went with the Messenger of Allah from Al-Madinah to Makkah, and he prayed two Rakah." He said: "I said to Anas: How long did Messenger of Allah stay in Makkah? He said: Ten (days)."<D>Narrated Zuhair:"Qabus bin Abi Zabyan narrated to us, that his father narrated to him, he said: We said to Ibn Abbas: "What is the meaning of the saying of Allah the Mighty and Sublime: Allah has not made for any man two hears inside his body.? (33:4)" He said: "The Prophet of Allah () stood one day for Salat, then he was unsure (regarding how much he had prayed). The hypocrites who prayed with him said: Dont you see that he has two hearts, a heart with you and another with them? So Allah revealed: Allah has not made for any man two hearts inside his body."<D>(Lo! we have tried them) We have tried the people of Mecca with death, captivity and defeat on the Day of Badr because they refrained from asking forgiveness and We tried them with hunger and drought for a period of seven years because the Prophet, Allah bless him and give peace, prayed against them on the Day of Badr (as We tried) with hunger and the burning of the gardens (the owners of the garden) the owners of the fields: the Banu Darwan (when they vowed) when they swore by Allah (they would pluck its fruit next morning) at the break of dawn.<D> (And (all) that she was wont to worship) the sun (instead of Allah hindered her) Solomon stopped her; it isalso said that this means: Allah stopped her, (for she came of disbelieving folk) her folk were Zoroastrians. <D>(They make their faith) they make their oath by Allah (a pretext) to escape being killed (that they may turn (men) from the way of Allah) and bar people from Allahs religion and obedience in secret. (Verily evil is that which they are wont to do) evil is that which they do in their state of disbelief and hypocrisy, of plotting, treachery and turning people away,
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Is a Muslim allowed to attend the baby ritual of a Hindu child? Recently, I got invited to a baby ritual of a Hindu child. The ritual has to do with giving the baby her first rice dish. The ritual will be held at a local mandir (place of Hindu worship). As a Muslim, am I allowed to attend the ceremony?? --T--? --T--
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Annaprashan is a Sanskrit term, which literally means grain initiation. A popular Hindu custom, Annaprashan marks the beginning of solid food in the babys life. Its commonly known as the babys first feeding or first rice-eating ceremony. As Muslims, we are sensitive to our Aqaaid (beliefs) and Tauheed (Oneness of Allah) and abstain from whatever would contaminate our Imaan. It is strictly prohibited for a Muslim to enter a Mandir and participate in the Annaprashan ceremony as the ceremony is based on religious practices of Hinduism, which involves Kufr and Shirk. [1]Muhammad I
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Al-Bara reported:My maternal uncle Abu Burda sacrificed his animal before (Id) prayer. Thereupon Allahs Messenger (may peace be upon him) said: That is a goat (slaughtered for the sake of) flesh (and not as a sacrifice on the day of Adha). He said: I have a lamb of six months. Thereupon he said: Offer it as a sacrifice, but it will not justify for anyone except you, and then said: He who sacrificed (the animal) before (Id) prayer, he in fact slaughtered it for his own self, and he who slaughtered after prayer, his ritual of sacrifice became complete and he in fact observed the religious practice of the Muslims.<D>Narrated Ibn `Abbas:The first event of Qasama in the pre-lslamic period of ignorance was practiced by us (i.e. Banu Hashim). A man from Banu Hashim was employed by a Quraishi man from another branch-family. The (Hashimi) laborer set out with the Quraishi driving his camels. There passed by him another man from Banu Hashim. The leather rope of the latters bag had broken so he said to the laborer, "Will you help me by giving me a rope in order to tie the handle of my bag lest the camels should run away from me?" The laborer gave him a rope and the latter tied his bag with it. When the caravan halted, all the camels legs were tied with their fetters except one camel. The employer asked the laborer, "Why, from among all the camels has this camel not been fettered?" He replied, "There is no fetter for it." The Quraishi asked, "Where is its fetter?" and hit the laborer with a stick that caused his death (later on Just before his death) a man from Yemen passed by him. The laborer asked (him), "Will you go for the pilgrimage?" He replied, "I do not think I will attend it, but perhaps I will attend it." The (Hashimi) laborer said, "Will you please convey a message for me once in your life?" The other man said, "yes." The laborer wrote: When you attend the pilgrimage, call the family of Quraish, and if they respond to you, call the family of Banu Hashim, and if they respond to you, ask about Abu Talib and tell him that so-and-so has killed me for a fetter." Then the laborer expired. When the employer reached (Mecca), Abu Talib visited him and asked, "What has happened to our companion?" He said, "He became ill and I looked after him nicely (but he died) and I buried him." Then Abu Talib said, "The deceased deserved this from you." After some time, the messenger whom the laborer has asked to convey the message, reached during the pilgrimage season. He called, "O the family of Quraish!" The people replied, "This is Quraish." Then he called, "O the family of Banu Hashim!" Again the people replied, "This is Banu Hashim." He asked, "Who is Abu Talib?" The people replied, "This is Abu Talib." He said, "So-and-so has asked me to convey a message to you that so-and-so has killed him for a fetter (of a camel)." Then Abu Talib went to the (Quraishi) killer and said to him, "Choose one of three alternatives: (i) If you wish, give us one-hundred camels because you have murdered our companion, (ii) or if you wish, fifty of your men should take an oath that you have not murdered our companion, and if you do not accept this, (iii) we will kill you in Qisas." The killer went to his people and they said, "We will take an oath." Then a woman from Banu Hashim who was married to one of them (i.e.the Quraishis) and had given birth to a child from him, came to Abu Talib and said, "O Abu Talib! I wish that my son from among the fifty men, should be excused from this oath, and that he should not take the oath where the oathtaking is carried on." Abu Talib excused him. Then another man from them came (to Abu Talib) and said, "O Abu Talib! You want fifty persons to take an oath instead of giving a hundred camels, and that means each man has to give two camels (in case he does not take an oath). So there are two camels I would like you to accept from me and excuse me from taking an oath where the oaths are taken. Abu Talib accepted them from him. Then 48 men came and took the oath. Ibn `Abbas further said:) By Him in Whose Hand my life is, before the end of that year, none of those 48 persons remained alive.<D>Narrated Abu Mas`ud Al-Ansari:A man came to Allahs Apostle and said, "O Allahs Apostle! By Allah, I fail to attend the morning congregational prayer because so-and-so (i.e., Mu`adh bin Jabal) prolongs the prayer when he leads us for it." I had never seen the Prophet more furious in giving advice than he was on that day. He then said, "O people! some of you make others dislike (good deeds, i.e. prayers etc). So whoever among you leads the people in prayer, he should shorten it because among them there are the old, the weak and the busy (needy having some jobs to do). (See Hadith No. 90, Vol. 1)<D>(And who are shepherds) preserve that with which they have been entrusted (of their pledge) such as fasting, major ritual ablution, trusts and the like, (and their covenant) with Allah or with other people,<D> (Which none toucheth) i.e. the Guarded Tablet (save the purified) from ritual impurities and sins, i.e. theangels; it is also said that this means: none acts upon the Quran except those who are given success, <D>(When He made the slumber fall upon you) when He cast sleepiness upon you (as a reassurance) to you (from Him) from Allah against the enemy; and this is a favour from Allah towards you (and sent down water) rain (from the sky upon you, that thereby He might purify you) with rain from physical and minor and major ritual impurities, (and remove from you the fear of Satan) the whispering of Satan, (and make strong your hearts) and preserve your hearts with steadfastness (and firm) by means of the rain ((your) feet thereby) on the sand, i.e. He gathers the sand such that feet become firm on it.
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Assalaamualaykum I wanted to ask:In itikaf can one leave the masjid if one has a doubt that mazi was released to ascertain the matter?? --T--? --T--
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One may ascertain the issue[i] in reference in privacy in the masjid, for example in his cubicle, etc. He may leave the masjid[ii] only if he is certain or at least almost certain that there was a secretion of mazi[iii]. Muajul I
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It was narrated that Anas bin Malik said:"The Messenger of Allah () led us in prayer one day, then he turned to face us and said: I am now your imam, so do not hasten to bow or prostrate or stand or leave before I do. I can see you in front of me and behind me. Then he said: By the One in Whose Hand is my soul, if you had seen what I have seen, you would laugh little and weep much. We said: What have you seen, O Messenger of Allah ()? He said: Paradise and Hell."<D>It was narrated that Imran bin Husain said:"I asked the Prophet () about one who prays sitting down. He said: Whoever prays standing up is better, and one who prays sitting down will have half the reward of one who prays standing up. And whoever prays lying down will have half the reward of one who prays sitting down."<D>Narrated Ibn Masud:Alqamah and al-Aswad said: A man came to Ibn Masud. He said: I recite the mufassal surahs in one rakah. You might recite it quickly as one recites verse (poetry) quickly, or as the dried dates fall down (from the tree). But the Prophet () used to recite two equal surahs in one rakah; he would recite (for instance) surahs an-Najm (53) and ar-Rahman (55) in one rakah, surahs Iqtarabat (54) and al-Haqqah (69) in one rakah, surahs at-Tur (52) and adh-Dhariyat (51) in one rakah, surahs al-Waqiah (56) and Nun (68) in one rakah, surahs al-Maarij (70) and an-Naziat (79) in one rakah, surahs al-Mutaffifin (83) and Abasa (80) in one rakah, surahs al-Muddaththir (74) and al-Muzzammil (73) in one rakah, surahs al-Insan (76) and al-Qiyamah (75) in one rakah, surahs an-Naba (78) and al-Mursalat (77) in one rakah, and surahs ad-Dukhan (44) and at-Takwir (81) in one rakah.Abu Dawud said: This is the arrangement of Ibn Masud himself<D>(He said) Iblis said: (My Lord!) O my Lord! (Reprieve me) give me a respite (till the day when they are raised) from the graves. The wicked one wanted to escape the taste of death.<D>(And they will bid thee) O Muhammad (hasten on the Doom) al-Nadr Ibn al-Harth wanted the chastisement to happen before its due time, (and Allah faileth not His promise) by bringing down His chastisement, (but lo! a Day) like the one in which their chastisement happens (with Allah is as a the sand years of what ye reckon) of the days of this worldly life.<D>(These) i.e. your folk, in case they deny you (wait for but one Shout) which is not followed by a second: this is the blow of the Resurrection, (there will be no second thereto) there will be no respite or return.
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I am very confused. I observe some Ulama/Muftis practising and propagating the Deen of Allah. What I fail to understand is that some Ulama/Muftis are declared as apostates and kafirs by others, due to various differences. Some Ulama/Muftis are conservative and other are relatively active and face challenging situations in representing Deen. Does facing challenging situations when representing Deen lead to kufr? Is Shariah insensitive to such situations? When we see such rulings, we begin doubting our Iman and the Iman of others due to our personal situations. We begin questioning Iman, we lack interest in Salah and feel negative towards Deen. Please guide us. Imagine when the Ulama/Muftis who serve Deen become kafirs so quickly, what chance do we stand with preserving our Iman. What is the point of us doing any good for that matter? When the Ulama/Muftis do much more good than us and lose their Iman? What is the stance of Shariah in labelling one a kafir? On one side we hear Allah is All-Forgiving and on the other side, the law of Allah makes us kafirs!? --T--? --T--
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Respected brother, We take note of your concern and despondency. The issue is not as you have understood it to be. Whilst Sharah has specified guidelines to declare one as an apostate (kfir), Sharah has also advised us to exercise extreme precaution in declaring a Muslim an apostate (kfir). Consider the following: 1- Allah the Almighty says: Translation: And do not say to the one who extends greetings to you, you are not a Believer [Surah Nis, verse 94] 2- In the narration of a Muslim, arat Abdullah ibn Umar Radiyallahu Anhu narrates that the Prophet allallhu Alayhi Wasallam said: Translation: When a man labels his [Muslim] brother an apostate, then it (apostasy) returns to one of them [a Muslim, v.2, pg.18, Dr Al Qalam] 3- In another narration of a Muslim, the narration is found with the words:Translation: Whichever man says to his [Muslim] brother, Oh disbeliever, then it returns to one of them if he (the Muslim brother) is like how he (the speaker) has said, otherwise, it (his statement) reverts to him (the speaker) [a Muslim, v.2, pg.18, Dr Al Qalam] This attitude of maintaining extreme precaution when labelling a Muslim an apostate (kfir) was the attitude of all of our pious predecessorsthis includes the scholars of the four schools of Fiqh as well as those who did not ascribe themselves to a school of Fiqh. This was also the attitude of our elders from the Ulam of Deoband. Consider the following: 1- Allmah Ibn Daqq Al Id Al Shafi Raimahullah (d.702 AH) writes in the commentary of the aforementioned adth: Translation: This is a great warning to anyone who labels anyone from amongst the Muslim an apostate while he is [not an apostate] [Ikm Al Akm Shar Umdah Al Akm, v.2, pg. 226, Mabaah Al Sunnah Al Muammadiyyah] 2- fiz Ibn Abdil Barr Al Mlik Raimahullah (d.463 AH) said:Translation: The Qurn and the Sunnah discouragein an elaboration that does not leave any doubtsa Muslim from labelling a [fellow] Muslim a transgressor or apostate [Al Tamhd Li M Fil Muwatt Minal Man Wal Asnd, v.17, pg.315, Al Frq Al adthiyyah] 3- Q Iy Al Mlik Raimahullah (d.544 AH) has recorded the statement of the great Shfi jurist, Imm Al aramayn Al Juwayn Al Shfi Raimahullah (d.478 AH) who said:Translation: To consider a disbeliever within the fold of Islm or to take a Muslim out of it (the fold of Islm) is a severe act in religion [Al Shif, pg. 473, Dr Al adth] 4- Imm Al Ghazl Al Shfi Raimahullah (d.505 AH) said:Translation: What the summary should lead to is that one should refrain as much as possible from labelling a Muslim an apostate, for indeed, to consider it permissible to spill the blood and take the wealth of those who are performing alh towards the Qiblah and are explicitly declaring that there is no one worth of worship besides Allah and that Muammad is the Messenger of Allah is a mistake. [Al Iqtid Fil Itiqd, v.1, pg.135, Dr Al Kutub Al Ilmiyyah] 5- Q Iy Al Mlik Raimahullah (d.544 AH) has related the view of many great scholars of the past who said: Translation: Indeed, to consider it permissible to spill the blood of the believers is a mistake [Al Shif, pg. 473, Dr Al adth] 6- Allmah Ibn Abidn Al Shm Al anaf Raimahullah (d.1252 AH) has quoted the statement of the master anaf jurist Al adr Al Shahid Al anaf Raimahullah (d.556 AH) who said:Translation: Disbelief (apostasy) is a severe act, so I will never consider a Believer to be an apostate if I have found a view [in Sharah] to state that he has not become an apostate [Shar Uqd Rasm Al Muft, pg.440, Drul Bashir Al Islmiyyah] 7- The erudite anaf jurist, Allmah hir Al Bukhr Al anaf Raimahullah (d. post 600 AH) writes:Translation: If in a Masalah, there are plenty of reasons for labelling a Muslim an apostate, and only one reason to prevent such a label, then it is upon a Muft to turn towards the one reason [that prevents such a label] [Khulah Al Fatw, v.4, pg.382, Maktabah Rashdiyyah] This advice has been reiterated by Allmah Burhn Al Dn Al Bukhr Raimahullah (d.616 AH) [Al Mu Al Burhn, v.7, pg.397, Idratul Qurn]. 8- The great anaf jurist, Allmah Zayn Al Dn Ibn Nujaym Al anaf Raimahullah (d.970 AH) states that he had made it a habit to never issue a Fatw in which he labels a Muslim an apostate. He writes: Translation: Indeed, I have made it incumbent upon myself never to issue a Fatw [of apostasy] in regards to those statements. [Al Bar Al Riq, v.5, pg.125, HM Said] 9- fi Ibn Taymiyyah Al anbal Raimahullah (d.728 AH) writes: Translation: It is due to this reason that the people of knowledge and Sunnah do not label their opposition as apostates, even if their opposition labels them as apostates. [Al Istigthah F Al Rad Alal Bakr, pg.252, Dr Al Minhj] 10- Ibn Shatt Al Dimy Al Shfi Raimahullah (d.1310 AH) writes: Translation: He (a Muft) should tread the path of caution when issuing a Fatw declaring someone to be an apostate, thus such a Fatw should not be issued except after extreme examination and outright conviction [Inah Al libn, v.4, pg. 138, Dr Ihy Al Kutub Al Arabiyyah] 11- fi Ibn ajar Al Haytam Al Shafi Raimahullah (d.974 AH) has quoted the statement of Allmah Badr Al Dn Al Zarkash Al Shafi Raimahullah (d.794 AH) who said: Translation: We have an established foundation which is mn (faith), thus we shall not eradicate it (mn (faith)) [from a Muslim] except with conviction [that he has eradicated his mn (faith)]. So the individual from amongst us (the Shfis) and them (the anafs) who rushes in declaring a Muslim an apostate should be alert and cautious in this regard, for apostasy is [equally] feared for him too as he has declared a Muslim to be an apostate [Tufah Al Mutj Bi Shar Al Minhj, v.4, pg.110, Dr Al Kutub Al Ilmiyyah] 12- Mull Al Al Qr Al anaf Raimahullah (d.1014 AH) writes:Translation: Indeed, our scholars have said, If there are 99 reasons that indicate towards the apostasy of a Muslim and 1 reason to indicate that he is still a Muslim, then it is appropriate for a Muft and a judge to act upon that 1 reason. [Shar Al Shif, v.2, pg. 499, Dr Al Kutub Al Ilmiyyah] 13- Imm Muammad Al Shawkn Raimahullah (d.1250 AH) writes:Translation: Know that to remove a Muslim person from the religion of Islm and into apostasy is not an appropriate thing for anyone who believes in Allah and the final day to step forward and do without a reason as clear as the light of fire [Al Sayl Al Jarr Al Mutadaffiq Al adiq Al Uzhr, pg. 978, Dr Ibn azm] 14- Muft Mamd asan Gangoh Raimahullah (d.1417 AH) writes: Translation: To call a Muslim an apostate without any [accepted] Shar evidence [that is accepted to prove apostasy] is extremely dangerous. This should not be made into an amusement. One hurts his [own] mn (faith) by doing such a thing [Fatw Mamdiyyah, v.2, pg.470, Drul Ift Jmiah Fruqiyyah] Finally, consider two statements made by Imm Ab Jafar Al aw Al anaf Raimahullah (d.321 AH) in Al Aqdah Al awiyyahthe undisputed manual of the beliefs of the Ahl Al Sunnah Wal Jamah. He says: Translation: We shall label those who pray towards our Qiblah as Muminn Muslimn (Muslims and Believers) as long as they maintain their belief in all that the Prophet allallhu Alayhi Wasallam bought [Al Aqdah Al awiyyah, pg.109, Dr Al Karz] He says: Translation: A Believer shall not leave the fold of Islm until he denies [one of] those [beliefs] which made him a Believer [Al Aqdah Al awiyyah, pg.118, Dr Al Karz] It is clear from the above that one cannot adopt a reckless attitude of declaring fellow Muslims let aside Ulam and Mufts as apostates (kuffr). There is no reason for you to be negative and doubt your mn (belief) and Aml (actions) based on such rulings. Be positive and steadfast on your mn (belief) and Aml (actions). Indeed, Allah is more forgiving than He is punishing
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It was narrated that Umayyah bin Abdullah bin Khalid bin Asid said to Ibn Umar:"How can the Salah be shortened as Allah says: There is no sin on you if you shorten As-Salah (the prayer) if you are in fear?" [1] Ibn Umar said: "O son of my brother! The Messenger of Allah () came to us when we had gone astray and he taught us. One of the things that he taught us was that Allah, the Mighty and Sublime, has commanded us to pray two Rakahs when traveling."[1] An-Nisa 4:101.<D>Abu Qatida reported:The Messenger of Allah (way peace be upon him) addressed us and said: You would travel In the evening and the might till (God willing) you would come in the morning to a place of water. So the people travelled (self absorbed) without paying any heed to one another, and the Messenger of Allah (may peace be upon him) also travelled till It was midnight. I was by his side. The Messenger of Allah (may peace be upon him) began to doze and leaned (to one side) of his camel. I came to him and I lent him support without awaking him till he sat poised on his ride. He went on travelling till a major part of the night was over and (he again) leaned (to one side) of his camel. I supported him without awaking him till he sat" bed on his ride. and then travelled till it was near dawn. He (again) leaned which was far more inclined than the two earlier leanings and he was about to fall down. So I came to him and supported him and he lifted his head and said; Who is this? I said: it is Abu Qatida. He (the Holy Prophet again) said: Since how long have you been travelling along with me like this? I said: I have been travelling in this very state since the night. He said: May Allah protect you, as you have protected His Apostle (from falling down), and again said: Do you see that we are hidden from the people? - and again said: Do you see anyone? I said: Here is a rider. I again said: Here Is another rider till we gathered together and we were seven riders. The Messenger of Allah (may peace be upon him) stepped aside of the highway and placed his head (for sleep and said): Guard for us our prayers. The Messenger of Allah (may peace be upon him) was the first to wake up and the rays of the sun were falling on his back. We got up startled He (the Holy Prophet) said: Ride on So we rode on till the sun had (sufficiently) risen. He then came down from his camel and called for a jug of water which I had with me. There was a little water in that. He performed ablution with that which was less thorough as compared with his usual ablutions and some water of that had been left. He (the Holy Prophet) said to Abu Qatida: Keep a watch over your jug of water; it would have (a miraculous) condition about it. Then Bilal summoned (people) to prayer and then the Messenger of Allah (may peace be upon him) observed two rakahs and then said the morning prayer as he said every day. The Messenger of Allah (may peace be upon him) (then) rode on and we rode along with him and some of us whispered to the others saying: How would there be compensation for omission in our prayers? Upon this he (the Apostle of Allah) said: Is there not in me (my life) a model for you? There is no omission in sleeping. The (cognizable) emission is that one should not say prayer (intentionally) till the time of the other prayer comes. So he who did like it (omitted prayer in sleep or due to other unavoidable circumstances) should say prayer when he becomes aware of it and on the next day he should observe it at its prescribed time. He (the Holy Prophet) said: What do you think the people would have done (at this hour)? They would have in the morning found their Apostle missing from amongst them and then Abu Bakr and Umar would have told them that the Messenger of Allah (may peace be upon him) must be behind you, he cannot leave you behind (him), but the people said: The Messenger of Allah (may peace be upon him) is ahead of you. So if you had obeyed Abu Bakr and Umar, you would have gone on the right path. So we proceeded on till we came up to the people (from whom we had lagged behind) and the day had considerably risen and everything became hot, and they (the Companions of the Holy Prophet) said: Messenger of Allah, we are dying of thirst. Upon this he (the Holy Prophet) remarked: There is no destruction for you. And again said: Bring that small cup of mine and he then asked for the jug of water to be brought to him. The Messenger of Allah (may peace be upon him) began to pour water (in that small cup) and Abu Qatida gave them to drink. And when the people saw that there was (a little) water in the jug, they fell upon it. Upon this the Messenger of Allah (may peace be upon him) said: Behave well; the water (is enough) to satiate all of you. Then they (the Companions) began to receive (their share of) water with calmness (without showing any anxiety) and the Messenger of Allah (may peace be upon him) began to fill (the cap), and I began to serve them till no one was left except me and the Messenger of Allah (may peace be upon him). He then filled (the cup) with water and said to me: Drink it. I said: Messenger of Allah, I would not drink till you drink. Upon this he said: The server of the people Is the last among them to drink. So I drank and the Messenger of Allah (may peace be upon him) also drank and the people came to the place of water quite happy and satiated. Abdullah b. Rabah said: I am going to narrate this hadith in the great mosque, when Imran b. Husain said: See, O young man, how will you narrate for I was also one of the riders on that night? I said: So you must be knowing this hadith well. He said: Who are you? I said: I am one of the Ansar. Upon this he said: You narrate, for you know your hadith better. I, therefore, narrated it to the people. Imran said: I was also present that night, but I know not anyone else who learnt it so well as you have learnt.<D>Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>(And when thou art on board the ship, thou and whoso is with thee) of the believers, (then say: Praise be to Allah) gratitude is due to Allah (Who hath saved us from the wrong-doing folk!) who has saved us from the disbelievers!<D>(Then We heard his prayer, and bestowed upon him John) a righteous son, (and adjusted his wife for him) by bearing a son for him. (Lo! They) i.e. the prophets; and it is also said that they refer to Zachariah and John (used to vie one with the other in good deeds) they used to hasten to acts of obedience (and they cried unto Us in longing and in fear) they used to pray to us out of longing and fear; it is also said that this means: they used to worship Us out of longing for Paradise and fear from hell, (and were submissive untoUs) and they were humble and obedient. <D>Allah then mentioned their dislike of joining the Prophet on the lesser Badr, saying: (Hast thou not seen)have you not been informed, O Muhammad, about (those unto whom it was said) those to whom you saidin Mecca, referring to Abd al-Rahman Ibn Awf al-Zuhri, Sad Ibn Abi Waqqas al-Zuhri, Qudamah Ibn Mazun al-Jumahi, Miqdad Ibn al-Aswad al-Kindi and Talhah Ibn Abdullah al-Tamimi: (Withhold your hands) from killing and beating, for I have not ordered the initiation of fighting, (establish worship) establish the fivedaily prayers in full with their bowings and prostrations and that which is obligated therein of theirappointed times (and pay the poor-due) give the poor their due from your wealth, (but when fighting) jihad in the way of Allah (was prescribed) obligated (for them) in Medina (behold, a party of them) among them Talhah Ibn Abdullah (fear mankind) the people of Mecca (even as their fear of Allah or with greater fear, and say: Our Lord!) O our Lord! (Why hast Thou ordained fighting for us?) why have You obligated on us jihad in Your way? (If only Thou wouldst give us respite yet a while!) if only You would keep us safe for a short while before death. (Say) to them, O Muhammad: (The comfort of this world) the benefit of this world (is scant) in the Hereafter; (the Hereafter) the reward of the Hereafter (will be better for him who wardeth off (evil)) who ward off disbelief, idolatry and indecencies; (and ye will not be wronged the down upon a date stone) their good deeds will not be diminished even if it be as much as the down on a date stone.
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However I did make it up by doing Qadhaa. But i didnt know that one has to do the Qadhaa of the witr salaah as they are Waajib. I can not recall how often this happened. What do I do. Is it obligatory upon me to make them up or not? ? --T--? --T--
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It is compulsory to make Qadhaa of Witr Salaat. You should apply your honest descrition and calculate the number of Witr Salaats you missed and make Qadhaa
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Jabir reported Allahs Messenger (may peace be upon him) as saying:When any one of you observes prayer in the mosque he should reserve a part of his prayer for his house, for Allah would make the prayer as a means of betterment in his house.<D>Abdullah b. Umar reported:A person asked the Apostle of Allah (may peace be upon him) as I stood between him (the Holy Prophet) and the inquirer and he said: Messenger of Allah, how is the night prayer? He (the Holy Prophet) said: It consists of pairs of rakahs, but if you apprehend morning, you should pray one rakah and make the end of your prayer as Witr. Then a person asked him (the Holy Prophet) at the end of the year and I was at that place near the Messenger of Allah (may peace be upon him) ; but I do not know whether he was the same person or another person, but he (the Holy Prophet) gave him the same reply.<D>Umm Fadl (Allah be pleased with her) reported that a person from Banu Amir b. Sasa said:Allahs Apostle, does one suckling make the (marriage) unlawful? He said: No.<D>(Say: O People of the Scripture! Why drive ye back believers) in Allah, Muhammad and the Quran (from the way of Allah) from the Religion of Allah and His worship, (seeking to make it crooked, when you are witnesses?) when you know it to be in the Scripture. (Allah is not unaware of what ye do) Allah is not oblivious to your disbelief: concealing the Truth and committing transgressions. This verse was revealed about those who invited Ammar [Ibn Yasir] and his fellow Muslims to join their religion: Judaism.<D>(We have enjoined on man) We have commanded Sad Ibn Abi Waqqas (kindness to parents) dutifulness towards his parents: Malik and Hamnah Bint Abi Sufyan; (but if they strive to make thee) but if they command you or want you to (join with Me) to make equal to Me (that of which thou hast no knowledge) that he is My partner and you know that he is not My partner, (then obey them not) in their idolatry; that is because his parents were idolaters. (Unto Me is your return) your return as well as your parents (and I shall tell you what ye used to do) of good and evil in your state of faith or disbelief.<D>(Say) to them, O Muhammad: (He is able to send punishment upon you from above you) as He did on the people of Noah and the people of Lot (or from beneath your feet) or make the earth swallow you as it swallowed Korah, (or to bewilder you with dissension) make divide into conflicting sects as He did with the Children of Israel after the prophets (and make you taste the tyranny) the sword of (one of another. See) O Muhammad (how We display the revelations) how We expound in the Quran the events of past nations and that which We did with them (so that they may understand) so that they may understand Allahs commands and His divine Oneness.
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if I know that imam is making money for himself but dont show it to people is it alowed to pray salaah after him? ? --T--? --T--
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What is wrong if the Imaam is earning extra income in his own time? He is at liberty to supplemented his income if his duties as an Imaam are not affected. We don?t get the drift of your question.and Allah Taala Knows BestMufti Muhammad Kadwa FATWA DEPT
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Uthman b. Abul-As at-Thaqafi reported:The Apostle of Allah (may peace be upon him) said to him: Lead your people in prayer. I said: Messenger of Allah. I perceive something (disturbing) in my soul. He (the Holy Prophet) asked me to draw near him and making me sit down in front of him he placed his hand on my breast between my nipples. and then, telling me to turn round, he placed it on my back between my shoulders. He then said: Act as an Imam for your people. He who acts as Imam of the people, he must be brief, for among them are the aged, among them are the sick, among them are the weak, and among them are the people who have business to attend. But when any of you prays alone, he may pray as he likes.<D>This tradition has also been transmitted through a different chain of narrators by Jabir b. Abd Allah. This version adds:He (the Prophet) turned to the people and said: When one of you comes (on Friday) while the imam is preaching, he should pray two rakahs and make them short.<D>Abu Hazim b. Dinar said:People came to Sahl b. Sad al-Saidi, when they were doubtful about the kind of wood of the pulpit (in the mosque of the Prophet). They asked him about it. He said: By Allah, I know (the wood) of which it was made; I saw it the first day when it was placed there, and the first day when the Messenger of Allah () sat on it. The Messenger of Allah () sent for a woman whom Sahl named and asked her: Order your boy, the carpenter, to construct for me a wooden pulpit so that I sit on it when I deliver a speech to the people. So she ordered him and he made a pulpit of a wood called tarfa taken from al-Ghabah (a place at a distance of nine miles from Medina). He brought it to her. She sent it to the Messenger of Allah (). He ordered and that was placed here. I saw the Messenger of Allah () praying on it: he said: "Allah is most great"; he then bowed while he was on it; then he returned and prostrated in the root of the pulpit; he then returned (to the pulpit). When he finished (the prayer), he addressed himself to the people and said: O people, I did this so that you may follow me and know my prayer.<D>(Those who oppose Allah and His messenger) regarding Religion and show enmity towards him (will be abased) they will be chastised and conquered on the day of the Ditch; they will be killed and defeated; the reference here is to the people of Mecca (even those before them were abased) just as those who had fought against the prophets before the people of Mecca were chastised and conquered; (and We have sent down clear tokens) We have sent Gabriel with revelations making clear the commands and prohibitions, the lawful and unlawful, (and for disbelievers) in the revelations of Allah (is a shameful doom) through which they will be humiliated; and it is said that a shameful doom means: a severe chastisement.<D>(He it is Who maketh you to go) it is He Who protects you when you travel (on the land) on mounting beasts (and the sea) on ships (till, when ye are in the ships and they sail with them) with people aboard (with a fair breeze) gentle and calm (and they are glad therein) the sailors are happy with the gentle breeze, (a storm wind reaches them) i.e. the ships (and the wave cometh unto them from every side and they deem) they know (that they are overwhelmed) destroyed (therein; (then) they cry unto Allah, making their faith pure for Him only) singling Him out alone in their supplication; (If Thou deliver us from this) storm and hardship, (we truly will be of the thankful) among the obedient believers.<D>(He it is who appointed the sun a splendour) for mankind during the daytime (and the moon a light) for them at night, (and measured for her stages) He made it consist of phases, (that ye might know the number of the years, and the reckoning) that you might know the counting of months and days. (Allah created not (all) that save in truth) in order to expound the Truth and the error. (He detaileth the revelations) He details the verses of the Quran with signs of divine Oneness (for people who have knowledge) for people who believe.
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Slms. Hope you are ok. Where does sajdah need to be made in para 23, sura sad? Jzk.? --T--? --T--
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Sajdah should be made after the word. If the Sajdah is made after the word , neither the Sajdah needs to be repeated nor will Sajda-e-Sahw be wajib
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It was narrated that Mu’adh bin Jabal said:“The Messenger ofAllah() prayed one day, and made the prayer lengthy. When hefinished wesaid (or they said): ‘O Messenger of Allah, you madethe prayerlengthy today.’ He said: ‘I offered a prayer of hopeand fear. I askedAllah for three things for my nation, and Hegranted me two andrefused one. I asked Him not to let my nation bedestroyed by enemiesfrom without, and He granted me that. And Iasked Him not to let thembe destroyed by drowning, and He granted methat. And I asked Him notto let them be destroyed by fighting amongthemselves, but He refusedthat.’”<D>It was narrated from Abu Hurairah that the Messenger of Allah said:"Whoever spends on a pair (of things) in the cause of Allah, the Mighty and Sublime, he will be called in Paradise: O slave of Allah, here is prosperity, Whoever is one of the people of Salah, he will be called from the gate of salah. Whoever is on of the people of charity, he will be called from the gate of Ar-Rayyan. Abu Bakr As-Siddiq said: O Messenger of Allah, no distress or need will befall the one who is called from those gates. Will there be anyone who will be called from all these gates? The Messenger of Allah said: Yes, and I hope that you will be one of them."<D>Narrated Ibn `Abbas:(My mother) Umu-l-Fadl heard me reciting "Wal Mursalati `Urfan" (77) and said, "O my son! By Allah, your recitation made me remember that it was the last Sura I heard from Allahs Apostle. He recited it in the Maghrib prayer. "<D>(As for women past child-bearing, who have no hope of marriage) and do not need to get married, (it is no sin for them) for such women (if they discard their (outer) clothing) in front of strange people (in such away as not to show adornment) without adorning themselves or showing their adornment to strangers. (Butto refrain) to keep their outer garment on (is better for them) than discarding it. (Allah is Hearer) He hears what they say, (Knower) He knows their deeds.<D>(And that He it is Who enricheth) He made Himself independent of the need for created beings (and contenteth) and He made His slaves needy for Him; it is also said that this means: He made some rich with gold and silver and others content with the possession of camels, bovines and sheep.<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (When the hypocrites come unto thee): (When the hypocrites come unto thee (O Muhammad)) when the hypocrites of Medina, Abdullah Ibn Ubayy, Muattib Ibn Qushayr and Jadd Ibn Qays-who were cousins- come to you, (they say: We bear witness) we swear by Allah (that thou art) O Muhammad (indeed Allahs messenger) we know this and are conscious of it. (And Allah knoweth) and Allah bears witness (that thou art) O Muhammad (indeed His messenger) without the need for the testimony of the hypocrites, (and Allah beareth witness) and Allah knows (that the Hypocrites are speaking falsely) that the hypocrites lie in their oath, because they do not know it nor are their hearts conscious of it.
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Could you kindly explain what ijtihaad is, who is in a position to make ijtihaad. Being a scholar yourself have you ever made ijtihaad on the subject of khilaafah specifically with regards to how we bring about khilaafat according to Quran and Sunnah (methodology)? ? --T--? --T--
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There are many aspects of the Shariah that has to be decided by Shura (mutual consultation). The methodology of establishing Khilafah is one of the many such aspects.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Ziyad b. Jubair reported that Ibn Umar came upon a person who was slaughtering (sacrificing) his camel and had made him kneel down. So he told him to make it stand up festered (and then sacrifice it) according to the Sunnah of the Holy Prophet (may peace be upon him).<D>Narrated A woman from Banu an-Najjar:Urwah ibn az-Zubayr reported on the authority of a woman from Banu an-Najjar. She said: My house was the loftiest of all the houses around the mosque (of the Prophet at Medina). Bilal used to make a call to the morning prayer from it. He would come there before the break of dawn and wait for it. When he saw it, he would yawn and say: O Allah, I praise you and seek Your assistance for the Quraysh so that they might establish Thine religion. He then would make the call to prayer. She (the narrator) said: By Allah, I do not know whether he ever left saying these words on any night.<D>Ikrimah, the freed slave of Ibn Abbas, narrated that:Ibn Abbas said: “We were with the Messenger of Allah (S) when Ali bin Abi Talib came to him, and he said: ‘May my father and mother be ransomed for you! This Quran has suddenly left my heart, and I do not find myself capable of it.’ So the Messenger of Allah (A) said to him: ‘O Abul-Hasan! Should I not teach you words that Allah shall benefit you with, and benefit whomever you teach, and they will make whatever you have learned in your chest firm?’ He said: ‘Of course, O Messenger of Allah (S), so teach me.’ He said: ‘When it is the night of (before) Friday, then if you are able to stand in the last third of the night, then verily it is a witnessed hour, and supplication is answered in it. And my brother Ya’qub (AS) did say to his sons: I shall seek forgiveness for you from my Lord. He said: “Until the night of Friday comes.” So if you are not able, then stand in the middle of it, and if you are not able then stand in the first of it. And pray four Rak’ah. Recite Fatihatul-Kitab (the Opening of the Book) and Surat Ya-Sin in the first Rakah, and Fatihatul-Kitab and Ha-Min Ad-Dukhan in the second Rakah, and Fatihatul-Kitab and Alif Lam Mim Tanzil As-Sajdah in the third Rakah, and Fatihatul-Kitab and Tabarak Al-Mufassal in the fourth Rakah. So when you have finished with the Tasha-hud, then praise Allah and mention Allah’s greatness in an excellent manner, and send Salat upon me - and be excellent in it - and upon the rest of the Prophet. And seek forgiveness for the believing women, and for your brothers who have preceded you in faith. Then say in the end of that: “O Allah, have mercy on me by abandonment of sins forever, so long as You keep me remaining. And have mercy on me from taking upon myself what does not concern me, and provide me good sight for what will make You pleased with me. O Allah, Originator of the heavens and the earth, Possessor of glory, and generosity, and honor that is not exceeded. I ask you, O Allah, O Rahman, by Your glory and the light of Your Face, to make my heart constant in remembering Your Book as You taught me, and grant me that I recite it in the manner that will make You pleased with me. O Allah, Originator of the heavens and the earth, Possessor of glory, and generosity, and honor that is not exceeded. I ask you, O Allah, O Rahman, by Your glory and the light of Your Face, to enlighten me sight with Your Book, and make my tongue free with it, and to relieve my heart with it, and to expand my chest with it, and to wash my body with it. For indeed, none aids me upon the truth other than You, and none gives it except You, and there is no might or power except by Allah, the High, the Magnificent. (Allahummarhamni Bitarkil-Ma’asi Abadan Ma Abqaitani, Warhamni An Atakallafa Ma La Ya’nini, Warzuqni Husnan-Nazari Fi Ma Yurdika Anni. Allahumma Badi’as Samawati Wal-Ardi Dhal-Jalali Wal-Ikrami Wal-Izzatil-lat La Turamu As’aluka Ya Allahu Ya Rahmanu Bi-Jalalika Wa Nuri Wajhika An Tulzima Qalbi Hifza Kitabika Kama Allamtani Warzuqni An Atluwahu Alan-Nahwil-ladhi Yurdika Anni. Allahumma Badi’as Samawati Wal Ardi Dhal-Jalali Wal-Ikrami Wal Izzati-llahi La Turamu As’aluka Ya Allahu, Ya Rahmanu Bi-Jalalika Wa Nuri Wajhika An Tunawwira Bi-Kitabika Basari, Wa An Tufarrija Bihi Sadri, Wa An Taghsila Bihi Badani, Fa’innahu La Yu’inuni Alal-Haqqi Ghairuka Wa La Yu’tihi Illa Anta Wa La Hawla Wa La Quwwata Illa Billahil-Alil-Azim).” O Abul-Hasan! So do this three Fridays, or five, or seven, you will be answered - by the will of Allah - by the One Who sent me with the Truth, it has not failed a believer once.’”Abdullah bin abbas said: “So, by Allah, ali did not wait but five or seven until [Ali] came to the Messenger of Allah in a gathering similar to that and said: ‘O Messenger of Allah, indeed I was [a man] in the time that passed, who used to not take except four Ayat or about that much, so when I would recite them to myself they would suddenly depart from me, and today I learn forty Ayat or about that much, and when I recite them to myself, then it is as if the Book of Allah is before my eyes. I used to hear a Hadith and when I would repeat it, it would suddenly depart from me, and today I hear Ahadith, and when I report them, I do not err in a single letter.’ So the Messenger of Allah said at that point: ‘A believer, by the Lord of the Ka’bah, O Abul-Hasan.’”<D>(Is it ever so that when they make a covenant) i.e. the Jewish leaders with Muhammad (a party of them set it aside?) reject and break it. (The truth is, most of them) all of them in fact (believe not).<D>Then the following was revealed about Abdullah Ibn Umayyah al-Makhzumi and his companions who said to the Prophet: make the mountains disappear by means of your Quran; or make springs gush out of them, just as David did with the fount of copper, as you claim; or bring for us a wind by means of which we travel to Historic Syria and return, just as it was done by Solomon, according to you; or bring our dead to life asdid Jesus, as you claim. So Allah said: (Had it been possible for a Lecture) other than the Quran which has been revealed to Muhammad (pbuh) (to cause the mountains to move) by means of which mountains are made to disappear from the face of the earth, (or the earth to be torn asunder) by means of which to travel long distances, (or the dead to speak) or by means of which the dead are brought back to life, the Quran which was revealed to Muhammad (pbuh) would have done so. (Nay, but Allahs is the whole command) rather, Allah can do all these things, if He wills. (Do not those who believe) in Muhammad (pbuh) and in the Quran (know that had Allah willed, He could have guided all mankind)?) if he willed, He would have honoured all mankind with His religion (As for those who disbelieve) in the Scriptures and messengers, i.e. the disbelievers of Mecca, (disaster) a military detachment; and it is said this means: a thunderbolt (ceaseth not to strike them because of what they do) in their state of disbelief, (or it dwelleth near) or make camp with your Companions near (their home) near their city Mecca, in Usfan (until the threat of Allah) the Conquest of Mecca (come to pass. Lo! Allah faileth not to keep the tryst) i.e. the Conquest of Mecca; as it is said this means: resurrection after death.<D>(Say) O Muhammad, to the people of Mecca: (Have ye thought) what do you say, O disbelievers, (if Allah made night everlasting) everlastingly dark (for you till the Day of Resurrection) such that you see no day, (who is a god beside Allah) other than Allah (who could bring you light) of day? (Will ye not then hear) will you not obey He who made the day and the night for you?
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Asalam o alaikum, I hope u will be in best state of Imaanand healthAmeen My question is .. Can we do recitation through Quran or by looking at any other source during namaz? Kya hum namaz k dauraan Quraan se dekh k Surah ki tilawat kar sakty hain? Agar zabani yaad nhi toh Regards, Your deeni sister? --T--? --T--
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It is impermissible to read from the mushaf or any other source in salt as this will invalidate the salt.[i] You should suffice with the surahs you have memorized. If you have not memorized any surah, then you should endeavor to memorize some surahs
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An-Nadr bin Shaiban narrated that he met Abu Salamah bin Abdur-Rahman and said to him:"Tell me of the best thing you heard about the month of Ramadan." Abu Salamah said: "Abdur-Rahman bin Awf told me that the Messenger of Allah mentioned Ramadan and said that it is superior to other months, and he said: Whoever spends the nights of Ramadan in prayer (Qiyam) out of faith and in the hope of reward, he will emerge from his sins as on the day his mother bore him."(Daif)Abu Abdur-Rahman (An-Nasai) said: This is a mistake, and what is correct is "Abu Salamah, from Abu Hurairah."<D>Amash reported:I heard Hajjaj b. Yusuf saying as he was delivering sermon on the pulpit: Observe the order of the (Holy) Quran which has been observed by Gabriel. (Thus state the surahs in this manner)" one in which mention has been made of al-Baqara,"" one in which mention has been made of women (Surah al-Nisa)" and then the surah in which mention has been made of the Family of Imrin. He (the (narrator) said: I met Ibrahim and informed him about these words of his (the statement of Hajjaj b. Yusuf). He cursed him and said: Abd al-Rahman b. Yazid has narrated to me that when he was in the company of Abdullah b. Masudd (Allah be pleased with them) he came to Jamrat al-Aqaba and then entered the heart of the valley and faced towards it (the Jamra) and then flung seven pebbles at it from the heart of the valley pronouncing Takbir with every pebble. I said: Abu Abd al-Rahman, people fling pebbles at it (Jamra) from the upper side, whereupon he said: By Him besides Whom there is no god, that is the place (of flinging pebbles of one) upon whom Surah al-Baqara was revealed;<D>Ibn Abbas reported:Umm al-Fadl daughter of al-Harith heard him reciting:" By those sent forth to spread goodness" (lxxvii.). (Upon this) she remarked: O my son, you reminded me by the recitation of this surah (the fact) that it was the last surah that I heard from the Messenger of Allah (may peace be upon him) and he recited it in the evening prayer.<D>Allah then commanded him to fight, saying: (And say) O Muhammad: (Praise be to Allah) gratitude and divine Oneness are Allahs (who will show you His portents) the signs of His divine Oneness and power by inflicting torment upon you on the Day of Badr (so that ye shall know them) so that you shall know that what Muhammad (pbuh) tells you is true. (And your Lord is not unaware) oblivious (of what ye do) in your state of disbelief and idolatry. The reference here is to the disbelievers of Quraysh. This can also be considered a threat from Allah to them because of their disbelief and idolatry; it is also said that this means:Allah will not forgo the torment you deserve for your acts of plotting, treachery and corruption.And of the surah in which the stories are mentioned, which is all Meccan-except for Allahs saying: (Lo! He Who hath given thee the Quran for a law will surely bring you again to the place of return. Say: My Lord is best aware of he who bringeth guidance and him who is in error manifest) which was revealed in al-Juhfah, between Mecca and Medina-and consists of 88 verses, 441 words and 5,800 letters:Surah 28: The Story (al?Qasas)And of the surah in which the stories are mentioned, which is all Meccanexcept for Allahs saying: (Lo! He Who hath given thee the Quran for a law will surely bring you again to the place of return. Say: My Lord is best aware of he who bringeth guidance and him who is in error manifest) which was revealed in al?Juhfah, between Mecca and Medina and consists of 88 verses, 441 words and 5,800 letters:<D>(Is not Allah the most conclusive of all judges?) Is not Allah the most just of those who are just and the best of those who are best and is, therefore, able to bring you back to life, O Walid!And of the surah in which the Clot is mentioned, which is all Meccan and consists of 19 verses, 72 words and 122 letters: Surah 96: The Clot (al?Alaq)And of the surah in which the Clot is mentioned, which is all Meccan and consists of 19 verses, 72 words and 122 letters:<D>(And a gulf is set between them and that which they desire) of returning to the life of this world, (as was done for people of their kind of old) and the adherents of their religion from among the disbelievers. (Lo!they were in hopeless doubt) they were in manifest doubt about the Creator of the heavens and the earth.And Allah knows best the secrets of His Book.And of the surah in which the angels are mentioned, which is all Meccan and consists of 45 verses, 197 words and 3,130 letters:Surah 35: The Creator of Angels (Fatir)And of the surah in which the angels are mentioned, which is all Meccan and consists of 45 verses, 197 words and3,130 letters:
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Dear Imam Sahib, I am faced with a dilemma. I will be moving to a new house which will be quite far from work therefore, I will not be able to perform my Zuhr salat. Presently, I just walk home for my Zuhr salat. My employer does not offer any feasible place for offering my prayer. I dont want my salat to be qaza either. Is there a particular dua I could perform to obtain assistance in this matter which is of deep concern to me? Jazakallah. ? --T--? --T--
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We do not understand what you mean by any feasible plan.If your employer does not offer you such a place, you should search for a suitable place anywhere in and around your employment place and perform your Salaat. Rasulullah (Sallallaahu Alayhi Wasallam) said, (The speciality of my Ummah) is that the entire earth is a Musjid (place for prayer).and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Hamnah bint Jahsh narrated:"I had a case of blood flow that was severe and excessive. So I went to the Prophet to inform him and ask him about it. I found him in the house of my sister Zainab bint Jahsh. I said, O Messenger of Allah! I suffer from a case of severe and excessive blood flow. So what do you order me to do for it, and does this prevent me from fasting and performing Salat? He said: Tie a cotton rag around yourself and the bIood will go away. I said, It is more than that. He said: Make it tight. I said, It is more than that. He said: Then use a cloth (to bind it). I said, it is more than that. It flows too much. So the Prophet said: I will order you to do one of two things, which ever of them you do, it will be acceptable for you. You should know which of them you are able to do. Then he said: This is only a blow from Shaitan. Menstruate for six or seven days, which Allah knows, then perform Ghusl. When you see that you have become pure and clean, then perform Salat for twenty-three or twenty-four nights and their days. Perform Salat and fast, and that will be acceptable for you. So do this (if you can) just as (other) women who menstruate and become pure during their periods of menstruation and purity. If (not, and) you are able to delay Zuhr and hasten Asr then perform Ghusl when you have become pure, and pray Zuhr and Asr together. Then delay Maghrib and hasten Isha, then perform Ghusl and combine the two prayers. So do this (if you are able). Then perform Ghusl with the dawn and pray. Do this, and fast if you are able to do so. Then Allahs Messenger said: That is what is preferable to me of the two."<D>Narrated Anas:that Umar bin Al-Khattab said: "O Messenger of Allah ()! I wish that we could perform Salat behind the Maqam: So the following was revealed: And take you the Maqam of Ibrahim as a place of Salat. (2:125)."<D>Abu Atiyyah said:"Masruq and I entered upon Aishah and we said: O Mother of the Beleivers! There are two men from the Companins of Muhammad, one of them hastens t break the fasts and he hastens to perform Salat. The other delays breaking the fast and he delays the Salat. She said: Which of them hastens to break the fast and hastens to perform the Salat? We said that it was Abdullah bin Masud. She said: This is how the Messenger of Allah did it. And the other was Abu Musa."<D>(Establish worship) perform the prayer, O Muhammad, (at the going down of the sun) after noon: the prayers of Zuhr and Asr (until the dark of night) and after the advent of the night: the prayers of Maghrib and Isha, (and (the recital of) the Quran at dawn) the prayer of the morning. (Lo! (the recital of) the Quran at dawn) the prayer of the morning (is ever witnessed) is witnessed by the angels of the night and the angels of the day.<D>(Perform the pilgrimage and the visit for Allah) so that He may accept them, and this by making them sincere unto Him and also by performing the pilgrimage to its final completion and by performing the lesser pilgrimage to the Sacred House. (And if ye are prevented) from performing the pilgrimage or the lesser pilgrimage because of enemies or ill-health, (then send such gifts as can be obtained with ease) then you should offer whatever gifts you can obtain: a sheep, cow or camel in order to leave the Sacred Precinct, (and shave not your heads) if you are prevented (until the gifts) that you have sent (have reached their destination) where it is going to be immolated. (And whoever among you is sick) and cannot remain in the place where he is, then he can return home before his gift reaches its destination (or hath an ailment of the head) or if his head is infested with lice, he should shave it. This verse was revealed about Kab Ibn Ujrah who shaved his hair when still in a state of ritual consecration because it was infested with lice, (must pay ransom of fasting) the ransom is to fast three days (or almsgiving) to six needy people from the inhabitants of Mecca (or offering) a sheep to be sent to the place of immolation. (And if ye are in safety) from the enemy and you have recovered from your sickness, then you should make up that which Allah has madeobligatory upon you in the following year, whether it is a question of the pilgrimage or the lesser pilgrimage, (then whoever contenteth himself with) perfume and clothes after (the visit) the lesser pilgrimage and until he engages in ritual consecration (for the Pilgrimage (shall give) such gifts) then he should offer a sacrifice for making Umrah before Hajj (dam al-tamattu) and a sacrifice for doing Hajj and Umrah simultaneously (dam al-qaran wal-muta), whether it is a sheep, cow or camel (as can be had with ease. And whoever cannot find (such gifts)) either a sheep, cow or camel, (then a fast of three days) a fast of three consecutive days (while on the pilgrimage) in the ten days of the pilgrimage, the last of which being the Day of Arafah, (and of seven when ye have returned) on your way to your families or after you have returned to your families; (that is, ten in all) in exchange for the gifts. (That) i.e. offering a sacrifice for making Umrahbefore Hajj (is for him whose folk are not present at the Inviolable Place of Worship) whose family andhome is not in the Sacred Precinct because the inhabitants of the Sacred Precinct are not obligated to give the offering for making Umrah before Hajj. (Observe your duty to Allah) fear Allah if you leave what youhave been commanded to do, (and know that Allah is severe in punishment) towards anyone who leaves what he has been commanded to do, whether it is the offering of gifts or fasting.<D>Allah mentions then what Kab and his followers said about the change of the Qiblah, saying: (And a party of the People of the Scripture) Kab and his fellow leaders (say) to the lowly among people: (Believe in that which hath been revealed, unto those who believe) in Muhammad and the Quran (at the opening of theday) at the beginning of the Day, at the Dawn prayer, (and disbelieve at the end thereof) at the Zuhrprayer. In other words, they say: believe in the Qiblah towards which Muhammad and his Companions prayed at the Dawn prayer and disbelieve in the other Qiblah towards which they prayed at the Zuhr prayer, (in order that they may return) in order that their communality may return to your religion and Qiblah;
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I was told that Imam abu hanifa had an opinion saying that jummah khutba could be in any language is that true? Another question is jummah without a khalifa valid or not as the sharait(essential requirements) of jummah have a lot to do with khalifat? ? --T--? --T--
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1. Therefore, to deliver the Khutbah in any language other than Arabic is strictly forbidden. (Umdatur Ridaaya, footnote Sharah Wiqaayah vol. 1 p. 200) 2. The importance of Jummuah warrants an important person like the Khalifah to perform Jummuah. However, Jummuah performed by any one else besides the Khalifah will also be valid.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>It was narrated from Ibn Muhairiz that a man from Banu Kinanah who was called Al-Mukhdaji heard a man in Ash-Sham, who was known as Abu Muhammad, saying that Witr was obligatory. Al-Mukhdaji said:"In the morning I went to Ubadah bin As-Samit, and I met him while he was on his way to the Masjid. I told him what Abu Muhammad said, and Ubadah said: Abu Muhammad is wrong. I heard the Messenger of Allah () say: Five prayers are those that Allah has decreed for (His) slaves, whoever does them, and does not neglect any of them out of disregard toward them, will have a promise from Allah that He will admit him to Paradise. And whoever does not to them will have no such promise from Allah; if He wills he will punish him and if He wills He will admit him to Paradise.<D>Zirr b. Habaish reported:I thu asked Ubayy b. Kab (Allah be pleased with him): Your brother (in faith) Ibn Masud says: He who stands (for the night prayer) throughout the year would find Lailat-ul-Qadr, whereupon he said: May Allah have mercy upon him; (he said these words) with the intention that people might not rely only (on one night), whereas he knew that it (Lailat-ul-Qadr) is in the month of Ramadan and it is the twenty-seventh night. He then took oath (without making any exception, i. e. without saying Innsha Allah) that it was the twenty-seventh night. I said to him: Abu Mundhir, on what ground do you say that? Thereupon he said: By the indication or by the sign which the Messenger of Allah (may peace be upon him) gave us, and that is that on that day (the sun) would rise without having any ray in it.<D>Allah then mentioned His blessings upon the Prophet (pbuh) saying (Did He not find thee) O Muhammad (an orphan) without a father or mother (and protect (thee)) and joined you to your uncle Abu Talib and sufficed you your provision? The Prophet (pbuh) said: "Yes, O Gabriel!"<D>(And unto Him (alone) belongeth majesty) might and sovereignty (in the heavens and the earth) over the dwellers of the heavens and the earth, (and He is the Mighty) in His dominion and sovereignty, (the Wise) in His command and decree.And of the surah in which the Wind-Curved Sandhills are mentioned, which is all Meccan to the exception of Allahs saying (and a witness of the Children of Israel hath already testified Allah guideth not wrong-doing folk) and three verses revealed about Abu Bakr and his son Abd al-Rahman from His saying (And We have commended unto man kindness towards parents) to His saying (This is naught save fables of the men of old)-which are Medinan-and it consists of 32 verses, 644 words and 2,600 letters:Surah 46: The Wind?Curved Sandhills (al?Ahqaf)And of the surah in which the Wind?Curved Sandhills are mentioned, which is all Meccan to the exception of Allahs saying (and a witness of the Children of Israel hath already testified Allah guideth not wrong?doing folk) and three verses revealed about Abu Bakr and his son Abd al?Rahman from His saying (And We have commended unto man kindness towards parents) to His saying (This is naught save fables of the men of old)which are Medinanand it consists of 32 verses,25 644 words and 2,600 letters:<D>(And whomsoever it is Allahs will to guide) to His religion, (He expandeth his bosom) His heart (unto the Surrender) unto accepting Islam, (and whomsoever it is His will to send astray) to leave in error and disbelief, (He maketh his bosom) He leaves his heart (close) like the ferrule of a spear (and narrow) in doubt; this could also mean: the light cannot find a way, or a passage to his heart (as if he were engaged insheer ascent) like a person who is told to rise in heaven: the heart of such a person is not guided to Islam. (Thus Allah layeth ignominy) Allah leaves denial (upon those) in the heart of those (who believe not) in Muhammad (pbuh), or in the Quran, and then He punishes them for their disbelief.
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I am from Malaysia and studying in UK. I was not aware of the difference bt fajar and asar time between the shafie and hanafi mazhab. A large portion of last ramadhan i ate to the last minute before sehri ends using the hanafi time. Do I have to perform qada? JazakAllah Khair for your attention. ? --T--? --T--
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There is no difference of opinion in the terminating time of Sehri and commencing time for Fajr Salaat.All the scholars are unanimous that Sehri ends upon the commencing of Subh-e-Saadiq (break of dawn) when the horizontal light in the sky appears. Fajr time commences at Subh-e-Saadiq. Your fasts were valid and you do not have to make Qadhaa of your fasts.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Abu Hurairah narrated:"The Prophet (S) turned (finished the prayer) after two (Rakah), so Dhul-Yadain said: Has the prayer been shortened or have you forgotten O Messenger of Allah?" The Prophet (S) said: Is what Dhul-Yadain said the truth? The people said yes, so Allahs Messenger (S) stood to perform the last two (Rakah) of Salat, then he said the Taslim. Then he said the Takbir and prostrated in a manner the same or longer than his (normal) prostrations."<D>Aishah narrated:"The Messenger of Allah would struggle (to perform Salat more) during the last ten (nights) more than he would struggle in the rest of it."<D>Jabir said:The last practice of the Messenger of Allah () was that he did not perform ablution after taking anything that was cooked with the help of fire.Abu Dawud said: This is the abridgment of the former tradition.<D>Allah then mentions the bounties of the life of this world that He has made attractive for the unbelievers, saying: (Beautified for mankind is) what peoples hearts find desirable is (love of the joys (that come) from women) meaning slave women and wives (and offspring) slaves and children, (and stored up heaps) amassed wealth (of gold and silver) it is also said that this means: minted or engraved gold and silver, (and horses branded (with their mark)) beautiful branded horses and grazing in pastures, (and cattle) i.e. sheep, cows and camels (and land) cultivation and cultivated lands. (That) which is mentioned above (is comfort of the life of the world) is of benefit to people in the life of this world and then it vanishes; it is also said that this means: the joys of this world last only for as long as the stuff of any home, a bowl, a plate and the like. (Allah! With Him is a more excellent abode) in the Hereafter, i.e. Paradise, to whoever shun such joys.<D>(Who debar (men) from the path of Allah) who divert people from Allahs religion and obedience (and would have it crooked) would have it changed, (and who are disbelievers in the Last Day) in resurrection after death.<D>(Know that the life of this world) that which is in the life of this world (is only play) exultation, (and idle talk) falsehood, (and pageantry) an appearance, (and boasting among you) regarding status and lineage, (and rivalry about wealth and children) which will vanish and not last; (as the likeness of vegetation after rain, whereof the growth is pleasing to the husbandman, but afterward it drieth up and thou seest it turning yellow) after having been green (then it becometh straw) in the same vein, the life of the world will not last just as this vegetation did not. (And in the Hereafter there is grievous punishment) for he who abstains from obeying Allah and withholds the right of Allah, (and (also) forgiveness from Allah and His good pleasure) in the Hereafter, for he who obeys Allah and fulfils Allahs right over his wealth, (whereas the life of the world) i.e. concerning its lastingness and evanescence (is but matter of illusion) like the illusion surrounding the utilities of the house such as plates and bowls.
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I drive a taxi in a society of kuffar.They have no respect whatsoever for a person doing this job and I experience disrespect from the passengers very often . Not to mention that the kuffar authorities are passing unrealistic laws and rules to make this job even tougher for the drivers, for they see them only as a bunch of immigrants that they despise and take advantage of their unfortunate situation. 2 questions: 1. There are times when the kuffar passengers forget their belongings (wallets, bags, documents,) in my taxi . As a muslim, should I return their belongings? 2. There are times when the kuffar passengers (sometimes half-drunk) hand me a large denomination bill (for example: $100) while thinking that its a smaller denomination bill (for example: $1.) . As a Muslim, should I correct their mistake and let them know that they might have confused the different bills? ? --T--? --T--
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1. In principle, you are not obliged to personally return the belongings of your passengers. They should come forward and claim for them. Should they do so, you are obliged to return their belongings to them. 2. You should correct them and not take more than what you are entitled to.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Anas bin Malik:When Allahs Apostle arrived at Medina, he alighted at the upper part of Medina among the people called Bani `Amr bin `Auf and he stayed with them for fourteen nights. Then he sent for the chiefs of Bani An-Najjar, and they came, carrying their swords. As if I am just now looking at Allahs Apostle on his she-camel with Abu Bakr riding behind him (on the same camel) and the chiefs of Bani An- Najjar around him till he dismounted in the courtyard of Abu Aiyubs home. The Prophet used to offer the prayer wherever the prayer was due, and he would pray even in sheepfolds. Then he ordered that the mosque be built. He sent for the chiefs of Banu An-Najjar, and when they came, he said, "O Banu An-Najjar! Suggest to me the price of this garden of yours." They replied "No! By Allah, we do not demand its price except from Allah." In that garden there were the (following) things that I will tell you: Graves of pagans, unleveled land with holes and pits etc., and date-palm trees. Allahs Apostle ordered that the graves of the pagans be dug up and, the unleveled land be leveled and the date-palm trees be cut down. The trunks of the trees were arranged so as to form the wall facing the Qibla. The Stone pillars were built at the sides of its gate. The companions of the Prophet were carrying the stones and reciting some lyrics, and Allahs Apostle . . was with them and they were saying, "O Allah! There is no good Excel the good of the Hereafter, so bestow victory on the Ansar and the Emigrants. "<D>Al-Hasan bin Muslim told me thatIbn `Abbas had said, "I joined the Prophet, Abu Bakr, `Umar and `Uthman in the `Id ul Fitr prayers. They used to offer the prayer before the Khutba and then they used to deliver the Khutba afterwards. Once the Prophet I came out (for the `Id prayer) as if I were just observing him waving to the people to sit down. He, then accompanied by Bilal, came crossing the rows till he reached the women. He recited the following verse:O Prophet! When the believing women come to you to take the oath of fealty to you . . . (to the end of the verse) (60.12). After finishing the recitation he said, "O ladies! Are you fulfilling your covenant?" None except one woman said, "Yes." Hasan did not know who was that woman. The Prophet said, "Then give alms." Bilal spread his garment and said, "Keep on giving alms. Let my father and mother sacrifice their lives for you (ladies)." So the ladies kept on putting their Fatkhs (big rings) and other kinds of rings in Bilals garment." `Abdur-Razaq said, " Fatkhs is a big ring which used to be worn in the (Pre-Islamic) period of ignorance.<D>Narrated `Umar bin Al-Khattab:When `Abdullah bin Ubai bin Salul died, Allahs Apostle (p.b.u.h) was called upon to offer his funeral prayer. When Allahs Apostle stood up to offer the prayer, I got up quickly and said, "O Allahs Apostle! Are you going to pray for Ibn Ubai and he said so and so on such and such occasions?" And started mentioning all that he had said. Allahs Apostle smiled and said, "O `Umar! Go away from me." When I talked too much he said, "I have been given the choice and so I have chosen (to offer the prayer). Had I known that he would be forgiven by asking for Allahs forgiveness for more than seventy times, surely I would have done so." (`Umar added): Allahs Apostle offered his funeral prayer and returned and after a short while the two verses of Surat Bara were revealed: i.e. "And never (O Muhammad) pray for any of them who dies . . . (to the end of the verse) rebellion (9.84)" -- (`Umar added), "Later I astonished at my daring before Allahs Apostle on that day. And Allah and His Apostle know better."<D>(Well know We that thy bosom) O Muhammad (is at times oppressed by what they say) in their denial of you, and that you are a poet, a magician, a liar and a diviner,<D>(O Children of Adam! Let not Satan) Iblis (seduce you) make you slip with regard to obeying Me (as he caused your (first) parents) Adam and Eve (to go forth from the Garden and tore off) took away (from them their robe) the robe of light (that he might manifest their shame to them. Lo! he) Iblis (seeth you, he andhis tribe) his soldiers, (from whence ye see him not) because your breasts are their dwellings. (Lo! We have made the devils protecting friends) helpers (for those who believe not) in Muhammad (pbuh) and in the Quran.<D>(But this day We save thee in your body) We save your cadaver in its armour (that thou mayst be a portent) that you may be a lesson, such that they do not claim what you claimed and know that you are not a god (for those after thee) among the disbelievers. (Lo! most of mankind) i.e. the disbelievers (are heedless of) are deniers of (Our portents) Our Scripture and Messenger.
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What does bi ithnillah mean? Assalamu Alaikum.I find in the writing of some authors the phrase bi ithnillah, which as per Internet search it means by Allahs will, essentially meaning the same as Insha-Allah. Its used a lot by Egyptians.Now, my question is, which one do you suggest we should use? Insha-Allah or bi ithnillah? From my childhood, I have been taught to use, Insha-Allah. `Bi ithnillah is something new to me. And what could be sources of these two phrases?? --T--? --T--
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When one makes any decision or commitment about the future, one may say Insha-Allah or bi ithnillah. Both are correct
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Al-A mash said :"I head Al-Hajjaj say: Do not say Surat Al-Baqarah, say: The Surah in which the cow (Al-Baqarah) is mentioned." I mentioned that to Ibrahim, and he said: "Abdur-Rahman bi Yazdi told me, that he was with Abdullah when he stoned Jamratul Aqabah. He went down the middle of the valley, stood opposite it - meaning the Jamrah - and throew seven pebbiles at it, saying the Takbir with each pebble. I said; "Some people climbed the mountain." He said: "Here - by the One beside Whom there is no other God - is the place where the one to whom Surat Al-Baqarah was revelated stoned."<D>It wasnarrated that Abu Salamah bin ‘Abdur-Rahman said:“I asked‘Aishah: ‘With what did the Prophet () start his voluntaryprayers?’ She said: ‘He would say: “Allahumma Rabba Jibra’ilwaMika’il wa Israfil, Fatiras-samawati wal-ard, ‘alimal-ghaybiwash-shahadah, Anta tahkumu baina ‘ibadika fima kanu fihiyakhtalifun,ahdini lima akhtulifa fihi minal-haqqi bi ihdnika,innaka latahdi ilasiratin mustaqim (O Allah, Lord of Jibra’il,Mika’il and Israfil,Creator of the heavens and the earth, Knowerof the unseen and theseen, You judge between Your slaves concerningthat wherein theydiffer. Guide me to the disputed matters of truthby Your Leave, forYou are the One Who guides to the straight Path).”<D>Abda reported:Umar b. al-Khattab used to recite loudly these words: Subhanak Allahumma wa bi hamdika wa tabarakasmuka wa taala jadduka wa la ilaha ghairuka [Glory to Thee,0 Allah, and Thine is the Praise, and Blessed is Thy Name. and Exalted is Thy Majesty. and there is no other object of worship beside Thee]. Qatada informed in writing that Anas b. Malik had narrated to him: I observed prayer behind the Apostle of Allah (may peace be upon him) and Abu Bakr and Umar and Uthman. They started (loud recitation) with: AI-hamdu lillahi Rabb al-Alamin [All Praise is due to Allah, the Lord of the worlds] and did not recite Bismillah ir- Rahman-ir-Rahim (loudly) at the beginning of the recitation or at the end of it.<D>(But We found there) in the townships of Lots folk (but one house) but the inhabitants of one house (of those surrendered (to Allah)) of those close to Allah: Lot and his two daughters, Zaura and Raytha.<D>(When Allah saith: O Jesus, son of Mary! Remember My favour) recollect My grace (unto thee) by bestowing prophethood upon you (and unto thy mother) by gracing her with complete surrender to Allah and with worship; (how I strengthened thee with the holy Spirit) the pure Gabriel: he taught and helped you talk to people, (so that thou spakest unto mankind in the cradle) in your mothers lap and in your cot, saying: I am Allahs servant and anointed one (as in maturity) as did Gabriel help you after you reached your thirtiethyear when you said to them: I am Allahs Messenger to you; (and how I taught you the Scripture) the Scriptures of past prophets; and it is said that this means: writing with the pen (and Wisdom) the wisdom ofpast sages; it is also said that this means: the lawful and the unlawful (and the Torah) and taught you the Torah in the womb of your mother (and the Gospel) after you were born; (and how thou didst shape of clay as it were the likeness of a bird) a bat (by My permission) by My command, (and didst blow upon it) like the breathing of a sleeping person (and it was a bird) flying in the air (by My permission) by My command and will, (and thou didst heal him who was born blind and the leper by My permission) by My command, will and power; (and how thou didst raise the dead) by means of My will and through Me give life to the dead, (byMy permission and how I restrained the Children of Israel from you) when they decided to kill you (whenthou camest unto them with clear proofs) with commands, prohibitions and the wondrous things that you showed them, (and those of them who disbelieved) from among the Children of Israel (exclaimed: This) which Jesus is showing us (is naught else than mere magic);<D>Allah then mentioned the honour and blessings that He had bestowed upon the believers, saying: (Allah is the Light of the heavens and the earth) He is the guide of the dwellers of the heaves and earth. Guidance from Allah is of two types: clarification and making things known; it is also said that the verse means: Allah is the embellisher of the heavens by means of the stars and the embellisher of the earth by means of plants and water; it is also said that this means: Allah enlightens the hearts of the believers among the dwellers of the heavens and the earth. (The similitude of His light) the light of the believers; it is also said that this means: the light of Allah in the heart of the believer (is as a niche wherein is a lamp. The lamp is in a glass) made of gems. (The glass is as it were a shining star) one of the following five planets: Mercury, Jupiter, Venus, Mars and Saturn. All these planets are luminous. ((This lamp is) kindled from a blessed tree) from the oil of a blessed tree, (an olive neither of the East nor of the West) in an open space, not touched by the shade of the East nor by the shade of the West; it is also said that this means: in a location which isuntouched by the sun when it rises and when it sets, (whose oil) the oil of the tree (would almost glow forth(of itself)) from behind its rind (though no fire touched it. Light upon light) the lamp emits light and the glass emits light and the oil emits light, (Allah guideth unto His light) Allah honours with knowledge; it isalso said that this means: Allah honours with His religion (whom He will) whoever deserves it; it is also said that the verse means: the likeness of the light of Muhammad in the loins of his forefathers is like this, up to Allahs saying ( kindled from a blessed tree). He says: the light of Muhammad in Abraham was an upright religion (olive tree), and Abraham was neither Jew nor Christian (neither of the East nor of the West), the works of Abraham would almost glow forth in the loins of his forefathers like this (would almost glow forth (of itself)), up until Allahs saying (kindled from a blessed tree) He says: as if it is the light of Muhammad (pbuh) and if Abraham was not a prophet, he would still have this light (though no fire touched it); it is also said that the latter passage means: Had Allah not honoured Abraham, he would not have had this light; it is also said: if Allah had not honoured His believing servant with this light, he would not have had it. (AndAllah speaketh to mankind in allegories) in this way does Allah show to people the trait of knowledge, (for Allah is knower of all things) regarding the honour He bestows upon His servants. Allah struck this similitude of knowledge and clarified its benefit and its praiseworthiness in order that they give thanks to it. Allah says here that just as one uses a lamp to find his way in the dark, so is the light of knowledge used for ones guidance; and just as one uses the stars and planets to find ones way in the darkness of the seas and land, one also uses the light of knowledge for guidance in the darkness of disbelief and idolatry; and just as theoil of a lamp is taken from the blessed olive tree, so too is knowledge from Allah, Exalted is He, for His servant; and just as the olive tree is neither from the East nor from the West, so too is the believer an upright Muslim, neither Jew nor Christian; and just as the oil of the olive tree would almost glow forth of itself even when no fire touches it, so too the faith of the believer is praiseworthy even when there are no virtuous works to accompany it; and just as the niche and the glass and the lamp are light upon light, so too is knowledge light, and the heart of the believer is light and his chest is light and his incoming is light andhis outgoing is light: light upon light; and Allah honours with this light whomever He wills. Such is Allahs description of knowledge.
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Ruling regarding gypsies and caravan travellers Salam in terms of salat al musafir Whats the ruling on someone who lives 6 months in one location and 6 months in another Whats the ruling on a person who has no place of residence at all (eg gypsy/ caravan dwellers) and is constantly travelling, with no intention to ever stay in any location for long Jzk khair? --T--? --T--
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When a musafir [traveller] makes the definite intention of staying at a place for fifteen days or more, then he is the Muqeem and he will have to perform full Salah. There is no Qasar Salh for such a traveller.[1] The place where he intends to stay more than fifteen days is known as his Watan al-Iqmah [place of stay]. The intention of staying fifteen days has to be for staying the full fifteen days at one place. If he makes an intention of staying for 15 days at two different places, [E.g 8 days at one place 7 days at the other place] and the distance between the two places is such that the adhn of one place cannot be heard at the other, then he will be a musfir in both those places.[2] Caravan dwellers who do not intend to stay in one place for more than 15 days and keep travelling more than 78km will keep making Qasar in their Salaah
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It was narrated from Umar that:When the prohibition of Khamr was revealed, Umar said: "O Allah, give us a clear ruling on Khamr," and the Verse in Al-Baqarah was revealed. Umar was called and it was recited to him. Then Umar said: "O Allah, give us a clear ruling on Khamr," and the Verse in An-Nisa was revealed: "O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state". And when the Iqamah for prayer was said, the caller of the Messenger of Allah [SAW] would cry out: "O you who believe! Approach not As-Salah (the prayer) when you are in a drunken state." Umar was called and this was recited to him. Then he said: "O Allah, give us a clear ruling on Khamr." Then the Verse in Surat Al-Maidah was revealed, and Umar was called, and it was recited to him. When he reached the words, "So, will you not then abstain?," Umar said: "We have abstained, we have abstained."<D>Narrated Busr bin Sa`id:that Zaid bin Khalid sent him to Abi Juhaim to ask him what he had heard from Allahs Apostle about a person passing in front of another person who was praying. Abu Juhaim replied, "Allahs Apostle said, If the person who passes in front of another person in prayer knew the magnitude of his sin he would prefer to wait for 40 (days, months or years) rather than to pass in front of him." Abu An-Nadr said, "I do not remember exactly whether he said 40 days, months or years."<D>Narrated `Abdur-Rahman bin Samura:Allahs Apostle said, "(O `Abdur-Rahman!) Do not seek to be a ruler, for, if you are given the authority of ruling without your asking for it, then Allah will help you; but if you are given it by your asking, then you will be held responsible for it (i.e. Allah will not help you ) . And if you take an oath to do something and later on find another thing, better than that, then do what is better and make expiation for (the dissolution of) your oath."<D>(Lo! It is thy insulter) the one who despises you ((and not thou) who is without posterity) he will be without family, children, wealth or any goodness; he will not be mentioned after his death, i.e. al-As Ibn Wail al- Sahmi, while you will be mentioned with every good. This is because, when his son Abdullah died, they said: Muhammad (pbuh) is without posterity.And of the surah in which Disbelievers are mentioned, which is all Meccan and consists of 6 verses, 26 words and 74 letters:Surah 109: Disbelievers (al-Kafirun)And of the surah in which Disbelievers are mentioned, which is all Meccan and consists of 6 verses, 26 words and 74 letters:<D>(And he who findeth not (the wherewithal)) the means to free a slave, (let him fast for two successive months before they touch one another) before they have sexual intercourse with one another; (and for him who is unable to do so) i.e. to fast because he is weak ((the penance is) the feeding of sixty needy ones) giving each needy person half a measure (half a sa) of wheat or one measure (sa) of barley or dates. (This) which I have explained regarding the expiation of the Zihar, (that ye may put trust in Allah and His messenger) in order that you acknowledge the obligations of Allah and the wont of His Messenger. (Such are the limits (imposed by Allah)) such are the legal rulings and obligations of Allah regarding the Zihar; (and for disbelievers) in the limits imposed by Allah (is a painful doom) whose pain will extend to their hearts. From the beginning of the surah to this point was revealed about Khawlah Bint Thalabah Ibn Malikal-Ansariyyah and her husband Aws Ibn al-Samit, the brother of Ubadah Ibn al-Samit, who was angered by his wife for refusing him to sleep with her and, as a result, made sexual intercourse with her forbidden on him. But he regretted doing so, and Allah revealed how he could expiate the sin he committed. The Prophet (pbuh) told him: You should free a slave. Aws said: I have very little money and it costs a great deal to free a slave. The Prophet (pbuh) said: Then you should fast two successive months. Aws said: I cannot do so! If I do not eat once or twice a day my eyesight becomes dim; and I fear peril if I fast. The Prophet (pbuh) said: Then you should feed 60 needy ones. Aws said: I can not afford it. The Prophet (pbuh) ordered for him a measure of dates and commanded him to give it to the needy. Aws said: I do not know of anyone in Medina who is more in need of it than I. The Prophet (pbuh) told him to eat it and, with the help of another person, the Prophet (pbuh) fed 60 needy people, and this allowed Aws to go back to hiswife whom he had declared unlawful for himself. <D>(Save those who believe) in Muhammad (pbuh) and the Quran (and do good works) and do acts of obedience privately between them and their Lord, (and exhort one another to truth) to belief in Allahs divine Oneness; and it is said to the Quran (and exhort one another to endurance) in performing theobligations imposed by Allah and in avoiding transgressions and also in enduring misfortunes and calamities,because the believers are unlike the disbelievers.And of the surah in which the Traducers are mentioned, which is all Meccan and consists of 9 verses, 84 words and 161 letters:Surah 104: The Traducers (al-Humazah)And of the surah in which the Traducers are mentioned, which is all Meccan and consists of 9 verses, 84 words and 161 letters:
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Actually once when he did this (joined magrib and Isha) some of us left, but he complained about this in a lecture that we are not following the majority in the masjid, what do we have to do because here in US even if the weather is bad people go out to do grocery and other stuff but for prayers they just join them. What should we do? Should we join the jamat or leave and coming back at the proper time and make another jamat. Jazakallah khair. ? --T--? --T--
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As Hanafis, we should maintain our Salaat at its stipulated times. But for the sake of unity, especially in a growing and diverse country like America, you may join the Imaam for Esha Salaat with the intention of Nafl Salaat and when the time of Esha Salaat sets in, you should perform your Esha Salaat
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Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<D>Narrated Abdullah ibn Masud:We did not know what we should say when we sat during prayer. The Messenger of Allah () was taught (by Allah). He then narrated the tradition to the same effect. Sharik reported from Jami, from AbuWail on the authority of Abdullah ibn Masud something similar. He said: He used to teach us also some other words, but he did not teach them as he taught us the tashahhud: O Allah, join our hearts, mend our social relationship, guide us to the path of peace, bring us from darkness to light, save us from obscenities, outward or inward, and bless our ears, our eyes, our hearts, our wives, our children, and relent toward us; Thou art the Relenting, the Merciful. And make us grateful for Thy blessing and make us praise it while accepting it and give it to us in full.<D>Abu Huraira said:The Messenger of Allah (may peace be upon him) said: Whoever (woman) fumigates herself with perfume should not join us in the Isha prayer.<D>Allah mentions, then, how Kab al-Ashraf invited some of the companions of Allahs Messenger (pbuh)- Muadh [Ibn Jabal], Hudhayfa [Ibn al-Yaman] and Ammar [Ibn Yasir]-to join their religion (Judaism) and leave Islam, after the Battle of Uhud, saying: (A party of the people of the Scripture long to make you go astray) from your Religion, Islam; (and they make none to go astray) from the religion of Allah (except themselves, but they perceive not) this; it is also said that this means: they perceive not that Allah informs His Prophet of this.<D>(Those who were left behind) at the conquest of al-Hudaybiyyah, i.e. Banu Ghifar, Aslam, Ashja and some people from Muzaynah and Juhaynah (will say, when ye set forth to capture booty) the booty of Khaybar: (Let us go with you) to Khaybar. (They fain would change the verdict of Allah) when he said to His Prophet not to let them accompany him to any other conquest after failing to join the conquest of al-Hudaybiyyah. (Say) to Banu Amir, Dayl, Aslam, Ashja, and a group from Muzaynah and Juhaynah: (Ye shall not go with us) to Khaybar except as volunteers but you will not have a share of the booty. (Thus) just as we told you (hath Allah said beforehand) in surah Repentance (say unto them: Ye shall never more go out with me nor fight with me against a foe). Upon hearing this, the hypocrites said to the believers: Allah has not commanded you this, it is rather because you are resentfully envious of us for sharing the booty with you. So Allah said: (Then they will say: Ye are envious of us) regarding the booty. (Nay, but they understand not) the command of Allah, (save a little) neither much nor a little.<D>(Jesus, son of Mary, said: O Allah, Lord of us! Send down for us a table spread with food from heaven) it is also said that this means: send down for us the grace of food, for they already had some food with them, (that it may be a feast for Us, for the first of us) the people of our own time (and for the last of us) those who come after us, so that we worship you on this day, which happened to be a Sunday, (and a sign from You) for he who believes and an argument against he who disbelieves. (Give us sustenance) give us that which we have asked for, (for Thou art the Best of Sustainers) the Best of those who feed others.
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I will be taking a flight overseas (Canada to Pakistan)and I want to know how to pray my salat. There will be a few stop-overs, but the flight will be 16 hours in total. Jazakallah khair. ? --T--? --T--
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If any Salaat time approaches during the flying time, that Salaat should be performed on the plane. You should inform the flight attendants of your religious obligation and request them to facilitate for you by arranging an isolated corner to perform your Salaat. In our experiences of traveling by plane, we have observed that flight attendants of all flights are very accommodating. However, due to their responsibilities, we should co-operate with them as well.You should calculate the Salaat times during your travel and every Salaat should be performed timeously. If there will be a few stop-overs and if the passengers are not required to be on board the plane, then you should perform the Salaat of that time in the transition lounge of the airport.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Zirr bin Hubaish narrated:"I came to a man called Safwan bin Assal and sat at his door. He came out and said: What do you want? I said: I am seeking knowledge. He said: The angels lower their wings for the seeker of knowledge out of pleasure at what he is seeking. He said: What do you want to know about? I said: About the Khuffs. He said: When we were with the Messenger of Allah () on a journey, he told us not to take them off for three days except in the case of Janabah, but not in the case of defecation, urinating or sleep."<D>Abu Hurairah narrated:"Allahs Messenger entered the Masjid, and a man entered and offered Salat. Then he came to give Salam to the Propet. He returned the Salam to him and said: Go back and perform Salat, for indeed you have not prayed. So the man returned to pray as he had prayed. Then he came to give Salam to the Prophet. He returned Salam to him, then [Allahs Messenger] said: Go back and perform Salat, for indeed you have not prayed until he had done that three times. So the man said to him: By the One who sent you with the Truth, I do not know any better than this, so teach me. So he said [to him]: When you stand for Salat then say the Takbir, then recite what is easy for you of the Quran. Then bow until you are at rest while bowing, then rise up until you are at rest sitting. Do that in all of your Salat."<D>It was narrated from Yala bin Mamlak that he asked Umm Salamah, the wife of the Prophet () about the recitation and prayer of the Messenger of Allah (). She said:"What do you want to know about his prayer (I.e., you can never match it)? He used to pray, then sleep for as long as he had prayed, then he would pray as long as he had slept, then he would sleep as long as he had prayed, until dawn came." Then she described to him his recitation, and she described a clear recitation in which every letter was distinct.<D> (And thou seest) O Muhammad upon the first blow of the trumpet (the hills thou deemest solid) and still(flying with the flight of clouds) in the air: (the doing of Allah) this is the doing of Allah with His creation(Who perfecteth all things) of creation. (Lo! He is Informed) Aware (of what ye do) of good or evil. <D>(And among those around you of the wandering Arabs) the tribes of Asad and Ghatafan (there are hypocrites, and among the townspeople of Medina) Abdullah Ibn Ubayy and his host ((there are some who) persist in hypocrisy whom thou (O Muhammad) knowest not) whose hypocrisy you do not know. (We, We know them) We know their hypocrisy, (and We shall chastise them twice) once upon taking away their souls and another time in the grave; (then they will be relegated to a painful doom) to the chastisement of hell.<D>(He said) Jacob said: (I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not) I know that Josephs vision is true and that we will prostrate to him; it is also said that this means: I know of Allahs mercy and of His good work that which you do not; it is also said that this means: I know that Joseph is alive. That is because the angel of death came to him and he asked him: "did you take away the soul of Joseph from among those you took their souls away". And the angel said he did not.
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Mufti Sahab, I once read prayers without wudhu because I had forgetton that my wudhu was broken earlier, but during prayers I had remembered that my wudhu was broken earlier, even though I continued my prayers I think my salah was not valid please clarify these case. ? --T--? --T--
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Salaat without Wudhu is not valid. You should make Qadhaa (make up) for that Salaat. (Shaami vol.1 pg.79)and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Ibn Abbas reported:The Messenger of Allah (may peace be upon him) observed the noon and afternoon prayers together, and the sunset and Isha prayers together without being in a state of fear or in a state of journey.<D>It wasnarrated that Umm Salamah said:‘By the One Who took his soul(i.e., the soul of the Prophet ()), he did not die until heofferedmost of his prayers sitting down. And the dearest of theactions tohim was the righteous action that the person doesregularly, even ifit were a little.”<D>It was narrated that Aishah said:"The Messenger of Allah () did not refrain from (kissing) my forehead when he was fasting, and he did not die until most of his prayers were offered sitting down." Then she said something to the effect that (referred to the prayers) other than the obligatory prayers. "And the dearest of actions to him was that in which a person persists, even if it is little."<D>Allah then explained who they are by saying: (Who are heedless of their prayer) who are distracted from their prayers and fail to perform them;<D>(Say) O Muhammad: (Lo! my worship) the five daily prayers (and, my sacrifice) my religion, proof, sacrifice and worship (and my living and my dying are for Allah) in this world are for the sake of Allahs obedience and pleasure, (Lord of the Worlds) the Master of the jinn and human beings.<D>Then Allah revealed about Abdullah Ibn Salam and his companions-Asad, Usayd, Thalabah Ibn Qays and others-when they were shunned by the Jews, saying: (Your friend) your protector, helper and intimate companion (can be only Allah; and His messenger and those who believe) i.e. Abu Bakr and his companions, (who establish worship) the five daily prayers (and pay the poor-due) from their wealth, (and bow down (in prayer)) in the five daily prayers in congregation with the Prophet (pbuh).
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What should be the rule for daily 5 times prayer on planets where the day/night length is different than on earth? As Salam u Alaikum. I would like to ask you a hypothetical question and please dont be upset or angry with me for asking something that may sound as a waste of time or of no immediate benefit to us. I seek Allahs refuge if my question makes you uncomfortable in any way. As Science and Technology is exponentially leaping forward with time, the question may get relevant in a few centuries from today. I am sure that the Ulama of that time will come to an ijmaa that will satisfy the Muslims, but I am curious to do the thought experiment now to understand how an Islamic Scholar comes to the conclusion on a particular controversial topic. Assume a time when human being starts colonizing different planets in different solar systems. For our example, one group of Muslims migrate to a planet where a day consists of one-fifth of earth time i.e. 4 hours 48 minutes a day. And another group of Muslims migrate to a planet where a day is 5 times longer compared to earth i.e. 120 hours a day. So the day and night cycle happens very quickly in first planet and very slowly in the other planet. We further assume that no major biological change happened to human beings in the meantime and hence people sleeps for 6 hours in every 24 hours time no matter in which planet they inhabit. Compared to standard earth time then, in 120 hours (i.e. 5 days on earth), a Muslim on earth will pray for 5 * 5 i.e. 25 times. In your opinion, how many times should the Muslims of first (small) planet and last (large) planet pray during that same amount of time? I could think of choosing from one of the below two possibilities. 1) Follow 5 times a day prayer cycle no matter how long is the planets own day/night cycle time is compared to earth. In this case, in small planet, Muslims will still continue to pray 5 times a day and hence in earth standard 120 hours, Muslims will pray 5 * 5 * 5 = 125 times while on earth during that same time a Muslim will pray 5 * 5 = 25 times and in the large planet a Muslim will pray 5 times only in that same amount of time. 2) Follow earths standard time to decide how many times you pray in other planets. In this case, all of small planet, large planet and earth the prayer will be performed exactly the same number of times i.e. 5 * 5 = 25 times in 120 hours earth standard time (which is equivalent to 1 day in large planet but 25 days in small planet). However, it will end up being that in the small planet a Muslim will pray only once a day (day of that small planet) while in the large planet Muslims will end up praying 25 times a day (day of that large planet). What would you think as the more reasonable option be? #1 or #2? Or would you rather think of a different option other than these 2? JAK? --T--? --T--
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. We welcome your hypothetical question. We do not get angry at such sincere questions. In this era of scientific calculations and technological advancements, we find such situations that were not existent before. If hypothetically the Ulamaa of the last century were asked about various dealings through phones as done today on an international level, they may not have understood the reality as the Ulamaa today do. Likewise, the Ulamaa of the next generation will understand the issue of living in the various planets and will be able to give practical guidance on the issue. You are thus correct to state that the Ulamaa in the future will advise the Ummah how to perform salaah in various planets. Probably, the Ulamaa will go to the planets to understand the issue to offer practical guidance. The two solutions you offer may also be probable. Consider the following Hadith: ::::[1] Translation: The Sahaabah (Radhiallaahu anhum) asked Rasulullaah (Sallallaahu alaihi wasallam) about Dajjaal, O Rasulullaah! How long will he stay on earth? He replied, Forty days; a day like a year, a day like a month, a day like a week, and the rest of the days like your days. The Sahabah asked, O Rasulullaah! On that day which is like a year, will the salaah of one day be sufficient for us? He (Sallallaahu alaihi wasallam) replied, No. Calculate the time (for prayer). (Muslim 2937) It is apparent from the above Hadith that when such a time comes, the time will be taken into consideration, not the day and night.Muajul I
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It wasnarrated that Abu Hurairah said:“Rain fell on the day of ‘Eidatthe time of the Messenger of Allah (), so he led them in prayerinthe mosque.<D>Narrated Ibn `Abbas:The Prophet stayed in Mecca for 19 days during which he prayed 2 rak`at in each prayer.<D>Yazidbin Khumair narrated that ‘Abdullah bin Busr went out with thepeople on the Day of Fitr or Adha, and he objected to the Imam’sdelay. He said:“We would have finished by this time.” And thatwasthe time of Tasbih.<D>(But watch thou for) their torment, O Muhammad, on (the day when the sky will produce visible smoke)filling what is between the sky and the earth<D>(For what day is the time appointed) for these things? He says: for what day has its Master delayed it. <D>(Then, on that day) on the Day of Judgement, (ye will be asked concerning pleasure) you will be asked about whether you gave thanks for all the bounties you enjoyed, of food, drink, clothing, etc.And of the surah in which the Declining Day is mentioned, which is all Meccan, and consists of 3 verses, 14 words and 68 letters.Surah 103: The Declining Day (al-Asr)And of the surah in which the Declining Day is mentioned, which is all Meccan, and consists of 3 verses, 14 words and68 letters:
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Dear Mufti Saheb. It is observed today that the Salaat is performed in many different ways (e.g Raf-ul-Yaddein, Saying Ameen loudly, etc.). It is also known that more than 500.000 Hadiths have been memorised, and are known to us. What I cannot grasp is how words said by our Prophet(S.A.W) only once in his lifetime have been memorised while the Salaat which was performed 5 times a day is today performed so differently? ? --T--? --T--
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In actual fact, the many number of Ahaadith refers to the very many chain of narrators for each Hadith. For example, if one Hadith has fifty chain of narrators, it is regarded as fifty Ahaadith whereas it is the one and same Hadith.Nevertheless, the different procedures of performing Salaat has no bearing on the many or less number of Ahaadith known to us. It is based on the conclusion of the great and illustrious Mujtahideen who were oceans of knowledge who have researched the different Ahaadith narrated on a particular matter based on their vast knowledge. The different conclusions should be interpreted as intellectual honesty.It would be intellectually dishonest for them to unite on a particular method of performing Salaat contrary to their research. Hence, the different methods of Salaat is a reflection of the honesty of the noble Mujtahideen
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Narrated Ibn `Abbas:A man said to the Prophet (while he was delivering a sermon on the Day of Nahr), "I have performed the Tawaf round the Ka`ba before the Rami (throwing pebbles) at the Jamra." The Prophet said, "There is no harm (therein)." Another man said, "I had my head shaved before slaughtering (the sacrifice)." The Prophet said, "There is no harm." A third said, "I have slaughtered (the sacrifice) before the Rami (throwing pebbles) at the Jamra." The Prophet said, "There is no harm."<D>It was narrated that Abu Hazim said:"I was behind Abu Hurairah when he performed Wudu for Salah. He washed his hand up to the armpit, and I said: O Abu Hurairah! What is this Wudu? He said to me: O Banu Farrukh! You are here! If I had known that you were here I would not have performed Wudu like this. I heard my close friend (i.e., the Prophet ()) says: "The jewelry of the believer will reach as far as his Wudu reached."<D>Jabir bin Abdullah narrated:"On the Day of Al-Khandaq (the battle of the Trench), Umar bin Al-Khattab came cursing the disbelievers of Quraish and said: O Allahs Messenger! I could not offer he Asr prayer until the sun was about to set. The Prophet said: By Allah! I too have not offered the Salat." So he said: "We descended into Buthan, Allahs Messenger performed Wudu and we too performed Wudu. Allahs Messenger prayed Asr after the sun had set, then after it he prayed Maghrib."<D>Allah said: (And when thou (O Muhammad) art among them) present with them (and arranges (their) worship for them) and stand to lead the prayer for them, begin by saying Allah is the greatest (Allahu akbar) and let them repeat the same after you, (let only a party of them stand with thee) in prayer (and let them take their arms. Then when they have performed their prostrations) when they have prayed one unit (let them fall) let them retreat (to the rear) to the position of their fellow believers who are facing the enemy (and let another party) who were facing the enemy (come that hath not worshipped) that has not performed the first unit of prayer with you (and let them worship with thee) let them pray with you thesecond unit of prayer, (and let them take their precaution) against the enemy (and their arms) let them take their arms with them. (Those who disbelieve) i.e. the Banu Anmar (long for you to neglect your arms) andbe oblivious to them (and your baggage) and they also long that you forget the means of war (that they may attack you once for all) while you are performing the prayers. Then Allah gave the believers a legal dispensation to put down their arms, saying: (It is no sin for you) there is no harm for you (to lay aside your arms, if rain) intense rain (impedeth you or ye are sick) wounded. (But take your precaution) against your enemy. (Lo! Allah prepareth for the disbelievers) the Banu Anmar (shameful punishment) by means ofwhich they will be humiliated; it is also said that this means: a severe punishment. <D>Then Allah mentioned the direction of prayer to Him, saying (Unto Allah belong the East and the West) as a direction of prayer for him who does not know the correct direction of prayer, (and whithersoever ye turn) your faces in prayer after ascertaining the direction, (there is Allahs Countenance) that prayer is performed in Allahs pleasure. This verse was revealed about a group of Companions of the Prophet (pbuh) who prayed whilst travelling in the wrong direction after doing their best to determine the correct direction. It is alsosaid that saying (Unto Allah belong the East and the West) means: the people of the East and the people of the West have one direction of prayer which is the Sacred Precinct, and therefore (there is AllahsCountenance) means: that is the direction of prayer to Allah, (Lo! Allah is All-Embracing) regarding the direction of prayer, (All- Knowing) of their intentions.<D>(O ye who believe) in Muhammad, Allah bless him and the Quran! (Observe your duty to Allah) fear Allah. (And let every soul) whether it is righteous or sinful (look to that which it sendeth on before for the morrow) to what it achieved for the Day of Judgement, for it will only find on the Day of Judgement that which it has performed in the life of the world; if it is good, it is good, and if it is evil, it is evil. (And observe your duty to Allah) and fear Allah! (Lo! Allah is informed of what ye do) of good and evil.
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Asalamualaykum warahmatullah wabarakaatuh Duaas this email of mine finds Mufti Saab in the best of health InshaAllah. It would be appreciated if Mufti Saab could kindly assist in giving Fatwahs on the questions herewith: 1. What is the status of performing Salaah on an animal skin? Was it the practice of Rasululaah ? If yes, could Mufti Saab kindly provide a Hadith/Daleel (as reference for the person asking the question). 2. Was it a practice of Rasululaah to drink cold water? If yes, could Mufti Saab kindly provide a Hadith/Daleel ( as reference for the person asking the question). 3. Is it permissible for one to wear a pants that has a zip or buttons, without it being tight-fitting on the legs? Same as an izaar which has elastic. In this case, instead of elastic one buys one with buttons or a zip. Will one be following the way of the the Kufaar by wearing such a pants? 4. What is the status of having a daawat/inviting others for a meal on the happy occasion of a family member completing Hifdh, Aalim, Iftaa etc? Is there an exception for such in Shariah? Could Mufti Saab kindly state Fatwah + Taqwa. 5. Could Mufti Saab kindly email the article with regards to women and forms of adornements permissible written by Mufti Huzaifah Deedat. Jazakumullah Khayran for Mufti Saabs time to reply. Request for Duaas? --T--? --T--
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Animal skin with the exception of pig skin is considered to be pure when it goes through the process of tanning even if the animal is unlawful to consume (such as a lion) or the animal is not slaughtered according to Islamic rituals. Therefore, to perform salaah on an animal skin is permissible.1 Nabi Sallallahu Alayhi Wasallam preferred cold beverages. Consider the following hadith, The drink most liked by Rasulullah Sallallahu alayhi Wasallam was that which was sweet and cold.2 It is permissible.3 Shariah recognises expressing happiness when a happy event takes place. The practise of inviting people after completing Hifdh and Aalim course is precisely to express ones happiness and gratitude to Allah Taala.4Moreover, Hazrat Umar Farooq Radhiallahu Anhu slaughtered a camel and invited the public when he completed Surah Baqarah.5 http://idealwoman
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Narrated Ibn `Abbas:The Prophet was hiding himself in Mecca and used to recite the (Quran) in a loud voice. When the pagans heard him they would abuse the Quran and the one who brought it, so Allah said to His Prophet: Neither say your prayer aloud, nor say it in a low tone. (17.110)<D>Aishah narrated:"Allahs Messenger would say one Taslim for the Salat while facing forward and turning to his right side a little."<D>Narrated Anas bin Malik:We used to pray the `Asr and after that if one of US went to Quba he would arrive there while the sun was still high.<D>(And not one of you could have held Us off from him) He says: no one of you could have held Us back fromMuhammad (pbuh). <D>(Maketh he the gods One God) could one God be sufficient to fulfil all our needs, as Muhammad claims? (Lo! That) which Muhammad says (is an astounding thing) is a bizarre thing.<D>(Had Allah willed, He could have made them one community) had Allah willed He would have gathered the Jews, Christians and the idolaters in one religion, the religion of Islam, (but Allah bringeth whom He will into His mercy) to His religion: Islam. (And the wrong-doers) the Jews, Christians and idolaters (have no friend) have no relative to assist them (nor helper) to save them from Allahs punishment.
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My intention was to wake up and pray my tahajud salat. However, I have two children 1 & 2 years of age. This particular night I was so exhausted I fell asleep and missed both my tahajud and witr. ? --T--? --T--
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Qadhaa is compulsory for the missed Witr Salaat. (Shaami vol.2 pg.5)and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Ibn `Abbas:The Prophet stayed in Mecca for 19 days during which he prayed 2 rak`at in each prayer.<D>Abdullah b. Abbas reported:He spent (one night) in the house of the Messenger of Allah (may peace be upon him). He (the Holy Prophet) got up, brushed his teeth and performed ablution and said:" In the creation of the heavens and the earth, and the alternation of the night and the day, there are indeed signs for people of understanding" (al-Quran, iii. 190), to the end of the Surah. He then stood up and prayed two rakahs, standing, bowing and prostrating himself at length in them. Then he finished, went to sleep and snored. He did that three times, six rakahs altogether, each time cleaning his teeth, performing ablution, and reciting these verses. Then he observed three rakahs of Witr. The Muadhdhin then pronounced the Adhan and he went out for prayer and was saying,:" O Allah I place light in my heart, light in my tongue, place light in my hearing, place light in my eyesight, place light behind me, and light in front of me, and place light above me, and light below me. O Allah! grant me light."<D>Jafar b Muhammad reported on the authority of his father:We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of Allahs Messenger (May peace be upon him). And he pointed with his hand nine, and then stated: The Messenger of Allah (may peace be upon him) stayed in (Medina) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that Allahs Messenger (may peace be upon him) was about to perform the Hajj. A large number of persons came to Medina and all of them were anxious to follow the Messenger of Allah (May peace be upon him) and do according to his doing. We set out with him till we reached Dhul-Hulaifa. Asma daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the Messenger of Allah (May peace be upon him) asking him: What should 1 do? He (the Holy Prophet) said: Take a bath, bandage your private parts and put on Ihram. The Messenger of Allah (May peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And the Messenger of Allah (may peace be upon him) was prominent among us and the (revelation) of the Holy Quran was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of Allah (saying):" Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner." And the people also pronounced this Talbiya which they pronounce (today). The Messenger of Allah (May peace be upon him) did not reject anything out of it. But the Messenger of Allah (May peace. be upon him) adhered to his own Talbiya. Jabir (Allah be pleased with him) said: We did not have any other intention but that of Hajj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited:" And adopt the Station of Ibrahim as a place of prayer." And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from Allahs Apostle [May peace be upon him] that he recited in two rakahs:" say: He is Allah One," and say:" Say: 0 unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-Safa and as he reached near it he recited:" Al-Safa and al-Marwa are among the signs appointed by Allah," (adding: ) I begin with what Allah (has commanded me) to begin. He first mounted al-Safa till he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:" There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise, helped His servant and routed the confederates alone." He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-Safa. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Jusham got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? Thereupon the Messenger of Allah (May peace be upon him) intertwined the fingers (of one hand) into another and said twice: The Umra has become incorporated in the Hajj (adding):" No, but for ever and ever." All came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (HadratAli) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that Ali used to say in Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allahs Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (The Holy Prophet then asked Ali): What did you say when you undertook to go for Hajj? I (Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on. He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by Ali from the Yemen and of those brought by the Apostle (may peace be upon him) was one hundred. Then all the people except the Apostle (may peace be upon him) and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhul-Hijja) they went to Mina and put on the Ihram for Hajj and the Messenger of Ailah (may peace be upon him) rode and led the noon, afternoon, sunset Isha and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. The Messenger of Allah (may peace be upon him) then set out and the Quraish did not doubt that he would halt at al-Mashar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah (may peace be upon him), however, passed on till he came to Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabia b. al-Harith, who was nursed among the tribe of Sad and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of Abbas b. Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two. The Messenger of Allah (may peace be upon him) then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and Isha prayers with one Adhan and two Iqamas and did not glorify (Allah) in between them (i. e. he did not observe supererogatory rakahs between Maghrib and Isha prayers). The Messenger of Allah (may peace be upon him) then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mashar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept standing till the daylight was very clear. He then went quickly before the sun rose, and seated behind him was al-Fadl b. Abbas and he was a man having beautiful hair and fair complexion and handsome face. As the Messenger of Allah (May peace be upon him) was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. The Messenger of Allah (may peace be upon him) placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of Allah (may peace be upon him) turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to All who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Holy Prophet and Hadrat All) took some meat out of it and drank its soup. The Messenger of Allah (May peace be upon him) again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water. O Bani Abd al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.<D>(And when the terror fell on them) whenever a torment fell on them such as the flood, locusts, vermin, frogs and blood (they cried: O Moses! Pray for us unto your Lord) ask your Lord for us, (because He hath a covenant with thee) because of that with which He has commanded you. (If thou removest the terror from us) if you remove the punishment from us (we verily will trust thee) we will believe in you (and will let the Children of Israel go with thee) with all their property.<D>(And (it is said) they tarried in their Cave three hundred years and add nine) before Allah made them wake up.<D>(And we appoint the night and the day two portents) two signs; the reference here is to the sun and the moon. (Then We make dark the portent of the night) the light of the sign of the night, i.e. the moon, (and We make) and leave (the portent of the day) i.e. the sun (sight giving) bright and clear, (that ye may seek bounty from your Lord) the bounty of this worldly life and that of the Hereafter, (and that ye may know) and that you may know through the increase and decrease of the phases of the moon (the computation of the years and the reckoning) how to count days and months; (and everything) the lawful and the unlawful, the commands and prohibitions (have We exposited with a clear expositing) We have clearly explained it in the Quran.
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Please help I am layman who regularly views your website in order to seeing today I need your help on Hadith. question in regards to hadith you said in a couple of your fatwas that the best hadith books for a laymen is 40 hadith by imam nawawi, Adab al mufrad by bukhari, riyadhus saliheen and mishkat al masabih. What about maariful hadith by Shaykh Muhammad manzoor noomani? or is it the same as mishkat and not beneficial? as reading mishkat is enough on that area of hadith?? --T--? --T--
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Dear Brother, May Allah Taala grant you more ability to benefit from our website. Maariful Hadith by Maulana Manzoor Numani [Rahimahullah] is very useful and beneficial. We do not understand your last statement or is it the same as mishkat and not beneficial?
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This hadith has been narrated by Ibn Umar from the Apostle of Allah (may peace be upon him), but in the hadith transmited by Musa b. Uqba, this addition is made:" When one who had committed the Quran to memory (or who is familiar with it) gets up (for night prayer) and recites it night and day, it remains fresh in his mind, but if he does not get up (for prayer and thus does not recite it) he forgets it."<D>This hadith has been reported with the same chain of transmitters by Qatada except with this change:" He who finds it hard (to recite the Quran) will have a double reward."<D>Anas b. Malik reported that Allahs Messenger (may peace be upon him) offered the Id prayer and then delivered the sermon giving the command:He who slaughtered the animal before prayer should slaughter (another animal as a sacrifice). The rest of the hadith is the same.<D>(Hast thou not observed) O Muhammad (those who are hypocrites) those who are double-faced in their religion: these were a group of people from the Aws tribe who claimed to be believers in the open but were disbelievers in private, ((how) they tell) in private (their brethren who disbelieve among the People of the Scripture) i.e. Banu Qurayzah; they said to them when they were surrounded by the Prophet (pbuh) Remain firm in your faith inside your strongholds: (If ye are driven out) from Medina as were driven out the Banul-Nadir, (we surely will go out with you, and we will never obey anyone against you) and we will not help anyone in Medina against you, (and if ye are attacked) by the Prophet (pbuh) and his Companions (we verily will help you) against them. (And Allah beareth witness) and Allah knows (that they) i.e. thehypocrites (verily are liars) they lie in what they say. <D>(Or they say) Nay, the disbelievers of Mecca say: (He hath invented it) Muhammad has invented the Quran and presented it to us. (Say) to them, O Muhammad: (Then bring ten surahs, the like thereof) the like of a surah of the Quran, such as surah al-Baqarah, Al Imran, al-Nisa, al-Maidah, al-Anam, al-Araf, al-Anfal, al- Tawbah, Yunus, or Hud, (invented) by you, (and call on everyone you can) seek the help of what you worship (beside Allah, if ye are truthful!) that Muhammad (pbuh) has invented it.<D>(O ye who believe) in Muhammad (pbuh) and the Quran! (If ye help Allah, He will help you) if you help Allahs Prophet, Muhammad (pbuh) in fighting against the enemy, Allah will help you to conquer this enemy (and will make your foothold firm) in fighting so that you do not swerve.
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Few huffaz intend performing Taraweeh Salaah in congregation at home. We are all Hanafi. A few ladies wish to joing the congregation in a seperate room. I understand that the imams have to make specific intention to lead the ladies in congregation for the Fardh, Sunnah and Waajib salaah of Esha, Taraweeh and Witr. 1. Does each different Imaam have to make a specific intention before each of the various Salaah every day or can one intention be made for all salaah at the start of the prayers. 2. Does the intention have to be made everyday, or can it be made at the commencement of Ramadaan on the 1st Taraweeh? 3. What is the best method to make intention, verbally or in the heart ? Shukran? --T--? --T--
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1.) Each Imam will make his own intention to lead the women for each salah. 2.) The intention has to be made everyday the Imam leads the women. 3.) The intention in the heart is sufficient and best. It is not necessary to make a verbal intention. However if a person finds it difficult to form an intention in the heart without a verbal intention, then it is best for him to make a verbal intention as well
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It was narrated that Ata said:"Abu Hurairah said: "In should be recitation in every prayer. What the Messenger of Allah () made us hear (by reciting out loud) we make you hear, and what he hid from us (by reciting silently) we hide from you."<D>It was narrated that Abu Hurairah said:"In every prayer there is recitation. What the Messenger of Allah () made us hear (by reciting out loud) we make you hear, and what he hid from us (by reciting silently) we hide from you."<D>Narrated Anas bin Malik:I went along with the Prophet to Khaibar so as to serve him. (Later on) when the Prophet returned he, on seeing the Uhud mountain, said, "This is a mountain that loves us andis loved by us." Then he pointed to Medina with his hand saying, "O Allah! I make the area which is in between Medinas two mountains a sanctuary, as Abraham made Mecca a sanctuary. O Allah! Bless us in our Sa and Mudd (i.e. units of measuring).<D>(And thou art an indweller of this city) and it is also said that this means: Allah has made lawful for you in this city that which he did not make lawful to anyone before or after you; and it is also said that this means:you are excused regarding that which you do in this city. <D>And they who believe) in Muhammad (pbuh) and the Quran and are true in their faith (and whose seed follow them in faith) in the life of the world, (We cause their seed to join them (there)) in the Hereafter, enjoying the same rank as that of their fathers; it is also said that this means: and those who believe in Muhammad (pbuh) and the Quran, We will enter them into the Garden along with their young children, thus enjoying the same rank, because these offspring had already believed on the Day of the Primordial Covenant. We made their fathers follow them. It is also said that this means: We make the offspring attain to the same rank as that of the fathers, if the ranks of the fathers are higher, (and We deprive them of naught of their (lifes) work) He says: We do not diminish the reward of the fathers at all upon making theiroffspring join them. (Every man is a pledge) such that Allah does with him as He will (for that which he hath earned) of sins.<D>(And make not Allah, by your oaths, a hindrance) a reason by means of which you make your oaths. This was revealed about Abdullah Ibn Rawahah who swore not to show kindness to his sister and her husband and not to speak with them or make up between them. But Allah warned him against doing so, saying: do not make Allah a reason by means of which you make oaths, (to your being righteous) that you should not honour your oath (and observing your duty unto Him) and ward off severing ties of kinship (and making peace) and not make peace (among mankind). He says: return to that which is better for you and make amend for your oaths; it is also said that this means: avoid making oaths by Allah about not showing kindness to anyone and your not making peace between people. (For Allah is Hearer) of your oath to stop showing kindness to people, (Knower) of your intentions and the amends that will absolve you from your oaths.
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Assalamualykum Me and my family are at Makka now for Hajj within 2km of Masjid ul Haram. should the ladies pray at hotel and can get the same rewards of praying at Masjid ul Haram. JajakaAllah? --T--? --T--
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May Allah grant you Hajj e Mabroor. Kindly remember us in your duas. It is advisable for a woman to pray her Salaah in the hotel room whilst in Makkah Mukarramah and Madina Munawwarah. She will receive the same reward as praying in the Haram. [1] [2] [3] [4] [5] Consider the following Hadith: It is narrated that Umm Humayd, radiyallahu anhaa, the wife of Abu Humayd al-Saaidi, radiyallahu anhu, came to the Prophet (sallallahu alayhi wa sallam) and said, O Messenger of Allah, I like to pray with you. He said, I know that you like to pray with me, but your prayer in your room is better for you than your prayer in your courtyard and your prayer in your courtyard is better for you than your praying in your house, and your prayer in your house is better for you than your prayer in the mosque of your people, and your prayer in the mosque of your people is better for you than your prayer in my mosque. So she issued orders that a prayer-place be prepared for her in the furthest part of her house, and she used to pray there until she met Allah (i.e. died) [1] If, a woman visits the Haram for tawaaf or ziyaarat while adhering to complete hijab and performs her Salaah in the Haram, her Salaah will be valid
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Abu Huraira (Allah be pleased with him) reported Allahs Messenger (may peace be upon him) as saying:Prayer in my mosque is more excellent than a thousand prayers observed in other mosques except the Masjid al- Haram.<D>Jabir hin Yazid hin Al-Aswad [Al-Amir] narrated that his father said:"I attended Hajj with the Prophet. I prayed the Subh (Fajr) prayer with him in Masjid AI-Khaif." He said: "When the Prophet finished, he turned (from the Qiblah) and saw two men at the back of the people who had not prayed with him. He said, Bring them to me. So I brought then while they were shuddering with fear. He said: What prevented you from praying with us?" They said: O Messenger of Allah! We prayed at our camp. So he said: Do not do that; when you pray in your camp then you come to a Masjid with a congregation, then pray with them. That will be a voluntary prayer for you."<D>It was narrated that Abu Saeed bin Al-Mualla said:"We used to go to the marketplace in the morning at the time of the Messenger of Allah (), and we would pass through the Masjid and pray there."<D>(They glorify (Him) night and day) they pray to Him at night and during the day; (they flag not) they do not get bored of worshipping Allah and of acknowledging His Lordship.<D>(And even if thou broughtest unto those who have received the Scripture all kinds of portents) all the signs they asked of you, (they would not follow your Qiblah) they would not pray towards your Qiblah norembrace your Religion, (nor canst thou be a follower of their Qiblah) nor can you pray towards the Qiblah of the Jews or Christians; (nor are some of them followers of others) nor are some of them going to pray towards the Qiblah of the Jews and Christians. (And if thou shouldst follow their desires) after being warned and pray towards their Qiblah (after the knowledge which hath come unto you) that the Sacred Precinct isthe Qiblah of Abraham, (then surely) if you do that then surely (wert thou of the evil-doers) who harm themselves.<D>(Say (unto them, O Muhammad): I pray unto Allah only) I worship Allah only and call people to worship none but Him, (and ascribe unto Him no partner.
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The reason for this is because I feel that this life is nothing compared to the here after which is eternal so I tell myself it is worth the sacrifice to focus on religion where not to go to the extreme. please give advice. May Allah forgive us all. ? --T--? --T--
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While it is encouraging to note that you are studying Islam and may Allah Taala grant you proper understanding of Deen, however, you should also concentrate on school as the circular knowledge will be useful to you to propagate Islam as well.Was salaamMufti E Desai Fatwa Dept
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Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>Amr b. Abasa Sulami reported:I in the state of the Ignorance (before embracing Islam) used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. In the meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (may peace be upon him) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Dont you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messengerof Allah (may peace be upon him) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing It) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer. He said: Observe the dawn prayer, then stop praying when the sun is rising till it Is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. Amr b. Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (may peace be upon him), and Abu Umama said to him: Amr b. Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (may peace be upon him)? Had I heard it from the Messenger of Allah (may peace be upon him) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.<D>Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<D>(And We remove whatever rancour) resentful envy or enmity (may be in their hearts) in the life of this world. (Rivers) of wine, water, honey and milk (flow beneath them) beneath their habitations and beds in the Hereafter. (And they say) when they reach their habitations; and it is said: when they reach the source of life: (The praise to Allah) gratitude and benevolence are Allahs, (Who hath guided us to this) to this habitation and source. (We could not truly have been led aright if Allah had not guided us) to it; it is also said that when they see Allahs favour when He bestowed faith upon them, they said: praise and thanks are due to Allah Who has guided us to the religion of Islam, and we would not have been guided to the religion of Islam had not Allah guided us to it. (Verily the messengers of our Lord did bring the Truth) they brought truth, glad tiding, reward and favour. (And it is cried unto them: This is the Garden. Ye inherit it) you were given it (for what ye used to do) and say of good things in the life of this world. <D>(He saith) Allah says to them: (Enter into the Fire among nations) of the disbelievers (of the jinn and humankind who passed away before you. Every time a nation) the adherents of a religion (entereth, it curseth its sister (nation)) that went in before it (till, when they have all) from the first to the last (been made to follow one another thither) and all gather in the Fire, (the last of them) the last of nations (saith unto the first of them) the first of nations: (Our Lord! These) i.e. the leaders (led us astray) from Your religion and obedience, (so give them double torment of the Fire) torment them with double what you inflict on us. (He says) Allah says to them: (For each one there is double (torment), but ye know not) because of the severity of the torment.<D>(Ask the children of Israel) tell the children of Jacob (how many a clear revelation We gave them!) how may times We addressed them with commands and prohibitions, and honoured them with Religion in the time of Moses, but they exchanged all that with disbelief. (He who altereth the grace of Allah) whoever exchanges the Religion and Scripture of Allah with disbelief (after it hath come unto him) after what Muhammad has come with ((for him), lo! Allah is severe in punishment) for whoever disbelieves in Him.
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There is a hadith,which: that there are 73 groups of muslims, one shall go to Heaven and the rest will (72) will go to Hell. Every individual group belives that they are the group of salvation. I am a sunni muslim, who after every farz salat says the declaration of faith (LAILLAH ILLALLAH). When I hear the prophets (pbuh) name I kiss my thumbs and then those thumbs touch my eyes.(There is one incident when the azan was being given, Abu Bakar when he heard the prophets (pbuh) name in the azan kissed his thumbs and then those thumbs touch the eyes. Upon that the Prophet (pbuh) said however, shall do this till the day of qiymat my intercession will be on him) Are these two characteristics of a sunni muslim bidat? (Bear in mind that the Ahle Suunat Wal Jammat is the group of salvation, I am part of this jammat). Please answer in reference to hadith or some nobel saying from a pious person. ? --T--? --T--
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Allamah Shami who is a renowned scholar has mentioned that there is no authentic Hadith with regards to kissing ones hand and touching ones eyes when Nabi (Sallallaahu Alayhi Wasallam)s name is heard during Adhaan. The Muhadditheen (scholars of Hadith) have also mentioned that the Hadith of Abu Bakr (Radhiallaahu Anhum) is not authentic. (Shaami vol.1 pg.398; HM Saeed)and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Ibn Abbas:that the Prophet () said: "My Lord, Blessed is He and Most High, came to me in the best of appearances. So he said: O Muhammad! I said: Here I am O my Lord! And I am at Your service. He said: What is it that the most exalted group busy themselves with? I said: [Lord] I do not know. So He placed His Hand between my shoulders, until I sensed its coolness between my breast, so I knew what was in between the east and the west. He said: O Muhammad! I said: Here I am O my Lord! And I am at Your service. He said: What is it that the most exalted group busy themselves with? I said: In the acts that raise ranks and the acts that atone, and in recording the footsteps to the congregation, Isbagh Al-Wudu in difficulties, and awaiting the Salat after the Salat. And whoever preserves them, he shall live in goodness and die upon goodness, and his sins shall be like that on the day upon which his mother bore him."<D>It was narrated from Salih bin Khawwat from one who had prayed the fear prayer with the Messenger of Allah () on the day of Dhat Ar-Riqa that:One group had formed a row behind him and another group faced the enemy. He led those who were with him in praying one rakah, then he remained standing and they completed the prayer by themselves. Then they moved away and formed a row facing the enemy, and the other group came and he led them in praying the rakah that was left for him, then he remained sitting while they completed the prayer by themselves, then he said the taslim with them.<D>It was narrated that Ibn Umar said:"The Messenger of Allah () offered the fear prayer during one of his battles. One group stood with him and another group faced the enemy. He led those who were with him in praying one rakah, then they went away and the others came, and he led them in praying one rakah. Then each group made up one rakah."<D>(And when We inclined towards thee (Muhammad)) and when we directed towards you (certain) a group (of the jinn) nine in all, (who wished to hear the Quran) recited (and, when they were in its presence) andwhen they were in the presence of the Prophet Muhammad (pbuh) in Batn Nakhl, they (said) to oneanother: (Give ear!) so that you can hear the words of the Prophet (pbuh) (and, when it was finished) when the Prophet (pbuh) finished his recitation and prayer, they declared their belief in Muhammad (pbuh) andthe Quran, and (turned back to their people, warning) they went back to their own folk as believers inMuhammad (pbuh) and the Quran and also as warners. <D>Then Allah mentioned the direction of prayer to Him, saying (Unto Allah belong the East and the West) as a direction of prayer for him who does not know the correct direction of prayer, (and whithersoever ye turn) your faces in prayer after ascertaining the direction, (there is Allahs Countenance) that prayer is performed in Allahs pleasure. This verse was revealed about a group of Companions of the Prophet (pbuh) who prayed whilst travelling in the wrong direction after doing their best to determine the correct direction. It is alsosaid that saying (Unto Allah belong the East and the West) means: the people of the East and the people of the West have one direction of prayer which is the Sacred Precinct, and therefore (there is AllahsCountenance) means: that is the direction of prayer to Allah, (Lo! Allah is All-Embracing) regarding the direction of prayer, (All- Knowing) of their intentions.<D>(And he who findeth not (the wherewithal)) the means to free a slave, (let him fast for two successive months before they touch one another) before they have sexual intercourse with one another; (and for him who is unable to do so) i.e. to fast because he is weak ((the penance is) the feeding of sixty needy ones) giving each needy person half a measure (half a sa) of wheat or one measure (sa) of barley or dates. (This) which I have explained regarding the expiation of the Zihar, (that ye may put trust in Allah and His messenger) in order that you acknowledge the obligations of Allah and the wont of His Messenger. (Such are the limits (imposed by Allah)) such are the legal rulings and obligations of Allah regarding the Zihar; (and for disbelievers) in the limits imposed by Allah (is a painful doom) whose pain will extend to their hearts. From the beginning of the surah to this point was revealed about Khawlah Bint Thalabah Ibn Malikal-Ansariyyah and her husband Aws Ibn al-Samit, the brother of Ubadah Ibn al-Samit, who was angered by his wife for refusing him to sleep with her and, as a result, made sexual intercourse with her forbidden on him. But he regretted doing so, and Allah revealed how he could expiate the sin he committed. The Prophet (pbuh) told him: You should free a slave. Aws said: I have very little money and it costs a great deal to free a slave. The Prophet (pbuh) said: Then you should fast two successive months. Aws said: I cannot do so! If I do not eat once or twice a day my eyesight becomes dim; and I fear peril if I fast. The Prophet (pbuh) said: Then you should feed 60 needy ones. Aws said: I can not afford it. The Prophet (pbuh) ordered for him a measure of dates and commanded him to give it to the needy. Aws said: I do not know of anyone in Medina who is more in need of it than I. The Prophet (pbuh) told him to eat it and, with the help of another person, the Prophet (pbuh) fed 60 needy people, and this allowed Aws to go back to hiswife whom he had declared unlawful for himself.
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Dear Imam, Assalam-u-alaikum, Two things which annoy me. You probably know the islamicity in cyberspace at http://www.islam.org. Their Imam being of Ahl Sunnah ul Jammah says that he has heard of no Hadith regarding that the garment should not hang below the ankles(Jeddah News). This is quite sad as there are varies Ahadis which certify this prohibition. So please if you could convince that society somehow Jazakullahkhair. The other matter is about shias. I They say that imams opinion differs in this aspect. Some say they are disbelievers while otheres donot say theyre disb. but consider them only to be highly transgressors. This is definitely a much too light term to be used for the shia. I personally call them Mushrik or Kafirs. Even if all they did was wrong I would not have called them kafirs but the fact that they raise Hazrat Ali and the other Imams so high as to say that they should have knowledge of heavens and earth (which ONLY ALLAH(Rafur-ur-Rahim) has)then they are more than kafir. A kafir has indeed disbelieved but a Shia inspite of having recited Kalima commits Shirk which is never forgivable after one has accepted Islam. So please clarify this to that Islamic society. Jazakullahkhair! ? --T--? --T--
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It is prohibited to wear pants below the ankle at all times. Rasulullah (Sallallaahu Alayhi Wasallam) said, Allah will not look at a person with mercy who lowers his pants below his ankle. (Bukhari)To perform Salaat with the pants below the ankles is Makrooh. Therefore, the pants should be folded above the ankles at all times, in particular, during Salaat.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Shaqiq bin Salama:I was with `Abdullah and Abu Musa; the latter asked the former, "O Abu `Abdur-Rahman! What is your opinion if somebody becomes Junub and no water is available?" `Abdullah replied, "Do not pray till water is found." Abu Musa said, "What do you say about the statement of `Ammar (who was ordered by the Prophet to perform Tayammum). The Prophet said to him: "Perform Tayammum and that would be sufficient." `Abdullah replied, "Dont you see that `Umar was not satisfied by `Ammars statement?" Abu- Musa said, "All right, leave `Ammars statement, but what will you say about this verse (of Tayammum)?" `Abdullah kept quiet and then said, "If we allowed it, then they would probably perform Tayammum even if water was available, if one of them found it (water) cold." The narrator added, "I said to Shaqiq, "Then did `Abdullah dislike to perform Tayammum because of this?" He replied, "Yes."<D>Al-Walid bin Abi Al-Wald abu Utthman Al-Madaini narrated that Uqbah bin Muslim narrated to him, that shufaiy Al-Asbahi narrated that he entered Al-Madinah and saw a man around whom the people had gathered. He asked:" Who is this?" They said: "Abu Hurairah." (He said):So I got close to him until I was sitting in front of him as he was narrating to the people. When he was silent and alone, I said to him: " I ask youabsolute truth if you would narrate to me a Hadith which you heard from the Messenger of Allah (s.a.w), That you understand and know."So Abu Hurairah said: "You want me to narrate a Hadith to you which the Messenger of Allah (s.a.w) narrated to me that I understand and know." Then Abu Hurairah began sobbing profusely. We sat for a while, then he recovered and said: "I shall narrate to you a Hadith which the Messenger of Allah (s.a.w) narrated in this House, while there was no one with us other than he and I." Then, again, Abu Hurairah began sobbing severely. Then he recovered, and wiped his face, and said: "you want me to narrate to you a Hadith which the Messenger of Allah (s.a.w) narrated while he and I were sitting in this House, and no one was with us but he and I." Then Abu Hurairah began sobbing severely. Then he bent, falling on his face, so I supported him for a long time. Then he recovered and said: "The Messenger of Allah narrated to me that on the Day of Judgement, Allah, Most High, will descend to His slaves t judge between them. Every nation shall be kneeling. The first of those who will be called before him will be a man who memorized the Quran, and a man who was killed in Allahs cause, and a wealthy man. Allah will say to the reciter: Did I not teach you what I revealed to My Messenger?" He says: Of course O Lord! He says: Then what did you do with what you learned? He said: I would stand (in prayer reciting) with it during all hours of the night and all hours of the day. Then Allah would say to him: You have lied. And the angels will say: You have lied.Allah will say to him: Rather, you wanted it to be said that so-and-so is a reciter. And that was said. The person with the wealth will be brought, and Allah will say to him: Was I not so generous with you, such that I did not leave you having any need from anyone? He will say: Of course O Lord! He says: Then what did you do with what I gave to you? He says: I would nurture the ties of kinship and give charity. Then Allah will say to him: You have lied. And the angels will say to him: You have lied. Allah, Most High, will say: Rather, you wanted it to be said that so-and-so is so generous, and that was said. Then the one who was killed in Allahs cause shall be brought, and Allah will say to him : For what were you killed? So he says: I was commanded to fight in Your cause ,so I fought until I was killed. Allah [Most High] will say to him: You have lied. And the angels will say to him: You have lied. Allah [Most High] will say: Rather, you wanted it be said that so-and-so is brave, and that was said. "Then the Messenger of Allah (s.a.w)hit me on my knees and said: O Abu Hurairah! These first three are the creatures of Allah with whom the fire will be enflamed on the Day of Judgement."Al-Walid Abu Uthman Al-Madaini said: "So Uqbah bin Muslim informed me that Shaufaiy, is the one who entered upon Muawiyah to inform him about this." Abu Uthman said: This has been done with these people, then how about with those who remain among the people?" Then Muawiyah begin weeping so intensely, that we thought that he will kill himself with excessive weeping. We said: "This man came to us to cause evil." Then Muawiyah recovered, wiped off his face and said: "Allah and His Messenger told the truth: Whosoever desires the life of the world and its glitter, then we shall pay in full (the wages of) their deeds therein, and they shall have no diminution therein. They are those for whom there is nothing in the Hereafter Fire, and vain are the deeds they did therein. And of no effect is that which they used to do."<D>Narrated Anas bin Malik:Allahs Apostle said, "When (Allahs) slave is put in his grave and his companions return and he even hears their footsteps, two angels come to him and make him sit and ask, What did you use to say about this man (i.e. Muhammad)? The faithful Believer will say, I testify that he is Allahs slave and His Apostle. Then they will say to him, Look at your place in the Hell Fire; Allah has given you a place in Paradise instead of it. So he will see both his places." (Qatada said, "We were informed that his grave would be made spacious." Then Qatada went back to the narration of Anas who said;) Whereas a hypocrite or a non-believer will be asked, "What did you use to say about this man." He will reply, "I do not know; but I used to say what the people used to say." So they will say to him, "Neither did you know nor did you take the guidance (by reciting the Quran)." Then he will be hit with iron hammers once, that he will send such a cry as everything near to him will hear, except Jinns and human beings. (See Hadith No. 422).<D>(They fear their Lord above them) Who is above them on the throne, (and do) i.e. they say (what they are bidden) meaning the angels.<D>(And on the day when He will gather them) i.e. Banu Malih and the angels (all together, He will say Unto the angels: Did these worship you) by your command?<D>(The Fire; they are exposed to it) He says: the spirits of the folk of Pharaoh will be exposed to the Fire (morning and evening) until the Day of Judgement; (and on the day when the Hour upriseth) which is the Day of Judgement ((it is said)) Allah will say to the angels: (Cause Pharaohs folk to enter the most awful doom) the bottom of hell.
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Is one allowed to meditate with/while chanting? Is one allowed to meditate, say in a dark room with a pen and paper in hand, to write points of solutions, with the intention to come up with solutions to improve deen and dunya (his/her deen and dunya and/or deen and dunya of others)/to inculcate important points of shariah into ones life?? --T--? --T--
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According to your query we understand your wish to meditate to seek solutions to improve your Deen. You also enquire about chanting in meditation. May Allah guide you to the correct means of His closeness and favour you with His marifat (recognition). There are many angles and dimensions to your query. If you are searching for solutions to improve your Deen and you have no idea of the solutions and its implications, then you should not exert yourself in seeking solutions on your own. If a traveler has deviated from his road to his destination and he has no idea of the correct road, no amount of meditation will guide him to the correct road. If he does so and assumes one road, he may be wrong. He will be constrained to seek the guidance of someone who knows the road. Likewise if a person wishes to reform himself and he has no skills and ability to personally reform himself, he will have to seek the guidance of a spiritual guide. Meditation alone will not fulfill his aim of reformation. This is also the method advised by Allah himself [ [i] ]. Consider the following verse: [[ii]] Translation: O you who have believed, fear Allah and be with those who are true It is clear from the above verse that the procedure of inculcating Allah consciousness and improving oneself is to adopt the company of such people. A person is affected by his company & environment. We advise you to identify a reliable & spiritual guide who has the consciousness of Allah and adheres to the Sunnat and seek his guidance on spiritual uplifment. He will advise you on Zikr(chanting) and Meditating(Muraqabah) and guide you accordingly
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Jabir b. Samurah said:When we prayed behind the Messenger of Allah(), one of us gave the salutation and pointed with his hand to the man to his right side and left side. When he finished his prayer, he said: What is the matter that one of you points with his hand (during prayer) just like the tails of restive horses. It is sufficient for one of you, or is it not sufficient for one of you to say in this manner? And he pointed with his finger; one should salute his brother at his right and left side.<D>Narrated Thawban:The Messenger of Allah () said: Three things one is not allowed to do: supplicating Allah specifically for himself and ignoring others while leading people in prayer; if he did so, he deceived them; looking inside a house before taking permission: if he did so, it is as if he entered the house, saying prayer while one is feeling the call of nature until one eases oneself.<D>Narrated `Aisha:Abu Bakr asked the Prophet to allow him to go out (of Mecca) when he was greatly annoyed (by the infidels). But the Prophet said to him, Wait." Abu Bakr said, O Allahs Apostle! Do you hope that you will be allowed (to migrate)?" Allahs Apostle replied, "I hope so." So Abu Bakr waited for him till one day Allahs Apostle came at noon time and addressed him saying "Let whoever is present with you, now leave you." Abu Bakr said, "None is present but my two daughters." The Prophet said, "Have you noticed that I have been allowed to go out (to migrate)?" Abu Bakr said, "O Allahs Apostle, I would like to accompany you." The Prophet said, "You will accompany me." Abu Bakr said, "O Allahs Apostle! I have got two she-camels which I had prepared and kept ready for (our) going out." So he gave one of the two (she-camels) to the Prophet and it was Al-Jad`a . They both rode and proceeded till they reached the Cave at the mountain of Thaur where they hid themselves. Amir bin Fuhaira was the slave of `Abdullah bin at-Tufail bin Sakhbara `Aishas brother from her mothers side. Abu Bakr had a milch she-camel. Amir used to go with it (i.e. the milch she-camel) in the afternoon and come back to them before noon by setting out towards them in the early morning when it was still dark and then he would take it to the pasture so that none of the shepherds would be aware of his job. When the Prophet (and Abu Bakr) went away (from the Cave), he (i.e. Amir) too went along with them and they both used to make him ride at the back of their camels in turns till they reached Medina. Amir bin Fuhaira was martyred on the day of Bir Mauna. Narrated `Urwa: When those (Muslims) at Bir Mauna were martyred and `Amr bin Umaiya Ad- Damri was taken prisoner, Amir bin at-Tufail, pointing at a killed person, asked `Amr, "Who is this?" `Amr bin Umaiya said to him, "He is Amir bin Fuhaira." Amir bin at-Tufail said, "I saw him lifted to the sky after he was killed till I saw the sky between him and the earth, and then he was brought down upon the earth. Then the news of the killed Muslims reached the Prophet and he announced the news of their death saying, "Your companions (of Bir Mauna) have been killed, and they have asked their Lord saying, O our Lord! Inform our brothers about us as we are pleased with You and You are pleased with us." So Allah informed them (i.e. the Prophet and his companions) about them (i.e. martyrs of Bir Mauna). On that day, `Urwa bin Asma bin As-Salt who was one of them, was killed, and `Urwa (bin Az- Zubair) was named after `Urwa bin Asma and Mundhir (bin AzZubair) was named after Mundhir bin `Amr (who had also been martyred on that day).<D>(Lo! (on that day) those who disbelieve) in Allah, the Scriptures and messengers, each one will say to himself: I abhor you, O my self! (are informed by proclamation) and the angels will call to them: (Verily Allahs abhorrence) in the life of this world (is more terrible than your abhorrence one of another) today inthe Fire, (when ye were called unto the faith but did refuse) but denied. <D>(On the day when We gather them) the disbelievers and their gods (all together, then We say unto those who ascribed partners) to Allah: idols: (Stand back) stop, (ye and your (pretended) partners (of Allah)) you and your idols! (And We separate them, the one from the other) We separated them from their idols; and the disbelievers said: these have commanded us to worship them instead of worshipping You; (and their (pretended) partners say) and their idols respond: (It was not us ye worshipped) we did not command you to worship us.<D>Have they handed down (the saying) as an heirloom one unto another) did all these folks conspire to say to their respective messenger: you are a wizard or madman? (Nay, but they are froward folk) disbelieving folk.
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Looking for your advice on how to continue my islamic studies. I have already completed 4 yrs of madrassa in Detroit under two ulema (Maulana Zubair and Maulana Haroon).I have critical financial condition and reponsibilties but I want to complete my alim course please advise me where should I continue. Please advise me if I could come to SA and study under you.I had left the madrassa with my teachers permission with the intention to come back to my home city(minneapolis,MN) to make arrangements to go overseas and continue my studies. But I got sidetracked by Shaytan and my nafs. I sincerely want to continue my studies inshallah to help in teaching the true deen here in my hometown because there are no ulema here and many muslim are being led astray by these ignorantSelf taught scholars. When left the madrassa I had already started my kitaabs in Arabic(eg Nurul-idhah and Hidayatun-Nahwi). I truly want to continue my deeni studies inshAllah..so again I ask for your advice and dua.Please respond as soon as you are able to inshAllah. JazakAllahu khair. ? --T--? --T--
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Jazaakumullah for your email.You are most welcome to come and study at your institute. However, we require details of your present condition, viz. your marital status and what you mean by critical financial condition and responsibility. Please note that regretfully the Madrasah will not be able to bear your travel and Visa costs, etc. However, we will be able to provide you with boarding, lodging and meals at a minimal fee of R350.00 per month (approx. U$D50)Awaiting you reply
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It is narrated from Hisham bin Ishaq - and he was from Ibn Abdullah bin Kinanah - from his father who said:"Al-Walid bin Uqbah, the governor of Al-Madinah, sent me to ask Ibn Abbas about how the Messenger of Allah would perform Salat Al-Istisqa. I came to him and he said: The Messenger of Allah would go out in modest dress, humbly, imploring, until he reached the Musalla. He would not give this Khutbah of yours, rather, he would continue supplication and imploring saying the Takbir, and pray two Rakah, just as he would pray for the Eid."<D>It was narrated from Muawiyah bin Jahimah As-Sulami, that Jahimah came to the Prophet () and said:"O Messenger of Allah! I want to go out and fight (in Jihad) and I have come to ask your advice." He said: "Do you have a mother?" He said: "Yes." He said: "Then stay with her, for Paradise is beneath her feet."<D>It was narrated from Abu Saeed Az-Zuraqi that a man asked the Messenger of Allah about coitus interruptus and said:"My wife is breast-feeding and I do not want her to get pregnant." The Prophet said: "What has been decreed in the womb will come to be."<D>(And I plot a plot (against them)) and I want to kill them, O Muhammad, on the Day of Badr. <D>(They ask thee) the disbelievers of Mecca ask you, O Muhammad, (of the Hour) about the advent of theHour: (when will it come to port?) When is it going to happen? Because they disbelieved in it.<D> (And if thou wert to ask them) i.e. the people of Mecca: (Who causeth water) the rain (to come down fromthe sky, and therewith reviveth the earth after its death) after its drought and dryness? (they) the disbelievers of Mecca (verily would say: Allah) causes it to come down. (Say: Praise be to Allah) thanks to Allah for it! (But most of them) all of them (have no sense) do not know and do not believe in it.
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I read in a few Islamic Books that one should recite after every Farz Salaat, Ya-qawiyu to strenthen ones memory, and Ya-Noor for eyesight eleven times. I have been practicing this for some years now, but the other day a brother pointed out that this was Bida. Please could you kindly clarify this for me and perhaps make alternative suggestions if any. Jazakhallah Khair ? --T--? --T--
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Assalaamu Alaykum Wa Rahmatullaahi Wa BarakaatuhuIt has been tested that the action of reciting Yaa Qawiyyu 11 times after Fardh Salaat is a means of strengthening ones memory.Just as it is permissible to recite other Wazifas for other physical and spiritual benefits, so too is the recitation of Yaa Qawiyyu. However, one should not regard the practise as Sunnah or else it will be innovation (Bidah)and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Al-nawwas b. Sim’an al-Kilabi said:The Messenger of Allah () mentioned the Dajjal (Antichrist) saying: If he comes forth while I am among you I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you, a man must dispute on his own behalf, and Allah will take my place in looking after every Muslim. Those of you who live up to his time should recite over him the opening verses of Surat al – Kahf, for they are your protection from his trial. We asked: How long will he remain on the earth ? He replied : Forty days, one like a year, one like a month, one like a week, and rest of his days like yours. We asked : Messenger of Allah, will one day’s prayer suffice us in this day which will be like a year ? He replied : No, you must make an estimate of its extent. Then Jesus son of Marry will descend at the white minaret to the east of Damascus. He will then catch him up at the date of Ludd and kill him.<D>Yahya reported:I and Abdullah b. Yazid set out till we came to Abu Salama. We sent a messenger to him (in his house in order to inform him about our arrival) and he came to us. There was a mosque near the door of his house, and we were in that mosque, till he came out to us. He said: If you like you may enter (the house) and, if you like, you may sit here (in the mosque). We said: We would rather sit here and (you) relate to us. He (Yahya) then narrated that Abdullah b Amr b. al-As (Allah be pleased with them) told him: I used to observe fast uninterruptedly and recited the (whole of the) Quran every night. It (the uninterrupted fasting and recital of the Quran every night) was mentioned to the Apostle of Allah (may peace be upon him) or he sent for me, and I went to him and he said to me: I have been informed that you fast continuously and recite (the whole of the Quran) every night. I said: Apostle of Allah, it is right, but I covet thereby nothing but good, whereupon he said: It suffices for you that you should observe fast for three days during every mouth. I said: Apostle of Allah, I am capable of doing more than this. He said: Your wife has a right upon you, your visitor has a right upon you, your body has a right upon you; so observe the fast of David, the Apostle of Allah (peace be upon him), for he was the best worshipper of Allah. I said: Apostle of Allah, what is the fast of David? He said: He used to fast one day and did not fast the other day. He (also) said: Recite the Quran during every month. I said: Apostle of Allah, I am capable of doing more than this, whereupon he said: Recite it in twenty days; recite it in ten days. I said: I am capable of doing more than this, whereupon he said: Recite it every week, and do not exceed beyond this, for your wife has a right upon you, your visitor has a right upon you, your body has a right upon you. He (Amr b. As) said: I was hard to myself and thus I was put to hardship. The Apostle of Allah (may peace be upon him) had told me: You do not know you may live long (thus and bear the hardships for a long time), and I accepted that which the Apostle of Allah (may peace be upon him) had told me. When I grew old I wished I had availed myself of the concession (granted by) the Apostle of Allah (may-peace be upon him).<D>Jafar b Muhammad reported on the authority of his father:We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of Allahs Messenger (May peace be upon him). And he pointed with his hand nine, and then stated: The Messenger of Allah (may peace be upon him) stayed in (Medina) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that Allahs Messenger (may peace be upon him) was about to perform the Hajj. A large number of persons came to Medina and all of them were anxious to follow the Messenger of Allah (May peace be upon him) and do according to his doing. We set out with him till we reached Dhul-Hulaifa. Asma daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the Messenger of Allah (May peace be upon him) asking him: What should 1 do? He (the Holy Prophet) said: Take a bath, bandage your private parts and put on Ihram. The Messenger of Allah (May peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And the Messenger of Allah (may peace be upon him) was prominent among us and the (revelation) of the Holy Quran was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of Allah (saying):" Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner." And the people also pronounced this Talbiya which they pronounce (today). The Messenger of Allah (May peace be upon him) did not reject anything out of it. But the Messenger of Allah (May peace. be upon him) adhered to his own Talbiya. Jabir (Allah be pleased with him) said: We did not have any other intention but that of Hajj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited:" And adopt the Station of Ibrahim as a place of prayer." And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from Allahs Apostle [May peace be upon him] that he recited in two rakahs:" say: He is Allah One," and say:" Say: 0 unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-Safa and as he reached near it he recited:" Al-Safa and al-Marwa are among the signs appointed by Allah," (adding: ) I begin with what Allah (has commanded me) to begin. He first mounted al-Safa till he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:" There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise, helped His servant and routed the confederates alone." He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-Safa. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Jusham got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? Thereupon the Messenger of Allah (May peace be upon him) intertwined the fingers (of one hand) into another and said twice: The Umra has become incorporated in the Hajj (adding):" No, but for ever and ever." All came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (HadratAli) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that Ali used to say in Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allahs Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (The Holy Prophet then asked Ali): What did you say when you undertook to go for Hajj? I (Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on. He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by Ali from the Yemen and of those brought by the Apostle (may peace be upon him) was one hundred. Then all the people except the Apostle (may peace be upon him) and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhul-Hijja) they went to Mina and put on the Ihram for Hajj and the Messenger of Ailah (may peace be upon him) rode and led the noon, afternoon, sunset Isha and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. The Messenger of Allah (may peace be upon him) then set out and the Quraish did not doubt that he would halt at al-Mashar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah (may peace be upon him), however, passed on till he came to Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabia b. al-Harith, who was nursed among the tribe of Sad and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of Abbas b. Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two. The Messenger of Allah (may peace be upon him) then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and Isha prayers with one Adhan and two Iqamas and did not glorify (Allah) in between them (i. e. he did not observe supererogatory rakahs between Maghrib and Isha prayers). The Messenger of Allah (may peace be upon him) then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mashar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept standing till the daylight was very clear. He then went quickly before the sun rose, and seated behind him was al-Fadl b. Abbas and he was a man having beautiful hair and fair complexion and handsome face. As the Messenger of Allah (May peace be upon him) was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. The Messenger of Allah (may peace be upon him) placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of Allah (may peace be upon him) turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to All who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Holy Prophet and Hadrat All) took some meat out of it and drank its soup. The Messenger of Allah (May peace be upon him) again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water. O Bani Abd al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.<D>(And he who findeth not (the wherewithal)) the means to free a slave, (let him fast for two successive months before they touch one another) before they have sexual intercourse with one another; (and for him who is unable to do so) i.e. to fast because he is weak ((the penance is) the feeding of sixty needy ones) giving each needy person half a measure (half a sa) of wheat or one measure (sa) of barley or dates. (This) which I have explained regarding the expiation of the Zihar, (that ye may put trust in Allah and His messenger) in order that you acknowledge the obligations of Allah and the wont of His Messenger. (Such are the limits (imposed by Allah)) such are the legal rulings and obligations of Allah regarding the Zihar; (and for disbelievers) in the limits imposed by Allah (is a painful doom) whose pain will extend to their hearts. From the beginning of the surah to this point was revealed about Khawlah Bint Thalabah Ibn Malikal-Ansariyyah and her husband Aws Ibn al-Samit, the brother of Ubadah Ibn al-Samit, who was angered by his wife for refusing him to sleep with her and, as a result, made sexual intercourse with her forbidden on him. But he regretted doing so, and Allah revealed how he could expiate the sin he committed. The Prophet (pbuh) told him: You should free a slave. Aws said: I have very little money and it costs a great deal to free a slave. The Prophet (pbuh) said: Then you should fast two successive months. Aws said: I cannot do so! If I do not eat once or twice a day my eyesight becomes dim; and I fear peril if I fast. The Prophet (pbuh) said: Then you should feed 60 needy ones. Aws said: I can not afford it. The Prophet (pbuh) ordered for him a measure of dates and commanded him to give it to the needy. Aws said: I do not know of anyone in Medina who is more in need of it than I. The Prophet (pbuh) told him to eat it and, with the help of another person, the Prophet (pbuh) fed 60 needy people, and this allowed Aws to go back to hiswife whom he had declared unlawful for himself. <D>(Then he) Josephs servant (began the search with their bags before) searching (his brothers bag) where he obviously did not find it, (then he produced it from his brothers bag) from his brother Benjamins bag. The servant said to him: May Allah lift your trouble as you have lifted mine. (Thus did We contrive) We did (for Joseph) We honoured him with knowledge, wisdom, prophethood and sovereignty. (He could not have taken his brother according to the kings law unless Allah willed) and Allah willed that he does take his brother according to the kings law because, according to the latter, the penalty for theft was beating and payment of a fine; it was also said that according to the kings law, the penalty for theft was the amputation of limbs and payment of a fine; it is also said that (unless Allah willed) means: except those laws of the king which Joseph knew to be pleasing to Allah, for he applied those. (We raise by grades (of mercy)) We raise the virtues of (whom We will) as We do in the life of this world, (and over every lord of knowledge there is one more knowing) above every one who knows there someone who knows more, and so on and so forth until one stops at Allah, for there is no one who has more knowledge than Him.<D>(Had Allah willed He could have made you (all) one nation) He could have made you followers of one religion: the religion of Islam, (but He sendeth whom He will astray) from His religion; he who is not deserving of it (and guideth whom He will) to His religion; he who is deserving of it, (and ye will indeed be asked) on the Day of Judgement (of what ye used to do) of good or evil in your states of disbelief or faith; it is also said that this means: of what you used to do in terms of honouring or breaking your pledges.
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I was born and brought up in a city where my parents continue to live. I have moved to another city as a result of a company transfer. I go and visit my parents several times a year, and sometimes go there for a holiday. I have been advised that this city is my second home, so I should NOT read kasar when I am there. My questions are: What factors determine whether I should continue to read salaah in full or perform kasar? What happens when I travel from this city to another place within 88km from this city? ? --T--? --T--
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The place of birth and childhood is termed as Watan-e-Asliy and any place you intend to stay in for 15 days or more is termed as Watan-e-Iqaamat. A person will not make Qasr in his Watan-e-Asliy nor Watan-e-Iqaamat.If your residence in the city of your work, though, is 15 days or longer, then it will be your Watan-e-Iqaamat for that particular stay. However, if you have taken up permanent residence there, the city will become your Watan-e-Asliy and your parents city will no longer be your Watan-e-Asliy. If you intend traveling to a destination 88 kms. or more away from either the Watan-e-Iqaamat or Watan-e-Asliy, you will qualify for Qasr, otherwise not.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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It wasnarrated that Ibn ‘Umar said:“When the Messenger of Allah()went out from this city (Al-Madinah) he did not perform morethan twoRak’ah for prayer until he returned.”<D>Narrated Abdul-Malik bin Umair:from the nephew of Abdullah bin Salam who said: "When they were about to kill Uthman, Abdullah bin Salam came and Uthman said to him: What did you come for? He said: I came to assist you. He said: Go to the people to repel their advances against me. For verily your going is better to me than your entering here. So Abdullah went to the people and said: O you people! During Jahiliyyah I was named so-and-so, then the Messenger of Allah () named me Abdullah, and some Ayat from the Book of Allah were revealed about me. (The following) was revealed about me: "A witness from among the Children of Israil has testified to something similar and believed while you rejected. Verily, Allah does not guide the wrongdoing people. (46:10)" [And (the following) was revealed about me:] "Sufficient as a witness between me and you is Allah, and those too who have knowledge of the Scripture. (13:43)" Allah has sheathed the sword from you and the angels are your neighbors in this city of yours, the one in which the Revelation came to the Messenger of Allah (). But by Allah! (Fear) Allah regarding this man; if you kill him, then by Allah! If you kill him, then you will cause the angels to remove your goodness from you, and to raise Allahs sheathed sword against you, such that it will never be sheathed again until the Day of Resurrection." He said: "They said: Kill the Jew and kill Uthman."<D>Narrated Abu al-Darda:The Prophet () said: The place of assembly of the Muslims at the time of the war will be in al-Ghutah near a city called Damascus, one of the best cities in Syria.<D>(And the people of the city came) to the house of Lot, (rejoicing at the news (of new arrivals)) and at the prospect of engaging in their evil acts.<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (Nay, I swear by this city): (Nay, I swear by this city) He says: I swear by the city of Mecca<D>(Enter thou My Garden) which I have prepared for you!And of the surah in which the City is mentioned, which is all Meccan and consists of 20 verses, 82 words and320 letters:Surah 90: The City (al?Balad)And of the surah in which the City is mentioned, which is all Meccan and consists of 20 verses, 82 words and 320 letters:
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Salaams, I have a Hafiz friend who smokes weed (not in Ramadhan, but out of it he does). Is it permissable for him to lead Taraweeh? Do the musallis namaaz get affected by his habits? Jazakallah.? --T--? --T--
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Rasulullah Sallallahu Alyhiwasallam said, () If you want Allah to accept your salah, then the best amongst you should lead because he is the representative of you and your Rabb. -Haakim In view of the above quoted hadith, the Fuqaha have explained in much detail the criteria for choosing the most appropriate and suitable Imam. Smoking weed is prohibited and frowned upon by respectable people. It is not permissible to appoint such a person to be an Imam even in taraweeh if he did not repent from his sinful act. If a person temporarily stopped smoking weed in Ramadan with the intention of resuming his habit after Ramadan, that is not sincere repentance. It is Makrooh[i] to make such a person an Imam and that will affect the quality of the followers salah
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Narrated Malik bin Al-Huwairith:On my departure from the Prophet he said to me and to a friend of mine, "You two, pronounce the Adhan and the Iqama for the prayer and let the elder of you lead the prayer."<D>It wasnarrated that Malik bin Huwairith said:“I came to the Prophet() with a friend of mine, and when we wanted to leave, he said tous: ‘When the time for prayer comes, say the Adhan and Iqamah, thenlet the older of you lead the prayer.’”<D>It was narrated from Abu Hurairah that the Messenger of Allah () said:"By the One in Whose Hand is my soul! I nearly ordered that firewood be gathered to be lit, then I would have ordered that the Adhan be called for prayer, and ordered a man to lead the people in prayer, then I would have gone from behind to those men and burned their houses down over them. By the One in Whose Hand is my soul! If any one of them knew that he would get a meaty bone or some meat in between two ribs, he would attend Isha.<D>(He will go before his people) he will lead his people (on the Day of Resurrection and will lead them to the Fire for watering-place. Ah, hapless is the watering-place (whither they are) led) evil is the leader and evil are those that were led; it is also said that this means: evil are those entering, Pharaoh and his people, and evil is that where they will enter: the Fire.<D>(And with Him are the keys of the invisible) the stores of the unseen: rain, vegetation, fruits, and the descent of punishment you asked for on the Day of Badr. (None but He knoweth them) no one knows the keys of the unseen: when the punishment for which you are impatient will come down on you. (And He knoweth what is in the land and the sea) of created beings and marvels; it is also said that this means: Allah knows what He destroys in the land and in the sea. (Not a leaf falleth) from a tree (but He knoweth it) He knows how many times it spins in the air before it falls, (not a grain amid the darkness of the earth) under a rock at the bottom of the earth except that He knows it, (naught of wet) i.e. water (or dry) steppe (but (it is noted) in a) written (clear record) all of it is in the Guarded Tablet: with their precise measure and time. <D>(O my father! Lo! there hath come unto me) from Allah (of knowledge) of exposition (that which came not unto thee) that whoever worships other than Allah will torment him with the Fire. (So follow me) regarding Allahs religion, (and I will lead thee on a right path) I will guide you to a just path and erect path that Allah is pleased with which is Islam.
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Respected Mufti Desai, I am muslima who wants to know if my salaat is valid because my 18 months old toddler sometimes plays around while I am in salaat and sometimes tries to get my attention. At times, this does effect my concentration because I am not sure if salaat would be acceptable? Please assist me in this matter. Jazzakallah Khair. ? --T--? --T--
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The salaat is valid.Was salaamMufti E Desai Fatwa Dept
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It was narrated from Aishah:"The Messenger of Allah would perform ablution, then he would kiss, then he would perform prayer without performing ablution again. And sometimes he did that with me."<D>An-Numan bin Bashir narrated:"For the two Eid and the Friday prayer, the Prophet would recite: Glorify the Name of your Lord, the Most High, and Has there come to you the narration of the overwhelming? And sometimes they would occur on he same day, so he would recite the two of them."<D>Narrated Abdullah bin Abi Qais [A man from Al-Basrah]:"I asked Aishah about the Witr of the Messenger of Allah (), how would he perform Witr, was it during the first part of the night or the end of it? She said: All of that. Sometimes he would perform Witr during the first part of the night, and sometimes he would perform Witr during the end of it. So I said: All praise is due to Allah who made the matter accommodating. I said: How was his recitation, was he quiet with recitations or loud? She said: He would do all of that. Sometimes he would recite quietly and sometimes aloud. I said: All praise is due to Allah who made the matter accommodating. He said: I said: How would he deal with sexual impurity? Would he perform Ghusl prior to sleeping or would he sleep prior to Ghusl? She said: He would do all of that. Sometimes he would perform Ghusl then sleep, and sometimes he would perform Wudu and then sleep. I said: Allah praise is due to Allah who made the matter accommodating."<D>(Hast thou not seen how they) the poets (stray) they come and go, sometimes eulogizing and sometimes satirizing (in every valley) in every genre and theme, <D>(Men whom neither merchandise) which may bring them profit (nor) hand to hand (sale beguileth) preoccupies (from remembrance of Allah) from the obedience of Allah; it is also said that this means: from performing the five daily prayers (and constancy in prayer) the performance of the five daily prayers with their required ritual ablution, bowings, prostrations and that which is enjoined in their prescribed times (and paying) from their wealth (to the poor their due; who fear a day) who fear the chastisement of the Day of Judgement (when hearts and eyeballs will be overturned) changing from state to state, such that sometimes they are aware and sometimes they are not;<D>Then He mentioned the sign of His divine Oneness, saying: (Lo! In the creation of the heavens and the earth) i.e. in their making; or as it is said: in the making of what is in them, (and the difference of night and day) in the alternation of night and day, and in the increase and decrease of their duration, (and the ships which run upon the sea with that which is of use to men) in their livelihoods, (and the water) rain (which Allah sendeth down from the sky, thereby reviving) through rain (the earth after its death) after suffering by drought and being dried up, (and dispersing) creating (all kinds of beasts) male and female (therein, andthe ordinance of the winds) in changing the direction of the wind towards the right and towards the left, coming sometimes from the East and sometimes from the West, sometimes carrying torment and sometimes mercy: (and the clouds obedient) subservient (between heaven and earth) He says: in all these (are signs) indications of the Lords divine Oneness (for people who have sense) who believe that they are from Allah.
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i have memorised the holy quran and i do revise it but cant remember a lot. My haafza has gone weak. Is there any specific dooa to make it strong?? --T--? --T--
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We make dua to Allah that he strengthens your memory and keeps you steadfast in remembering your Quran. In Tirmidhi Shareef under the chapter of dua, there is a specific method mentioned on increasing ones memory. This method should be carried out every Thursday night. The narration is as follows: Ibn Abbassaid: We were with the prophetwhen Ali bin Abi Talibcame to him, and he said: May my father and mother be ransomed for you! This Quran has suddenly left my heart, and I do not find myself capable of it. So the prophetsaid to him, O Abul-Hasan! Should I not teach you words that Allah shall benefit you with, and benefit whoever you teach, and they will make whatever you have learned in your chest firm? He said: Of course, O Messenger of Allah, so teach me. He said: When it is the night of (before) Friday, then if you are able to stand up in the last third of the night, then verily, it is a witnessed hour, and supplication is answered in it. And my brother Yaqub alayhi salam did say to his sons: I shall seek forgiveness for you from my Lord. (Quran 12:98) He meant Until the night of Friday comes. If you are not able, then stand in the middle of it, and if you are not able, then stand in the first of it. And pray four Rakah. Recite Fatihatul-Kitab (the Opening of the Book) and Surat Ya-Sin in the first Rakah, and Fatihatul-Kitab and Ha- Mim ad-Dukhan in the second Rakah, and Fatihatul-Kitab and Alif Lam Mim Tanzil as-Sajdah in the third Rakah and Fatihatul-Kitab and Tabarak Al-Ladhi in the fourth Rakah. When you have finished with the Tashahhud, then praise Allah and mention Allahs greatness in an excellent manner, and send Salat (durood) upon meand be excellent in it- and upon the rest of the Prophets. And seek forgiveness for the believing men and the believing women, and for your brothers who have preceded you in faith. Then say in the end of that: . Transliterationtranslation Allahummarhamni Bitarkil-Maasi Abadan Ma Abqaitani, Warhamni An Atakallafa Ma La Yanini, Warzuqni Husnan-Nazari Fi Ma Yurdika Anni. Allahumma Badias- Samawati Wal-Ardi Dhal-Jalali Wal-Ikrami Wal-Izzatil-lati La Turamu Asaluka YaAllahu Ya Rahmanu Bi-Jalalika Wa Nuri Wajhika An Tulzima Qalbi Hifza Kitabika Kama Allamtani Warzuqni An Atluwahu Alan-Nahwil-ladhi Yurdika Anni. Allahumma Badias-Samawati Wal-Ardi Dhal-Jalali Wal-Ikrami Wal-Izzati-llati La Turamu Asaluka YaAllahu, Ya Rahmanu Bi-Jalalika Wa Nuri Wajhika An Tunawwira Bi-kitabika Basari, Wa An Tutliqa Bihi Lisani Wa An Tufarrija Bihi An Qalbi Wa An Tashraha Bihi Sadri, Wa An Tastamila Bihi Badanii, Fainnahu La Yuinuni Alal-Haqqi Ghairuka Wa La Yutihi Illa Anta Wa La Hawla Wa la Quwatta Illa Billahil-AlilAzim. Translation: O Allah, have mercy on me by helping me to leave sins forever, as long as you keep me alive. And have mercy on me from taking upon myself what does not concern me, and provide me good sight for what will make You pleased with me. Ya Allah! Originator of the heavens and the earth, Possessor of such glory, generosity, and honour that cannot not be dreamt of. I ask you, Ya Allah, Ya Rahman, by Your glory and the light of Your Countenance, to make my heart constant in remembering Your Book as You taught me, and grant me that I recite it in the manner that will make You pleased with me. Ya Allah, Originator of the heavens and the earth, Possessor of glory, and generosity, and honour that is not exceeded. I ask you, Ya Allah, Ya Rahman, by Your glory and the light of Your Countenance, to enlighten my sight with Your Book, and make my tongue free with it, and to relieve with it my heart from all problems, and to expand my chest with it, and to wash my body with it. For indeed, none aids me upon the truth other than You, and none give it except You, and there is no might or power except by Allah, the Most High, the Magnificent. Oh Abul-Hasan! Do this for 3 nights or 5 or 7, you will be answeredby the will of Allah- by the One Who sent me with the Truth, it has not failed a believer once. Abdullah ibn Abbas said: So by Allah, Ali did not wait but five or seven until Ali came to the prophetin a gathering similar to that and said: Oh Messenger of Allah, indeed I was a man in the time that passed, who used to not take except for Ayat or about that much, so when I would recite them to myself they would suddenly depart from me, and today I learn forty Ayat or about that much, and when I recite them to myself, then it is as if the Book of Allah is before my eyes. I used to hear a hadith and when I would repeat it, it would suddenly depart from me, and today I hear many Ahaadith, and when I report them, I do not err in a single letter. So the prophetsaid at that point: A believer, by the Lord of the Kaba, O Abul-Hasan. (Tirmidhi Shareef).[1] This is a tried and tested method. We advise you to practice this. Inshallah your memory will get stronger. One may practice the following method as well Place ones hands on the forehead after every fardh prayer and reciting the following eleven times Transliteration: Ya Qawiyyu Abstinence from sins is vital in preserving ones memory. You should also consider healthy food and supplements for a strong memory
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Abu Huraira reported that Allahs Messenger (may peace be upon him) was travelling along the path leading to Mecca that he happened to pass by a mountain called Jumdan. He said:Proceed on, it is Jumdan, Mufarradun have gone ahead. They (the Companions of the Holy Prophet) said: Allahs Messenger, who are Mufarradun? He said: They are those males and females who remember Allah much.<D>It is narrated on the authority of Abu Huraira that the Apostle of Allah (may peace be upon him) said:Seventy thousand (persons) of my Ummah would enter Paradise without rendering an account. Upon this a person said: Messenger of Allah. pray to Allah that He make me one of them. He (the Holy Prophet) said: O Allah! make him one of them. Then another stood up and said: Messenger of Allah, pray to Allah that He make me one of them. He (the Holy Prophet) said: Ukkasha has preceded you in this matter.<D>Aswad b. Yazid reported:It was mentioned before Aisha that will had been made (by the Holy Prophet) in favour of Ali (as the Prophets first caliph), whereupon she said: When did he make will in his favour? I had been providing support to him (to the Holy Prophet) with my chest (or with my lap). He asked for a tray, when he fell in my lap (relaxing his body), and I did not realise that he had breathed his last. When did he make any will in his (Alis) favour?<D>(And if they decide upon divorce) have actually divorced and honoured their oaths ((let them remember that) Allah is Hearer) of ones oath, (Knower) of the fact that ones wife has been divorced through one single pronouncement of divorce after a period of fourth months and through honouring the oath that was made. This verse was revealed about a man who swore not to have sex with his wife for four months or longer. If this man had honoured his oath, his wife would have been considered divorced from him, one single act of divorce; if, on the other hand, he had sex with her before the elapse of this period, he should make amends for breaking his oath.<D>(That We might make it) i.e. the ship of Noah; and it is said: this story (a memorial for you) an admonition so that you might learn a lesson, (and that remembering ears (that heard the story) might remember) might benefit from it; and it is also said that this means: so that a retentive heart might remember it.<D>(When Allah saith: O Jesus, son of Mary! Remember My favour) recollect My grace (unto thee) by bestowing prophethood upon you (and unto thy mother) by gracing her with complete surrender to Allah and with worship; (how I strengthened thee with the holy Spirit) the pure Gabriel: he taught and helped you talk to people, (so that thou spakest unto mankind in the cradle) in your mothers lap and in your cot, saying: I am Allahs servant and anointed one (as in maturity) as did Gabriel help you after you reached your thirtiethyear when you said to them: I am Allahs Messenger to you; (and how I taught you the Scripture) the Scriptures of past prophets; and it is said that this means: writing with the pen (and Wisdom) the wisdom ofpast sages; it is also said that this means: the lawful and the unlawful (and the Torah) and taught you the Torah in the womb of your mother (and the Gospel) after you were born; (and how thou didst shape of clay as it were the likeness of a bird) a bat (by My permission) by My command, (and didst blow upon it) like the breathing of a sleeping person (and it was a bird) flying in the air (by My permission) by My command and will, (and thou didst heal him who was born blind and the leper by My permission) by My command, will and power; (and how thou didst raise the dead) by means of My will and through Me give life to the dead, (byMy permission and how I restrained the Children of Israel from you) when they decided to kill you (whenthou camest unto them with clear proofs) with commands, prohibitions and the wondrous things that you showed them, (and those of them who disbelieved) from among the Children of Israel (exclaimed: This) which Jesus is showing us (is naught else than mere magic);
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In Pakistan some Muslims pray a Salaat called Qadai Umri on the last Friday of Ramadan. According to them, if one has missed some prayers due to illness, unconsciousness or coma, then one can pray this Salaat, and so one does not have to pray Qada for the prayers missed. Is this correct? ? --T--? --T--
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Assalaamu Alaykum Wa Rahmatullaahi Wa BarakaatuhuThe practice described by you has no basis in Shariah. The narration in Aneesul Waaezeen is Mawzu` (a fabrication) as pointed out by the scholars of Hadith.To perform Qadhaa (missed Salaat) for all missed Salaats is necessary. Allamah Shami has stated in his book, To perform Qadhaa in lieu of Fardh, Waajib and Sunnat Salaats is Fardh, Waajib and Sunnat respectively. (Fataawa Mahmoodiyyah, vol.1 pg.74; Kutub Khana Mazhari)and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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It wasnarrated that Maimunah the freed (female) slave of the Prophet()said:I said: “O Messenger of Allah, tell us about Baitil-Maqdis.”He said: “It is the land of the Resurrection and theGathering. Goand pray there, for one prayer there is like onethousand prayerselsewhere.” I said: “What if I cannot travel and gothere?” Hesaid: “Then send a gift of oil to light its lamps, forwhoever doesthat is like one who goes there.”<D>It was narrated from Ibn Umar that the Messenger of Allah () said:"No one of you should deliberately try to pray when the sun is rising, or when it is setting."<D>Narrated Anas bin Malik:We used to pray the `Asr and after that if one of US went to Quba he would arrive there while the sun was still high.<D>(And never (O Muhammad) pray for one of them who dieth) i.e. any of the hypocrites after the death ofAbdullah Ibn Ubayy, (nor stand by his grave. Lo! they disbelieved in Allah and His messenger) in secret, (and they died while they were evil-doers) hypocrites.<D>(And trust thou) O Muhammad (in the Living One Who dieth not) and do not trust in those living who die such as Abu Talib or Khadijah, nor trust yet in the dead who have no movement, (and hymn His praise) and pray by His command. (He sufficeth as the Knower of His bondmens sins) He is aware of the sins of His bondmen,<D>(Hast thou not seen) have you not been informed, O Muhammad, in the Quran (that Allah, He it is Whom all who are in the heavens) of angels (and the earth) of believers (praise) pray to; (and the birds) they praise Him (in their flight) spreading their wings? (Of each) one of them (He knoweth verily the worship) who prays to Him (and the praise) who praises His hymn; it is also said that this means: He knows the prayer of the one who prays to Him and the praises of the one who praises Him; (and Allah is Aware of what they do) of good or evil.
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Assalamu laykum hazrat molana muj ko allah ke neimat ka shukar ada karnay ke koe aise dua bata dejeyeh jis ko mai chaltay phirtay pad sako? --T--? --T--
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Mashallah ye badi masarrat ki baat hai ke aap her waqt Allah ka shukr baja lana chate hain. Allah Ta`ala ko bhi ye baat bahut pasand hai ke banda shukr guzaar bane aur na shukri na kare So tum yaad rakho mujh ko me yaad rakhoo tumko, aur ihsaan mano mera aur nashukri mat karo.[i] Aap kasrat se durood padhien[ii] Masnoon dua`ao ki papandi karien[masalan khane se phele aur baad ki dua.Isi tarah kapde pehenne,sawari ki dua wagerah]ye sab dua`ien shukr ada karne hi ke liye Rasullah ne ummat ko batayi.Dekhiye neend ek badi neymat hai, to so ker uthne ki dua batayi,sawari ek neymat he, us per sawaar hone ki dua taleem farmayi,hatta ke istinjaa se farig hone ke baad tak ki bhi dua na chodi(dialysis karwane wale haqeeqat jante hain ke ye choti aur badi zaroorat ka aana bhi kitni badi neymat hai).Lihaza is ka khaas khayal rakhien aur her mauqe ki dua yaad bhi karlein. Subhaanallahi Wa Bihamdihi Subhaanallahil Azeem ki badi fazeelat hai,Allah ta`ala ko ye kalimaat bade pasand hain.[iii] Har fardh namaz ke baad,jab aap sunnat o nawaafil se farig hojayien to 33 martabah Subhaanallah,33 martabah Alhumdolillah aur 34 martabah Allahu Akbar padhne ka ihtemam farmayien.[iv] Akhiri baat ye ke Allah ki di hui her neymat ka sahi istemaal bhi shukraane neymat hai aur misuse na shukri hai.Umoor bala ka lihaaz rakhne se aap Insha Allah shakireen ki fehrist me hi raheinge
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It was narrated that Abdul Hamid bin Mahmud said:"We were with Anas and we prayed with one of the Amirs. They pushed us until we stood and prayed between two rows, and Anas started moving backward and said: We used to avoid this at the time of the Messenger of Allah ()."<D>It was narrated from Anas that the Messenger of Allah () said:"Complete the first row, then the one behind it, and if any row is to be leftincomplete let it be the last row."<D>It was narrated that Hittan bin Abdullah said:"Abu Musa led us in prayer and when he was sitting, a man from among the people entered and said: Prayer is based on righteousness and is always mentioned longside Zakah (in the Qurin). When Abu Musa had said the Salam, he turned to the people and said: Which of you spoke these words? The people kept quiet. Then he said: 0 Hittan, perhaps you said it? He said: No, but I was afraid that you would rebuke me for it. He said:The Messenger of Allah () taught us our prayer and Sunnah prayers, and he said: The Imam is appointed to be followed, so when he says the Takbir, say the Takbir; when he says"Not (the way) of those who earned Your Anger, nor of those who went astray," say Amin, and Allah will respond to you; when he frombowing and rises up says, Sami Allalhu liman hamidah (Allih hears those who praise Him), say Rabbana lakal-hamd (Our Lord, toYou be praise), and Allah will hear you; when he prostrates, prostrate, and when he sits up, sit up. The Imam should prostrate before youdo and sit up before you do. The Messenger of Allah () said: This makes up for that."<D>But those who had been given knowledge) the knowledge of abstinence and trust in Allah (said) to the desirous ones: (Woe unto you!) may Allah straiten this worldly life for you! (The reward of Allah) in Paradise (for him who believeth) in Allah and in Moses (and doeth right) sincerely between him and his Lord (is better, and only the steadfast will obtain it) only those who are patient in fulfilling the commands of Allah and in withstanding misfortunes will obtain Paradise; it is also said that this means: no one will be given success to enjoin good and forbid evil except those who are patient in fulfilling the commands of Allah and withstanding misfortunes.<D>(Whoso bringeth a good deed) the sincere profession of there is no god except Allah, (he will have better than the same) he will reap goodness from it; (while as for him who bringeth an ill deed) associating partners with Allah, (those who do ill deeds) associating partners with Allah (will be requited only what they did) the Fire.<D>(Say) also to them, O Muhammad: (Have ye thought) what do you say, (if Allah made day everlasting) everlastingly bright (for you till the Day of Resurrection) without night, (who is a God beside Allah) other than Allah (who could, bring you night wherein ye rest? Will ye not then see?) will you not believe He Who made the day and the night for you.
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Can a women who is menstruating enter this gym if 1) Islamic education classes are being held in such a place during other than the timings of the daily prayers, 2) during school hours for gym class (at which time all prayer carpets are removed). There is also a stage attached to this gym where people pray only on juma and the 27th night of ramadan becuase of overcrowding. Can I sit here during Islamic education classes being held in this gym. Does to same rulling apply to a masjid at a University where all prayers are not held (and ittekkaf does not occur) but tafseer class is held. ? --T--? --T--
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It is permissible for a female to enter the gym at all times as the gym is not a Musjid.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Aishah (May Allah be pleased with her):There was an eclipse of the sun. The Messenger of Allah () commanded a man who summoned: "The prayer will be held in congregation"<D>Narrated Kab ibn Malik:AbdurRahman ibn Kab ibn Malik said: When Kab ibn Malik heard the call to prayer on Friday, he prayed for Asad ibn Zurarah. I asked him: What is the matter that when you hear the call to prayer, you pray for Asad ibn Zurarah? He replied: This is because he held the Friday prayer for the first time for us at Hazm an-Nabit of Harrah belonging to Banu Bayadah in Naqi, called Naqi al-Khadumat. I asked him: How many were you at that time ? He said: Forty.<D>Ja’far bin Muhammad reported on the authority of his father “We entered upon Jabir bin ‘Abd Allaah. When we reached him, he asked about the people (who had come to visit him). When my turn came I said “I am Muhammad bin Ali bin Hussain. He patted my head with his hand and undid my upper then lower buttons. He then placed his hand between my nipples and in those days I was a young boy.” He then said “welcome to you my nephew, ask what you like. I questioned him he was blind. The time of prayer came and he stood wrapped in a mantle. Whenever he placed it on his shoulders its ends fell due to its shortness. He led us in prayer while his mantle was placed on a rack by his side. I said “tell me about the Hajj of the Apostle of Allaah().”He signed with his hand and folded his fingers indicating nine. He then said Apostle of Allaah() remained nine years (at Madeenah ) during which he did not perform Hajj, then made a public announcement in the tenth year to the effect that the Apostle of Allaah() was about to (go to) perform Hajj. A large number of people came to Madeenah everyone desiring to follow him and act like him. The Apostle of Allaah() went out and we too went out with him till we reached Dhu Al Hulaifah. Asma’ daughter of ‘Umais gave birth to Muhammad bin Abi Bakr. She sent message to Apostle of Allaah() asking him What should I do?He replied “take a bath, bandage your private parts with a cloth and put on ihram.” The Apostle of Allaah() then prayed (in the masjid) and mounted Al Qaswa’ and his she Camel stood erect with him on its back. Jabir said “I saw (a large number of) people on mounts and on foot in front of him and a similar number on his right side and a similar number on his left side and a similar number behind him. The Apostle of Allaah() was among us, the Qur’an was being revealed to him and he knew its interpretation. Whatever he did, we did it. The Apostle of Allaah() then raised his voice declaring Allaah’s unity and saying “Labbaik ( I am at thy service), O Allaah, labbaik, labbaik, Thou hast no partner praise and grace are Thine and the Dominion. Thou hast no partner. The people too raised their voices in talbiyah which they used to utter. But the Apostle of Allaah() did not forbid them anything. The Apostle of Allaah() continued his talbiyah. Jabir said “We did not express our intention of performing anything but Hajj, being unaware of ‘Umrah (at that season), but when we came with him to the House (the Ka’bah), he touched the corner (and made seven circuits) walking quickly with pride in three of them and walking ordinarily in four. Then going forward to the station of Abraham he recited “And take the station of Abraham as a place of prayer.” (While praying two rak’ahs) he kept the station between him and the House. The narrator said My father said that Ibn Nufail and ‘Uthman said I do not know that he (Jabir) narrated it from anyone except the Prophet (). The narrator Sulaiman said I do not know but he (Jabir) said “The Apostle of Allaah() used to recite in the two rak’ahs “Say, He is Allaah, one” and “Say O infidels”. He then returned to the House (the ka’bah) and touched the corner after which he went out by the gate to Al Safa’. When he reached near Al Safa’ he recited “Al Safa’ and Al Marwah are among the indications of Allaah” and he added “We begin with what Allaah began with”. He then began with Al Safa’ and mounting it till he could see the House (the Ka’bah) he declared the greatness of Allaah and proclaimed his Unity. He then said “there is no god but Allaah alone, Who alone has fulfilled His promise, helped His servant and routed the confederates. He then made supplication in the course of that saying such words three times. He then descended and walked towards Al Marwah and when his feet came down into the bottom of the valley, he ran, and when he began to ascend he walked till he reached Al Marwah. He did at al Marwah as he had done at Al Safa’ and when he came to Al Marwah for the last time, he said “If I had known before what I have come to know afterwards regarding this matter of mine, I would not have brought sacrificial animals but made it an ‘Umrah, so if any of you has no sacrificial animals, he may take off ihram and treat it as an ‘Umrah. All the people then took off ihram and clipped their hair except the Prophet () and those who had brought sacrificial animals. Suraqah (bin Malik) bin Ju’sham then got up and asked Apostle of Allaah()does this apply to the present year or does it apply for ever? The Apostle of Allaah() interwined his fingers and said “The ‘Umarh has been incorporated in Hajj. Adding ‘No’, but forever and ever. ‘Ali came from Yemen with the sacrificial animals of the Apostle of Allaah() and found Fathima among one of those who had taken off their ihram. She said put on colored clothes and stained her eyes with collyrium. ‘Ali disliked (this action of her) and asked Who commanded you for this? She said “My father”. Jabir said ‘Ali said at Iraq I went to Apostle of Allaah() to complain against Fathima for what she had done and to ask the opinion of Apostle of Allaah() about which she mentioned to me. I informed him that I disliked her action and that thereupon she said to me “My father commanded me to do this.” He said “She spoke the truth, she spoke the truth.” What did you say when you put on ihram for Hajj? I said O Allaah, I put on ihram for the same purpose for which Apostle of Allaah() has put it on. He said I have sacrificial animals with me, so do not take off ihram. He (Jabir) said “The total of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Prophet () from Madeenah was one hundred.” Then all the people except the Prophet () and those who had with them the sacrificial animals took off ihram and clipped their hair. When the 8th of Dhu Al Hijjah (Yaum Al Tarwiyah) came, they went towards Mina having pit on ihram for Hajj and the Apostle of Allaah() rode and prayed at Mina the noon, afternoon, sunset, night and dawn prayers. After that he waited a little till the sun rose and gave orders for a tent of hair to be set up at Namrah. The Apostle of Allaah() then sent out and the Quraish did not doubt that he would halt at Al Mash ‘ar Al Haram at Al Muzdalifah, as the Quraish used to do in the pre Islamic period but he passed on till he came to ‘Arafah and found that the tent had been setup at Namrah. There he dismounted and when the sun had passed the meridian he ordered Al Qaswa’ to be brought and when it was saddled for him, he went down to the bottom of the valley and addressed the people saying “Your lives and your property must be respected by one another like the sacredness of this day of yours in the month of yours in this town of yours. Lo! Everything pertaining to the pre Islamic period has been put under my feet and claims for blood vengeance belonging to the pre Islamic period have been abolished. The first of those murdered among us whose blood vengeance I permit is the blood vengeance of ours (according to the version of the narrator ‘Uthman, the blood vengeance of the son of Rabi’ah and according to the version of the narrator Sulaiman the blood vengeance of the son of Rabi’ah bin Al Harith bin ‘Abd Al Muttalib). Some (scholars) said “he was suckled among Banu Sa’d(i.e., he was brought up among Bani Sa’d) and then killed by Hudhail. The usury of the pre Islamic period is abolished and the first of usury I abolish is our usury, the usury of ‘Abbas bin ‘Abd Al Muttalib for it is all abolished. Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner. I have left among you something by which if you hold to it you will never again go astray, that is Allaah’s Book. You will be asked about me, so what will you say? They replied “We testify that you have conveyed and fulfilled the message and given counsel. Then raising his forefinger towards the sky and pointing it at the people, he said “O Allaah! Be witness, O Allaah! Be witness, O Allaah! Be witness! Bilal then uttered the call to prayer and the iqamah and he prayed the noon prayer, he then uttered the iqamah and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted (his she Camel) al Qaswa’ and came to the place of standing , making his she Camel Al Qaswa‘ turn its back to the rocks and having the path taken by those who went on foot in front of him and he faced the qiblah. He remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usamah up behind him and picked the reins of Al Qaswa’ severely so much so that its head was touching the front part of the saddle. Pointing with is right hand he was saying “Calmness, O People! Calmness, O people. Whenever he came over a mound (of sand) he let loose its reins a little so that it could ascend. He then came to Al Muzdalifah where he combined the sunset and night prayers, with one adhan and two iqamahs. The narrator ‘Uthamn said He did not offer supererogatory prayers between them. The narrators are then agreed upon the version He then lay down till dawn and prayed the dawn prayer when the morning light was clear. The narrator Sulaiman said with one adhan and one iqamah. The narrators are then agreed upon the version He then mounted Al Qaswa’ and came to Al Mash’ar Al Haram and ascended it. The narrators ‘Uthaman and Sulaiman said He faced the qiblah praised Allaah, declared His greatness, His uniqueness. ‘Uthamn added in his version and His Unity and kept standing till the day was very clear. The Apostle of Allaah() then went quickly before the sun rose , taking Al Fadl bin ‘Abbas behind him. He was a man having beautiful hair, white and handsome color. When the Apostle of Allaah() went quickly, the women in the howdas also began to pass him quickly. Al Fadl began to look at them. The Apostle of Allaah() placed his hand on the face of Al Fadl , but Al fadl turned his face towards the other side. The Apostle of Allaah() also turned away his hand to the other side. Al Fadl also turned his face to the other side looking at them till he came to (the Valley of) Muhassir. He urged the Camel a little and following a middle road which comes out at the greatest jamrah, he came to the jamrah which is beside the tree and he threw seven small pebbles at this (jamrah) saying “Allah is most great” each time he threw a pebble like bean seeds. He threw them from the bottom of the valley. The Apostle of Allaah() then went to the place of the sacrifice and sacrificed sixty three Camels with his own hand. He then commanded ‘Ali who sacrificed the remainder and he shared him and his sacrificial animals. After that he ordered that a piece of flesh from each Camel should be put in a pot and when it was cooked the two of them ate some of it and drank some of its broth. The narrator Sulaiman said the he mounted afterwards the Apostle of Allaah() went quickly to the House (the Ka’bah) and prayed the noon prayer at Makkah. He came to Banu ‘Abd Al Muttalib who were supplying water at Zamzam and said draw water Banu ‘Abd Al Muttalib were it not that people would take from you the right to draw water, I would draw it along with you. So they handed him a bucket and he drank from it.<D>(And in the night time hymn His praise) pray for Him the prayers of Maghrib and Isha or the prayer of tahajjud: (And after the (prescribed) prostrations) two units of prayer after the Maghrib.<D>(Then changed We the evil plight for good) We replaced drought and lack of fruit with fertility, abundance and comfort (till they grew affluent and said: Tribulation and distress did touch our fathers) as they have touched us, but they held firm to their religion. We are just like them and their example we shall follow. (Then We seized them unawares) with torment, (when they perceived not) the descent of such a torment.<D>When Moses returned, (He said) to Aaron: (O Aaron! What held thee back when thou didst see them gone astray) from the right way,
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I wanted to is it permissible to give bribe for driving because lot people say without it you cant pass. Jazakaallah? --T--? --T--
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Bribery is prohibited in Islam. Consider the following hadith:-- :- Abdullah Ibn Amr narrates that the Prophet, Sallallahu Alayhi Wa sallam, cursed the one who gives bribes and the one who accepts bribes
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Narrated Abu Hurairah:that the Messenger of Allah () delivered a Khtubah in which he exhorted them, then he said: "O women! Give charity for you are the majority of the people of the Fire." A woman among them said: "And why is that O Messenger of Allah?" He said: "Because of your cursing so much." - meaning your ungratefulness towards your husbands. He said: "And I have not seen any among those lacking in intellect and religion who are more difficult upon people possessing reason and insight than you." A woman among them said: "And what is the deficiency of her intellect and religion?" He said: "The testimony of two women among you is like the testimony of a man, and the deficiency in your religion is menstruation, because one of you will go three or four days without performing Salat."<D>Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<D>Narrated Jabir ibn Abdullah:The people came to the Prophet () weeping (due to drought). He said (making supplication): O Allah! give us rain which will replenish us, abundant, fertilising and profitable, not injurious, granting it now without delay. He (the narrator) said: Thereupon the sky became overcast.<D>(And (also) those) the Jewish leaders (who spend their wealth in order to be seen of men) by showing off to people so that they say about them that they follow the practice of Abraham and that they give and spendof their money, (and believe not in Allah) Muhammad or the Quran (nor the Last Day) resurrection afterdeath nor in the bliss of Paradise. (Whoso taketh Satan for a comrade) a helper in this world, (a bad comrade hath he) an evil companion he will have in hell.<D>(And as for Thamud) the people of Salih, (We gave them guidance) We sent to them Salih and made clear to them what is disbelief and what is faith and the difference between the Truth and falsehood, (but they preferred blindness to the guidance) they preferred disbelief to faith, (so the bolt of the doom of humiliation) the cry of a severe chastisement (overtook them because of what they used to earn) and say and do in their state of disbelief and because they hamstrung the camel.<D>(And unto Lot We gave judgement) understanding (and knowledge) prophethood, (and We delivered him from the community) We delivered them from the people of Sodom (that did abominations) whose people engaged in sodomy. (Lo! they were folk of evil) they were evil in their state of disbelief, (lewd) through their sodomy.
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Ofcourse the verses will have a subtle binding link between them. I also want to know that link between them. Thankyou. ? --T--? --T--
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Your question is not clear. Kindly rephrase
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Jabir reported:Muadh b jabal al-Ansari led his companions in the night prayer and prolonged it for them. A person amongst us said prayer (after having separated himself from the congregation). Muadh was informed of this, and he remarked that he wasa hypocrite. When it (the remark) was conveyed to the man, he went to the Messenger of Allah (may peace be upon him) and informed him of what Muadh had said. Upon this the Apostle of Allah (may peace be upon him) said to him: Muadh, do you want to become a person putting (people) to trial? When you lead people in prayer, recite:" By the Sun and its morning brightness" (Surah xci.)," Glorify the name of thy most high Lord" (Surah lxxxvi.) and" Read in the name of Lord" (Surah xcvi.), and" By the night when it spreads" (Surah xcii.).<D>Abu Dharr reported:(The Messenger of Allah) said: How would you, or how would thou, act if you survive to live among people who defer prayer beyond the (prescribed) time? (The narrator said: Allah and His Messenger know best). whereupon he said: Observe prayer at its prescribed time, but if the Iqama is pronounced for (congregational) prayer, then observe prayer along with them. for herein is an excess of virtue.<D>Narrated AbuAyyash az-Zuraqi:We accompanied the Messenger of Allah () at Usfan, and Khalid ibn al-Walid was the chief of unbelievers. We offered the noon prayer. Thereupon, the unbelievers said: We suffered from negligence; we became careless. We should have attacked them while they were praying. Thereupon the verse was revealed, relating to the shortening of the prayer (in time of danger) between the noon and afternoon (prayer). When the time of the afternoon prayer came, the Messenger of Allah () stood facing the qiblah, and the unbelievers were standing in front of him. The people stood in a row behind the Messenger of Allah () and there was another row behind this row. The Messenger of Allah () bowed and all of them bowed. He then prostrated and also the row near him prostrated. The other people in the second row remained standing and stood guard over them. When they performed two prostrations and stood up, those who were behind them prostrated. The people in the front row near him then stepped backward taking the place of the people in the second row and the second row took the place of the first row. The Messenger of Allah () then bowed and all of them bowed together. Then he and the row near him prostrated themselves. The other people in the second row remained standing and stood guard over them. When the Messenger of Allah () and the row near him (i.e. the front row) were seated, the people in the second row behind them prostrated themselves. Then all of them were seated. (He (the Prophet) then uttered the salutation upon all of them. He prayed in his manner at Usfan as well as at the territory of Banu Sulaym.Abu Dawud said: This tradition has been narrated by Ayyub and Hisham from Abu al-Zubair on the authority of Jabir to the same effect from the Prophet (). Similarly, this has been transmitted by Dawud b. Husain from Ikrimah, on the authority of Ibn Abbas. This has also been reported by Abd al-Malik, from Ata from Jabir in like manner. This has also been narrated by Qatadah from al-Hasan from Hittan on the authority of Abu Musa in a similar way. Similarly, this has been reported by Ikrimah b. Khalid from Mujahid from the Prophet (). This has also been reported by Hisham b. Urwah from his father from the Prophet (). This is the opinion of al-Thawri.<D>Allah then showed that He pardons those who repent, saying: (Save those who repent) from disbelief and idolatry (before ye overpower them) i.e. before you capture them. (For know that Allah is Forgiving) He pardons, (Merciful) towards him who repents.<D>(Thou wilt know) those faces will know (that some great disaster is about to fall on them) a severe and horrible punishment is about to befall them.<D>(Whoso looketh forward to) whoever fears (the meeting with Allah (let him know that) Allahs reckoning) resurrection after death (is surely nigh) will surely happen, (and He is the Hearer) of what both parties said on the Day of Badr, (the Knower) of that which befalls them.
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May Allah reward you abundantly for making your valuable time available to us. Ameen ? --T--? --T--
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There is a difference between the two situation
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Narrated Aisha, Ummul Muminin:The Messenger of Allah () sent Usayd ibn Hudayr and some people with him to search the necklace lost by Aisha. The time of prayer came and they prayed without ablution. When they returned to the Prophet () and related the fact to him, the verse concerning tayammum was revealed. Ibn Nufayl added: Usayd said to her: May Allah have mercy upon you! Never has there been an occasion when you were beset with an unpleasant matter but Allah made the Muslims and you come out of that.<D>Thabit reported on the authority of Anas:The Apostle of Allah (may peace be upon him) came to us and there was none in our house but I, my mother and my aunt Umm Haram. He (the Holy Prophet) said: Stand up so that I may lead you in prayer (and there was no time for prescribed prayer). He led us in prayer. A person said to Thabit: Where stood Anas with him (the Holy Prophet)? He replied: He was on the right side. He then blessed us, the members of the household with every good of this world and of the Hereafter. My mother said: Messenger of Allah (and then, pointing towards Anas, said), here is your little servant, invoke the blessing of Allah upon him too. He then blessed me with every good, and he concluded his blessings for me (with these words): Allah! increase his wealth, and his children and make (them the source of) blessing for him.<D>It wasnarrated from Khabbab, concerning the Verse:“And turn notawaythose who invoke their Lord, morning and afternoon...” up to Hissaying: “...and thus become of the unjust.” [6:52] He said:“Aqra’ binHabis At-Tamimi and ‘Uyainah bin Hisn Al-Fazri cameand found theMessenger of Allah () with Suhaib, Bilal, ‘Ammarand Khabbab,sitting with some of the believers who were weak (i.e.,socially).When they saw them around the Prophet () they lookeddown on them.They took him aside and said: ‘We want you to sitwith us along, sothat the ‘Arabs will recognize our superiority.If the delegations ofthe Arabs come to you we will feel ashamed ifthe Arabs see us withthese slaves. So, when we come to you, makethem get up from yourpresence, then when we have finished, sit withthem if you wish.’ Hesaid: ‘Yes.’ They said: ‘Write adocument for us (binding you tothat).’ So he called for a piece ofpaper and he called ‘Ali to write,and we were sitting in a corner.Then Jibra’il (as), came down andsaid: “And turn not away thosewho invoke their Lord, morning andafternoon seeking His Face. Youare accountable for them in nothing,and they are accountable for youin nothing, that you may turn themaway, and thus become of theunjust.” [6:52] Then he mentioned Aqra’bin Habis and ‘Uyaynahbin Hisn, then he said: “Thus We have triedsome of them withothers, that they might say: ‘Is it these (poorbelievers) whomAllah has favored from amongst us?’ Does not Allahknow best thosewho are grateful.” [6:53] Then he said: “When thosewho believein Our Ayat come to you, say: Salamun ‘Alaykum (peace beon you);your Lord has written (prescribed) mercy for Himself”.”[6:54] Hesaid: “Then we got so close to him that our knees weretouchinghis, and the Messenger of Allah () was sitting with us.When hewanted to get up, he stood up and left us. Then Allahrevealed: “Andkeep yourself patiently with those who call on theirLord morning andafternoon, seeking His Face; and let not your eyesoverlook them,”– and do not sit with the nobles – “desiring the pompandglitter of the life of the world; and obey not him whose heart Wehave made heedless of Our remembrance,” – meaning ‘Uyainah andAqra’ –“and who follows his own lusts, and those affair(deeds) has beenlost” [18:28] He said: ‘May they be doomed.’He said: ‘May ‘Uyainahand Aqra’ be doomed.’ Then he made theparable for them of two men andthe parable of this world. Khabbabsaid: “We used to sit with theProphet () and if the time camefor him to leave, we would get upand leave him, then he wouldleave.”<D>(Lo! we believe in our Lord, that He may forgive us our sins) our idolatry (and the magic unto which thou didst force us) the magic which you coerced us to learn. (Allah is better and more lasting) that which is with Allah of reward and favour is better and more lasting that the wealth you give us.<D>(A messenger) Muhammad (pbuh) (reciting unto you the revelations of Allah) the Quran (made plain) making clear the commands and prohibitions, (that He may bring forth those who believe) in Muhammad (pbuh) and the Quran (and do good works) and do acts of obedience, secretly between them and their Lord (from darkness unto light) from disbelief to faith. (And whosoever believeth in Allah) and Muhammad(pbuh) and the Quran, (and doeth right) sincerely between himself and his Lord, (He will bring him) in the Hereafter (into Gardens beneath which) beneath its trees and habitations (rivers flow) river of wine, water, honey and milk flow, (therein to abide for ever) they will dwell in the Garden, never to die or leave. (Allah hath made good provision for him) Allah has prepared a reward for him in Paradise.<D> (They say) those who entered the Fire afterward will say: (Nay, but ye (misleaders), for you there is noword of welcome) may Allah not make it spacious for you. (You prepared) you prescribed (this for us) i.e. the religion which we followed you on. (Now hapless is the plight) evil is the abode for both of us.
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Aslam Alikum. Today during the Salat-ul-Witr, The Imaam of my mosque, in 3rd rakaat, forgot to make Dua after saying Allah-ho-Akbar and went streight into the Ruku. Everyone followed the imaam and I became very confused as of what to do and meanwhile, I also was hoping that someone may remind the Imaam that he forgot to make Dua and went streight to Ruku. In this confusion, I went into the position of shock and kept standing while everyone followed the Ruku with Imaam, as a result, I missed the Ruku with Imaam. And when Imaam went to Sajadah, I followed him at that point. After going into sajadah, the Imaam did Sajdah Sahv and so I did with him. Now I wanted to know if my Sajdah Sahv with Imaam made up my missed Ruku mistake or I have to perform the Salat-u-Witr again? Jazzahallah!? --T--? --T--
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Ruku is fardh.[1] Sajda-E-Sahw compensates for missing or delaying a wajib act and not for missing a fardh act. [2] Therefore, you should repeat your Witr salaah
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Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D>Jafar b Muhammad reported on the authority of his father:We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of Allahs Messenger (May peace be upon him). And he pointed with his hand nine, and then stated: The Messenger of Allah (may peace be upon him) stayed in (Medina) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that Allahs Messenger (may peace be upon him) was about to perform the Hajj. A large number of persons came to Medina and all of them were anxious to follow the Messenger of Allah (May peace be upon him) and do according to his doing. We set out with him till we reached Dhul-Hulaifa. Asma daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the Messenger of Allah (May peace be upon him) asking him: What should 1 do? He (the Holy Prophet) said: Take a bath, bandage your private parts and put on Ihram. The Messenger of Allah (May peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And the Messenger of Allah (may peace be upon him) was prominent among us and the (revelation) of the Holy Quran was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of Allah (saying):" Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner." And the people also pronounced this Talbiya which they pronounce (today). The Messenger of Allah (May peace be upon him) did not reject anything out of it. But the Messenger of Allah (May peace. be upon him) adhered to his own Talbiya. Jabir (Allah be pleased with him) said: We did not have any other intention but that of Hajj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited:" And adopt the Station of Ibrahim as a place of prayer." And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from Allahs Apostle [May peace be upon him] that he recited in two rakahs:" say: He is Allah One," and say:" Say: 0 unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-Safa and as he reached near it he recited:" Al-Safa and al-Marwa are among the signs appointed by Allah," (adding: ) I begin with what Allah (has commanded me) to begin. He first mounted al-Safa till he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:" There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise, helped His servant and routed the confederates alone." He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-Safa. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Jusham got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? Thereupon the Messenger of Allah (May peace be upon him) intertwined the fingers (of one hand) into another and said twice: The Umra has become incorporated in the Hajj (adding):" No, but for ever and ever." All came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (HadratAli) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that Ali used to say in Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allahs Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (The Holy Prophet then asked Ali): What did you say when you undertook to go for Hajj? I (Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on. He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by Ali from the Yemen and of those brought by the Apostle (may peace be upon him) was one hundred. Then all the people except the Apostle (may peace be upon him) and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhul-Hijja) they went to Mina and put on the Ihram for Hajj and the Messenger of Ailah (may peace be upon him) rode and led the noon, afternoon, sunset Isha and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. The Messenger of Allah (may peace be upon him) then set out and the Quraish did not doubt that he would halt at al-Mashar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah (may peace be upon him), however, passed on till he came to Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabia b. al-Harith, who was nursed among the tribe of Sad and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of Abbas b. Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two. The Messenger of Allah (may peace be upon him) then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and Isha prayers with one Adhan and two Iqamas and did not glorify (Allah) in between them (i. e. he did not observe supererogatory rakahs between Maghrib and Isha prayers). The Messenger of Allah (may peace be upon him) then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mashar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept standing till the daylight was very clear. He then went quickly before the sun rose, and seated behind him was al-Fadl b. Abbas and he was a man having beautiful hair and fair complexion and handsome face. As the Messenger of Allah (May peace be upon him) was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. The Messenger of Allah (may peace be upon him) placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of Allah (may peace be upon him) turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to All who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Holy Prophet and Hadrat All) took some meat out of it and drank its soup. The Messenger of Allah (May peace be upon him) again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water. O Bani Abd al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.<D>Narrated Ubaidullah bin `Adi bin Al-Khiyar:Al-Miswar bin Makhrama and `Abdur-Rahman bin Al-Aswad bin Abu Yaghuth said (to me), "What forbids you to talk to `Uthman about his brother Al-Walid because people have talked much about him?" So I went to `Uthman and when he went out for prayer I said (to him), "I have something to say to you and it is a piece of advice for you " `Uthman said, "O man, from you." (`Umar said: I see that he said, "I seek Refuge with Allah from you.") So I left him and went to them. Then the messenger of `Uthman came and I went to him (i.e. `Uthman), `Uthman asked, "What is your advice?" I replied, "Allah sent Muhammad with the Truth, and revealed the Divine Book (i.e. Quran) to him; and you were amongst those who followed Allah and His Apostle, and you participated in the two migrations (to Ethiopia and to Medina) and enjoyed the company of Allahs Apostle and saw his way. No doubt, the people are talking much about Al-Walid." `Uthman said, "Did you receive your knowledge directly from Allahs Apostle ?" I said, "No, but his knowledge did reach me and it reached (even) to a virgin in her seclusion." `Uthman said, "And then Allah sent Muhammad with the Truth and I was amongst those who followed Allah and His Apostle and I believed in what ever he (i.e. the Prophet) was sent with, and participated in two migrations, as you have said, and I enjoyed the company of Allahs Apostle and gave the pledge of allegiance him. By Allah! I never disobeyed him, nor did I cheat him till Allah took him unto Him. Then I treated Abu Bakr and then `Umar similarly and then I was made Caliph. So, dont I have rights similar to theirs?" I said, "Yes." He said, "Then what are these talks reaching me from you people? Now, concerning what you mentioned about the question of Al-Walid, Allah willing, I shall deal with him according to what is right." Then he called `Ali and ordered him to flog him, and `Ali flogged him (i.e. Al-Walid) eighty lashes.<D>Then Allah said to the Companions of Muhammad: (O ye who believe!) in Muhammad and the Quran. (Be not) in war (as those who disbelieved) in secret, i.e. Abdullah Ibn Ubayy and his followers who returned to Medina (and said of their brethren) the hypocrites (who went abroad in the land) who journeyed with the Companions of Muhammad (or were fighting in the field) or went with their Prophet in a fighting expedition: (If they had been (here) with us) in Medina (they would not have died) on their journey (or been killed) during the fighting expedition; (that Allah may make it) make that doubt (anguish) grief (in their hearts. Allah giveth life) on the journey (and causeth death) settlement; (and Allah is Seer of what ye do) of what you say.<D>(Then went he to his folk) in the life of the world (with glee) strutting and behaving wantonly. <D>(Lo! We have created them a (new) creation) We created the females of the life of the world; We created them again after they went through impotence, lack of vision, sickness and death.
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Assalamualaikum, May Allah s. reward you for all your efforts in helping the Muslim Ummah. I have two questions: I have heard that it is makruh for a woman to perform sajdah if her scarf scarf comes under her face if the scarf comes in between her face and the janimaz, is it makruh for her to perform sajdah on the scarf? Also, is it true that if one recites the last verses of Surah Sad (Subhan rabbika rabbil end) after a fardh prayer, they shall get the full reward for that prayer? JazakAlahu Khairan? --T--? --T--
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(1) It is not Makrooh for a woman to perform sajdah on her scarf. [1] (2) It was the practice of Nabi Sallallahu Alai Wasalam to recite the last verse of Surah Safaat after the Fardh Salaah. [2] This is stated in the following Hadeeth: : : 5/211 Translation: Whoever recites the following Aayah thrice after every Salaah, he will have gained the full reward of the Salaah. Praise be to your Lord (Allah), Lord of Glory, of what they describe, and peace and blessings be on the Messengers (Sallallahu Alai Wasalm). And all praise be to Allah, Lord of the Worlds
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Narrated A person from the Ansar:Said ibn al-Musayyab said: An Ansari was breathing his last. He said: I narrate to you a tradition, and I narrate it with the intention of getting a reward from Allah. I heard the Messenger of Allah () say: If any one of you performs ablution and performs it very well, and goes out for prayer, he does not take his right step but Allah records a good work (or blessing) for him, and he does not take his left step but Allah remits one sin from him. Any one of you may reside near the mosque or far from it; if he comes to the mosque and prays in congregation, he will be forgiven (by Allah). If he comes to the mosque while the people had prayed in part, and the prayer remained in part, and he prays in congregation the part he joined, and completed the part he had missed, he will enjoy similarly (i.e. he will be forgiven). If he comes to the mosque when the people had finished prayer, he will enjoy the same.<D>Abu Qatadah narrated that :Allahs Messenger said: "When one of you comes to the Masjid, then let him perform two Rakah before sitting."<D>(Sahl)bin Hunaif said:“The Messenger of Allah () said: ‘Whoeverpurifies himself in his house, then comes to the Quba’ Mosque andoffers one prayer therein, will have a reward like that for ‘Umrah.”<D>(And each one hath a goal) to each adherent of a religion a Qiblah (towards which he turneth) he faces according to his own whim; it is also said that this means: to each prophet a Qiblah, which is the Kabah, towards which he is ordered to face; (so vie with one another in good works) so hasten, O community of Muhammad, to perform acts of obedience more than any other nation. (Wheresoever you may be) on land or at sea, (Allah will bring you all together) gather you together and reward you for the good works you performed. (Lo! Allah is Able to do all things) like gathering you together as well as other things.<D>(Who is he that will lend unto Allah) by giving alms (a goodly loan) sincerely from his heart, intending no one but Allah, (that He may double it for him) that Allah may accept it from Him and increase his reward from seven to 70 up to 700 and one million folds, and up to whatever folds Allah wills, (and his may be a rich reward) an abundant reward in the Garden? This verse was revealed about Abul-Dahdah.<D>(And have patience), O Muhammad, regarding that with which you have been commanded and also in the face of their harm (for lo! Allah loseth not) thwarts not (the wages of the good) the reward of the believers who do good in their works and speech.
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My wife and I live over 100 miles away from both my parents and her parents homes. However, when we visit the homes of our parents each home has an assigned room where we keep our belongings and also stay overnight (these were our bedrooms when we were children living in these houses). When we visit these 2 houses, even though each is over 100 miles away, are we considered travelers or residents? Also if my son lives at a college dormitory (hundreds of miles away) and lives there during the week and comes home to stay (where he has his own bedroom) on the weekends. Will he shorten his prayers when he comes back to his parents home on the weekends, what about when he is at school. Finally what does he do if he makes a safr journey from the college dorm to some other locality, will he shorten after traveling 48 miles from the city of the dorm? ? --T--? --T--
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1. You and your wife will be regarded as Musaafirs in your parents homes if the period of stay there is lesser than 15 days. 2. If your son has the intention to stay with you after being qualified, he will be regarded as a Muqeem when he comes home. He has to perform complete Salaat. If he does not intend staying with you, he will be a Musaafir if he stays lesser than 15 days. 3. If your son is a Musaafir at the college, then he will remain a Musaafir if he travels further and stay lesser than fifteen days. If he is a Muqeem there, he will become a Musaafir if he undertakes a journey of 48 miles or more and if he does not stay there for at least 15 days.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Ali:"I heard a man seeking forgiveness for his parents who were idolaters, so I said to him: You seek forgiveness for your parents while they are idolaters? He said: Did Ibrahim not seek forgiveness for his father, and he was an idolater? So I mentioned that to the Prophet () and (the following) was revealed: It is not for the Prophet nor those who believe, that they should seek forgiveness for the idolaters (9:113)."<D>It was narrated that Abdullah bin Masud said:"I asked the Messenger of Allah () which action is most beloved to Allah? He said: Establishing prayer on time, honoring ones parents and Jihad in the cause of Allah."<D>Narrated `Aisha:(the wife of the Prophet) I had seen my parents following Islam since I attained the age of puberty. Not a day passed but the Prophet visited us, both in the mornings and evenings. My father Abu Bakr thought of building a mosque in the courtyard of his house and he did so. He used to pray and recite the Quran in it. The pagan women and their children used to stand by him and look at him with surprise. Abu Bakr was a Softhearted person and could not help weeping while reciting the Quran. The chiefs of the Quraish pagans became afraid of that (i.e. that their children and women might be affected by the recitation of Quran).<D>(And when they came in before Joseph, he took his parents unto him) he joined to him his father and stepmother, for his own mother was dead by then, (and said: Come into) dwell in (Egypt safe) from the enemies and from hunger, (if Allah will!) if Allah wills, you stay in Egypt safe from your enemies and hunger.<D>(Say) O Muhammad, to Uyaynah and his folk: (Shall we cry) do you ask us to worship (instead of unto Allah, unto that which neither profiteth us) if we worshipped it, neither in this world nor in the Hereafter (nor hurteth us) if we did not worship it, neither in this world nor in the Next, (and shall we turn back) to idolatry (after Allah hath guided us) has honoured us with His religion, (like) if we were to do so, we would be like (one bewildered) erred from guidance (whom the devils have infatuated) lured down (in the earth, who hath companions) Uyaynah has friends, the prophetic Companions (who invite him to the guidance) to Islam ((saying): Come unto us) obey us? While Uyaynah was inviting them to idolatry. It is also said that this verse was revealed about Abu Bakr and his son Abd al-Rahman. Prior to embracing Islam, Abd al- Rahman used to invite his parents to his religion. Allah said to his Prophet: tell Abu Bakr to say to his sonAbd al- Rahman: are you asking us O Abd al-Rahman, to worship, instead of Allah, that which does notbenefit us in this world in our provision or livelihood or in the Hereafter if we were to worship it, nor hurt us, if we did not worship it? Are you really asking us to return to our old religion after Allah has guided us to the religion of Muhammad (pbuh). If we were to do as you ask us, we would be like Abd al-Rahman who erred and whom the devils lured away from Allahs religion. The parents of Abd al-Rahman-Abu Bakr and his wife- invited him to Islam and repentance, while he invited them to idolatry. His parents say to him: obey us and embrace Islam. (Say) O Muhammad: (Lo! the guidance of Allah is Guidance) the religion of Allah is Islamand ourQiblah is the Kabah, (and we are ordered to surrender) to make our worship and confession of Allahs divineOneness sincere (to the Lord of the Worlds) to Allah, Lord of the Worlds, <D> When the Jews heard this, they said: we follow the religion of Adam: we are Muslims, and so Allahrevealed the following: (Lo! Allah preferred Adam) with Islam (and Noah) with Islam (and the Family of Abraham) the children of Abraham with Islam (and the Family of Imran) Moses and Aaron with Islam (above (all His) creatures) above all the people of their times. It is also said that Amran is not the father of Moses and Aaron.
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Please comment. Jazak Allah Khair! ? --T--? --T--
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Video entertainment games have many unIslamic factors in them. Apart from the games having music and pictures which are prohibited, the nature of the games offered, for example, karate, shooting, killing, racing etc. have a potential of raising ones emotions and imbalance in a person, thus having far reaching negative consequences in many aspects of ones life.Consider the following from the Encyclopedia, 1993-1997Microsoft Corp. Critics of video games contend that children spend too much time and money on the games and that immersion in the fantasy of video games can have adverse effects on personality maturation. There have also been reports that the flashing graphics can trigger seizures in people who have certain types of epilepsy.In view of the unIslamic factors in video games, it is not permissible to play with them.It is also not permissible to open an entertainment centre with video games. The income generated from entertainment video machines will not be permissible.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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It was narrated that Ibn Abbas said:"There were kings after Isa bin Mariam who altered the Tawrah and the Injil, but there were among them believers who read the Tawrah. It was said to their kings: We have never heard of any slander worse than that of those (believers) who slander us and recite: "And whosoever does not judge by what Allah has revealed, such are the disbelievers." In these Verses, they are criticizing us for our deeds when they recite them. So he called them together and gave them the choice between being put to death, or giving up reading the Tawrah and Injil, except for what had been altered. They said: Why do you want us to change? Leave us alone. Some of them said: Build us a tower and let us go up there, and give us something to lift up our food and drink so we do not have to mix with you. Others said: Let us go and wander throughout the land, and we will drink as the wild animals drink, and if you capture us in your land, you may kill us. Others said: Build houses for us in the wilderness, and we will dig wells and grow vegetables, and we will not mix with you or pass by you, for there is no one of the tribes among whom we do not have close relatives. So they did that, and Allah revealed the words: But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance. Then others said: We will worship as so-and-so worshipped, and we will wander as so-and-so wandered, and we will adopt houses (in the wilderness) as so-and-so did. But they were still following their Shirk with no knowledge of the faith of those whom they claimed to be following. When Allah sent the Prophet [SAW], and they were only a few of them left, a man came down from his cell, and a wanderer came from his travels, and a monk came from his monastery, and they believed in him. And Allah said: O you who believe! Fear Allah, and believe in His Messenger (Muhammad), He will give you a double portion of His mercy - meaning, two rewards, because of their having believed in Isa and in the Tawrah and Injil, and for having believing in Muhammad [SAW]; and He will give you a light by which you shall walk (straight), - meaning, the Quran, and their following the Prophet [SAW]; and He said: So that the people of the Scripture (Jews and Christians) may know that they have no power whatsoever over the Grace of Allah."<D>It wasnarrated that Bara’ said:“We prayed with the Messenger ofAllah() facing towards Baitul-Maqdis (Jerusalem) for eighteenmonths,then the Qiblah was changed to the Ka’bah two months after theProphet () entered Al-Madinah. When the Messenger of Allah ()prayed towards Baitul-Maqdis, he would often lift his face towardstheheavens, and Allah knew what was in the heart of His Prophet andhowhe longed to face the Ka’bah (during prayer). Jibril appeared(in thesky), and the Messenger of Allah () started watching himas he wasdescending between the heavens and the earth, waiting tosee what hewould bring. Then Allah revealed the words: ‘Verily, Wehave seen theturning of your face towards the heaven. Surely, Weshall turn you toa Qiblah that shall please you, so turn your facein the direction ofAl-Masjid Al-Haram (at Makkah). And wherever youpeople are, turn yourfaces (during prayer) in that direction.’[2:144] Then someone came tous and said: ‘The Qiblah has beenchanged to the Ka’bah.’ We hadperformed two Rak’ah facingtowards Jerusalem. And we were bowing. Sowe turned around, and wecontinued our prayer. The Messenger of Allah() said: ‘O Jibril!What about our prayer facing towards Baitul-Maqdis?’ Then Allahrevealed the words: “And Allah would never makeyour faith to belost.” [2:143]<D>Narrated Anas bin Malik:The night Allahs Apostle was taken for a journey from the sacred mosque (of Mecca) Al-Ka`ba: Three persons came to him (in a dreamy while he was sleeping in the Sacred Mosque before the Divine Inspiration was revealed to Him. One of them said, "Which of them is he?" The middle (second) angel said, "He is the best of them." The last (third) angle said, "Take the best of them." Only that much happened on that night and he did not see them till they came on another night, i.e. after The Divine Inspiration was revealed to him. (Fath-ul-Bari Page 258, Vol. 17) and he saw them, his eyes were asleep but his heart was not----and so is the case with the prophets: their eyes sleep while their hearts do not sleep. So those angels did not talk to him till they carried him and placed him beside the well of Zamzam. From among them Gabriel took charge of him. Gabriel cut open (the part of his body) between his throat and the middle of his chest (heart) and took all the material out of his chest and `Abdomen and then washed it with Zamzam water with his own hands till he cleansed the inside of his body, and then a gold tray containing a gold bowl full of belief and wisdom was brought and then Gabriel stuffed his chest and throat blood vessels with it and then closed it (the chest). He then ascended with him to the heaven of the world and knocked on one of its doors. The dwellers of the Heaven asked, Who is it? He said, "Gabriel." They said, "Who is accompanying you?" He said, "Muhammad." They said, "Has he been called?" He said, "Yes" They said, "He is welcomed." So the dwellers of the Heaven became pleased with his arrival, and they did not know what Allah would do to the Prophet on earth unless Allah informed them. The Prophet met Adam over the nearest Heaven. Gabriel said to the Prophet, "He is your father; greet him." The Prophet greeted him and Adam returned his greeting and said, "Welcome, O my Son! O what a good son you are!" Behold, he saw two flowing rivers, while he was in the nearest sky. He asked, "What are these two rivers, O Gabriel?" Gabriel said, "These are the sources of the Nile and the Euphrates." Then Gabriel took him around that Heaven and behold, he saw another river at the bank of which there was a palace built of pearls and emerald. He put his hand into the river and found its mud like musk Adhfar. He asked, "What is this, O Gabriel?" Gabriel said, "This is the Kauthar which your Lord has kept for you." Then Gabriel ascended (with him) to the second Heaven and the angels asked the same questions as those on the first Heaven, i.e., "Who is it?" Gabriel replied, "Gabriel". They asked, "Who is accompanying you?" He said, "Muhammad." They asked, "Has he been sent for?" He said, "Yes." Then they said, "He is welcomed. Then he (Gabriel) ascended with the Prophet to the third Heaven, and the angels said the same as the angels of the first and the second Heavens had said. Then he ascended with him to the fourth Heaven and they said the same; and then he ascended with him to the fifth Heaven and they said the same; and then he ascended with him to the sixth Heaven and they said the same; then he ascended with him to the seventh Heaven and they said the same. On each Heaven there were prophets whose names he had mentioned and of whom I remember Idris on the second Heaven, Aaron on the fourth Heavens another prophet whose name I dont remember, on the fifth Heaven, Abraham on the sixth Heaven, and Moses on the seventh Heaven because of his privilege of talking to Allah directly. Moses said (to Allah), "O Lord! I thought that none would be raised up above me." But Gabriel ascended with him (the Prophet) for a distance above that, the distance of which only Allah knows, till he reached the Lote Tree (beyond which none may pass) and then the Irresistible, the Lord of Honor and Majesty approached and came closer till he (Gabriel) was about two bow lengths or (even) nearer. (It is said that it was Gabriel who approached and came closer to the Prophet. (Fate Al-Bari Page 263, 264, Vol. 17). Among the things which Allah revealed to him then, was: "Fifty prayers were enjoined on his followers in a day and a night." Then the Prophet descended till he met Moses, and then Moses stopped him and asked, "O Muhammad ! What did your Lord en join upon you?" The Prophet replied," He enjoined upon me to perform fifty prayers in a day and a night." Moses said, "Your followers cannot do that; Go back so that your Lord may reduce it for you and for them." So the Prophet turned to Gabriel as if he wanted to consult him about that issue. Gabriel told him of his opinion, saying, "Yes, if you wish." So Gabriel ascended with him to the Irresistible and said while he was in his place, "O Lord, please lighten our burden as my followers cannot do that." So Allah deducted for him ten prayers where upon he returned to Moses who stopped him again and kept on sending him back to his Lord till the enjoined prayers were reduced to only five prayers. Then Moses stopped him when the prayers had been reduced to five and said, "O Muhammad! By Allah, I tried to persuade my nation, Bani Israel to do less than this, but they could not do it and gave it up. However, your followers are weaker in body, heart, sight and hearing, so return to your Lord so that He may lighten your burden." The Prophet turned towards Gabriel for advice and Gabriel did not disapprove of that. So he ascended with him for the fifth time. The Prophet said, "O Lord, my followers are weak in their bodies, hearts, hearing and constitution, so lighten our burden." On that the Irresistible said, "O Muhammad!" the Prophet replied, "Labbaik and Sa`daik." Allah said, "The Word that comes from Me does not change, so it will be as I enjoined on you in the Mother of the Book." Allah added, "Every good deed will be rewarded as ten times so it is fifty (prayers) in the Mother of the Book (in reward) but you are to perform only five (in practice)." The Prophet returned to Moses who asked, "What have you done?" He said, "He has lightened our burden: He has given us for every good deed a tenfold reward." Moses said, "By Allah! I tried to make Bani Israel observe less than that, but they gave it up. So go back to your Lord that He may lighten your burden further." Allahs Apostle said, "O Moses! By Allah, I feel shy of returning too many times to my Lord." On that Gabriel said, "Descend in Allahs Name." The Prophet then woke while he was in the Sacred Mosque (at Mecca).<D>(And (it was said unto him): Take in thine hand) O Job (a branch) of 100 spikes of grain (and smite therewith) and smite with it your wife, Rahmah the daughter of the Prophet Joseph, (and break not thine oath) this is because he vowed before that if Allah were to cure him, he would flog his wife 100 lashes because she said something which did not please Allah. (Lo! We found him steadfast) in trial, (how excellent a slave! Lo! he was ever turning in repentance (to his Lord)) he is ever obedient to Allah and betaking himself to Allahs obedience.<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (O Prophet!): (O Prophet!) i.e. Muhammad (pbuh). (Why bannest thou that which Allah hath made lawful for thee) i.e. marrying Maria the Copt, the Mother of Ibrahim; that is because he had forbidden himself from marrying her, (seeking to please thy wives) seeking the pleasure of your wives Aishah and Hafsah by forbidding yourself from marrying Maria the Copt? (And Allah is Forgiving) He forgives you, (Merciful) about that oath.<D>(They swear by Allah to you (Muslims) to please you) about not joining you in the military expedition, (but Allah, with His messenger, hath more right that they should please Him if they are believers) if they were sincere in their faith.
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Or as he not practicing himself, he got no right to tell others! First he should mend himself? Please do comment and explain this dilemma, as I often come across these sitautions and dont know what to think of em? Jazak Allah Khairun ? --T--? --T--
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Allah Ta?ala states in the noble Qur?aan, ?You are the best of nations who have been selected for the people. To enjoin the good and forbid the evil and to believe in Allah.? (Aali Imraan 110)The above Aayat is general and is not limited to a person who only performs virtuous acts. Consider the following: If a father is an alcoholic or drug addict and he prevents his son from these vices. Will we say that he has no right to do so because he himself is involved in these evils or will we say that he is stopping him because he knows the evils and harms of such habits?The father instructing his child to pray despite him not doing so is due to him knowing the virtues and merits of praying. Of course, we do agree that practising on what we preach is more effective
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Amir b. Sharahil Shabi Shab Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women:Narrate to me a hadith which you had heard directly from Allahs Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allahs Messenger (may peace be upon him). When I became a widow, Abd al-Rahman b. Auf, one amongst the group of the Companions of Allahs Messenger (may peace be upon him), sent me the proposal of marriage. Allahs Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allahs Messenger (may peace be upon him) had said (about Usama): He who loves me should also love Usama. When Allahs Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin Abdullah b. Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allahs Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allahs Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling, you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We said: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not. We said: yes. Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with them? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Has it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allahs Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved it in my mind (this narration from Allahs Messenger (may peace be upon him).<D>Amir b. Sharahil Shabi Shab Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women:Narrate to me a hadith which you had heard directly from Allahs Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allahs Messenger (may peace be upon him). When I became a widow, Abd al-Rahman b. Auf, one amongst the group of the Companions of Allahs Messenger (may peace be upon him), sent me the proposal of marriage. Allahs Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allahs Messenger (may peace be upon him) had said (about Usama): He who loves me should also love Usama. When Allahs Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin Abdullah b. Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allahs Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allahs Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling, you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We said: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not. We said: yes. Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with them? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Has it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allahs Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved it in my mind (this narration from Allahs Messenger (may peace be upon him).<D>Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<D>(Then, when the bearer of glad tidings came) i.e. Judah carrying the shirt, (he laid it on his face and he became a seer once more) he regained his sight. (He said) to his children and grandchildren: (Said I not unto you that I know from Allah that which ye know not?) did I not tell you that Joseph is still alive?<D>(And they say) i.e. the Jews: (Hellfire will not touch us save for a certain number of days) only for 40 days, the number of days in which our forefathers worshipped the calf. (Say) O Muhammad: (Have ye received a covenant from Allah) for what you are saying-(truly Allah will not break His covenant) if indeed you have a covenant with Allah-(or tell ye) or do you indeed tell (concerning Allah that which ye know not?) that which you know does not exist in your Book?<D>(And thus have We inspired in thee (Muhammad) a Spirit of Our command) i.e. We sent you Gabriel with the Quran. (Thou knewest not what the Scripture was) you did not know what the Quran was before the coming of Gabriel to you nor did you know how to recite the Quran before it came to you, (nor what the Faith) nor did you know the call to Allahs divine Oneness. (But We have made it) i.e. the Quran (a light) anexposition of commands and prohibitions, the lawful and unlawful, the Truth and falsehood (whereby) by means of the Quran (We guide whom We will) whoever deserves it (of Our bondmen. And lo! thou verily dost guide) do call (unto a right path) a straight, true religion.
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I here a lot about Mowlana Ala Mawdudi these days, and about all the confusions he has spread threw out the muslim ummah. Respected Mufti Saab, What are your feelings about this man? Who was he, and why do people say he has led us on the wrong path? ? --T--? --T--
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Respected Brother-in-Islam Assalaamu Alaykum Wa Rahmatullaahi Wa Barakaatuhu Kindly refer below our standard reply to similar queries. and Allah Taala Knows Best Mufti Ebrahim DesaiFATWA DEPT. I refer to your email concerning the criticism that Moulana Ludhianwileveled against Mr. Abu Ala Mawdudi. The gist of your email was that thecriticism of Mr. Mawdudi by Moulana Ludhianwi was against the ethics ofIslam. Ibrahim ibn Abdur-Rahmaan al-Azri (Radhiallaahu Anhu) narrates thatRasulullah (Sallallaahu Alayhi Wasallam) said, Straight and upright peoplewill seek their knowledge (of Deen) from their pious predecessors. They(straight and upright people) will remove from knowledge, the distortion ofthe extremists, incorrect attribution of the false people, and incorrectinterpretation of the ignorant ones. (Mishkaat pg.36; Qadeemi) In view of the above mentioned Hadith, it is the responsibility of the Ulamato preserve the pristine purity of Islam. The Arabic word used to describethat responsibility is yanfoon, which is derived from the Arabic root wordof nafyun which means to remove. The practice of pointing out and removingfaults is called criticism. (Oxford School Dictionary; JM Hawkins) The writer of the article, well-recognised by the non-Arab as well as ArabUlama and a well recognised expert in Firqa-e-Baatila (deviated sects),Moulana Muhammad Yusuf Ludhianwi (RA), has maintained his intellectualhonesty by fulfilling his scholarly responsibility of pointing out(criticizing) Mr. Mawdudi. The writer is concerned that Mr. Mawdudi hasattacked the very fiber and backbone of Islam by criticizing the illustriousProphets and building a wall between the Ummah and the Sahaaba (RadhiallaahuAnhum). In his constitution, Mr. Mawdudi says, No human should be made ameasure of truth besides Rasulullah (Sallallaahu Alayhi Wasallam).. butAllah Taala clearly declares the Sahaaba (Radhiallaahu Anhum) as a measureof truth in the innumerable verses of the Quraan NS in particular, Chapter2 verse 13 and chapter 48 (Fath), Verse 29. Mr. Mawdudi should have first consulted with the Ulama before publishingsuch articles, thus, indoctrinating an anti-Sahaaba ideology in the Muslimmasses. Should Mr. Mawdudi have discussed the matter only with the Ulama,then it could be a purely scholarly matter between him and the Ulama and notfor general publication and consumption. However, Mr. Mawdudi himselfsidestepped scholarly ethics and published his articles beforeconsulting/confirming with the Ulama and made his views known to the publicfor mass consumption. It is very appropriate and incumbent for the Ulama(like Moulana Ludhianwi (RA) has done) to respond then and now publicly(given that Mawdudis views are still disseminated), to correct theinaccuracies in Mawdudis ideas. The writer, well-recognised by the non-Arab as well as Arab Ulama and a wellrecognised expert in Firqa-e-Baatila (deviated sects), Moulana Ludhianwi isacting within (and not against) the commands of Rasulullah (SallallaahuAlayhi Wasallam). For example, Rasulullah (Sallallaahu Alayhi Wasallam)said, When you see anybody speaking ill about any Sahaaba (RadhiallaahuAnhu), say to them, May Allahs curse be upon your evil. (Mishkaat pg.552;Qadeemi). The learned scholar, Moulana Yusuf Ludhianwi has spent his entirelife in defending the position of the Sahaaba (Radhiallaahu Anhum) in theUmmah and was physically (not only his character) assassinated recently bythe enemies of the Sahaaba (Radhiallaahu Anhum). The learned scholarscriticism against Mawdudi is similar to the criticism against others (suchas Khomeini) whose ideas and writing go against the fixed, settled,permanent and sacrosanct principles of Islam. For example Khomeini once madea statement which was published in the Tehran times (Kitaab be Noujawanaan P8) that if he conquers Madina Munawwarah, he will remove the two idols(Hadhrat Abu Bakr and Hadhrat Umar (Radhiallaahu Anhuma) besides Rasulullah(Sallallaahu Alayhi Wasallam). I am certain that no believer will accept such a statement against the greatluminaries of Islam. Brother Amin, are we then to condemn only Khomeini andcondone Mawdudi knowing well that Mawdudi was a close friend of Khomeini andwas sympathetic to his course. In a book titled, Two brothersMaududi andKhomeini page 129, the following statement of Dr Ahmad Farouk Maududi (sonof Abul-Aala Maududi) was published in Roz Naame, Lahore29 September1979, Allama Khomeini had a very old and close relationship with Abba Jaan(father). Aayaatullah Khomeini translated his (fathers) books in Farsi andincluded it as a subject in Qum. Allama Khomeini met my father in 1963during Hajj and my fathers wish was to create a revolutionary in Pakistansimilar to Iran. He was concerned about the success of the Iranianrevolution till his last breath. You mention in your statement, those whoattack him after he passed away are not following Islamic ethics. Thewriter subjects Mawdudis views to criticism because condoning Mawdudi willbe showing complacency to the crime of distancing the Ummah from the Sahaaba(Radhiallaahu Anhum). The writer is concerned that such distancing willeventually lead to distancing ourselves from Islam. After all, the Sahaaba(Radhiallaahu Anhum) are the main link between us and Rasulullah(Sallallaahu Alayhi Wasallam). You intimate in your email that the writer was not acting in terms ofIslamic ethics by attacking Mawdudi after he passed away. Brother Amin, thecriticism of Moulana Ludhianwi is consistent with the rules and principlesof criticism called for in Islam. For example, Hafiz ibn Hajar (RA) in hisfamous work, Nukhbatul Fikr Fee Mustalahi ahlil Asr under the chapter ofJarah (criticism), outlines the rules and principles of criticism, whichare extensively applied in determining the authority of a Hadith. TheMuhadditheen have criticized many narrators with the sole purpose ofdetermining the authenticity of the Ahaadith. Criticizing them is certainlyethical in Islam and only conducive to preserving the pristine purity ofIslam. What if the Muhadditheen did not make Jarah of every narrator andcriticize many who did not fulfill the criteria of being Aadil? What ifevery person goes against the directives of the Quraan and Hadith andcriticize the Sahaaba (Radhiallaahu Anhum)? What will be left of Islam? Should Mawdudi have the right to criticize the Prophets and Sahaaba and wedont have the right to criticize him simply because he says, It isAllahs faith that I did not commit any deed or say any word under theinfluence of my passions, nor did I commit it. Every word that I uttered inmy lectures, I measured each one of them before saying them, rememberingthat I would have to account for it before Allah and the creation.Therefore, I am assured in my position that I did not utter a word againstHaq. Maududi Mazhab, page 29. Should someone become emotional when Mawdudiis criticized because he is my friends icon? Moulana Ludhianwi is remindingus ot be rational and to follow the guidance of Abdullah ibn Masood whosaid: If you wish to follow anyone, then follow the path of those who havepassed away, because one is not safe from the fitnah of a living person. Imean those who are among the Sahaabah of Muhammed Sallallahu alaihiwaSallam. They were the best among this Ummah; they possessed the clearestof hearts; they attained the deepest of knowledge; and had the leastformalities. Allah Taaala had chosen them as companions of His Nabi and toup- keep His Deen. Therefore, recognize their virtues, and follow theirfootsteps. As far as possible hold fast unto their characters and qualities,because they are on the straight path. (Mishkaat, Chapter of Ietisaam bilkaab Wassunnah; Qadeemi) It would be ironic for someone to say today do not criticize Mawdudi, giventhat Mawdudi criticized so many of the illustrious sahabah. Such a stancewill also be against the entrenched precept of Article 1 of the By-Laws ofICM (copy obtained by me in 1999 during your blessed rein of leadership):You are the best of people evolved for mankindEnjoining what is right,Forbidding what is Wrong and Believing in God. (Surah Aali Imraan). Brother, I have limited my response primarily to your concern about whetherthe criticism of Moulana Ludhianwi is within the ethical prescriptions ofIslam. If you feel that Moulana Ludhianwi misrepresented or fabricated therecord of Mawdudi please let me know which aspect or aspects concern you. Iwill be glad to comment on that as well
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It was narrated that Abdullah bin Buhainah said:"The Messenger of Allah () led us in praying two rakahs, then he stood up and did not sit, and the people stood up with him. When he finished the prayer, and we were waiting for him to say the taslim, he said the takbir and prostrated twice while sitting, before the taslim. Then he said the taslim."<D>Narrated AbuMusa al-Ashari:Hittan ibn Abdullah ar-Ruqashi said: AbuMusa al-Ashari led us in prayer. When he sat at the end of his prayer, one of the people said: Prayer has been established by virtue and purity. When AbuMusa returned (from his prayer or finished his prayer), he gave his attention to the people, and said: Which of you is the speaker of such and such words? The people remained silent. Which of you is the speaker of such and such words? The people remained silent. He said: You might have said them, Hittan. He replied: I did not say them. I was afraid you might punish me. One of the people said: I said them and I did not intend by them (anything) except good. AbuMusa said: Do you not know how you utter (them) in your prayer? The Messenger of Allah () addressed us, and taught us and explained to us our way of doing and taught us our prayer. He said: When you pray a (congregational) prayer, straighten your rows, then one of you should lead you in prayer. When he says the takbir (Allah is Most Great), say the takbir, and when he recites verses "Not of those upon whom is Thy anger, nor of those who err" (i.e. the end of Surah i.), say Amin; Allah will favour you. When he says "Allah is most great," and bows, say "Allah is most great" and bow, for the imam will bow before you, and will raise (his head) before you. The Messenger of Allah () said: This is for that. When he says "Allah listens to the one who praises Him," say: "O Allah, our Lord, to Thee be praise, Allah be praised," Allah will listen to you, for Allah, the Exalted, said by the tongue of His Prophet (): "Allah listens to the one who praises Him." When he says "Allah is most great" and prostrates, say: "Allah is most great" and prostrate, for the imam prostrates before you and raises his head before you. The Messenger of Allah () said: This is for that. When he sits, each one of you should say "The adorations of the tongue, all good things, and acts of worship are due to Allah. Peace be upon you, O Prophet, and Allahs mercy and His blessings. Peace be upon us and upon Allahs upright servants. I testify that there is no god but Allah, and I testify that Muhammad is His servant and Apostle."This version of Ahmad does not mention the words "and His blessings" nor the phrase "and I testify"; instead, it has the words "that Muhammad."<D>It was narrated that Hittan bin Abdullah said:"Abu Musa led us in prayer and when he was sitting, a man from among the people entered and said: Prayer is based on righteousness and is always mentioned longside Zakah (in the Qurin). When Abu Musa had said the Salam, he turned to the people and said: Which of you spoke these words? The people kept quiet. Then he said: 0 Hittan, perhaps you said it? He said: No, but I was afraid that you would rebuke me for it. He said:The Messenger of Allah () taught us our prayer and Sunnah prayers, and he said: The Imam is appointed to be followed, so when he says the Takbir, say the Takbir; when he says"Not (the way) of those who earned Your Anger, nor of those who went astray," say Amin, and Allah will respond to you; when he frombowing and rises up says, Sami Allalhu liman hamidah (Allih hears those who praise Him), say Rabbana lakal-hamd (Our Lord, toYou be praise), and Allah will hear you; when he prostrates, prostrate, and when he sits up, sit up. The Imam should prostrate before youdo and sit up before you do. The Messenger of Allah () said: This makes up for that."<D>(Yet he) the devil (hath led astray of you) O children of Adam (a great multitude) of people before you. (Had ye then no sense) did you not know what he did to them, and hence avoid following their path? <D>(Hath not the fame) the news (of those before them reached them) how We destroyed them (the folk of Noah) We destroyed them by drowning, (Aad) the people of Hud, We destroyed them by the wind,(Thamud) the people of Salih, We destroyed them by means of the earthquake, (the folk of Abraham) We destroyed them by razing them down, (the dwellers of Midian) the people of Shuayb, We destroyed them by the earthquake (and the disasters) the deniers who were swallowed up by the earth, i.e. the people of Lot who were destroyed by being swallowed up by the earth and also by a rain of stones? (Theirmessengers (from Allah) came unto them with proofs) with commands and prohibitions as well as signs, but they refused to believe in them and Allah destroyed them. (So Allah surely wronged them not) by destroying them, (but they did wrong themselves) through disbelief and giving the lie to the prophets.<D>(When the disciples) the chosen among them, Simon the Pure (said: O Jesus, son of Mary!) your people are asking: (Is thy Lord able) would your Lord; and it is also said that this means: could you pray to your Lord (to send down for us a table spread with food from heaven? He said:) Jesus said to Simon: tell them (Observe your duty to Allah) fear Allah, (if ye are true believers) if you have firm faith, for it may happen that you would not give gratitude for it and, as a result, be punished. And so Simon conveyed the message to them.
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Assalamu alaykum, Im a Hafiz and I once lead namaz without wudhu in a masjid full of people. I did not realize that I didnt have wudhu till I reached towards the end of the namaz. But I didnt tell the people to repeat their namaz. Im guilty of what I did. Now what should I do? Please help. Jazaakumullah khairan!? --T--? --T--
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In the Name of Allah, the Most Gracious, The Most Merciful. As-salaamu `alaykum wa-ramatullahi wa-barakatuh. The position of an Imaam is a trust. Rasulullah Salallahu alayhi wa sallam said;((1/ 389 The Imaam is responsible. (for the salaah of the congregation) Abu Dawood. An Imaam is entrusted with the salaah of his congregation. When you realised that you did not have wudhu, you should have terminated your salaah immediately. If the salaah you are referring to was a fardh salaah, you should inform the congregation to repeat that particular salaah. You do not have to state the reason for that.[i] You should also make tawba and istighfaar for your negligence in that regard. And Allah Ta`ala Knows Best. Hussein Muhammad
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Jafar b Muhammad reported on the authority of his father:We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of Allahs Messenger (May peace be upon him). And he pointed with his hand nine, and then stated: The Messenger of Allah (may peace be upon him) stayed in (Medina) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that Allahs Messenger (may peace be upon him) was about to perform the Hajj. A large number of persons came to Medina and all of them were anxious to follow the Messenger of Allah (May peace be upon him) and do according to his doing. We set out with him till we reached Dhul-Hulaifa. Asma daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the Messenger of Allah (May peace be upon him) asking him: What should 1 do? He (the Holy Prophet) said: Take a bath, bandage your private parts and put on Ihram. The Messenger of Allah (May peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And the Messenger of Allah (may peace be upon him) was prominent among us and the (revelation) of the Holy Quran was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of Allah (saying):" Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner." And the people also pronounced this Talbiya which they pronounce (today). The Messenger of Allah (May peace be upon him) did not reject anything out of it. But the Messenger of Allah (May peace. be upon him) adhered to his own Talbiya. Jabir (Allah be pleased with him) said: We did not have any other intention but that of Hajj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited:" And adopt the Station of Ibrahim as a place of prayer." And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from Allahs Apostle [May peace be upon him] that he recited in two rakahs:" say: He is Allah One," and say:" Say: 0 unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-Safa and as he reached near it he recited:" Al-Safa and al-Marwa are among the signs appointed by Allah," (adding: ) I begin with what Allah (has commanded me) to begin. He first mounted al-Safa till he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:" There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise, helped His servant and routed the confederates alone." He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-Safa. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Jusham got up and said: Messenger of Allah, does it apply to the present year, or does it apply forever? Thereupon the Messenger of Allah (May peace be upon him) intertwined the fingers (of one hand) into another and said twice: The Umra has become incorporated in the Hajj (adding):" No, but for ever and ever." All came from the Yemen with the sacrificial animals for the Prophet (May peace be upon him) and found Fatimah (Allah be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (HadratAli) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that Ali used to say in Iraq: I went to the Messenger of Allah (may peace be upon him) showing annoyance at Fatimah for what she had done, and asked the (verdict) of Allahs Messenger (may peace be upon him) regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (The Holy Prophet then asked Ali): What did you say when you undertook to go for Hajj? I (Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on. He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by Ali from the Yemen and of those brought by the Apostle (may peace be upon him) was one hundred. Then all the people except the Apostle (may peace be upon him) and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhul-Hijja) they went to Mina and put on the Ihram for Hajj and the Messenger of Ailah (may peace be upon him) rode and led the noon, afternoon, sunset Isha and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. The Messenger of Allah (may peace be upon him) then set out and the Quraish did not doubt that he would halt at al-Mashar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of Allah (may peace be upon him), however, passed on till he came to Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance. The first claim of ours on blood-revenge which I abolish is that of the son of Rabia b. al-Harith, who was nursed among the tribe of Sad and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of Abbas b. Abd al-Muttalib, for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two. The Messenger of Allah (may peace be upon him) then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and Isha prayers with one Adhan and two Iqamas and did not glorify (Allah) in between them (i. e. he did not observe supererogatory rakahs between Maghrib and Isha prayers). The Messenger of Allah (may peace be upon him) then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mashar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept standing till the daylight was very clear. He then went quickly before the sun rose, and seated behind him was al-Fadl b. Abbas and he was a man having beautiful hair and fair complexion and handsome face. As the Messenger of Allah (May peace be upon him) was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. The Messenger of Allah (may peace be upon him) placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of Allah (may peace be upon him) turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to All who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Holy Prophet and Hadrat All) took some meat out of it and drank its soup. The Messenger of Allah (May peace be upon him) again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water. O Bani Abd al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.<D>Ja’far bin Muhammad reported on the authority of his father “We entered upon Jabir bin ‘Abd Allaah. When we reached him, he asked about the people (who had come to visit him). When my turn came I said “I am Muhammad bin Ali bin Hussain. He patted my head with his hand and undid my upper then lower buttons. He then placed his hand between my nipples and in those days I was a young boy.” He then said “welcome to you my nephew, ask what you like. I questioned him he was blind. The time of prayer came and he stood wrapped in a mantle. Whenever he placed it on his shoulders its ends fell due to its shortness. He led us in prayer while his mantle was placed on a rack by his side. I said “tell me about the Hajj of the Apostle of Allaah().”He signed with his hand and folded his fingers indicating nine. He then said Apostle of Allaah() remained nine years (at Madeenah ) during which he did not perform Hajj, then made a public announcement in the tenth year to the effect that the Apostle of Allaah() was about to (go to) perform Hajj. A large number of people came to Madeenah everyone desiring to follow him and act like him. The Apostle of Allaah() went out and we too went out with him till we reached Dhu Al Hulaifah. Asma’ daughter of ‘Umais gave birth to Muhammad bin Abi Bakr. She sent message to Apostle of Allaah() asking him What should I do?He replied “take a bath, bandage your private parts with a cloth and put on ihram.” The Apostle of Allaah() then prayed (in the masjid) and mounted Al Qaswa’ and his she Camel stood erect with him on its back. Jabir said “I saw (a large number of) people on mounts and on foot in front of him and a similar number on his right side and a similar number on his left side and a similar number behind him. The Apostle of Allaah() was among us, the Qur’an was being revealed to him and he knew its interpretation. Whatever he did, we did it. The Apostle of Allaah() then raised his voice declaring Allaah’s unity and saying “Labbaik ( I am at thy service), O Allaah, labbaik, labbaik, Thou hast no partner praise and grace are Thine and the Dominion. Thou hast no partner. The people too raised their voices in talbiyah which they used to utter. But the Apostle of Allaah() did not forbid them anything. The Apostle of Allaah() continued his talbiyah. Jabir said “We did not express our intention of performing anything but Hajj, being unaware of ‘Umrah (at that season), but when we came with him to the House (the Ka’bah), he touched the corner (and made seven circuits) walking quickly with pride in three of them and walking ordinarily in four. Then going forward to the station of Abraham he recited “And take the station of Abraham as a place of prayer.” (While praying two rak’ahs) he kept the station between him and the House. The narrator said My father said that Ibn Nufail and ‘Uthman said I do not know that he (Jabir) narrated it from anyone except the Prophet (). The narrator Sulaiman said I do not know but he (Jabir) said “The Apostle of Allaah() used to recite in the two rak’ahs “Say, He is Allaah, one” and “Say O infidels”. He then returned to the House (the ka’bah) and touched the corner after which he went out by the gate to Al Safa’. When he reached near Al Safa’ he recited “Al Safa’ and Al Marwah are among the indications of Allaah” and he added “We begin with what Allaah began with”. He then began with Al Safa’ and mounting it till he could see the House (the Ka’bah) he declared the greatness of Allaah and proclaimed his Unity. He then said “there is no god but Allaah alone, Who alone has fulfilled His promise, helped His servant and routed the confederates. He then made supplication in the course of that saying such words three times. He then descended and walked towards Al Marwah and when his feet came down into the bottom of the valley, he ran, and when he began to ascend he walked till he reached Al Marwah. He did at al Marwah as he had done at Al Safa’ and when he came to Al Marwah for the last time, he said “If I had known before what I have come to know afterwards regarding this matter of mine, I would not have brought sacrificial animals but made it an ‘Umrah, so if any of you has no sacrificial animals, he may take off ihram and treat it as an ‘Umrah. All the people then took off ihram and clipped their hair except the Prophet () and those who had brought sacrificial animals. Suraqah (bin Malik) bin Ju’sham then got up and asked Apostle of Allaah()does this apply to the present year or does it apply for ever? The Apostle of Allaah() interwined his fingers and said “The ‘Umarh has been incorporated in Hajj. Adding ‘No’, but forever and ever. ‘Ali came from Yemen with the sacrificial animals of the Apostle of Allaah() and found Fathima among one of those who had taken off their ihram. She said put on colored clothes and stained her eyes with collyrium. ‘Ali disliked (this action of her) and asked Who commanded you for this? She said “My father”. Jabir said ‘Ali said at Iraq I went to Apostle of Allaah() to complain against Fathima for what she had done and to ask the opinion of Apostle of Allaah() about which she mentioned to me. I informed him that I disliked her action and that thereupon she said to me “My father commanded me to do this.” He said “She spoke the truth, she spoke the truth.” What did you say when you put on ihram for Hajj? I said O Allaah, I put on ihram for the same purpose for which Apostle of Allaah() has put it on. He said I have sacrificial animals with me, so do not take off ihram. He (Jabir) said “The total of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Prophet () from Madeenah was one hundred.” Then all the people except the Prophet () and those who had with them the sacrificial animals took off ihram and clipped their hair. When the 8th of Dhu Al Hijjah (Yaum Al Tarwiyah) came, they went towards Mina having pit on ihram for Hajj and the Apostle of Allaah() rode and prayed at Mina the noon, afternoon, sunset, night and dawn prayers. After that he waited a little till the sun rose and gave orders for a tent of hair to be set up at Namrah. The Apostle of Allaah() then sent out and the Quraish did not doubt that he would halt at Al Mash ‘ar Al Haram at Al Muzdalifah, as the Quraish used to do in the pre Islamic period but he passed on till he came to ‘Arafah and found that the tent had been setup at Namrah. There he dismounted and when the sun had passed the meridian he ordered Al Qaswa’ to be brought and when it was saddled for him, he went down to the bottom of the valley and addressed the people saying “Your lives and your property must be respected by one another like the sacredness of this day of yours in the month of yours in this town of yours. Lo! Everything pertaining to the pre Islamic period has been put under my feet and claims for blood vengeance belonging to the pre Islamic period have been abolished. The first of those murdered among us whose blood vengeance I permit is the blood vengeance of ours (according to the version of the narrator ‘Uthman, the blood vengeance of the son of Rabi’ah and according to the version of the narrator Sulaiman the blood vengeance of the son of Rabi’ah bin Al Harith bin ‘Abd Al Muttalib). Some (scholars) said “he was suckled among Banu Sa’d(i.e., he was brought up among Bani Sa’d) and then killed by Hudhail. The usury of the pre Islamic period is abolished and the first of usury I abolish is our usury, the usury of ‘Abbas bin ‘Abd Al Muttalib for it is all abolished. Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner. I have left among you something by which if you hold to it you will never again go astray, that is Allaah’s Book. You will be asked about me, so what will you say? They replied “We testify that you have conveyed and fulfilled the message and given counsel. Then raising his forefinger towards the sky and pointing it at the people, he said “O Allaah! Be witness, O Allaah! Be witness, O Allaah! Be witness! Bilal then uttered the call to prayer and the iqamah and he prayed the noon prayer, he then uttered the iqamah and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted (his she Camel) al Qaswa’ and came to the place of standing , making his she Camel Al Qaswa‘ turn its back to the rocks and having the path taken by those who went on foot in front of him and he faced the qiblah. He remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usamah up behind him and picked the reins of Al Qaswa’ severely so much so that its head was touching the front part of the saddle. Pointing with is right hand he was saying “Calmness, O People! Calmness, O people. Whenever he came over a mound (of sand) he let loose its reins a little so that it could ascend. He then came to Al Muzdalifah where he combined the sunset and night prayers, with one adhan and two iqamahs. The narrator ‘Uthamn said He did not offer supererogatory prayers between them. The narrators are then agreed upon the version He then lay down till dawn and prayed the dawn prayer when the morning light was clear. The narrator Sulaiman said with one adhan and one iqamah. The narrators are then agreed upon the version He then mounted Al Qaswa’ and came to Al Mash’ar Al Haram and ascended it. The narrators ‘Uthaman and Sulaiman said He faced the qiblah praised Allaah, declared His greatness, His uniqueness. ‘Uthamn added in his version and His Unity and kept standing till the day was very clear. The Apostle of Allaah() then went quickly before the sun rose , taking Al Fadl bin ‘Abbas behind him. He was a man having beautiful hair, white and handsome color. When the Apostle of Allaah() went quickly, the women in the howdas also began to pass him quickly. Al Fadl began to look at them. The Apostle of Allaah() placed his hand on the face of Al Fadl , but Al fadl turned his face towards the other side. The Apostle of Allaah() also turned away his hand to the other side. Al Fadl also turned his face to the other side looking at them till he came to (the Valley of) Muhassir. He urged the Camel a little and following a middle road which comes out at the greatest jamrah, he came to the jamrah which is beside the tree and he threw seven small pebbles at this (jamrah) saying “Allah is most great” each time he threw a pebble like bean seeds. He threw them from the bottom of the valley. The Apostle of Allaah() then went to the place of the sacrifice and sacrificed sixty three Camels with his own hand. He then commanded ‘Ali who sacrificed the remainder and he shared him and his sacrificial animals. After that he ordered that a piece of flesh from each Camel should be put in a pot and when it was cooked the two of them ate some of it and drank some of its broth. The narrator Sulaiman said the he mounted afterwards the Apostle of Allaah() went quickly to the House (the Ka’bah) and prayed the noon prayer at Makkah. He came to Banu ‘Abd Al Muttalib who were supplying water at Zamzam and said draw water Banu ‘Abd Al Muttalib were it not that people would take from you the right to draw water, I would draw it along with you. So they handed him a bucket and he drank from it.<D>Narrated Al-Bara:Allahs Apostle sent `Abdullah bin Atik and `Abdullah bin `Utba with a group of men to Abu Rafi` (to kill him). They proceeded till they approached his castle, whereupon `Abdullah bin Atik said to them, "Wait (here), and in the meantime I will go and see." `Abdullah said later on, "I played a trick in order to enter the castle. By chance, they lost a donkey of theirs and came out carrying a flaming light to search for it. I was afraid that they would recognize me, so I covered my head and legs and pretended to answer the call to nature. The gatekeeper called, Whoever wants to come in, should come in before I close the gate. So I went in and hid myself in a stall of a donkey near the gate of the castle. They took their supper with Abu Rafi` and had a chat till late at night. Then they went back to their homes. When the voices vanished and I no longer detected any movement, I came out. I had seen where the gate-keeper had kept the key of the castle in a hole in the wall. I took it and unlocked the gate of the castle, saying to myself, If these people should notice me, I will run away easily. Then I locked all the doors of their houses from outside while they were inside, and ascended to Abu Rafi` by a staircase. I saw the house in complete darkness with its light off, and I could not know where the man was. So I called, O Abu Rafi`! He replied, Who is it? I proceeded towards the voice and hit him. He cried loudly but my blow was futile. Then I came to him, pretending to help him, saying with a different tone of my voice, What is wrong with you, O Abu Rafi`? He said, Are you not surprised? Woe on your mother! A man has come to me and hit me with a sword! So again I aimed at him and hit him, but the blow proved futile again, and on that Abu Rafi` cried loudly and his wife got up. I came again and changed my voice as if I were a helper, and found Abu Rafi` lying straight on his back, so I drove the sword into his belly and bent on it till I heard the sound of a bone break. Then I came out, filled with astonishment and went to the staircase to descend, but I fell down from it and got my leg dislocated. I bandaged it and went to my companions limping. I said (to them), Go and tell Allahs Apostle of this good news, but I will not leave (this place) till I hear the news of his (i.e. Abu Rafi`s) death. When dawn broke, an announcer of death got over the wall and announced, I convey to you the news of Abu Rafi`s death. I got up and proceeded without feeling any pain till I caught up with my companions before they reached the Prophet to whom I conveyed the good news."<D> (Say) O Muhammad, to the people of Mecca: (Have ye thought: When His doom) Allahs chastisement(cometh unto you as a raid by night, or in the (busy) day) what you will do? (what is there of it) of Allahs chastisement (that the guilty ones) the idolaters (desire to hasten?) and then say: we believe.<D>Allah mentions then what Kab and his followers said about the change of the Qiblah, saying: (And a party of the People of the Scripture) Kab and his fellow leaders (say) to the lowly among people: (Believe in that which hath been revealed, unto those who believe) in Muhammad and the Quran (at the opening of theday) at the beginning of the Day, at the Dawn prayer, (and disbelieve at the end thereof) at the Zuhrprayer. In other words, they say: believe in the Qiblah towards which Muhammad and his Companions prayed at the Dawn prayer and disbelieve in the other Qiblah towards which they prayed at the Zuhr prayer, (in order that they may return) in order that their communality may return to your religion and Qiblah;<D>And preserve me (My Lord!) O my Lord! (Lo! they have led many of mankind astray) i.e. they were made to lead many people astray; it is also said that this means: many people went astray because of them. (But whoso followeth me) whoever follows my religion and obeys me, (he verily is of me) he follows my religion. (And whoso disobeyeth me) whoever opposes my religion, (still Thou art Forgiving) of whoever repent of among them, (Merciful) towards whoever dies repentant.
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In our locality we have juma khutba in the gym (converted to a masjid for juma). This khutba is given in english and then prayer is preformed (i.e. we don?t have an Arabic khutba although some Arabic exists within the khutba). Although an Arabic khutba is wajib by many ulama this is the condition in our community. The question is whether women in haid can sit in this khutba (because it is a gym and not a masjid) and then simply sit aside during the prayer so that they can benefit from the talk? Number two: Is it correct that women in haid cannot enter a masjid? What is the definition of that masjid where sisters in haid cannot enter? Need there be five daily prayers established? Number three: If a man?s wife passes away is it true that he can no longer look at her without hijaab given that the marriage contact is uplifted with the death of the wife. Can the husband give the dead wife ghusl? Can a wife look at her husband after death of the husband given that the nikah contact is still in tact from one perspective in that the iddah still remains? ? --T--? --T--
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1. Women may attend this talk as the gym is not a Sharee Musjid. However, in view of the prevailing conditions of immorality, etc., we advise that some arrangements be made for Hijaab (covering) so that women attending be not exposed to these evils. 2. Women in Haydh cannot enter a Musjid. For further details regarding this, refer to Differences Between a Musjid and Jamaat Khana (attached) 3. It is permissible for the husband to look at his deceased wife and vice versa. However, he cannot give her Ghusl. (HM Saeed vol.2 pg.198; HM Saeed)and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Al-Hasan bin Muslim told me thatIbn `Abbas had said, "I joined the Prophet, Abu Bakr, `Umar and `Uthman in the `Id ul Fitr prayers. They used to offer the prayer before the Khutba and then they used to deliver the Khutba afterwards. Once the Prophet I came out (for the `Id prayer) as if I were just observing him waving to the people to sit down. He, then accompanied by Bilal, came crossing the rows till he reached the women. He recited the following verse:O Prophet! When the believing women come to you to take the oath of fealty to you . . . (to the end of the verse) (60.12). After finishing the recitation he said, "O ladies! Are you fulfilling your covenant?" None except one woman said, "Yes." Hasan did not know who was that woman. The Prophet said, "Then give alms." Bilal spread his garment and said, "Keep on giving alms. Let my father and mother sacrifice their lives for you (ladies)." So the ladies kept on putting their Fatkhs (big rings) and other kinds of rings in Bilals garment." `Abdur-Razaq said, " Fatkhs is a big ring which used to be worn in the (Pre-Islamic) period of ignorance.<D>Narrated Salim:My father said , "I heard the Prophet delivering the Khutba on the pulpit and he said, Whoever comes for the Jumua prayer should take a bath (before coming). "<D>Maimunahthe wife of the Prophet () said:“The Messenger of Allah()used to perform prayer on a Khumrah.”<D>(And if any of your wives have gone from you unto the disbelievers) with whom you do not have any treaty or pledge (and afterward ye have your turn (of triumph)) and afterward you obtain booty from the enemy, (then give unto those whose wives have gone) to the disbelievers (the like of that which they have spent) of dowry on their wives; this should be given before the fifth of the booty is taken out from it, (and keep your duty to Allah) fear Allah regarding that which He commands you (in whom ye are believers) true believers. There were just six women who left Islam and joined the disbelievers of Mecca, two of them were wives ofUmar Ibn al-Khattab, Umm Salamah and Umm Kulthum Bint Jarul, and also Umm al-Hakam the daughter of Abu Sufyan who was the wife of Abbad Ibn Shaddad al-Fihri, and Fatimah Bint Abi Umayyah Ibn al- Mughirah and Buru Bint Uqbah who was the wife of Shammas Ibn Uthman from the Banu Makhzum, andAbdah Bint Abd al-Uzza Ibn Nadlah whose husband was Amr Ibn Wudd, and Hind Bint Abu Jahl Ibn Hisham whose husband was Hashim Ibn al-Ass Ibn Wail al-Sahmi. The Prophet (pbuh) gave back to the husbands of these women the dowry they had spend on them.<D>(Divorce must be pronounced twice) He says: the divorce in which a man is entitled to take back his wife is pronounced once on two separate occasions (and then (a woman) must be retained) before she is pronounced divorced a third time and before performing major ritual ablution from the third menstruation (in honour) with kind companionship and intercourse (or released in kindness) or divorced a third time with such kindness as restores her rights. (And it is not lawful for you that ye take from women aught of that which ye have given them) of dowry; (except (in the case) when both arbiters) when the husband and wifeboth know that she wants to ransom her divorce (fear that they may not be able to keep the limits (imposed by) Allah) the rulings of Allah regulating the relationship between husband and wife. (And if ye fear) if you know (that they may not be able to keep the limits (imposed by) Allah) the rulings of Allah regulating the relationship between husband and wife, (in that case it is no sin for either of them) and especially the husband (if the woman ransom herself) if the husband takes what the woman ransoms herself with, out of the generosity of her soul. This verse was revealed about Thabit Ibn Qays Ibn Shammas whose wife Jamilah was the daughter of Abdullah Ibn Ubayy Ibn Salul, chief of the hypocrites. This woman ransomed her divorce from her husband by giving him back what he gave her as dowry. (These are the limits of Allah) the rulings of Allah regulating the relationship between husband and wife, (Transgress them not) do not step beyond that which Allah has prohibited. (For whoso transgresseth Allahs limits) steps beyond them: (such are wrong-doers) harmful to themselves.<D>The messenger went back and informed the king who summoned the four women: the wife of his cupbearer, the wife of his chief cook, the wife of the master of his stable and the wife of the Chief Official. These four women were the most powerful personalities after the king. (He (the king) (then sent for those women and) said: What happened when ye asked an evil act of Joseph? They answered: Allah Blameless!) God forbid! (We know) we saw (no evil of him. Said the wife of the ruler: Now the Truth is out) in favour of Joseph; it is also said that this means: now is the time to tell the truth. (I asked of him an evil act) I offered myself to him, (and he is surely of the Truthful) that he did not ask an evil act of me.
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Imam, Is it permissible to recite Quran, through software Quran (ie. by using computer) , while in the office (ie. while wearing shoes, socks and not in Wudhu). Since Ramadhan month is coming soon , I want to spend most of the time spending by reading Quran, also it is easier to read Quran in the office. Because by the time I reach home in the evening (ie after Taraweeh) I will be too tired. ? --T--? --T--
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It is permissible to recite the Qur?aan without Wudhu. Yes, to touch the Qur?aan without Wudhu is prohibited.Also, to recite the Qur?aan as it appears on your computer screen without Wudhu and with shoes on is permissible. However, do not touch the screen without Wudhu whilst the Qur?aan appears on it.and Allah Taala Knows BestMufti Muhammad Kadwa FATWA DEPT
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Ibrahim b. Yazid al-Tayml reported:I used to read the Quran with my father in the vestibule (before the door of the mosque). When I recited the ayat (verses) concerning prostration, he prostrated himself. I said to him: Father, do you prostrate yourself in the path? He said: I heard Abu Dharr saying: I asked the Messenger of Allah (may peace be upon him) about the mosque that was first set up on the earth. He said: Masjid Harim. I said: Then which next? He said: The Masjid al-Aqsa. I said: How long is the space of time between the two? He said: Forty years. He (then) further said: The earth is a mosque for you, so wherever you are at the time of prayer, pray there.<D>It was narrated from Ali- who is bin Yahya- from his father that:A paternal uncle of his who was present at Badr told him, that a man entered the masjid and prayed, and the Messenger of Allah () was watching, but we did not realize. When he had finished, he came and greeted the Messenger of Allah () with salam. He said: "Go back and pray, for you have not prayed." So he went back and prayed, then he came to the Messenger of Allah () and he said: "Go back and pray, for you have not prayed." (This happened) two or three times. Then the man said to him: "By the One who has honored you , O Messenger of Allah (), I have tried my best; teach me." He said: "When you get up to pray, perform wudu and do it well, then turn to face the Qiblah and say the takbir. Then recite the Quran, then bow until you are at ease in bowing. Then stand up until you are standing straight, then prostrate until you are at ease prostrating, then sit up until you are at ease sitting, then prostrate until you are at ease prostrating, then get up, and continue doing that until you have finished your prayer."<D>It was narrated from Ubayy bin Kab that:The Messenger of Allah () was by a pond belonging to Banu Ghifar when Jibril, peace be upon him, came to him and said: "Allah commands you to teach your Ummah the Quran with one way of recitation." He said: "I ask my Lord for protection and forgiveness, my Ummah cannot bear that." Then he came to him a second time and said: "Allah commands you to teach your Ummah the Quran with two ways of recitation." He said: ""I ask my Lord for protection and forgiveness, my Ummah cannot bear that." Then he came to him a third time and said: "Allah commands you to teach your Ummah the Quran with three ways of recitation." He said: "I ask my Lord for protection and forgiveness, my Ummah cannot bear that." Then he came to him a fourth time and said: "Allah commands you to teach your Ummah the Quran with seven ways of recitation, and whichever the way they recite it will be correct."<D>(And (it is) a Quran) And We have sent Gabriel with the Quran (that We have divided) We explained therein the lawful and unlawful, the commands and prohibitions, (that thou mayst recite it unto mankind at intervals) in a composed manner, deliberately and thoughtfully, (and We have revealed it by (successive) revelation) We have exposited it clearly; it is also said that this means: We have sent Gabriel with the Quran in different phases, each time with two or three verses, and so on and so forth.<D>((Moses) said: Your tryst) the appointed time (shall be the day of the feast) the day of the market, it is also said this means the day of celebration; and it is also said this means the new years day, (and let the people assemble) from all the townships (when the sun hath risen high) at the time of mid-morning.<D>(And when the angels) i.e. Gabriel (said: O Mary! Lo! Allah hath chosen thee) with Islam and worship (and made thee pure) from disbelief, the association of partners with Allah and blemishes; it is also said this means: He has saved you from being killed, (and hath preferred you above (all) the women of creation) of your time by the birth of Jesus.
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Mufti Sahib, I seem to be spending more time practising deen in Uni that study what can I do to strike a productive balance ? And also, a good duaa when taking exams ! Jazakallah ! ? --T--? --T--
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Recite, Rabb Inniy Maghloob fantasir. (O my Lord, Im overcame please help me)and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Anas:Whenever drought threatened them, `Umar bin Al-Khattab, used to ask Al-Abbas bin `Abdul Muttalib to invoke Allah for rain. He used to say, "O Allah! We used to ask our Prophet to invoke You for rain, and You would bless us with rain, and now we ask his uncle to invoke You for rain. O Allah ! Bless us with rain."(1) And so it would rain.<D>Abu Hurairah reported:When the Messenger of Allah () returned from the Battle of Khaibar, he travelled during the night. When we felt sleep, he halted for rest. Addressing Bilal he said: Keep vigilance at night for us. But Bilal who was leaning against the saddle of his mount was dominated by sleep. Neither the Prophet () nor Bilal nor any of his Companions could get up till the sunshine struck them. The Messenger of Allah () got up first of all. The Messenger of Allah () was embarrassed and said: O Bilal ! He replied: He who detained your soul, detained my soul, Messenger of Allah, my parents be sacrificed for you. Then they drove their mounts to a little distance. The Prophet () perfumed ablution and commanded Bilal who made announcement for the prayer. He (the Prophet) led them in the Fajr prayer. When he finished prayer, he said: If anyone forget saying prayer, he should observe it when he recalls it, for Allah has said (in the Quran): "Establish prayer for my remembrance". Yunus said: Ibn Shihab used to recite this verse in a similar way (i.e. instead of reciting the word li-dhikri - for the sake of My remembrance - he would recite li-dhikra - when you remember). Ahmad (one of the narrator) said: Anbasah (a reporter) reported on the authority of Yunus the word li-dhikri (for the sake of my remembrance). Ahmad said: The word nuas (occurring in this tradition) means "drowsiness".<D>Narrated `Abdur-Rahman bin Abi Laila:Ka`b bin Ujra met me and said, "Shall I give you a present? Once the Prophet came to us and we said, O Allahs Apostle ! We know how to greet you; but how to send Salat upon you? He said, Say: Allahumma Salli ala Muhammadin wa ala `Ali Muhammadin, kama sal-laita ala all Ibrahima innaka Hamidun Majid. Allahumma barik ala Muhammadin wa ala all Muhammadin, kama barakta ala all Ibrahima, innaka Hamidun Majid."<D>(O ye who believe) meaning: Hudhayfa [ibn al-yaman] and Ammar [Ibn Yasir] ! (If ye obey those who disbelieve) i.e. Kab [Ibn al-Ashraf] and his followers, (they will make you turn back on your heels) they will make you return to your old religion: disbelief, (and ye turn back as losers) duped for loosing both this worldly life and the Hereafter and also for receiving Allahs punishment.<D>((Saying): If ye do good) if you confess Allahs Oneness, (ye do good for your own souls) the reward for that is Paradise, (and If ye do evil) and if you associate partners with Allah, (it is for them (in like manner)) the punishment for that is upon them. They remained in comfort, merriness, abundance of men and numbers, and triumph over the enemy for 220 years until Allah roused against them Titus. (So, when the time for the second (of the judgements) came) the second of the two punishment or the second of the two corruptions ((We roused against you others of Our slaves) to ravage you) by killing you and taking you as captives, i.e. Titus the son of Espianos the Roman, (and to enter the Temple) Jerusalem (even as they entered it the first time) even as Nebuchadnezzar and his host entered it the first time, (and to lay waste all that they conquered with an utter wasting). <D> (And when they came (again) before him (Joseph)) a third time (they said: O ruler! Misfortune) hunger(hath touched us and our folk, and we bring but poor merchandise) merchandise which is not suitable for buying food, but are suitable for spending on people; it is also said that this means: merchandise that one can get in the mountains such as pine nuts and the fruit of the terebinth-tree; it is also said that this means: Arab merchandise such as dried lumps of cheese, wool, cheese and ghee, (so fill for us the measure) giveus our measure as you would give if we had good money (and be charitable unto us) in regards to difference in the two prices; it is also said that this means: in regards to difference in the two measures. (Lo! Allah will requite the charitable) in the life of this world and in the Hereafter.
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What is one is supposed to do if the imam who is leading the TAraweeh prayers does lot of mistakes. He is also the imam of the masjid for all 5 namaz. First ten rakahts are by another Hafiz who is young and does need hardly any luqma. He is quiet young, @25. Me and probably many muqtadis might be thinking of asking the managing committee to appoint young haffiz to lead all 20 prayers. Will it be ok if I suggest this to managing committee? I had read somewhere that imam should not lead prayers if muqtadis were not happy with his imamat?? --T--? --T--
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Respected brother. The Imam in reference is also the Imam of the musjid. He performs the five daily salaah at the musjid. The Imam deserves respect and honour for serving as an Imam for ones salaah. The hadeeth in reference is :: : : () .(1). The messenger of Allah ()) said: three [types of people] there prayer will not pass their ears. [one of them is] a leader of a people [in Salah or in general] and they dislike him. In explaining this hadeeth Mulla Ali Qari [] quoting from Ibn-Ul-Malik states: They dislike him [the Imam] due to his innovation or transgression or ignorance, as for the case where there is enmity between them and him is because of a worldly affair, then this ruling [that the Imam salaah will not be excepted because the followers dont like him] will not apply. Making mistakes in taraweeh does not fall under the ambit of the hadeeth in reference. In the enquired situation you may discuss your concern & opinion with the management and leave it up to the management to decide
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Abu Hazimsaid:“Sahl bin Sa’d As-Sa’idi used to give preference totheyoung to lead his people in prayer. It was said to him: “Do you dothat, when you have such seniority (in Islam)?” He said: “I heardtheMessenger of Allah () say: ‘The Imam is responsible. If hedoeswell, then he will have the reward and so will they, but if hedoesbadly, then that will be counted against him but not againstthem.’”<D>Narrated Nafi`:Whenever `Abdullah bin `Umar was asked about Salat-al-Khauf (i.e. prayer of fear) he said, "The Imam comes forward with a group of people and leads them in a one rak`a prayer while another group from them who has not prayed yet, stay between the praying group and the enemy. When those who are with the Imam have finished their one rak`a, they retreat and take the positions of those who have not prayed but they will not finish their prayers with Taslim. Those who have not prayed, come forward to offer a rak`a with the Imam (while the first group covers them from the enemy). Then the Imam, having offered two rak`at, finishes his prayer. Then each member of the two groups offer the second rak`a alone after the Imam has finished his prayer. Thus each one of the two groups will have offered two rak`at. But if the fear is too great, they can pray standing on their feet or riding on their mounts, facing the Qibla or not." Nafi` added: I do not think that `Abdullah bin `Umar narrated this except from Allahs Apostle (See Hadith No. 451, Vol 5 to know exactly "The Fear Prayer.")<D>It was narrated from Hittan bin Abdullah that Al-Ashari said:"The Messenger of Allah () addressed us and taught us our Sunnahs and our prayer. He said: Make your rows straight, then let one of you lead the others. When he says the takbir, then say the takbir; when he says: "Wa lad-dallin" then say "Amin" and Allah (SWT) will answer you. When the Imam says the takbir and bows, then say the takbir and bow, for the Imam bows before you and stands up before you. The Prophet of Allah () said: This makes up for that. When he says: Sami Allahu liman hamidah (Allah hears the one who praises Him), say: "Rabbana wa lakal-hamd (Our Lord, to You be praise)," Allah (SWT) will hear you, for indeed Allah, the Mighty and Sublime, has said on the tongue of His Prophet (): "Allah hears the one who praises Him." Then when the Imam says the takbir and prostrates, say the takbir and prostrate, for the Imam prostrates before you and rises before you. The Prophet of Allah () said: This makes up for that. Then when you are sitting, let the first thing that any one of you says be: At-tahiyyatu lillahi was-salawatu wat-tayyibat, as-salamu alaika ayyuhan-Nabiyyu wa rahmatAllahi wa baraktuhu. As-salamu alaina wa ala ibad illahis-salihin, ashahdu an la illaha ill-Allah wa ashhadu anna Muhammadan abduhu wa rasuluhu (Allah compliments, prayers and pure words are due to Allah. Peace be upon you, O Prophet, and the mercy of Allah (SWT) and his blessings. Peace be upon us and upon the righteous slaves of Allah (SWT). I bear witness that none has the right to be worshipped except Allah and I bear witness that Muhammad is His slave and Messenger)."<D> Allah then gave them a dispensation, after imposing a prohibition upon them, in His saying (and leave yourtrading) and said: (And when the prayer is ended) when the Imam finishes the Friday prayer, (then disperse in the land) then leave the mosque if you wish (and seek of Allahs bounty) and seek Allahs provision if you wish, and this is the dispensation which came after prohibition. There is also another way of understanding this: when the Imam finishes the Friday prayer, disperse in the mosque and seek that which is better foryou, i.e. the hidden knowledge, Oneness, non-attachment and reliance on Allah, (and remember Allah) with your tongues and hearts (much) in all circumstances, (that ye may be successful) that you may escape Allahs chastisement and wrath.<D>(O ye who believe) in Muhammad (pbuh) and the Quran! (When the call is heard for the prayer) when the call to prayer calls you for the prayer (of the day of congregation, haste unto remembrance of Allah) haste to the sermon of the Imam and to praying with him (and leave your trading) and leave trading after the callto prayer. (That) listening to the sermon of the Imam and prayer (is better for you) than earning money andtrading (if ye did but know) if you believe in the reward of Allah. <D>(Then she pointed to him) she pointed to Jesus (pbuh) that they should speak to him. (They said: How can we tale to one who is in the cradle, a young boy) forty days old?
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In our area there is no Musjid, we have hired a house and converted it into a Jamaat Khana where five times Salaat is performed. During Ramadhaan, we observed Sunnat Itikaaf in the Jamaat Khana. We were told that the I tikaaf was invalid as it was not observed in a Musjid. Kindly comment. ? --T--? --T--
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The Sunnah Itikaaf observed in the Jamaat Khana of your area was valid. (Masaail Itikaaf, Muhammad Rafat Qaasmi pg.32). However, we advise that an effort be made to establish a Musjid in that area
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Abdullah b. Harith b. Naufal reported:I had been asking about, as I was desirous to find one among people who should inform me, whether the Messenger of Allah (may peace be upon him) observed the forenoon prayer, but I found none to narrate that to me except Umm Hani, daughter of Abu Talib (the real sister of Hadrat Ali), who told me that on the day of the Conquest the Messenger of Allah (may peace be upon him) came (to our house) after the dawn had (sufficiently) arisen. A cloth was brought and privacy was provided for him (the Holy Prophet). He took a bath and then stood up and observed eight rakahs. I do not know whether his Qiyam (standing posture) was longer, or bending or prostration or all of them were of equal duration. She (Umm Hani) further said: I never saw him saying this Nafl prayer prior to it or subsequently. (Al-Muradi narrated on the authority of Yunus that he made no mention of the words:" He informed me." )<D>Ibn Abbas reported:I spent one night in the house of my mothers sister Maimuna, daughter of Harith, and said to her: Awake me when the Messenger of Allah (may peace be upon him) stands to pray (at night). (She woke me up when) the Messenger of Allah (may peace be upon him) stood up for prayer. I stood on his left side. He took hold of my hand and made me stand on his right side, and whenever I dozed off he took hold of my earlobe (and made me alert). He (the narrator) said: He (the Holy Prophet) observed eleven rakahs. He then sat with his legs drawn and wrapped in his garment and slept so that I could bear his breathing while asleep. And when the dawn appeared, he observed two short rakahs of (Sunnah) prayer.<D>Ubaidullah b. Abdullah b. Umar reported on the authority of his father (Allah be pleased with them) that Allahs Messenger (may peace be upon him) combined the sunset and Isha, prayers at Muzdalifa and there was no prostration (i. e. any rakahs of Sunan or Nawafil prayers) in between them. He observed three rakahs of the sunset prayer and two rakahs of the Isha prayer, and Abdullah (b. Umar) observed the prayers in this very manner (at Muzdalifa) until he met his Lord.<D>And from his narration on the authority of Ibn Abbas that he said regarding the interpretation of Allahs saying (Hast thou observed him who belieth religion?): (Hast thou observed him who belieth religion?) And it is said this means: have you observed him who belies the Day of Reckoning? This is in reference to As Ibn Wail al-Sahmi.<D>(Have ye observed the Fire which ye strike out) from every dry twig except for the twigs of the Jujube tree; <D>(Have they) i.e. the disbelievers of Mecca (not then observed the sky above them) above their heads, (how We have constructed it) without pillars (and beautified it) and beautified it with stars, (and how there are no rifts therein) and how there are no rifts, cracks or defects therein?
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Assalamau alaikum Mufti sahib. please comment on the above taken from a deobandi source. Also please comment, if possible on http://www.allaahuakbar.net/tableegi_jamaat/exposition.htm and http://www.allaahuakbar.net/tableegi_jamaat/see_the_truth_with_your_own_eyes.htm. JazakAllahu khairan. Wa Assalamu alaikum. ? --T--? --T--
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We do not have a copy of the book, Haqaaiq-o-Maarif. If our memory serves us well, the incident refers to a dream.Moulana Qasim Nanotwi (RA) saw in a dream that Rasulullah (Sallallaahu Alayhi Wasallam) had visited the Madrasah. One is not responsible for one?s dreams, nor can a ruling be given on the basis of dreams. Even if a person sees the worst of scenarios in a dream, we cannot say that such a person is evil. Similarly, if an evil person sees a pious dream, it does not make him pious. Do excuse us, but we do not have the time to visit the said website. Time only allows us to give brief answers to questions. If you have confidence in these mischief makers, then you are at liberty to take them as your guides. The loss will be yours.and Allah Taala Knows BestMoulana Imraan Vawda FATWA DEPT
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Narrated Salama bin Al-Akwa`:We went out with the Prophet to Khaibar. A man among the people said, "O Amir! Will you please recite to us some of your poetic verses?" So Amir got down and started chanting among them, saying, "By Allah! Had it not been for Allah, we would not have been guided." Amir also said other poetic verses which I do not remember. Allahs Apostle said, "Who is this (camel) driver?" The people said, "He is Amir bin Al-Akwa`," He said, "May Allah bestow His Mercy on him." A man from the People said, "O Allahs Apostle! Would that you let us enjoy his company longer." When the people (Muslims) lined up, the battle started, and Amir was struck with his own sword (by chance) by himself and died. In the evening, the people made a large number of fires (for cooking meals). Allahs Apostle said, "What is this fire? What are you making the fire for?" They said, "For cooking the meat of donkeys." He said, "Throw away what is in the pots and break the pots!" A man said, "O Allahs Prophet! May we throw away what is in them and wash them?" He said, "Never mind, you may do so." (See Hadith No. 509, Vol. 5).<D>Narrated `Abdullah bin `Amr:Abu Bakr As-Siddiq said to the Prophet "O Allahs Apostle! Teach me an invocation with which I may invoke Allah in my prayers." The Prophet said, "Say: O Allah! I have wronged my soul very much (oppressed myself), and none forgives the sins but You; so please bestow Your Forgiveness upon me. No doubt, You are the Oft-Forgiving, Most Merciful."<D>Abdullah b. Aufa reported:The Messenger of Allah (may peace be upon him) used to recite this supplication: O Allah! our Lord, unto Thee be praise that would fill the heavens and the earth and fill that which will please Thee besides them.<D>(They swear by Allah to you (Muslims) to please you) about not joining you in the military expedition, (but Allah, with His messenger, hath more right that they should please Him if they are believers) if they were sincere in their faith.<D> (And strive to please thy Lord) and ask your needs from your Lord.And of the surah in which the Fig is mentioned, which is all Meccan and consists of 8 verses, 34 words and150 letters:Surah 95: The Fig (al?Tin)And of the surah in which the Fig is mentioned, which is all Meccan and consists of 8 verses, 34 words and 150 letters:<D>(O ye who believe! When ye rise up for prayer) and you are not in a state of minor ritual purity, He has taught you what to do, saying: (wash your face, and your hands up to the elbows, and lightly rub your heads) as you please (and (wash) your feet) above the sole of the feet (up to the ankles. And if ye are unclean) if you are in a state of major ritual impurity, (purify yourselves) with water. (And if ye are sick) of smallpox or are wounded. This was revealed about Abdullah Ibn Awf (or on a journey, or one of you cometh from the closet) or one of you has urinated or defecated, (or ye have had (sexual) contact with women) or had sex with women, (and ye find not water) you are unable to use water, (then go to clean, high ground and rub your faces) with the first blow (and your hands) with the second blow (with some of it) i.e. some of the dust. (Allah would not place a burden) constraint (on you, but He would purify you) bymeans of dry ablution from minor and major ritual impurities (and would perfect His grace) His favour (upon you, that ye may give thanks) for His blessing and legal dispensation.
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Assalamu Alaykum, May Allah swt give you guys ajar for providing and helping the Muslims. My question is about my dream. I saw these 2 dreams during fasting in Ramadan around zuhr salah. 1- I saw I was with some people I dont know them in real life but felt like i know them in my dream. I followed them to a house and as soon as we enter I see a man standing behind a table doing something .. these people I wad with starting talking to them without knowing him. All of the sudden I tell them do not talk to him hes a jinn. .. one of the them tell me thats a man .. I tell them thats a jinn in a form of a man. I decide to read Quran (Ayat ul Kursi) but for some reason I cant read or recall the verses. I read or try to Ayat ul kursi 100 times or more a day. I see the jinn eyes turn yellow/red like fire was coming out of his eyes. . Everyone starts running out of that house on the same path we came in from. I follow behind them. Jinn tried to attack me and I start reading surah ikhlas (I read it 102 times or 120 times a day.) and all my fear vanishes .. I think I was reading the first ayah of surah ikhlas again n again .. (or maybe I did read complete surah ikhlas the first time then the first ayah) My fear changes into courage and I go behind the jinn.. I tackle him and tie him up with something .. and throw him on the road which was under the tree where hes in great pain and cant move) we ( me and other people awaits someone to come and get him) Dream ends. I wake up and then go back to sleep as there was still some time in zuhr) Dream 2- I saw my deceased mother on a praying mat .. I cant explain the feeling as i saw her after92b7251fc6371cfaf860746c9d672d8bfeb05444f years. she passed away in 2008) she tells me without speaking to me to pray zuhr and I go around and wake up. Please help me understand as Im a student and dont have much wisdom. Pl ease pray for me as well to learn and understand Quran in sha Allah) JazakAllah khair. (Please ignore typo as Im using a cell phone)? --T--? --T--
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The first dream in reference is positive. It reflects the strength of your Imaan (faith) and conviction in the Quran. The second dream is an indication of your mother being sensitive to Salah and her concern for your Salah. Take inspiration from the dreams. Recite the Quran and be punctual of your Salah
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Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<D>Amr b. Abasa Sulami reported:I in the state of the Ignorance (before embracing Islam) used to think that the people were in error and they were not on anything (which may be called the right path) and worshipped the idols. In the meanwhile I heard of a man in Mecca who was giving news (on the basis of his prophetic knowledge) ; so I sat on my ride and went to him. The Messenger of Allah (may peace be upon him) was at that time hiding as his people had made life hard for him. I adopted a friendly attitude (towards the Meccans and thus managed) to enter Mecca and go to him (the Holy Prophet) and I said to him: Who are you? He said: I am a Prophet (of Allah). I again said: Who is a Prophet? He said: (I am a Prophet in the sense that) I have been sent by Allah. I said: What is that which you have been sent with? He said: I have been sent to join ties of relationship (with kindness and affection), to break the Idols, and to proclaim the oneness of Allah (in a manner that) nothing is to be associated with Him. I said: Who is with you in this (in these beliefs and practices)? He said: A free man and a slave. He (the narrator) said: Abu Bakr and Bilal were there with him among those who had embraced Islam by that time. I said: I intend to follow you. He said: During these days you would not be able to do so. Dont you see the (hard) condition under which I and (my) people are living? You better go back to your people and when you hear that I have been granted victory, you come to me. So I went to my family. I was in my home when the Messengerof Allah (may peace be upon him) came to Medina. I was among my people and used to seek news and ask people when he arrived in Medina. Then a group of people belonging to Yathrib (Medina) came. I said (to them): How is that person getting on who has come to Medina? They said: The people are hastening to him, while his people (the polytheists of Mecca) planned to kill him, but they could not do so. I (on hearing It) came to Medina and went to him and said: Messenger of Allah, do you recognise me? He said: Yes, you are the same man who met me at Mecca. I said: It is so. I again said: Prophet of Allah, tell me that which Allah has taught you and which I do not know, tell me about the prayer. He said: Observe the dawn prayer, then stop praying when the sun is rising till it Is fully up, for when it rises it comes up between the horns of Satan, and the unbelievers prostrate themselves to it at that time. Then pray, for the prayer is witnessed and attended (by angels) till the shadow becomes about the length of a lance; then cease prayer, for at that time Hell is heated up. Then when the shadow moves forward, pray, for the prayer is witnessed and attended by angels, till you pray the afternoon prayer, then cease prayer till the sun sets, for it sets between the horns of devil, and at that time the unbelievers prostrate themselves before it. I said: Apostle of Allah, tell me about ablution also. He said: None of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of his face, and his mouth and his nostrils fall out. When he washes his face, as Allah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him. Amr b. Abasa narrated this hadith to Abu Umama, a Companion of the Messenger of Allah (may peace be upon him), and Abu Umama said to him: Amr b. Abasa, think what you are saying that such (a great reward) is given to a man at one place (only in the act of ablution and prayer). Upon this Amr said: Abu Umama, I have grown old and my bones have become weak and I am at the door of death; what impetus is there for me to attribute a lie to Allah and the Messenger of Allah (may peace be upon him)? Had I heard it from the Messenger of Allah (may peace be upon him) once, twice, or three times (even seven times), I would have never narrated it, but I have heard it from him on occasions more than these.<D>Narrated Anas bin Malik:Allahs Apostle arrived at Medina with Abu Bakr, riding behind him on the same camel. Abu Bakr was an elderly man known to the people, while Allahs Apostle was a youth that was unknown. Thus, if a man met Abu Bakr, he would day, "O Abu Bakr! Who is this man in front of you?" Abu Bakr would say, "This man shows me the Way," One would think that Abu Bakr meant the road, while in fact, Abu Bakr meant the way of virtue and good. Then Abu Bakr looked behind and saw a horse-rider persuing them. He said, "O Allahs Apostle! This is a horse-rider persuing us." The Prophet looked behind and said, "O Allah! Cause him to fall down." So the horse threw him down and got up neighing. After that the rider, Suraqa said, "O Allahs Prophet! Order me whatever you want." The Prophet said, "Stay where you are and do not allow anybody to reach us." So, in the first part of the day Suraqa was an enemy of Allahs Prophet and in the last part of it, he was a protector. Then Allahs Apostle alighted by the side of the Al-Harra and sent a message to the Ansar, and they came to Allahs Prophet and Abu Bakr, and having greeted them, they said, "Ride (your she-camels) safe and obeyed." Allahs Apostle and Abu Bakr rode and the Ansar, carrying their arms, surrounded them. The news that Allahs Prophet had come circulated in Medina. The people came out and were eagerly looking and saying "Allahs Prophet has come! Allahs Prophet has come! So the Prophet went on till he alighted near the house of Abu Aiyub. While the Prophet was speaking with the family members of Abu Aiyub, `Abdullah bin Salam heard the news of his arrival while he himself was picking the dates for his family from his family garden. He hurried to the Prophet carrying the dates which he had collected for his family from the garden. He listened to Allahs Prophet and then went home. Then Allahs Prophet said, "Which is the nearest of the houses of our Kith and kin?" Abu Aiyub replied, "Mine, O Allahs Prophet! This is my house and this is my gate." The Prophet said, "Go and prepare a place for our midday rest." Abu Aiyub said, "Get up (both of you) with Allahs Blessings." So when Allahs Prophet went into the house, `Abdullah bin Salaim came and said "I testify that you (i.e. Muhammad) are Apostle of Allah and that you have come with the Truth. The Jews know well that I am their chief and the son of their chief and the most learned amongst them and the son of the most learned amongst them. So send for them (i.e. Jews) and ask them about me before they know that I have embraced Islam, for if they know that they will say about me things which are not correct." So Allahs Apostle sent for them, and they came and entered. Allahs Apostle said to them, "O (the group of) Jews! Woe to you: be afraid of Allah. By Allah except Whom none has the right to be worshipped, you people know for certain, that I am Apostle of Allah and that I have come to you with the Truth, so embrace Islam." The Jews replied, "We do not know this." So they said this to the Prophet and he repeated it thrice. Then he said, "What sort of a man is `Abdullah bin Salam amongst you?" They said, "He is our chief and the son of our chief and the most learned man, and the son of the most learned amongst us." He said, "What would you think if he should embrace Islam?" They said, "Allah forbid! He can not embrace Islam." He said, " What would you think if he should embrace Islam?" They said, "Allah forbid! He can not embrace Islam." He said, "What would you think if he should embrace Islam?" They said, "Allah forbid! He can not embrace Islam." He said, "O Ibn Salaim! Come out to them." He came out and said, "O (the group of) Jews! Be afraid of Allah except Whom none has the right to be worshipped. You know for certain that he is Apostle of Allah and that he has brought a True Religion! They said, "You tell a lie." On that Allahs Apostle turned them out.<D>(Lo! the hypocrites) Abdullah Ibn Ubayy and his followers (seek to beguile Allah) they disbelieve in Him and oppose Him in secret and think that they are deceiving Him, (but it is Allah Who beguileth them) on the Day of Judgement when, on the Bridge over hell, the believers will tell them: go back to the life of the world and seek some light, knowing full well that they cannot do so. (When they stand up to worship) when they go to perform the prayer (they perform it languidly) they perform it sluggishly (and to be seen of men) when they see people, they go to perform the prayer, but when they do see people they do not go, (and are mindful of Allah) they do not perform the prayer for Allah (but little) to show off and be known by others as peoplewho pray; <D>who know that they will have to meet their Lord) see Him, (and that unto Him they are returning) after they die.<D>(And thou wilt see and they will see) you will see and know and they will see and know upon the descent of chastisement on them
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Asalamu alaykum respected Mufti. I have missed approximately 8 years of salah and I have come to deeply regret this and want to correct it. I have asked Allah tala for forgiveness but want to know if that is enough. I am Hanafi and know that the opinon of Imam Abu Hanifa is to make up all the missed prayers. Unfortunately I suffer from depression, anxiety, OCD and a disability which causes me great migraines and heart arrythmias. As such I am unable to pray standing up and have resorted to sitting on a chair. I am unsure as to how I should make up so many missed prayers. Just the thought of it gives me great anxiety. Please advise dear Shaykh. Jazkallah khayr.? --T--? --T--
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The guilt and regret for having missed your Salah in the past is a sign of your consciousness of your obligation of Salah. This is Tawfeeq from Allah. It is compulsory to make Qadhaa (make up) missed Fardh Salats. This is a unanimous ruling of all the four schools of thought, Hanafi, Shafi, Maliki and Hanbali[i]. According to Imam Abu Hanifa Rahmatullahi Alayh, it is also compulsory to make up missed Witr Salah[ii]. You should commence making Qadha of your missing Salah immediately. All you require is a little courage. Once you have commenced making Qadha, InshaAllah, it will become part of your daily routine. You may adopt performing one Qadha Salah with each present Salah. For example, perform one Qadha of Dhuhr with todays Dhuhr. Likewise, for each Salah. If you are unable to stand and perform Salah, then only you may sit and perform Salaah. If you can stand and perform Salaah then it is not permissible to sit and perform Salaah[iii]
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Narrated Ibn `Abbas:I used to teach (the Quran to) some people of the Muhajirln (emigrants), among whom there was `Abdur Rahman bin `Auf. While I was in his house at Mina, and he was with `Umar bin Al-Khattab during `Umars last Hajj, `Abdur-Rahman came to me and said, "Would that you had seen the man who came today to the Chief of the Believers (`Umar), saying, O Chief of the Believers! What do you think about so-and-so who says, If `Umar should die, I will give the pledge of allegiance to such-andsuch person, as by Allah, the pledge of allegiance to Abu Bakr was nothing but a prompt sudden action which got established afterwards. `Umar became angry and then said, Allah willing, I will stand before the people tonight and warn them against those people who want to deprive the others of their rights (the question of rulership). `Abdur-Rahman said, "I said, O Chief of the believers! Do not do that, for the season of Hajj gathers the riff-raff and the rubble, and it will be they who will gather around you when you stand to address the people. And I am afraid that you will get up and say something, and some people will spread your statement and may not say what you have actually said and may not understand its meaning, and may interpret it incorrectly, so you should wait till you reach Medina, as it is the place of emigration and the place of Prophets Traditions, and there you can come in touch with the learned and noble people, and tell them your ideas with confidence; and the learned people will understand your statement and put it in its proper place. On that, `Umar said, By Allah! Allah willing, I will do this in the first speech I will deliver before the people in Medina." Ibn `Abbas added: We reached Medina by the end of the month of Dhul-Hijja, and when it was Friday, we went quickly (to the mosque) as soon as the sun had declined, and I saw Sa`id bin Zaid bin `Amr bin Nufail sitting at the corner of the pulpit, and I too sat close to him so that my knee was touching his knee, and after a short while `Umar bin Al-Khattab came out, and when I saw him coming towards us, I said to Sa`id bin Zaid bin `Amr bin Nufail "Today `Umar will say such a thing as he has never said since he was chosen as Caliph." Sa`id denied my statement with astonishment and said, "What thing do you expect `Umar to say the like of which he has never said before?" In the meantime, `Umar sat on the pulpit and when the callmakers for the prayer had finished their call, `Umar stood up, and having glorified and praised Allah as He deserved, he said, "Now then, I am going to tell you something which (Allah) has written for me to say. I do not know; perhaps it portends my death, so whoever understands and remembers it, must narrate it to the others wherever his mount takes him, but if somebody is afraid that he does not understand it, then it is unlawful for him to tell lies about me. Allah sent Muhammad with the Truth and revealed the Holy Book to him, and among what Allah revealed, was the Verse of the Rajam (the stoning of married person (male & female) who commits illegal sexual intercourse, and we did recite this Verse and understood and memorized it. Allahs Apostle did carry out the punishment of stoning and so did we after him. I am afraid that after a long time has passed, somebody will say, By Allah, we do not find the Verse of the Rajam in Allahs Book, and thus they will go astray by leaving an obligation which Allah has revealed. And the punishment of the Rajam is to be inflicted to any married person (male & female), who commits illegal sexual intercourse, if the required evidence is available or there is conception or confession. And then we used to recite among the Verses in Allahs Book: O people! Do not claim to be the offspring of other than your fathers, as it is disbelief (unthankfulness) on your part that you claim to be the offspring of other than your real father. Then Allahs Apostle said, Do not praise me excessively as Jesus, son of Marry was praised, but call me Allahs Slave and His Apostles. (O people!) I have been informed that a speaker amongst you says, By Allah, if `Umar should die, I will give the pledge of allegiance to such-and-such person. One should not deceive oneself by saying that the pledge of allegiance given to Abu Bakr was given suddenly and it was successful. No doubt, it was like that, but Allah saved (the people) from its evil, and there is none among you who has the qualities of Abu Bakr. Remember that whoever gives the pledge of allegiance to anybody among you without consulting the other Muslims, neither that person, nor the person to whom the pledge of allegiance was given, are to be supported, lest they both should be killed. And no doubt after the death of the Prophet we were informed that the Ansar disagreed with us and gathered in the shed of Bani Sa`da. `Ali and Zubair and whoever was with them, opposed us, while the emigrants gathered with Abu Bakr. I said to Abu Bakr, Lets go to these Ansari brothers of ours. So we set out seeking them, and when we approached them, two pious men of theirs met us and informed us of the final decision of the Ansar, and said, O group of Muhajirin (emigrants) ! Where are you going? We replied, We are going to these Ansari brothers of ours. They said to us, You shouldnt go near them. Carry out whatever we have already decided. I said, By Allah, we will go to them. And so we proceeded until we reached them at the shed of Bani Sa`da. Behold! There was a man sitting amongst them and wrapped in something. I asked, Who is that man? They said, He is Sa`d bin Ubada. I asked, What is wrong with him? They said, He is sick. After we sat for a while, the Ansars speaker said, None has the right to be worshipped but Allah, and praising Allah as He deserved, he added, To proceed, we are Allahs Ansar (helpers) and the majority of the Muslim army, while you, the emigrants, are a small group and some people among you came with the intention of preventing us from practicing this matter (of caliphate) and depriving us of it. When the speaker had finished, I intended to speak as I had prepared a speech which I liked and which I wanted to deliver in the presence of Abu Bakr, and I used to avoid provoking him. So, when I wanted to speak, Abu Bakr said, Wait a while. I disliked to make him angry. So Abu Bakr himself gave a speech, and he was wiser and more patient than I. By Allah, he never missed a sentence that I liked in my own prepared speech, but he said the like of it or better than it spontaneously. After a pause he said, O Ansar! You deserve all (the qualities that you have attributed to yourselves, but this question (of Caliphate) is only for the Quraish as they are the best of the Arabs as regards descent and home, and I am pleased to suggest that you choose either of these two men, so take the oath of allegiance to either of them as you wish. And then Abu Bakr held my hand and Abu Ubada bin `Abdullahs hand who was sitting amongst us. I hated nothing of what he had said except that proposal, for by Allah, I would rather have my neck chopped off as expiator for a sin than become the ruler of a nation, one of whose members is Abu Bakr, unless at the time of my death my own-self suggests something I dont feel at present. And then one of the Ansar said, I am the pillar on which the camel with a skin disease (eczema) rubs itself to satisfy the itching (i.e., I am a noble), and I am as a high class palm tree! O Quraish. There should be one ruler from us and one from you. Then there was a hue and cry among the gathering and their voices rose so that I was afraid there might be great disagreement, so I said, O Abu Bakr! Hold your hand out. He held his hand out and I pledged allegiance to him, and then all the emigrants gave the Pledge of allegiance and so did the Ansar afterwards. And so we became victorious over Sa`d bin Ubada (whom Al-Ansar wanted to make a ruler). One of the Ansar said, You have killed Sa`d bin Ubada. I replied, Allah has killed Sa`d bin Ubada. `Umar added, "By Allah, apart from the great tragedy that had happened to us (i.e. the death of the Prophet), there was no greater problem than the allegiance pledged to Abu Bakr because we were afraid that if we left the people, they might give the Pledge of allegiance after us to one of their men, in which case we would have given them our consent for something against our real wish, or would have opposed them and caused great trouble. So if any person gives the Pledge of allegiance to somebody (to become a Caliph) without consulting the other Muslims, then the one he has selected should not be granted allegiance, lest both of them should be killed."<D>Narrated Jabir bin `Abdullah:The Prophet (p.b.u.h) used to teach us the way of doing Istikhara (Istikhara means to ask Allah to guide one to the right sort of action concerning any job or a deed), in all matters as he taught us the Suras of the Quran. He said, "If anyone of you thinks of doing any job he should offer a two rak`at prayer other than the compulsory ones and say (after the prayer): -- Allahumma inni astakhiruka biilmika, Wa astaqdiruka bi-qudratika, Wa asalaka min fadlika Al-`azlm Fa-innaka taqdiru Wala aqdiru, Wa talamu Wala alamu, Wa anta allamu l-ghuyub. Allahumma, in kunta talam anna hadha-lamra Khairun li fi dini wa maashi waaqibati `Amri (or ajili `Amri waajilihi) Faqdirhu wa yas-sirhu li thumma barik li Fihi, Wa in kunta talamu anna hadha-lamra shar-run li fi dini wa maashi waaqibati `Amri (or fiajili `Amri wa ajilihi) Fasrifhu anni was-rifni anhu. Waqdir li al-khaira haithu kana Thumma ardini bihi. (O Allah! I ask guidance from Your knowledge, And Power from Your Might and I ask for Your great blessings. You are capable and I am not. You know and I do not and You know the unseen. O Allah! If You know that this job is good for my religion and my subsistence and in my Hereafter--(or said: If it is better for my present and later needs)--Then You ordain it for me and make it easy for me to get, And then bless me in it, and if You know that this job is harmful to me In my religion and subsistence and in the Hereafter--(or said: If it is worse for my present and later needs)--Then keep it away from me and let me be away from it. And ordain for me whatever is good for me, And make me satisfied with it). The Prophet added that then the person should name (mention) his need.<D>Ibn Shihab reported that Allahs Messenger (may peace be upon him) made an expedition to Tabuk and he (the Holy Prophet) had in his mind (the idea of threatening the) Christians of Arabia in Syria and those of Rome. Ibn Shihab (further) reported that Abd al-Rahman b. Abdullah b. Kab informed him that Abdullah b. Kab who served as the guide of Kab b. Malik as he became blind that he heard Kab b. Malik narrate the story of his remaining behind Allahs Messenger (may peace be upon him) from the Battle of Tabuk. Kab b. Malik said:I never remained behind Allahs Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allahs Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allahs Messenger (may peace be upon him) on the night of Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allahs Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allahs Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allahs Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Kab (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allahs Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allahs Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allahs Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allahs Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allahs Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Kab b. Malik? A person from Banu Salama said: Allahs Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Muadh b. Jabal said: Woe be upon that what you contend. Allahs Messenger, by Allah, we know nothing about him but good. Allahs Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allahs Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa of dates and was scoffed at by the hypocrites. Kab b. Malik farther said: When this news reached me that Allahs Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allahs Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allahs Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rakahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allahs Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allahs Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allahs Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allahs Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allahs Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allahs Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabia Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allahs Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allahs Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arnt you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Kab b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allahs Messenger (may peace be upon him) received no revelation, there came the messenger of Allahs Messenger (may peace be upon him) to me and said: Verily, Allahs Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and dont have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allahs Messenger (may peace be upon him) and said: Allahs Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but dont go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allahs Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allahs Messenger (may peace be upon him), for I cannot say what Allahs Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal saying at the top of his voice: Kab b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allahs Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allahs Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allahs Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Kab said that he never forgot (this good gesture of) Talha. Kab further said: I greeted Allahs Messenger (may peace be upon him) with Assalam-o-Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allahs Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allahs Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allahs Messenger, am I allowed to give in charity my wealth for Allahs sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allahs Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allahs Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allahs Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Kab said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allahs Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). Kab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Quran)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.<D> (And if thou wert to ask them) i.e. the people of Mecca: (Who causeth water) the rain (to come down fromthe sky, and therewith reviveth the earth after its death) after its drought and dryness? (they) the disbelievers of Mecca (verily would say: Allah) causes it to come down. (Say: Praise be to Allah) thanks to Allah for it! (But most of them) all of them (have no sense) do not know and do not believe in it.<D>(Yet he) the devil (hath led astray of you) O children of Adam (a great multitude) of people before you. (Had ye then no sense) did you not know what he did to them, and hence avoid following their path? <D>(He said) Jacob said: (I expose my distress and anguish only unto Allah, and I know from Allah that which ye know not) I know that Josephs vision is true and that we will prostrate to him; it is also said that this means: I know of Allahs mercy and of His good work that which you do not; it is also said that this means: I know that Joseph is alive. That is because the angel of death came to him and he asked him: "did you take away the soul of Joseph from among those you took their souls away". And the angel said he did not.
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Jazzakallah khairun ? --T--? --T--
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1. Quraanic Arabicthe language of the Quraan (an elementary source in Arabic for non-Arabs by Dr. Omar A Farrukh, Kazi Publications, 121 Zul-Qarnayn Chambers, Ganpat Road, Lahore, Pakistan 2. Teach Yourself Arabic by Syed Ali, Kazi Publications, 121 Zul-Qarnayn Chambers, Ganpat Road, Lahore, Pakistan 3. Arabic Made Easy by Abul Hashim, Distributed by: SH Mohammed AshrafPublisher and Bookseller, 7 Aibak Roaf, (New Anarkali), Lahore, Pakistanand Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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I am aware that a woman and her sexual parts must remain pure for her husband only. I have heard that wearing a tampon during menstruation is a form of unlawful penetration, is this true? I thank you in advance. ? --T--? --T--
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It is permissible for females to use tampons during her menses. It will not be regarded as unlawful penetration.and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Narrated Aisha, Ummul Muminin:Asma, daughter of AbuBakr, entered upon the Messenger of Allah () wearing thin clothes. The Messenger of Allah () turned his attention from her. He said: O Asma, when a woman reaches the age of menstruation, it does not suit her that she displays her parts of body except this and this, and he pointed to his face and hands.Abu Dawud said: This is a mursal tradition (i.e. the narrator who transmitted it from Aishah is missing) Khalid b. Duraik did not see Aishah.<D>Narrated Abdullah ibn Abbas:Said ibn Jubayr said: I said to Abdullah ibn Abbas: AbulAbbas, I am surprised to see the difference of opinion amongst the companions of the Apostle () about the wearing of ihram by the Messenger of Allah () when he made it obligatory. He replied: I am aware of it more than the people. The Messenger of Allah () performed only one hajj. Hence the people differed among themselves. The Messenger of Allah () came out (from Medina) with the intention of performing hajj. When he offered two rakahs of prayer in the mosque at Dhul-Hulayfah, he made it obligatory by wearing it. At the same meeting, he raised his voice in the talbiyah for hajj, when he finished his two rakahs. Some people heard it and I retained it from him. He then rode (on the she-camel), and when it (the she-camel) stood up, with him on its back, he raised his voice in the talbiyah and some people heard it at that moment. This is because the people were coming in groups, so they heard him raising his voice calling the talbiyah when his she-camel stood up with him on its back, and they thought that the Messenger of Allah () had raised his voice in the talbiyah when his she-camel stood up with him on its back. The Messenger of Allah () proceeded further; when he ascended the height of al-Bayda he raised his voice in the talbiyah. Some people heard it at that moment. They thought that he had raised his voice in the talbiyah when he ascended the height of al-Bayda. I swear by Allah, he raised his voice in the talbiyah at the place where he prayed, and he raised his voice in the talbiyah when his she-camel stood up with him on its back, and he raised his voice in the talbiyah when he ascended the height of al-Bayda. Said (ibn Jubayr) said; He who follows the view of Ibn Abbas raises his voice in talbiyah (and ihram) at the place of is prayer after he finishes two rakahs of his prayer.<D>Sumayy, the freed slave of Abu Bakr, says that al-Qaqa and Zaid b. Aslam sent him to Said b. al-Musayyab to ask him as to how the woman who has flow of blood should wash. He replied:She should wash at the time of the Zuhr prayer (the bath will be valid one Zuhr prayer to the next Zuhr prayer); and should perform ablution for every prayer. If there is excessive bleed gin, she should tie a cloth over her private part.Abu Dawud said: It has been narrated by Ibn Umar and Anas b. Malik that she should take bath at the time of the Zuhr prayer (being valid) until the next Zuhr prayer. This tradition has also been transmuted by Dawud and Asim from al-Shabi from his wife from Qumair on the authority of Aishah, except that the version of Dawud has the words: "every day," and the version of Asim has the words: "at the time of Zuhr prayer". This is the view of Salim b. Abd Allah, al-Hassan, and Ata.Abu Dawud said: Malik said: I think that the tradition narrated by Ibn a;-Musayyab must contain the words: "from one purification to another". But it was misunderstood and the people changed it to: "for one Zuhr prayer to another".It has also been reported by Miswar b. Abd al-Malik b. Said b. Abd al-Rahman b. Yarbu, saying: "from one purification to another," but the people changed it to: "from one zuhr to another."<D>(There is no sin on you) there is no harm in talking (in that which ye proclaim or hide in your mind concerning your troth with women) concerning your offer to the woman whose husband is dead, before the waiting period ends, that you desire to marry her after the waiting period, such as saying to her: If Allah unites us lawfully, I would like that. (Allah knoweth that you will remember them) remember marrying them. (But plight not your troth with them) to have sexual intercourse with them (except by uttering a recognised form of words) properly and unequivocally by saying for example: If Allah unites us lawfully, I would like that, and no more. (And do not consummate the marriage until (the term) prescribed is run) until the waiting period comes to an end. (And know that Allah knoweth what is in your minds) in your hearts whether you are going to honour your pledge or not, (so beware of Him) beware of contravening Him; (and know that Allah is Forgiving) of those who repent of transgressing against Him, (Clement) since He does not hasten His punishment upon those who transgress against Him.<D>Then Allah exposited on the legal ruling of she whose dowry had been specified, saying: (And if ye divorce them before ye have touched them) before you have had sexual intercourse with them (and ye have appointed unto them a portion) you have specified a dowry for them, (then (pay the) half of that which ye appointed) half of the dowry you specified, (unless they (the women) agree to forgo it) unless the woman forgoes her right and leaves it to the husband, (or he agreeth to forgo it in whose is the marriage tie), orthe husband forgoes his right and gives the woman her full dowry. (To forgo) your rights (is nearer to piety)is nearer to piety for the God-fearing. Allah says here to the husband and wife: it is more conducive to God- fearing if you forgo your right to the other; (And forget not kindness among yourselves) Allah says to both: continue to be kind and generous to each other. (Indeed Allah is Seer of what ye do) of acts of kindnessand generosity.<D>And from his narration on the authority of Ibn Abbas that he said in the interpretation of Allahs saying (O Prophet!): (O Prophet!) And this includes his community. (When ye (men) put away women) He says: tell your people, when you want to divorce women, (put them away for their (legal) period) divorce them when they become pure from their menses and they have not had sexual intercourse with them (and reckon the period) reckon their periods of purity following three periods of menstruation which are followed by major ritual ablution which, for this denotes the end of the waiting period (and keep your duty to Allah) and fear Allah, (your Lord) and do not divorce them when they are not ritually pure, as this goes against the prophetic practice. (Expel them not from their houses) where the divorce has taken place until the waiting period is over (nor let them go forth) until the elapse of the waiting period (unless they commit open immorality) unless they commit an evident sin, i.e. going out during the waiting period without her husbands permission. Thus, expelling them from their homes during the waiting period is a sin and their going out in their waiting period is also a sin; it is also said that (unless they commit open immorality) means: unless they commit an act of adultery witnessed by four people, in which case they should be stoned. (Such are the limits (imposed by) Allah) these are the legal rulings and obligations of Allah about women regarding expenditure and lodgement; (and whoso transgresseth Allahs limits) and whoever transgresses Allahs legal rulings and obligations and that which He has commanded regarding expenditure and lodgement, (he verily wrongeth his soul) he harms his own person. (Thou knowest not) i.e. thehusband does not know: (it may be that Allah will afterward) after the first pronouncement of divorce andbefore the end of the waiting period (bring some new thing to pass) i.e. love between the husband and wife and return to each other.
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Salam. I saw in one of the videos on Youtube by Sheikh Assim Al Hakeem that it is impermissible to offer sunnah prayer while farz salah of fajr is going on in mosque, as is the tradition in several South Asian countries, even if you are sure to join the farz, Kindly verify. JazakAllah Khair? --T--? --T--
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According to the Hanafi Madhab, if the Fajar Salah has commenced and one has not performed the sunnats of Fajar, then he should perform the two rakats sunnats if he is able to join the Imam before the Imam makes salam.[i] This opinion is also supported by the following Ahadith:(1/ 501) Translation: Aisha Radhiyallahu Anha narrates that Nabiwas not as particular about Nawafil as he was regarding the two rakahs of the dawn prayer. (Sahih Muslim 1/501) ,,(1/ 375) Translation: Abu Darda Radhiyallahu Anhu narrates that he would enter the Masjid whilst people were in their rows in Salatul Fajr, so he would perform two Rakats in the corner of the Masjid, then he would join the people in Salah. (Sharh Maani al Athaar 1/376): , , (1/ 376) Translation: Abu Uthman narrates that we would go whilst Umar Radhiyallahu Anhu would be in Fajar Salah, so we would perform two Rakats, then we join Hazrat Umar Radhiyallahu Anhu in Jamat. (Sharh Maani al Athaar 1/376) We recognise the fact that the other Imams of Fiqh have differing views. However, every Muqallid is bound to follow his Imam and respect the views of the other Imams
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Al-Mughirah bin Shubah said:"There are two things which I never asked anyone about after I saw the Messenger of Allah (). He was with us on a journey and he went away to relieve himself, then he came and performed Wudu, and he wiped over his forehead and two sides of his Imamah, and he wiped over his Khuffs." He said: "And (the other issue) the Imams Salah behind one of his followers. I saw the Messenger of Allah () when he was on a journey and time for prayer came. The Prophet () could not join them, so they called the Iqamah and they asked Ibn Awf to lead them in prayer. Then the Messenger of Allah () came and offered the remainder of the prayer behinf Ibn Awf, then when Ibn Awf said the Salah, the Prophet () stood up and completed what he had missed (of the prayer)."<D>Narrated Ibn `Umar:One of the wives of `Umar (bin Al-Khattab) used to offer the Fajr and the `Isha prayer in congregation in the Mosque. She was asked why she had come out for the prayer as she knew that `Umar disliked it, and he has great ghaira (self-respect). She replied, "What prevents him from stopping me from this act?" The other replied, "The statement of Allahs Apostle (p.b.u.h) : Do not stop Allahs women-slave from going to Allah s Mosques prevents him."<D>Abu Said al-Khudri said:Two persons set out on a journey. Meanwhile the time of prayer came and they had no water. They performed tayammum with clean earth and prayed. Later on they found water within the time of the prayer. One of them repeated the prayer and ablution but the other did not repeat. Then they came to the Messenger of Allah () and related the matter to him. Addressing himself to the one who did not repeat, he said: You followed the sunnah (model behavior of the Prophet) and your (first) prayer was enough for you. He said to the one who performed ablution and repeated: For you there is the double reward.Abu Dawud said: Besides Ibn Nafi this is transmitted by al-Laith from Umairah b. Abi Najiyyah from Bakr b. Sawadah on the authority of Ata b. Yasar from the Prophet ().Abu Dawud said: The mention of (the name of the Companion) Abu Said in this tradition is not guarded. This is a mural tradition (i.e. the Successor Ata b. Yasar directly narrates it from the Prophet, leaving the name of the Companion in the chain.)<D>(Verily he) i.e. Muhammad (pbuh) (saw one of the greater revelations of his Lord) he saw one of the greatest marvels of his Lord.<D>(And remembereth the name) the command (of his Lord) regarding the five daily prayers and other things, (so prayeth) the five daily prayers in congregation; this verse can also be understood to mean: he is successful and saved he who gives the charity of Fitr before going out to pray and mentions the name of his Lord saying "there is no deity save Allah" and upon going to prayer and returning from it says "Allah is the Most Great" and then prays the Id prayer with the Imam.<D>(When ye have performed the act of worship) when you have finished performing the prayer of fear, (remember Allah) pray to Allah, (standing) for the one who is healthy, (sitting) for the one who is sick (and reclining) for the one who is wounded or sick. (And when ye are in safety) when you return home and feel no more fear, (observe proper worship) perform the prayer in full: four units of prayer. (Worship at fixed hours hath been) performing the prayer is (enjoined on the believers) prescribed and known both while in residence and during travel: the traveller performs two units of prayer and the resident four.
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My mother has had very bad experiences with my father who treated her very badly. He was involved in the work of tabligh supposedly but in reality he was just showing two different faces. My mother just has developed a dislike or fear of tablighi jamaat because of that. I know her fears are just because of bad experiences. The tablighi jamaat are a group of muslims following the Haq. Should I disobey my mother? I provide for her everything. Whatever she wants I always get for her. Except I want to improve my eeman and islam, therefore I joined the tablighi jamaat. Please help ? --T--? --T--
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It is unfortunate that your father ill-treated your mother and that has resulted in her resentment for the work of dawah and tabligh. We advise you repair the damage caused by your father by participating in the work of dawah and tabligh and show more love and compassion to your mother. You should inform her that should she require your services urgently, that is fardh and you prefer being of service to her than going out in dawah and tabligh.Was salaamMufti E Desai Fatwa Dept
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Narrated `Amr bin Maimun:I saw `Umar bin Al-Khattab a few days before he was stabbed in Medina. He was standing with Hudhaifa bin Al-Yaman and `Uthman bin Hunaif to whom he said, "What have you done? Do you think that you have imposed more taxation on the land (of As-Swad i.e. Iraq) than it can bear?" They replied, "We have imposed on it what it can bear because of its great yield." `Umar again said, "Check whether you have imposed on the land what it can not bear." They said, "No, (we havent)." `Umar added, "If Allah should keep me alive I will let the widows of Iraq need no men to support them after me." But only four days had elapsed when he was stabbed (to death ). The day he was stabbed, I was standing and there was nobody between me and him (i.e. `Umar) except `Abdullah bin `Abbas. Whenever `Umar passed between the two rows, he would say, "Stand in straight lines." When he saw no defect (in the rows), he would go forward and start the prayer with Takbir. He would recite Surat Yusuf or An-Nahl or the like in the first rak`a so that the people may have the time to Join the prayer. As soon as he said Takbir, I heard him saying, "The dog has killed or eaten me," at the time he (i.e. the murderer) stabbed him. A non-Arab infidel proceeded on carrying a double-edged knife and stabbing all the persons he passed by on the right and left (till) he stabbed thirteen persons out of whom seven died. When one of the Muslims saw that, he threw a cloak on him. Realizing that he had been captured, the non-Arab infidel killed himself, `Umar held the hand of `Abdur-Rahman bin `Auf and let him lead the prayer. Those who were standing by the side of `Umar saw what I saw, but the people who were in the other parts of the Mosque did not see anything, but they lost the voice of `Umar and they were saying, "Subhan Allah! Subhan Allah! (i.e. Glorified be Allah)." `Abdur-Rahman bin `Auf led the people a short prayer. When they finished the prayer, `Umar said, "O Ibn `Abbas! Find out who attacked me." Ibn `Abbas kept on looking here and there for a short time and came to say. "The slave of Al Mughira." On that `Umar said, "The craftsman?" Ibn `Abbas said, "Yes." `Umar said, "May Allah curse him. I did not treat him unjustly. All the Praises are for Allah Who has not caused me to die at the hand of a man who claims himself to be a Muslim. No doubt, you and your father (Abbas) used to love to have more non-Arab infidels in Medina." Al-Abbas had the greatest number of slaves. Ibn `Abbas said to `Umar. "If you wish, we will do." He meant, "If you wish we will kill them." `Umar said, "You are mistaken (for you cant kill them) after they have spoken your language, prayed towards your Qibla, and performed Hajj like yours." Then `Umar was carried to his house, and we went along with him, and the people were as if they had never suffered a calamity before. Some said, "Do not worry (he will be Alright soon)." Some said, "We are afraid (that he will die)." Then an infusion of dates was brought to him and he drank it but it came out (of the wound) of his belly. Then milk was brought to him and he drank it, and it also came out of his belly. The people realized that he would die. We went to him, and the people came, praising him. A young man came saying, "O chief of the believers! Receive the glad tidings from Allah to you due to your company with Allahs Apostle and your superiority in Islam which you know. Then you became the ruler (i.e. Caliph) and you ruled with justice and finally you have been martyred." `Umar said, "I wish that all these privileges will counterbalance (my shortcomings) so that I will neither lose nor gain anything." When the young man turned back to leave, his clothes seemed to be touching the ground. `Umar said, "Call the young man back to me." (When he came back) `Umar said, "O son of my brother! Lift your clothes, for this will keep your clothes clean and save you from the Punishment of your Lord." `Umar further said, "O `Abdullah bin `Umar! See how much I am in debt to others." When the debt was checked, it amounted to approximately eighty-six thousand. `Umar said, "If the property of `Umars family covers the debt, then pay the debt thereof; otherwise request it from Bani `Adi bin Ka`b, and if that too is not sufficient, ask for it from Quraish tribe, and do not ask for it from any one else, and pay this debt on my behalf." `Umar then said (to `Abdullah), "Go to `Aisha (the mother of the believers) and say: "`Umar is paying his salutation to you. But dont say: The chief of the believers, because today I am not the chief of the believers. And say: "`Umar bin Al-Khattab asks the permission to be buried with his two companions (i.e. the Prophet, and Abu Bakr)." `Abdullah greeted `Aisha and asked for the permission for entering, and then entered to her and found her sitting and weeping. He said to her, "`Umar bin Al-Khattab is paying his salutations to you, and asks the permission to be buried with his two companions." She said, "I had the idea of having this place for myself, but today I prefer `Umar to myself." When he returned it was said (to `Umar), "`Abdullah bin `Umar has come." `Umar said, "Make me sit up." Somebody supported him against his body and `Umar asked (`Abdullah), "What news do you have?" He said, "O chief of the believers! It is as you wish. She has given the permission." `Umar said, "Praise be to Allah, there was nothing more important to me than this. So when I die, take me, and greet `Aisha and say: "`Umar bin Al-Khattab asks the permission (to be buried with the Prophet ), and if she gives the permission, bury me there, and if she refuses, then take me to the grave-yard of the Muslims." Then Hafsa (the mother of the believers) came with many other women walking with her. When we saw her, we went away. She went in (to `Umar) and wept there for sometime. When the men asked for permission to enter, she went into another place, and we heard her weeping inside. The people said (to `Umar), "O chief of the believers! Appoint a successor." `Umar said, "I do not find anyone more suitable for the job than the following persons or group whom Allahs Apostle had been pleased with before he died." Then `Umar mentioned `Ali, `Uthman, AzZubair, Talha, Sa`d and `Abdur-Rahman (bin `Auf) and said, "Abdullah bin `Umar will be a witness to you, but he will have no share in the rule. His being a witness will compensate him for not sharing the right of ruling. If Sa`d becomes the ruler, it will be alright: otherwise, whoever becomes the ruler should seek his help, as I have not dismissed him because of disability or dishonesty." `Umar added, "I recommend that my successor takes care of the early emigrants; to know their rights and protect their honor and sacred things. I also recommend that he be kind to the Ansar who had lived in Medina before the emigrants and Belief had entered their hearts before them. I recommend that the (ruler) should accept the good of the righteous among them and excuse their wrong-doers, and I recommend that he should do good to all the people of the towns (Al-Ansar), as they are the protectors of Islam and the source of wealth and the source of annoyance to the enemy. I also recommend that nothing be taken from them except from their surplus with their consent. I also recommend that he do good to the Arab bedouin, as they are the origin of the Arabs and the material of Islam. He should take from what is inferior, amongst their properties and distribute that to the poor amongst them. I also recommend him concerning Allahs and His Apostles protectees (i.e. Dhimmis) to fulfill their contracts and to fight for them and not to overburden them with what is beyond their ability." So when `Umar expired, we carried him out and set out walking. `Abdullah bin `Umar greeted (`Aisha) and said, "`Umar bin Al-Khattab asks for the permission." `Aisha said, "Bring him in." He was brought in and buried beside his two companions. When he was buried, the group (recommended by `Umar) held a meeting. Then `Abdur-Rahman said, " Reduce the candidates for rulership to three of you." Az-Zubair said, "I give up my right to `Ali." Talha said, "I give up my right to `Uthman," Sa`d, I give up my right to `Abdur-Rahman bin `Auf." `Abdur-Rahman then said (to `Uthman and `Ali), "Now which of you is willing to give up his right of candidacy to that he may choose the better of the (remaining) two, bearing in mind that Allah and Islam will be his witnesses." So both the sheiks (i.e. `Uthman and `Ali) kept silent. `Abdur-Rahman said, "Will you both leave this matter to me, and I take Allah as my Witness that I will not choose but the better of you?" They said, "Yes." So `Abdur-Rahman took the hand of one of them (i.e. `Ali) and said, "You are related to Allahs Apostle and one of the earliest Muslims as you know well. So I ask you by Allah to promise that if I select you as a ruler you will do justice, and if I select `Uthman as a ruler you will listen to him and obey him." Then he took the other (i.e. `Uthman) aside and said the same to him. When `Abdur-Rahman secured (their agreement to) this covenant, he said, "O `Uthman! Raise your hand." So he (i.e. `Abdur-Rahman) gave him (i.e. `Uthman) the solemn pledge, and then `Ali gave him the pledge of allegiance and then all the (Medina) people gave him the pledge of allegiance.<D>Narrated Aisha:(the wife of the Prophet) The commencement (of the Divine Inspiration) to Allahs Apostle was in the form of true dreams in his sleep, for he never had a dream but it turned out to be true and clear as the bright daylight. Then he began to like seclusions, so he used to go in seclusion in the cave of Hira where he used to worship Allah continuously for many nights before going back to his family to take the necessary provision (of food) for the stay. He come back to (his wife) Khadija again to take his provision (of food) likewise, till one day he received the Guidance while he was in the cave of Hira. An Angel came to him and asked him to read. Allahs Apostle replied, "I do not know how to read." The Prophet added, "Then the Angel held me (forcibly) and pressed me so hard that I felt distressed. Then he released me and again asked me to read, and I replied, I do not know how to read. Thereupon he held me again and pressed me for the second time till I felt distressed. He then released me and asked me to read, but again I replied. I do not know how to read. Thereupon he held me for the third time and pressed me till I got distressed, and then he released me and said, Read, in the Name of your Lord Who has created (all that exists), has created man out of a clot, Read! And your Lord is the Most Generous. Who has taught (the writing) by the pen, has taught man that which he knew not." (96.1-5). Then Allahs Apostle returned with that experience; and the muscles between his neck and shoulders were trembling till he came upon Khadija (his wife) and said, "Cover me!" They covered him, and when the state of fear was over, he said to Khadija, "O Khadija! What is wrong with me? I was afraid that something bad might happen to me." Then he told her the story. Khadija said, "Nay! But receive the good tidings! By Allah, Allah will never disgrace you, for by Allah, you keep good relations with your Kith and kin, speak the truth, help the poor and the destitute, entertain your guests generously and assist those who are stricken with calamities." Khadija then took him to Waraqa bin Naufil, the son of Khadijas paternal uncle. Waraqa had been converted to Christianity in the Pre-lslamic Period and used to write Arabic and write of the Gospel in Arabic as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said (to Waraqa), "O my cousin! Listen to what your nephew is going to say." Waraqa said, "O my nephew! What have you seen?" The Prophet then described whatever he had seen. Waraqa said, "This is the same Angel (Gabriel) who was sent to Moses. I wish I were young." He added some other statement. Allahs Apostle asked, "Will these people drive me out?" Waraqa said, "Yes, for nobody brought the like of what you have brought, but was treated with hostility. If I were to remain alive till your day (when you start preaching). then I would support you strongly." But a short while later Waraqa died and the Divine Inspiration was paused (stopped) for a while so that Allahs Apostle was very much grieved. Narrated Jabir bin `Abdullah: While Allahs Apostle was talking about the period of pause in revelation. he said in his narration. "Once while I was walking, all of a sudden I heard a voice from the sky. I looked up and saw to my surprise, the same Angel as had visited me in the cave of Hira. He was sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, Wrap me! Wrap me!" So they covered him and then Allah revealed: O you, wrapped up! Arise and warn and your Lord magnify, and your garments purify and dessert the idols. (74.1-5) Abu Salama said, "(Rijz) are the idols which the people of the Pre-lslamic period used to worship." After this the revelation started coming frequently and regularly.<D>Narrated Al-Bara:When the Prophet went out for the `Umra in the month of Dhal-Qada, the people of Mecca did not allow him to enter Mecca till he agreed to conclude a peace treaty with them by virtue of which he would stay in Mecca for three days only (in the following year). When the agreement was being written, the Muslims wrote: "This is the peace treaty, which Muhammad, Apostle of Allah has concluded." The infidels said (to the Prophet), "We do not agree with you on this, for if we knew that you are Apostle of Allah we would not have prevented you for anything (i.e. entering Mecca, etc.), but you are Muhammad, the son of `Abdullah." Then he said to `Ali, "Erase (the name of) Apostle of Allah." `Ali said, "No, by Allah, I will never erase you (i.e. your name)." Then Allahs Apostle took the writing sheet...and he did not know a better writing..and he wrote or got it the following written! "This is the peace treaty which Muhammad, the son of `Abdullah, has concluded: "Muhammad should not bring arms into Mecca except sheathed swords, and should not take with him any person of the people of Mecca even if such a person wanted to follow him, and if any of his companions wants to stay in Mecca, he should not forbid him." (In the next year) when the Prophet entered Mecca and the allowed period of stay elapsed, the infidels came to `Ali and said "Tell your companion (Muhammad) to go out, as the allowed period of his stay has finished." So the Prophet departed (from Mecca) and the daughter of Hamza followed him shouting "O Uncle, O Uncle!" `Ali took her by the hand and said to Fatima, "Take the daughter of your uncle." So she made her ride (on her horse). (When they reached Medina) `Ali, Zaid and Ja`far quarreled about her. `Ali said, "I took her for she is the daughter of my uncle." Ja`far said, "She is the daughter of my uncle and her aunt is my wife." Zaid said, "She is the daughter of my brother." On that, the Prophet gave her to her aunt and said, "The aunt is of the same status as the mother." He then said to `Ali, "You are from me, and I am from you," and said to Ja`far, "You resemble me in appearance and character," and said to Zaid, "You are our brother and our freed slave." `Ali said to the Prophet Wont you marry the daughter of Hamza?" The Prophet said, "She is the daughter of my foster brother."<D>(And when Allah saith) Allah says on the Day of Judgement: (O Jesus, son of Mary! Didst thou say unto mankind) in the life of this world: (Take me and my mother for two gods beside Allah? He) Jesus (saith: Be glorified! It was not mine) it was not proper nor was it permissible (to utter that to which I had no right. If Iused to say it) to them, (then Thou knewest it. Thou knowest what is in my mind) you know that which I have conveyed to them of commands and prohibitions, (and I know not what is in Thy mind) I do not know what proceeded from you to them in terms of forsakenness or success. (Lo! Thou, only Thou art the Knower of Things Hidden) things hidden from the servants.<D>Allah then went back to the subject of divorcees and said: (Lodge them) lodge the women you divorce(where ye dwell) wherever you live, (according to your wealth) you provide expenditure and lodgement,(and harass them not) do not harass the women you divorce regarding expenditure and lodgement (so as to straiten life for them) and thus wrong them. (And if they are with child) and if the women you divorce are pregnant, (then spend for them) i.e. the husbands should spend for them (till they bring forth their burden) until they give birth to their child. (Then, if they give suck for you) if the mother breastfeeds a child ofyours, (give them) i.e. the mothers (their due payment) for breastfeeding (and consult together in kindness)the husband should spend on the mother without stinginess or spendthriftness; (but if ye make difficulties for one another) i.e. regarding expenditure and the mother refuses to breastfeed the child, (then let some other woman give suck for him (the father of the child)) then another woman, other than the mother, should be sought to breastfeed the child.<D>(Mothers) who are divorced (shall suckle their children for two whole years; (that is) for those who wish to complete the suckling) of the child. (The duty of feeding) of suckling the child (and clothing nursing mothers in a seemly manner) without excess or stinginess (is upon the father of the child. No soul should becharged) for providing sustenance for suckling (beyond its capacity) except in proportion of what Allah has given it of wealth. (A mother should not be made to suffer because of her child) by taking her child from her after having accepted what was given to someone else for suckling her child, (nor should he whom the child is born) i.e. the father ((be made to suffer) because of his child) by handing him the child after the latter became familiar with his mother and would not take any other breast. (And on the (fathers) heir) the heirof the father and it is also said the heir of the child (is incumbent the like of that (which was incumbent onthe father)) in terms of providing sustenance and avoiding causing harm, in case this person is not the father. (If they) the mother and father (desire to wean the child by mutual consent) of the father and mother (and (after) consultation) between them, (it is no sin for them) i.e. the father and mother, if they do not suckle the child two full years; (and if ye wish to give your children out to nurse) by other than the mother and the latter wants to remarry, (it is no sin for you) for both the mother and father, (provided that ye pay what is due from you) provided that you spend what you have given (in kindness) in consent andwithout any disagreement. (And observe your duty to Allah) fear Allah regarding harming and disagreement, (and know that Allah is Seer of what ye do).
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Similarly, if the sun begins to set before one finishes Asr, does that prayer become invalid? Thank you. ? --T--? --T--
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If the sun rises during the Fajr Salaat, then the Salaat will be invalidated. However, if it sets during the Asr prayer, performance of Salaat at this time will be Makrooh (detestable) but should be completed. (Hidaaya vol.1)and Allah Taala Knows BestMufti Ebrahim Desai FATWA DEPT
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Abu Zaid (viz. Amr b. Akhtab) reported:Allahs Messenger (may peace be upon him) led us in the dawn prayer and then mounted the pulpit and addressed us until it was (time for the) noon prayer. He then came down the pulpit and observed prayer and then again mounted the pulpit and again addressed us until it was time for the Asr prayer. He then again came down and observed the prayer and again mointed the pulpit and addressed us until the sun was set and he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well<D>Abu Zaid (viz. Amr b. Akhtab) reported:Allahs Messenger (may peace be upon him) led us in the dawn prayer and then mounted the pulpit and addressed us until it was (time for the) noon prayer. He then came down the pulpit and observed prayer and then again mounted the pulpit and again addressed us until it was time for the Asr prayer. He then again came down and observed the prayer and again mointed the pulpit and addressed us until the sun was set and he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well<D>Amir b. Sharahil Shabi Shab Hamdan reported that he asked Fatima, daughter of Qais and sister of ad-Dahhak b. Qais and she was the first amongst the emigrant women:Narrate to me a hadith which you had heard directly from Allahs Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allahs Messenger (may peace be upon him). When I became a widow, Abd al-Rahman b. Auf, one amongst the group of the Companions of Allahs Messenger (may peace be upon him), sent me the proposal of marriage. Allahs Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allahs Messenger (may peace be upon him) had said (about Usama): He who loves me should also love Usama. When Allahs Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin Abdullah b. Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allahs Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allahs Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling, you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We said: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not. We said: yes. Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with them? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Has it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allahs Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved it in my mind (this narration from Allahs Messenger (may peace be upon him).<D>(And in like manner We awakened them), after 309 years, (that they might question one another) so that they might talk to one another. (A speaker from among them) this is their chief and leader: Maxmillian (Maksilmina) (said : How long have ye tarried) in this Cave after you slept? (They said: We have tarried a day) and when they left the cave and saw that the sun did set yet, they said: (or some part of a day. (Others) said) i.e. Maxmillian: (Your Lord best knoweth what ye have tarried) after you slept. (Now send one of you) Yamblichus (Yamlikha) (with this your silver coin unto the city) of Ephesus (Afsus), (and let him see what food is purest there) the largest quantity; it is also said that this means: the best of bread and most lawful slaughtered meat (and bring you a supply thereof. Let him be courteous) when buying (and let no man) let no Magian (know of you) find out about you.<D>(Yet when He hath delivered them) from the storm and drowning, (behold! they rebel) they become insolent (in the earth wrongfully) without any right. (O mankind!) O people of Mecca! (Your rebellion) your transgression and insolence with one another (is only against yourselves) i.e. its onus is only against you. ((Ye have) enjoyment of the life of the world) the benefits of the life of this world perish and are not lasting; (then unto Us is your return) after death (and We shall proclaim unto you) inform you about (what ye used to do) and say of good and evil.<D>(So We sent them) Allah inflicted upon them (the flood) continuous, uninterrupted rain: day and night, from Saturday to Saturday (and the locusts) He sent on the locust which ate everything that the earth produced: vegetation and fruits (and the vermin) and He also inflicted them with the vermin-crawling creatures without wings-which devoured whatever the locusts left uneaten (and the frogs) and after this He set on them frogs so much so that they harmed them (and the blood) after which He inflicted on them blood such that their wells and rivers filled with blood (a succession of clear signs) of one month interval. (But they werearrogant) and refused to believe (and became guilty) idolaters.
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